أَحَدَ
Appears 9 times in Quran
Derived Words (7)
Words derived from the stem "أَحَدَ".
- eleven
- one of them
- any one of you
- anyone of you
- to one of you
- one of you
- one of us
- when death faces one of them
- death comes upon one of you
Occurrences in Quran
Found 9 verses containing "أَحَدَ".
كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ إِن تَرَكَ خَيْرًا ٱلْوَصِيَّةُ لِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ
4:12, 13, 177; 5:107.
4:12,13经文注定了对所有应该继承死者产业的那些人的分配份额。这些经文被有些注经家误解为废止本节经文的, 实际上本节经文对遗产继承权制订了一条附加而且十分必要的规定, 这种遗产仅指有利于在法律上不该分得遗嘱的遗产的人, 或是出于慈善目的, 或由于战争状况的遗产。它不指有利于合法继承者的遗产, 关于那种遗产在4:12,13中业已述及。因此本节经文为制定遗赠规章的几节经文所废止的问题是不应发生的, 而且那几节经文也承认任何遗产的合法性。是以每一节经文都在自己的范围内起其一定的作用而且相辅相成。所以这样所规定的遗产, 根据萨德•彬•阿比•瓦卡斯 (سَعْد بِنْ اَبِیْ وَقَاص, Sa‘d bin Abi Waqqas) 的见解, 像穆圣在讲话中所提到的那样, 不应超过所留产业的三分之一 (Bukhari, Kitabul-Jana’iz); 这是立遗嘱者可以行使自由支配的处理权的最高限制, 不过这种遗产继承权只有那留下像خَيْر (Khair, 许多财富) 这词所表示的大笔财产者
才能使用。根据经文5:107, 一个将死的穆斯林可以规定遗产。一般的看法, 这节经文是在4:12, 13之后下降的; 这进一步支持了这个看法, 事实上, 本节没有被4:12, 13所代替。一切经文废止的说法是没有根据的。
خَیْر کے معنے مطلق مال کے بھی ہوتے ہیں اور بہت سے مال کے بھی۔ اس جگہ آیت کے سیاق و سباق سے ظاہر ہوتا ہے کہ مالِ کثیر مراد ہے۔
یہاں والدین اور اقربین کو وصیت کرنا کہا ہے حالانکہ اولاد قلبی تعلقات کے لحاظ سے نہایت اہم ہے اس سے معلوم ہوتا ہے کہ یہ مال کی تقسیم کی وصیت نہیں ورنہ اولاد کا ذکر ضرور ہوتا۔ بلکہ وصیت سے مراد عام تاکید ہے کہ احکامِ الٰہیہ کے مطابق جائیداد تقسیم کی جائے۔ اور اگر مال کا کوئی حصہ صدقہ کرنا ہو تو اس کا اظہار کردے۔ اس آیت پر بہت بحث ہوئی ہے۔ اکثر مفسرین اسے منسوخ قرار دیتے ہیں کیونکہ اس میں وصیت واجب لکھی ہے اور احکام وراثت کے نزول کے بعد رشتہ داروں کے نام وصیت جائز نہیں۔ اور جنہوں نے جائز قرار دی ہے ان کے نزدیک بھی واجب نہیں‘ مگر یہ غلطی اس وجہ سے لگی ہے کہ وصیت کے معنے
4:12, 13, 177; 5:107.
Verses 4:12, 13 fix the shares of all those persons who should succeed to a deceased person’s property. These verses have been mistakenly understood by some Commentators to abrogate the verse under comment, which, in fact, lays down an additional and very necessary provision, and refers only to bequests made in favour of individuals not legally entitled to a share in the testator’s property, or for charitable purposes, or for war conditions. It does not refer to bequests made in favour of legal heirs which subject has been dealt with in 4:12, 13. There is no question, therefore, of the abrogation of this verse by those verses which lay down the rules of inheritance and also recognise the validity of any bequests that may have been made. Each operates in its own sphere and draws strength from the other. The bequests thus made, however, should not exceed one third of the property left as is mentioned in a saying of the Holy Prophet related by Sa‘d bin Abi Waqqas (Bukhari, Kitabul-Jana’iz); thi
4:12, 13, 177; 5:107.
Important Words:
خیر (much wealth) means: (1) good as opposed to evil; (2) wealth acquired or collected by fair and praiseworthy means; (3) much wealth or abundance of wealth; (4) a thing that all desire; (5) welfare and good fortune (Mufradat); (6) the existence of a thing in abundance and perfection; (7) horses, etc. (Aqrab).
حقا (obligation) is derived from حق and has been used in the verse in the accusative case, having something understood before it, the complete expression being حق ذالك حقا (Kashshaf). الحق means: (1) equity or justice; (2) right mode of acting; (3) an obligation or a duty; (4) a debt or anything that is owed; (5) a thing suitable to the requirements of justice, truth, duty, etc. (Lane). See also 2:148.
Commentary:
As disputes about inheritance are a fruitful source of quarrels, murders, etc., the Quran here suitably turns from the subject of retaliation to that of inheritance.
The word used here for "wealth" is خیر and not مال which is the ordinary word used in this sense. خیر means, "wealth acquired by fair and praiseworthy means". Thus by substituting the word خیر for مال, the Quran has also emphasized the necessity of being very circumspect in the acquisition of wealth which should be acquired only by fair and lawful means. Incidentally, therefore, it has been hinted that it is not lawful for a Muslim to make a will with regard to property that has been acquired by unlawful means; for such wealth does not really belong to him.
In 4:12, 13 the Quran fixes the shares of all those persons who should succeed to a deceased person’s property, according to the Islamic law of inheritance, and these in the first instance include parents, children, and wife or husband. In the presence of this law, the injunction given in the verse under comment would, at first sight, appear to be uncalled-for and unnecessary. As a matter of fact, those who believe in the abrogation theory, have actually declared this verse to be abrogated by the ones referred to above. But they are clearly mistaken; for the verse under comment makes an additional and necessary provision in regard to inheritance. Not seldom there come forward claimants who allege that a deceased person had bequeathed such and such portion of his property to them, and even witnesses are not wanting to support their claims. The rightful heirs, not knowing anything about it, naturally suspect the claim. The result is quarrel and litigation. Every Muslim is, therefore, enjoined to make a proper bequest at the time of his death that his property be divided among his heirs, i.e. parents, children, wives, etc., according to the Law of Islam, stating therein also the portion of any other individual who is not legally entitled to inherit from him but to whom he may wish to bequeath some of his wealth. Such a declaration made with the knowledge of his heirs and relatives is calculated to put a stop to much litigation. Such a provision is all the more essential in cases when the property or wealth is considerable.
