اَلۡفَ
Appears 9 times in Quran
Derived Words (6)
Words derived from the stem "اَلۡفَ".
- of luxuriant growth
- two thousand
- found
- a thousand
- thousand
- and they found
- we found
Occurrences in Quran
Found 9 verses containing "اَلۡفَ".
وَلَتَجِدَنَّہُمۡ اَحۡرَصَ النَّاسِ عَلٰی حَیٰوۃٍ وَّمِنَ الَّذِیۡنَ اَشۡرَکُوۡا ۚ یَوَدُّ اَحَدُہُمۡ لَوۡ یُعَمَّرُ اَلۡفَ سَنَۃٍ وَّمَا ہُوَ بِمُزَحۡزِحِہٖ مِنَ الۡعَذَابِ اَنۡ یُّعَمَّرَ ۗ وَاللّٰہُ بَصِیۡرٌۢ بِمَا یَعۡمَلُوۡنَ
62:9.
قرآن کریم میں ھُوَ کا لفظ ہے جس کے معنے ’’وہ‘‘ کے ہیں مگر چونکہ اس سے پہلے لَوْ یُعَمَّرُ کے الفاظ گزر چکے ہیں جن کی قائم مقام ضمیر ہے۔ اس لئے ان معنوں کو ترجمہ میں کھول دیا گیا ہے۔
62:9.
The pagans were less cringingly attached to the present life than the Jews because unlike the Jews they did not believe in the life after death and therefore had no fear of punishment after death.
62:9.
Commentary:
The reason why Jews were more attached to the world than pagans is that the latter did not believe in any retribution after death and, therefore, though they loved this world as the only place for enjoying honour and happiness and entertained no hope about the next, yet with no fear of punishment after death, they were less cringingly attached to the present life than the Jews, who believed in Resurrection after death and feared in their hearts that their actions would make them liable to punishment before God.
a
62:9.
1
قرآن کریم میں ھُوَ کا لفظ ہے جس کے معنے ’’وہ‘‘ کے ہیں مگر چونکہ اس سے پہلے لَوْ یُعَمَّرُ کے الفاظ گزر چکے ہیں جن کی قائم مقام ضمیر ہے۔ اس لئے ان معنوں کو ترجمہ میں کھول دیا گیا ہے۔
a
62:9.
103
Commentary:
The reason why Jews were more attached to the world than pagans is that the latter did not believe in any retribution after death and, therefore, though they loved this world as the only place for enjoying honour and happiness and entertained no hope about the next, yet with no fear of punishment after death, they were less cringingly attached to the present life than the Jews, who believed in Resurrection after death and feared in their hearts that their actions would make them liable to punishment before God.
b
62:9.
122B
The pagans were less cringingly attached to the present life than the Jews because unlike the Jews they did not believe in the life after death and therefore had no fear of punishment after death.
وَاِذَا قِیۡلَ لَہُمُ اتَّبِعُوۡا مَاۤ اَنۡزَلَ اللّٰہُ قَالُوۡا بَلۡ نَتَّبِعُ مَاۤ اَلۡفَیۡنَا عَلَیۡہِ اٰبَآءَنَاۤ ۗ اَوَلَوۡ کَانَ اٰبَآؤُہُمۡ لَا یَعۡقِلُوۡنَ شَیۡـًٔا وَّلَا یَہۡتَدُوۡنَ
5:105; 10:79; 21:53, 54; 31:22.
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
5:105; 10:79; 21:53, 54; 31:22.
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
5:105; 10:79; 21:53, 54; 31:22.
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
e
5:105; 10:79; 21:53, 54; 31:22.
2
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
a
5:105; 10:79; 21:53, 54; 31:22.
177
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
b
5:105; 10:79; 21:53, 54; 31:22.
195
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
الۡـٰٔنَ خَفَّفَ اللّٰہُ عَنۡکُمۡ وَعَلِمَ اَنَّ فِیۡکُمۡ ضَعۡفًا ۚ فَاِنۡ یَّکُنۡ مِّنۡکُمۡ مِّائَۃٌ صَابِرَۃٌ یَّغۡلِبُوۡا مِائَتَیۡنِ ۚ وَاِنۡ یَّکُنۡ مِّنۡکُمۡ اَلۡفٌ یَّغۡلِبُوۡۤا اَلۡفَیۡنِ بِاِذۡنِ اللّٰہِ ۗ وَاللّٰہُ مَعَ الصّٰبِرِیۡنَ
这节经文不能理解为取消前一节经文。这两节经文述及穆斯林社会的两种不同状态。开始时他们是薄弱的, 装备很差, 在作战技术上是训练不足的。在那种薄弱的状态下, 他们只能战胜两倍的敌人。可是, 随着时间的转移, 他们全面的情况、作战经验和军事资源都大大地改进了, 他们能打败十倍於他们的敌人。在白德尔、吴候德和壕沟 (Trench) 等战役中, 双方部队数目的不平衡不断增加, 可是穆斯林十分成功地保持了自己的阵地, 到雅尔姆克 (يَرْمُوْك, Yarmuk) 战役时, 只有六万人的穆斯林击败了百万人以上的一支军队。
یہ حکم ایمان پر مبنی ہے اس لئے ایمان کے ساتھ بڑھتا رہتا ہے۔ قیصر و کسریٰ کی جنگوں میں مسلمانوں نے دس گُنے چھوڑ اسّی اور سو گُنے دشمن کو شکست دی تھی۔ اس لئے کہ انہوں نے صحابہؓ کا زمانہ بھی دیکھا تھا اور رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعدنئے نئے نشان بھی دیکھے تھے۔
The verse should not be understood to abrogate the preceding one. The two verses refer to two different states of the Muslim Community. In the beginning they were weak, ill-equipped and ill-trained in the art of war. In that state of weakness they could successfully fight against only their double number. But as with the passage of time their all-round condition, fighting experience and military resources had very much improved they could defeat an enemy ten times their number. In the battles of Badr, Uhud and of the Trench, the disparity between the number of forces of both sides progressively increased, yet the Muslims quite successfully held their own, till at the Battle of Yarmuk, mere 60,000 Muslims defeated an army of more than a million strong.