The verse also throws out a hint that a Muslim should, before his death, bequeath a part of his property, not exceeding one-third, to such of his relations as have been debarred by Law from inheriting from him, for instance, distant but deserving relations, non-Muslim parents, non-Muslim children and so on. In such a case the remaining two-thirds will go to his lawful heirs. As to the restriction relating to one-third, it may be noted that the Holy Prophet has made it clear that no testator can bequeath more than one-third of his wealth to others than the lawful heirs. At least two-thirds of the property must go to the heirs (Bukhari).
Islam excludes non-Muslim relatives from the category of heirs to avoid complications. For instance, the near relatives of a deceased person might belong to a people who are at war with the Muslims or in open hostility toward them. In that case, to put money into their hands would be to damage the cause of Islam and injure one’s own interests. Non-Muslim relatives have, therefore, been excluded from lawful heirs so that they may not claim their part of the inheritance as of right. The Quran, however, instructs Muslims to leave to them a part of their property by a special will, so that, in case such property is not likely to be used against the interests of Islam, the former may in this way discharge the obligations they owe to the latter as kinsmen. Another reason for excluding non-Muslim relatives from the category of heirs is that generally non-Muslims do not in practice allow their Muslim relatives to succeed them as heirs. There is no sense, therefore, in allowing Muslim wealth to flow to non-Muslims where no such flow takes place the other way.
The verse serves yet another purpose. According to the Law of Islam, as generally accepted, the grandchild of a deceased Muslim is debarred from inheritance in case the former’s father has predeceased the latter. The Quran, therefore, directs that a portion of the property may be left by a special will by a dying Muslim for such of his relatives as are otherwise rightful heirs but cannot inherit owing to some of their near kinsmen having predeceased them.
The verse must not be understood to lend itself to the interpretation that the heirs whose portions have been definitely fixed by the Law, can be given more than their prescribed share. This is expressly forbidden by the Holy Prophet (Tirmidhi, ch. on Wasaya).
b
4:12, 13, 177; 5:107.
115
4:12,13经文注定了对所有应该继承死者产业的那些人的分配份额。这些经文被有些注经家误解为废止本节经文的, 实际上本节经文对遗产继承权制订了一条附加而且十分必要的规定, 这种遗产仅指有利于在法律上不该分得遗嘱的遗产的人, 或是出于慈善目的, 或由于战争状况的遗产。它不指有利于合法继承者的遗产, 关于那种遗产在4:12,13中业已述及。因此本节经文为制定遗赠规章的几节经文所废止的问题是不应发生的, 而且那几节经文也承认任何遗产的合法性。是以每一节经文都在自己的范围内起其一定的作用而且相辅相成。所以这样所规定的遗产, 根据萨德•彬•阿比•瓦卡斯 (سَعْد بِنْ اَبِیْ وَقَاص, Sa‘d bin Abi Waqqas) 的见解, 像穆圣在讲话中所提到的那样, 不应超过所留产业的三分之一 (Bukhari, Kitabul-Jana’iz); 这是立遗嘱者可以行使自由支配的处理权的最高限制, 不过这种遗产继承权只有那留下像خَيْر (Khair, 许多财富) 这词所表示的大笔财产者
才能使用。根据经文5:107, 一个将死的穆斯林可以规定遗产。一般的看法, 这节经文是在4:12, 13之后下降的; 这进一步支持了这个看法, 事实上, 本节没有被4:12, 13所代替。一切经文废止的说法是没有根据的。
2
خَیْر کے معنے مطلق مال کے بھی ہوتے ہیں اور بہت سے مال کے بھی۔ اس جگہ آیت کے سیاق و سباق سے ظاہر ہوتا ہے کہ مالِ کثیر مراد ہے۔
3
یہاں والدین اور اقربین کو وصیت کرنا کہا ہے حالانکہ اولاد قلبی تعلقات کے لحاظ سے نہایت اہم ہے اس سے معلوم ہوتا ہے کہ یہ مال کی تقسیم کی وصیت نہیں ورنہ اولاد کا ذکر ضرور ہوتا۔ بلکہ وصیت سے مراد عام تاکید ہے کہ احکامِ الٰہیہ کے مطابق جائیداد تقسیم کی جائے۔ اور اگر مال کا کوئی حصہ صدقہ کرنا ہو تو اس کا اظہار کردے۔ اس آیت پر بہت بحث ہوئی ہے۔ اکثر مفسرین اسے منسوخ قرار دیتے ہیں کیونکہ اس میں وصیت واجب لکھی ہے اور احکام وراثت کے نزول کے بعد رشتہ داروں کے نام وصیت جائز نہیں۔ اور جنہوں نے جائز قرار دی ہے ان کے نزدیک بھی واجب نہیں‘ مگر یہ غلطی اس وجہ سے لگی ہے کہ وصیت کے معنے
a
4:12, 13, 177; 5:107.
187
Important Words:
خیر (much wealth) means: (1) good as opposed to evil; (2) wealth acquired or collected by fair and praiseworthy means; (3) much wealth or abundance of wealth; (4) a thing that all desire; (5) welfare and good fortune (Mufradat); (6) the existence of a thing in abundance and perfection; (7) horses, etc. (Aqrab).
حقا (obligation) is derived from حق and has been used in the verse in the accusative case, having something understood before it, the complete expression being حق ذالك حقا (Kashshaf). الحق means: (1) equity or justice; (2) right mode of acting; (3) an obligation or a duty; (4) a debt or anything that is owed; (5) a thing suitable to the requirements of justice, truth, duty, etc. (Lane). See also 2:148.
Commentary:
As disputes about inheritance are a fruitful source of quarrels, murders, etc., the Quran here suitably turns from the subject of retaliation to that of inheritance.
The word used here for "wealth" is خیر and not مال which is the ordinary word used in this sense. خیر means, "wealth acquired by fair and praiseworthy means". Thus by substituting the word خیر for مال, the Quran has also emphasized the necessity of being very circumspect in the acquisition of wealth which should be acquired only by fair and lawful means. Incidentally, therefore, it has been hinted that it is not lawful for a Muslim to make a will with regard to property that has been acquired by unlawful means; for such wealth does not really belong to him.
In 4:12, 13 the Quran fixes the shares of all those persons who should succeed to a deceased person’s property, according to the Islamic law of inheritance, and these in the first instance include parents, children, and wife or husband. In the presence of this law, the injunction given in the verse under comment would, at first sight, appear to be uncalled-for and unnecessary. As a matter of fact, those who believe in the abrogation theory, have actually declared this verse to be abrogated by the ones referred to above. But they are clearly mistaken; for the verse under comment makes an additional and necessary provision in regard to inheritance. Not seldom there come forward claimants who allege that a deceased person had bequeathed such and such portion of his property to them, and even witnesses are not wanting to support their claims. The rightful heirs, not knowing anything about it, naturally suspect the claim. The result is quarrel and litigation. Every Muslim is, therefore, enjoined to make a proper bequest at the time of his death that his property be divided among his heirs, i.e. parents, children, wives, etc., according to the Law of Islam, stating therein also the portion of any other individual who is not legally entitled to inherit from him but to whom he may wish to bequeath some of his wealth. Such a declaration made with the knowledge of his heirs and relatives is calculated to put a stop to much litigation. Such a provision is all the more essential in cases when the property or wealth is considerable.
The verse also throws out a hint that a Muslim should, before his death, bequeath a part of his property, not exceeding one-third, to such of his relations as have been debarred by Law from inheriting from him, for instance, distant but deserving relations, non-Muslim parents, non-Muslim children and so on. In such a case the remaining two-thirds will go to his lawful heirs. As to the restriction relating to one-third, it may be noted that the Holy Prophet has made it clear that no testator can bequeath more than one-third of his wealth to others than the lawful heirs. At least two-thirds of the property must go to the heirs (Bukhari).
Islam excludes non-Muslim relatives from the category of heirs to avoid complications. For instance, the near relatives of a deceased person might belong to a people who are at war with the Muslims or in open hostility toward them. In that case, to put money into their hands would be to damage the cause of Islam and injure one’s own interests. Non-Muslim relatives have, therefore, been excluded from lawful heirs so that they may not claim their part of the inheritance as of right. The Quran, however, instructs Muslims to leave to them a part of their property by a special will, so that, in case such property is not likely to be used against the interests of Islam, the former may in this way discharge the obligations they owe to the latter as kinsmen. Another reason for excluding non-Muslim relatives from the category of heirs is that generally non-Muslims do not in practice allow their Muslim relatives to succeed them as heirs. There is no sense, therefore, in allowing Muslim wealth to flow to non-Muslims where no such flow takes place the other way.
The verse serves yet another purpose. According to the Law of Islam, as generally accepted, the grandchild of a deceased Muslim is debarred from inheritance in case the former’s father has predeceased the latter. The Quran, therefore, directs that a portion of the property may be left by a special will by a dying Muslim for such of his relatives as are otherwise rightful heirs but cannot inherit owing to some of their near kinsmen having predeceased them.
The verse must not be understood to lend itself to the interpretation that the heirs whose portions have been definitely fixed by the Law, can be given more than their prescribed share. This is expressly forbidden by the Holy Prophet (Tirmidhi, ch. on Wasaya).
a
4:12, 13, 177; 5:107.
205
Verses 4:12, 13 fix the shares of all those persons who should succeed to a deceased person’s property. These verses have been mistakenly understood by some Commentators to abrogate the verse under comment, which, in fact, lays down an additional and very necessary provision, and refers only to bequests made in favour of individuals not legally entitled to a share in the testator’s property, or for charitable purposes, or for war conditions. It does not refer to bequests made in favour of legal heirs which subject has been dealt with in 4:12, 13. There is no question, therefore, of the abrogation of this verse by those verses which lay down the rules of inheritance and also recognise the validity of any bequests that may have been made. Each operates in its own sphere and draws strength from the other. The bequests thus made, however, should not exceed one third of the property left as is mentioned in a saying of the Holy Prophet related by Sa‘d bin Abi Waqqas (Bukhari, Kitabul-Jana’iz); thi
وَلَيْسَتِ ٱلتَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ ٱلسَّيِّـَٔاتِ حَتَّىٰٓ إِذَا حَضَرَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ إِنِّى تُبْتُ ٱلْـَٰٔنَ وَلَا ٱلَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ۚ أُو۟لَٰٓئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا
2:62; 3:92; 47:43.
2:62; 3:92; 47:43.
2:62; 3:92; 47:35.
b
2:62; 3:92; 47:43.
a
2:62; 3:92; 47:35.
a
2:62; 3:92; 47:43.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ شَهَٰدَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ حِينَ ٱلْوَصِيَّةِ ٱثْنَانِ ذَوَا عَدْلٍ مِّنكُمْ أَوْ ءَاخَرَانِ مِنْ غَيْرِكُمْ إِنْ أَنتُمْ ضَرَبْتُمْ فِى ٱلْأَرْضِ فَأَصَٰبَتْكُم مُّصِيبَةُ ٱلْمَوْتِ ۚ تَحْبِسُونَهُمَا مِنۢ بَعْدِ ٱلصَّلَوٰةِ فَيُقْسِمَانِ بِٱللَّهِ إِنِ ٱرْتَبْتُمْ لَا نَشْتَرِى بِهِۦ ثَمَنًا وَلَوْ كَانَ ذَا قُرْبَىٰ ۙ وَلَا نَكْتُمُ شَهَٰدَةَ ٱللَّهِ إِنَّآ إِذًا لَّمِنَ ٱلْءَاثِمِينَ
2:141, 284.
2:141, 284.
An incident is reported to have occurred in the time of the Holy Prophet which throws some light on this and the following two verses. A Muslim who died far from home entrusted his goods to two Christian brothers—Tamim Dariy and ‘Adi—before his death and asked them to deliver the same to his heirs at Medina. On receiving the goods the heirs found that a silver bowl was missing. The two men were thereupon called to explain the loss of the bowl, but they denied all knowledge of it on oath. Later, the heirs of the deceased person happened to see the bowl with some persons at Mecca who told them that it had been sold to them by the two men to whom the deceased had entrusted his belongings. Thereupon the two men were again summoned, and in their presence the heirs of the belongings stated on oath that the bowl was theirs, whereupon it was handed over to them (Manthur).
The Prayer should preferably be the ‘Asr (Late Afternoon) Prayer, because it was after this Prayer that the Holy Prophet summoned the two witnesses to whom reference has been made above and who were believed to have stolen the silver bowl. The time after Prayer has been chosen with a view to inspiring the witnesses with God-fearingness and inclining their minds to truthfulness. If the witnesses be non-Muslims, then they may be called upon to swear after the time of their own worship, so that the solemnity of the hour may incline them to make true statement.
2:141, 284.
Commentary:
See collective note on 5:109 below.
a
2:141, 284.
a
2:141, 284.
734
Commentary:
See collective note on 5:109 below.
a
2:141, 284.
800
An incident is reported to have occurred in the time of the Holy Prophet which throws some light on this and the following two verses. A Muslim who died far from home entrusted his goods to two Christian brothers—Tamim Dariy and ‘Adi—before his death and asked them to deliver the same to his heirs at Medina. On receiving the goods the heirs found that a silver bowl was missing. The two men were thereupon called to explain the loss of the bowl, but they denied all knowledge of it on oath. Later, the heirs of the deceased person happened to see the bowl with some persons at Mecca who told them that it had been sold to them by the two men to whom the deceased had entrusted his belongings. Thereupon the two men were again summoned, and in their presence the heirs of the belongings stated on oath that the bowl was theirs, whereupon it was handed over to them (Manthur).
801
The Prayer should preferably be the ‘Asr (Late Afternoon) Prayer, because it was after this Prayer that the Holy Prophet summoned the two witnesses to whom reference has been made above and who were believed to have stolen the silver bowl. The time after Prayer has been chosen with a view to inspiring the witnesses with God-fearingness and inclining their minds to truthfulness. If the witnesses be non-Muslims, then they may be called upon to swear after the time of their own worship, so that the solemnity of the hour may incline them to make true statement.
وَهُوَ ٱلْقَاهِرُ فَوْقَ عِبَادِهِۦ ۖ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّىٰٓ إِذَا جَآءَ أَحَدَكُمُ ٱلْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ
یعنی رسول۔ دوسری جگہ اللہ تعالیٰ فرماتا ہے۔فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۃٍۭ بِشَہِیۡدٍ (نساء: ۴۲) یعنی اس دن کیا ہوگا جب ہم ہر قوم میں سے ایک نگران لا کر گواہی دینے کے لئے کھڑا کر دیں گے یعنی رسول۔
6:19; 13:17.
13:12; 82:11.
This verse provides another reason why God alone is entitled to punish. He is Qahir, i.e. Powerful and Mighty over all, therefore He can punish any of His creatures in His infallible knowledge whenever He thinks proper. The powerful are never in a hurry to punish.
6:19; 13:17.
13:12; 82:11.
Commentary:
This verse provides another reason why God alone is entitled to punish. He is قاھر (Supreme), i.e. Powerful and Mighty over all, therefore He can punish any of His creatures whenever He thinks it proper. The powerful are never in a hurry to punish, for they know that they can punish whenever they will. Again, it is God Himself Who guards His creatures and supports them, and it is through His grace that they enjoy security. So destruction can befall them only when He withdraws His grace, and He does so when He thinks it proper.
The words, they fail not, signify that when God finally issues a decree, nothing can delay it or set it aside.
b
6:19; 13:17.
c
13:12; 82:11.
428
这节经文提出了只有安拉有权惩罚的另一理由。他是 اَلْقَاهِرْ (Al-Qahir), 也就是说, 他对一切都是大力和有权能的, 因此, 他可用他正确可靠的知识, 在他以为适当的任何时候, 惩罚任何他所创造的事物。凡有大力的, 是从来也不会急於惩罚的。
1
یعنی رسول۔ دوسری جگہ اللہ تعالیٰ فرماتا ہے۔فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۃٍۭ بِشَہِیۡدٍ (نساء: ۴۲) یعنی اس دن کیا ہوگا جب ہم ہر قوم میں سے ایک نگران لا کر گواہی دینے کے لئے کھڑا کر دیں گے یعنی رسول۔
a
6:19; 13:17.
b
13:12; 82:11.
807
Commentary:
This verse provides another reason why God alone is entitled to punish. He is قاھر (Supreme), i.e. Powerful and Mighty over all, therefore He can punish any of His creatures whenever He thinks it proper. The powerful are never in a hurry to punish, for they know that they can punish whenever they will. Again, it is God Himself Who guards His creatures and supports them, and it is through His grace that they enjoy security. So destruction can befall them only when He withdraws His grace, and He does so when He thinks it proper.
The words, they fail not, signify that when God finally issues a decree, nothing can delay it or set it aside.
b
6:19; 13:17.
c
13:12; 82:11.
857
This verse provides another reason why God alone is entitled to punish. He is Qahir, i.e. Powerful and Mighty over all, therefore He can punish any of His creatures in His infallible knowledge whenever He thinks proper. The powerful are never in a hurry to punish.
إِذْ قَالَ يُوسُفُ لِأَبِيهِ يَٰٓأَبَتِ إِنِّى رَأَيْتُ أَحَدَ عَشَرَ كَوْكَبًا وَٱلشَّمْسَ وَٱلْقَمَرَ رَأَيْتُهُمْ لِى سَٰجِدِينَ
12:101.
12:101.
Joseph was the twelfth son of Prophet Jacob, otherwise known as Israel. He was the elder of the two sons of Rachel. The meaning given to the name is 'shall add,' i.e. 'The Lord shall add to me another son' (Gen. 30: 24).
The Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37: 9), but the Qur’an reverses the order; and the actual facts of history support the order followed by the Qur’an, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him, and his parents came afterwards. The verse signifies that the parents and brethren of Joseph would submit to his authority.
12:101.
Important Words:
یوسف (Joseph) was the eleventh son of the Prophet Jacob, otherwise known as Israel, and the elder of the two sons of Rachel. The meaning given to the name is "shall add" i.e. "The Lord shall add to me another son" (Gen. 30:24). A somewhat detailed account of his life is given in the present Surah. It should, however, be added that Joseph possesses the unique characteristic among all Prophets of God that not only was he himself a Prophet of God but his father, Jacob, his grandfather, Isaac, and his great-grandfather, Abraham, were all God’s chosen Messengers. The Holy Prophetreferred to this characteristic of Joseph in one of his well-known sayings when, on being asked by some of his Companions as to who was the noblest of men, he is reported to have replied, "Truly the noblest of men is the Prophet Joseph who was the son, grandson and great-grandson of a Prophet of God" (Bukhari, Kitab Bad’ul-Khalq). It may also be noted here that, though Joseph was buried in Egypt, his remains were later removed by Moses to Palestine when the Israelites were commanded by God to leave Egypt (Enc. Bib.).
کوکبا (stars) is derived from کوکب (kaukaba) which means, it (iron) glistened; was lustrous, or bright. کوکب (kaukabun) of which the plural is کواکب means, a star; an asterism; a constellation; the source or spring of a well; the lustre or brightness of iron, etc.; a sword; a whiteness in the eye; a tract which differs in colour from the land in which it lies; a youth nearly of the age of puberty; also a youth who has attained the period of adolescence and whose face has become beautiful; the chief or lord, or prince and horseman, or cavalier of a people; an armed man; a mountain; a troop of horses; the greater or chief part of a thing; the flower or flowers of a garden, etc. (Lane).
Commentary:
With this verse begins the story of Joseph, and in this very verse two important differences in the accounts of the Bible and the Quran and in the manner of their narration have been brought to light. Firstly, the Biblical account begins with a description of the pedigree of Joseph, while the Quran leaves this unimportant detail to be filled up by historians and begins the actual narration with the dream of Joseph, which constitutes its pivot. The whole life of Joseph revolves round this dream. Thus the Quran has opened the narrative with a much better and more appropriate beginning than the Bible. Secondly, while describing the dream of Joseph, the Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37:9), but the Quran reverses the order; and actual facts of history support the order followed by the Quran, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him and his parents came afterwards. The vision as given in the Quran was literally fulfilled in actual life.
The word ساجدین (making obeisance) in the verse does not mean that the brothers and parents of Joseph actually fell prostrate before him. The root-meaning of this word being "obedience" and "submission" (for which see 2:35), the expression signified only that they would become obedient to the authority of Joseph and so it actually came to pass, for the parents and brothers of Joseph came to reside in the land where Joseph held sway as a Minister of State. Thus it was that they became ساجد or obedient to him. The names of the eleven brothers of Joseph, as given in the Bible, are:Reuben, Simeon, Levi, Judah, Issachar and Zebulun, Benjamin, Dan and Naphtali, Gad and Asher.
The incident of the vision related by Joseph to his father furnishes two points of resemblance between him and the Holy Prophet. Just as Joseph’s vision, which was his first revelation, foretold his future greatness; so the first revelation of the Holy Prophet in the Cave of Hira predicted that he was to become the most honoured man of the human race. In 96:2-5, containing the first revelation which the Holy Prophet received, he was told that God would make him the most honoured among mankind and through him would teach men things which they did not know before, and that he would be the most honoured man not only among his contemporaries but also among those who had gone before him as well as those who would come after him. In this way, he would not only be the chief among his own brethren or followers, but also among his spiritual forefathers, the Prophets of yore. This is why the Holy Prophet is reported to have said لوکان موسی و عیسی حیین لما وسعھما الااتباعی i.e. even if Moses and Jesus had been living, they could not have helped tendering their allegiance to me (Kathir. vol. 2, p. 246). He also said انا سید ولد آدم i.e. I am the chief of all the children of Adam (Tirmidhi, ch. on Manaqib).
The second point of resemblance between the Holy Prophet and Joseph mentioned in this verse is that, whereas Joseph related his vision to his father, the Holy Prophet, at the instance of his wife, Khadijah, related his first revelation to Waraqah bin Naufal, who was one of the elders of the family (Bukhari).
e
12:101.
a
12:101.
1509
Important Words:
یوسف (Joseph) was the eleventh son of the Prophet Jacob, otherwise known as Israel, and the elder of the two sons of Rachel. The meaning given to the name is "shall add" i.e. "The Lord shall add to me another son" (Gen. 30:24). A somewhat detailed account of his life is given in the present Surah. It should, however, be added that Joseph possesses the unique characteristic among all Prophets of God that not only was he himself a Prophet of God but his father, Jacob, his grandfather, Isaac, and his great-grandfather, Abraham, were all God’s chosen Messengers. The Holy Prophetreferred to this characteristic of Joseph in one of his well-known sayings when, on being asked by some of his Companions as to who was the noblest of men, he is reported to have replied, "Truly the noblest of men is the Prophet Joseph who was the son, grandson and great-grandson of a Prophet of God" (Bukhari, Kitab Bad’ul-Khalq). It may also be noted here that, though Joseph was buried in Egypt, his remains were later removed by Moses to Palestine when the Israelites were commanded by God to leave Egypt (Enc. Bib.).
کوکبا (stars) is derived from کوکب (kaukaba) which means, it (iron) glistened; was lustrous, or bright. کوکب (kaukabun) of which the plural is کواکب means, a star; an asterism; a constellation; the source or spring of a well; the lustre or brightness of iron, etc.; a sword; a whiteness in the eye; a tract which differs in colour from the land in which it lies; a youth nearly of the age of puberty; also a youth who has attained the period of adolescence and whose face has become beautiful; the chief or lord, or prince and horseman, or cavalier of a people; an armed man; a mountain; a troop of horses; the greater or chief part of a thing; the flower or flowers of a garden, etc. (Lane).
Commentary:
With this verse begins the story of Joseph, and in this very verse two important differences in the accounts of the Bible and the Quran and in the manner of their narration have been brought to light. Firstly, the Biblical account begins with a description of the pedigree of Joseph, while the Quran leaves this unimportant detail to be filled up by historians and begins the actual narration with the dream of Joseph, which constitutes its pivot. The whole life of Joseph revolves round this dream. Thus the Quran has opened the narrative with a much better and more appropriate beginning than the Bible. Secondly, while describing the dream of Joseph, the Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37:9), but the Quran reverses the order; and actual facts of history support the order followed by the Quran, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him and his parents came afterwards. The vision as given in the Quran was literally fulfilled in actual life.
The word ساجدین (making obeisance) in the verse does not mean that the brothers and parents of Joseph actually fell prostrate before him. The root-meaning of this word being "obedience" and "submission" (for which see 2:35), the expression signified only that they would become obedient to the authority of Joseph and so it actually came to pass, for the parents and brothers of Joseph came to reside in the land where Joseph held sway as a Minister of State. Thus it was that they became ساجد or obedient to him. The names of the eleven brothers of Joseph, as given in the Bible, are:Reuben, Simeon, Levi, Judah, Issachar and Zebulun, Benjamin, Dan and Naphtali, Gad and Asher.
The incident of the vision related by Joseph to his father furnishes two points of resemblance between him and the Holy Prophet. Just as Joseph’s vision, which was his first revelation, foretold his future greatness; so the first revelation of the Holy Prophet in the Cave of Hira predicted that he was to become the most honoured man of the human race. In 96:2-5, containing the first revelation which the Holy Prophet received, he was told that God would make him the most honoured among mankind and through him would teach men things which they did not know before, and that he would be the most honoured man not only among his contemporaries but also among those who had gone before him as well as those who would come after him. In this way, he would not only be the chief among his own brethren or followers, but also among his spiritual forefathers, the Prophets of yore. This is why the Holy Prophet is reported to have said لوکان موسی و عیسی حیین لما وسعھما الااتباعی i.e. even if Moses and Jesus had been living, they could not have helped tendering their allegiance to me (Kathir. vol. 2, p. 246). He also said انا سید ولد آدم i.e. I am the chief of all the children of Adam (Tirmidhi, ch. on Manaqib).
The second point of resemblance between the Holy Prophet and Joseph mentioned in this verse is that, whereas Joseph related his vision to his father, the Holy Prophet, at the instance of his wife, Khadijah, related his first revelation to Waraqah bin Naufal, who was one of the elders of the family (Bukhari).
a
12:101.
1359
Joseph was the twelfth son of Prophet Jacob, otherwise known as Israel. He was the elder of the two sons of Rachel. The meaning given to the name is 'shall add,' i.e. 'The Lord shall add to me another son' (Gen. 30: 24).
1360
The Bible mentions the sun and the moon first and the eleven stars afterwards, as making obeisance to Joseph (Gen. 37: 9), but the Qur’an reverses the order; and the actual facts of history support the order followed by the Qur’an, for it was the brethren of Joseph (the eleven stars) who met him first and made obeisance to him, and his parents came afterwards. The verse signifies that the parents and brethren of Joseph would submit to his authority.
قَالُوا۟ يَٰٓأَيُّهَا ٱلْعَزِيزُ إِنَّ لَهُۥٓ أَبًا شَيْخًا كَبِيرًا فَخُذْ أَحَدَنَا مَكَانَهُۥٓ ۖ إِنَّا نَرَىٰكَ مِنَ ٱلْمُحْسِنِينَ
عَزِیْز کا لفظ سردارِ دربار یا وزیر کے لئے بولا جاتا ہے۔ وہی ترجمہ ہم نے کیا ہے۔
Not being satisfied with accusing Benjamin of theft, they proceed to disown him and even refuse to acknowledge him as their brother saying, 'he has a very aged father.'
Commentary:
Not being satisfied with accusing Benjamin of theft, they proceed to disown him and even refuse to acknowledge him as their brother saying, he has a very aged father.
2
عَزِیْز کا لفظ سردارِ دربار یا وزیر کے لئے بولا جاتا ہے۔ وہی ترجمہ ہم نے کیا ہے۔
1578
Commentary:
Not being satisfied with accusing Benjamin of theft, they proceed to disown him and even refuse to acknowledge him as their brother saying, he has a very aged father.
1399
Not being satisfied with accusing Benjamin of theft, they proceed to disown him and even refuse to acknowledge him as their brother saying, 'he has a very aged father.'
وَكَذَٰلِكَ بَعَثْنَٰهُمْ لِيَتَسَآءَلُوا۟ بَيْنَهُمْ ۚ قَالَ قَآئِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا۟ لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ۚ قَالُوا۟ رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَٱبْعَثُوٓا۟ أَحَدَكُم بِوَرِقِكُمْ هَٰذِهِۦٓ إِلَى ٱلْمَدِينَةِ فَلْيَنظُرْ أَيُّهَآ أَزْكَىٰ طَعَامًا فَلْيَأْتِكُم بِرِزْقٍ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا
2:260; 23:113, 114.
这节经文看来指的是已经遍布全世界的西方基督教国家。“我唤起了他们” 这句话, 指的是那些国家在将来注定要作出的巨大进展。“他们中一个人说: ‘你们逗留了多长时间?’” 这些话意指, 基督教国家开始觉得现在是他们自己奋发和甩掉自己的没有生气状态的时候了。这种觉醒发生在十字军东侵的时代, 那时英国、法国和德国的君主联合起来, 整个欧洲联合向穆斯林进攻要从他们手中夺取圣地。按照阿拉伯习惯用语的意思, ‘一天或少於一天’ 这一用语意指一段不肯定的时期。«古兰经» 其他经文中 (20:103-104) 定为一千年, 这一时期是西方基督教国家的休眠时期。20:103-104节经文中的 “十天” 代表十个世纪, 而这些经文中的 “蓝眼睛的” 这些字指的是一般有着蓝眼睛的西方民族。不列颠在东方权力的基础是在17世纪开始时奠定的, 这是众所周知的历史事实 (“March of Man”)。这一时期差不多在穆圣之后一千年。
当山洞中的居住者看到迫害他们的浪潮已经平静下来时, 他们派了一个人到城里用旧的硬币买些食物并且看看情况对他们怎样。طَعَامْ (Ta‘am) 可以意指诸如小麦、大麦、小米、枣子等粮食 (Lane)。这指的是西方国家到世界各地的商业远征。
欧洲的商人在做生意的时候特别显得文雅和有礼貌的样子。“他要有礼貌地” 这些字, 看来指的就是他们的这一特征。这一用语也可意为, “让他们自己行动谨慎。”
“但绝不要使任何人知道你们” 这些话, 指的是西方的势力悄悄地、趁人不备地渗透进东方。
یعنی جب اصحاب الکہف پر زمانہ کی تاریخ روشن ہوگئی اور انہوں نے نسبتاً کچھ امن پایا تو اپنے پرانے سکے دے کر انہوں نے اپنے میں سے بعض کو خوراک خریدنے کے لئے بھیجا۔
2:260; 23:113, 114.
The verse seems to refer to the Christian nations of the West after they had spread all over the world. The words, We raised them up, refer to the great progress which these nations were destined to make in the future. The words, One of them said, 'How long have you tarried,' signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the monarchs of England, France and Germany made common cause and the whole of Europe united to make a concerted attack upon Muslims to wrest the Holy Land from their hands. According to Arabic idiom the words 'a day or part of a day' denote an indefinite period. Elsewhere the Qur’an (20:103, 104) has specified as one thousand years the period during which Christian nations of the West remained in a state of sleep or inactivity. "Ten days" in 20:103, 104 stand for ten centuries and the words "blue-eyed" in these verses refer
When the Dwellers of the Cave saw that the wave of persecution against them had subsided, they sent one of their members to the city with some old coins to buy provisions and to find out how matters stood with regard to them. Ta‘am may signify such articles of food as wheat, barley, millet, dates, etc. (Lane). This refers to the commercial expeditions of the Western nations to all parts of the world.
European businessmen have a special knack for being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression, And let him be courteous, seems to refer. It also means, 'Let him conduct himself with caution.'
The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East.
2:260; 23:113-114.
Commentary:
Like its predecessor this verse also speaks not of early Christians who took shelter in "the cave" but of the Christian nations of the west after they had spread all over the world. The words, "We raised them up", refer to the great progress which these nations were destined to make in future. It is a peculiarity of the Quranic style that it uses the past tense for events which are to take place in future in order to emphasize the inevitability and certainty of their occurrence. The words mean to say that the day is sure to come when God will bring about an awakening among these people who are now asleep.
The words, one of them said; How long have you tarried, signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the Monarchs of England, France and Germany made common cause and the whole of Europe combined to make a concerted attack upon Muslims to wrest the Holy Land from their hands.
The expression, یوما او بعض یوم i.e. a day or part of a day, does not mean that the Dwellers of the Cave were not certain as to how long they remained asleep. According to Arabic idiom the expression denotes an indefinite period of time. Elsewhere the Quran has specified as one thousand years the period for which Christian nations of the west remained in a state of sleep or inactivity. In vv. 20:103,104 we have, The day when the trumpet will be blown. And on that day We shall gather the sinful together blue-eyed. They will talk to one another in a low tone: You tarried only ten days, The words "ten days" here stand for ten centuries and the word زرقا (blue-eyed) clearly refers to the peoples of the west who generally have blue eyes. It is a well-known historical fact that the foundations of British power in the east were laid in the beginning of the seventeenth century, in about 1611 A.D., when a British commercial company was allowed to open its first industrial concern in Surat and began to do business in the Bay of Bengal (March of Man, published by Enc. Brit. Society). This period approximates to one thousand years after the Holy Prophet began to preach his Mission in 611 A. D. The secret of the British power in subsequent centuries lay in their success in obtaining a foothold in the East. Other European nations only followed in the wake of the British people.
The word طعاما (provisions) in the verse under comment does not mean 'cooked food' as is generally misunderstood. It possesses a much wider significance and may mean, wheat, barley, millet, dates or other articles of food (Lane). The words, and let him bring you provisions thereof, refer to the import of Indian articles of food, especially wheat, by European countries for about 200 years. European businessmen had a special knack of being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression ولیتلطف (and let him be courteous) refers.
The words, and let him not inform any one about you, refer to the quiet and unobtrusive penetration of Western influence in the East, particularly in India—the undivided India of pre-Partition days.
b
2:260; 23:113, 114.
748
这节经文看来指的是已经遍布全世界的西方基督教国家。“我唤起了他们” 这句话, 指的是那些国家在将来注定要作出的巨大进展。“他们中一个人说: ‘你们逗留了多长时间?’” 这些话意指, 基督教国家开始觉得现在是他们自己奋发和甩掉自己的没有生气状态的时候了。这种觉醒发生在十字军东侵的时代, 那时英国、法国和德国的君主联合起来, 整个欧洲联合向穆斯林进攻要从他们手中夺取圣地。按照阿拉伯习惯用语的意思, ‘一天或少於一天’ 这一用语意指一段不肯定的时期。«古兰经» 其他经文中 (20:103-104) 定为一千年, 这一时期是西方基督教国家的休眠时期。20:103-104节经文中的 “十天” 代表十个世纪, 而这些经文中的 “蓝眼睛的” 这些字指的是一般有着蓝眼睛的西方民族。不列颠在东方权力的基础是在17世纪开始时奠定的, 这是众所周知的历史事实 (“March of Man”)。这一时期差不多在穆圣之后一千年。
749
当山洞中的居住者看到迫害他们的浪潮已经平静下来时, 他们派了一个人到城里用旧的硬币买些食物并且看看情况对他们怎样。طَعَامْ (Ta‘am) 可以意指诸如小麦、大麦、小米、枣子等粮食 (Lane)。这指的是西方国家到世界各地的商业远征。
750
欧洲的商人在做生意的时候特别显得文雅和有礼貌的样子。“他要有礼貌地” 这些字, 看来指的就是他们的这一特征。这一用语也可意为, “让他们自己行动谨慎。”
751
“但绝不要使任何人知道你们” 这些话, 指的是西方的势力悄悄地、趁人不备地渗透进东方。
3
یعنی جب اصحاب الکہف پر زمانہ کی تاریخ روشن ہوگئی اور انہوں نے نسبتاً کچھ امن پایا تو اپنے پرانے سکے دے کر انہوں نے اپنے میں سے بعض کو خوراک خریدنے کے لئے بھیجا۔
a
2:260; 23:113-114.
2060
Commentary:
Like its predecessor this verse also speaks not of early Christians who took shelter in "the cave" but of the Christian nations of the west after they had spread all over the world. The words, "We raised them up", refer to the great progress which these nations were destined to make in future. It is a peculiarity of the Quranic style that it uses the past tense for events which are to take place in future in order to emphasize the inevitability and certainty of their occurrence. The words mean to say that the day is sure to come when God will bring about an awakening among these people who are now asleep.
The words, one of them said; How long have you tarried, signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the Monarchs of England, France and Germany made common cause and the whole of Europe combined to make a concerted attack upon Muslims to wrest the Holy Land from their hands.
The expression, یوما او بعض یوم i.e. a day or part of a day, does not mean that the Dwellers of the Cave were not certain as to how long they remained asleep. According to Arabic idiom the expression denotes an indefinite period of time. Elsewhere the Quran has specified as one thousand years the period for which Christian nations of the west remained in a state of sleep or inactivity. In vv. 20:103,104 we have, The day when the trumpet will be blown. And on that day We shall gather the sinful together blue-eyed. They will talk to one another in a low tone: You tarried only ten days, The words "ten days" here stand for ten centuries and the word زرقا (blue-eyed) clearly refers to the peoples of the west who generally have blue eyes. It is a well-known historical fact that the foundations of British power in the east were laid in the beginning of the seventeenth century, in about 1611 A.D., when a British commercial company was allowed to open its first industrial concern in Surat and began to do business in the Bay of Bengal (March of Man, published by Enc. Brit. Society). This period approximates to one thousand years after the Holy Prophet began to preach his Mission in 611 A. D. The secret of the British power in subsequent centuries lay in their success in obtaining a foothold in the East. Other European nations only followed in the wake of the British people.
The word طعاما (provisions) in the verse under comment does not mean 'cooked food' as is generally misunderstood. It possesses a much wider significance and may mean, wheat, barley, millet, dates or other articles of food (Lane). The words, and let him bring you provisions thereof, refer to the import of Indian articles of food, especially wheat, by European countries for about 200 years. European businessmen had a special knack of being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression ولیتلطف (and let him be courteous) refers.
The words, and let him not inform any one about you, refer to the quiet and unobtrusive penetration of Western influence in the East, particularly in India—the undivided India of pre-Partition days.
a
2:260; 23:113, 114.
1678
The verse seems to refer to the Christian nations of the West after they had spread all over the world. The words, We raised them up, refer to the great progress which these nations were destined to make in the future. The words, One of them said, 'How long have you tarried,' signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the monarchs of England, France and Germany made common cause and the whole of Europe united to make a concerted attack upon Muslims to wrest the Holy Land from their hands. According to Arabic idiom the words 'a day or part of a day' denote an indefinite period. Elsewhere the Qur’an (20:103, 104) has specified as one thousand years the period during which Christian nations of the West remained in a state of sleep or inactivity. "Ten days" in 20:103, 104 stand for ten centuries and the words "blue-eyed" in these verses refer
1679
When the Dwellers of the Cave saw that the wave of persecution against them had subsided, they sent one of their members to the city with some old coins to buy provisions and to find out how matters stood with regard to them. Ta‘am may signify such articles of food as wheat, barley, millet, dates, etc. (Lane). This refers to the commercial expeditions of the Western nations to all parts of the world.
1680
European businessmen have a special knack for being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression, And let him be courteous, seems to refer. It also means, 'Let him conduct himself with caution.'
1681
The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East.
حَتَّىٰٓ إِذَا جَآءَ أَحَدَهُمُ ٱلْمَوْتُ قَالَ رَبِّ ٱرْجِعُونِ
39:59.
یہاں حَتّٰی کا لفظ ہے اور حَتّٰی کو لغت والے حرف ابتدا بھی کہتے ہیں۔ (دیکھیئے بحر محیط جلد۶ ص۴۲۰) جس کے مطابق ہم نے معنے کیے ہیں۔
39:59.
39:59.
Commentary:
The plural form ارجعون affords an instance of the marvellous beauty of the Quranic style. The disbeliever addressing God uses the plural form of the verb to express the Majesty and Greatness of God and out of respect for Him.
The plural form ارجعون may also represent the repetition of the singular form ارجعنی (irji‘ni i.e. send me back). The disbeliever in his perplexity and confusion continues to repeat his request again and again for being sent back to this world and these repeated requests have been expressed by the use of the plural form. Thus the plural form ارجعون expresses, on the one hand, the disbeliever’s confusion of mind, on the other, it expresses his respect for God.
b
39:59.
3
یہاں حَتّٰی کا لفظ ہے اور حَتّٰی کو لغت والے حرف ابتدا بھی کہتے ہیں۔ (دیکھیئے بحر محیط جلد۶ ص۴۲۰) جس کے مطابق ہم نے معنے کیے ہیں۔
a
39:59.
2578
Commentary:
The plural form ارجعون affords an instance of the marvellous beauty of the Quranic style. The disbeliever addressing God uses the plural form of the verb to express the Majesty and Greatness of God and out of respect for Him.
The plural form ارجعون may also represent the repetition of the singular form ارجعنی (irji‘ni i.e. send me back). The disbeliever in his perplexity and confusion continues to repeat his request again and again for being sent back to this world and these repeated requests have been expressed by the use of the plural form. Thus the plural form ارجعون expresses, on the one hand, the disbeliever’s confusion of mind, on the other, it expresses his respect for God.
a
39:59.
وَأَنفِقُوا۟ مِن مَّا رَزَقْنَٰكُم مِّن قَبْلِ أَن يَأْتِىَ أَحَدَكُمُ ٱلْمَوْتُ فَيَقُولَ رَبِّ لَوْلَآ أَخَّرْتَنِىٓ إِلَىٰٓ أَجَلٍ قَرِيبٍ فَأَصَّدَّقَ وَأَكُن مِّنَ ٱلصَّٰلِحِينَ
2:196; 9:34.
14:45.
Commentary:
The verse exhorts believers to make the best of their opportunities to serve the cause of truth with all the gifts that God had bestowed upon them, before death comes upon them i.e. before they lose the opportunity or the power to serve.
a
2:196; 9:34.
b
14:45.
b
2:196; 9:34.
c
14:45.
4252
Commentary:
The verse exhorts believers to make the best of their opportunities to serve the cause of truth with all the gifts that God had bestowed upon them, before death comes upon them i.e. before they lose the opportunity or the power to serve.
b
2:196; 9:34.
c
14:45.