Commentary:
This verse does not abrogate the previous verse, but only temporarily relieves Muslims in view of the then existing condition of their faith. Their faith, though sincere and true, was "weak" as compared with its future condition when it was to grow stronger by their witnessing more and more heavenly signs and by their becoming more and more organized.
The words, For the present Allah has lightened your burden, show that the previous verse contains not a prophecy, but a commandment. It does not announce by way of prophecy that Muslims will prevail over an enemy ten times their number; it simply gives the injunction that if twenty believers have to face 200 disbelievers, they must fight them, and that if they turn their backs, they will be sinners. In the present verse, however, in view of the then weak condition of Muslims, the limit of disparity has been reduced to twice the number of the believers.
History tells us that in later times, Muslims had sometimes to fight an enemy even more than ten times their number and still they were victorious. Thus, at the Battle of Yarmuk the Muslim army numbered 30,000, according to the lowest calculation, while the enemy numbered at least 600,000 (the highest figures being respectively 60,000 and 1,000,000) and the battle ended in a decisive victory for the Muslims.
551
这节经文不能理解为取消前一节经文。这两节经文述及穆斯林社会的两种不同状态。开始时他们是薄弱的, 装备很差, 在作战技术上是训练不足的。在那种薄弱的状态下, 他们只能战胜两倍的敌人。可是, 随着时间的转移, 他们全面的情况、作战经验和军事资源都大大地改进了, 他们能打败十倍於他们的敌人。在白德尔、吴候德和壕沟 (Trench) 等战役中, 双方部队数目的不平衡不断增加, 可是穆斯林十分成功地保持了自己的阵地, 到雅尔姆克 (يَرْمُوْك, Yarmuk) 战役时, 只有六万人的穆斯林击败了百万人以上的一支军队。
3
یہ حکم ایمان پر مبنی ہے اس لئے ایمان کے ساتھ بڑھتا رہتا ہے۔ قیصر و کسریٰ کی جنگوں میں مسلمانوں نے دس گُنے چھوڑ اسّی اور سو گُنے دشمن کو شکست دی تھی۔ اس لئے کہ انہوں نے صحابہؓ کا زمانہ بھی دیکھا تھا اور رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعدنئے نئے نشان بھی دیکھے تھے۔
1154
Commentary:
This verse does not abrogate the previous verse, but only temporarily relieves Muslims in view of the then existing condition of their faith. Their faith, though sincere and true, was "weak" as compared with its future condition when it was to grow stronger by their witnessing more and more heavenly signs and by their becoming more and more organized.
The words, For the present Allah has lightened your burden, show that the previous verse contains not a prophecy, but a commandment. It does not announce by way of prophecy that Muslims will prevail over an enemy ten times their number; it simply gives the injunction that if twenty believers have to face 200 disbelievers, they must fight them, and that if they turn their backs, they will be sinners. In the present verse, however, in view of the then weak condition of Muslims, the limit of disparity has been reduced to twice the number of the believers.
History tells us that in later times, Muslims had sometimes to fight an enemy even more than ten times their number and still they were victorious. Thus, at the Battle of Yarmuk the Muslim army numbered 30,000, according to the lowest calculation, while the enemy numbered at least 600,000 (the highest figures being respectively 60,000 and 1,000,000) and the battle ended in a decisive victory for the Muslims.
1143
The verse should not be understood to abrogate the preceding one. The two verses refer to two different states of the Muslim Community. In the beginning they were weak, ill-equipped and ill-trained in the art of war. In that state of weakness they could successfully fight against only their double number. But as with the passage of time their all-round condition, fighting experience and military resources had very much improved they could defeat an enemy ten times their number. In the battles of Badr, Uhud and of the Trench, the disparity between the number of forces of both sides progressively increased, yet the Muslims quite successfully held their own, till at the Battle of Yarmuk, mere 60,000 Muslims defeated an army of more than a million strong.
وَاسۡتَبَقَا الۡبَابَ وَقَدَّتۡ قَمِیۡصَہٗ مِنۡ دُبُرٍ وَّاَلۡفَیَا سَیِّدَہَا لَدَا الۡبَابِ ۚ قَالَتۡ مَا جَزَآءُ مَنۡ اَرَادَ بِاَہۡلِکَ سُوۡٓءًا اِلَّاۤ اَنۡ یُّسۡجَنَ اَوۡ عَذَابٌ اَلِیۡمٌ
Commentary:
When Joseph saw that all his exhortations and admonitions to his master’s wife to desist from her evil course were of no avail, he thought he should no longer stay in the room, lest it might give rise to unfounded suspicions. So he hastened to leave her presence. Thereupon the woman, in order to prevent him from leaving the room, ran to the door to reach it before Joseph succeeded in getting out. There was thus a sort of race for the door. It was most probably at the door that the woman pulled Joseph’s shirt in order to pull him back and in so doing she tore his shirt at the back.
Here, again, the Bible differs from the Quran. The Bible says that when the woman caught hold of Joseph’s garment, he left it in her hand (Gen. 39:12). But as the Hebrews used to wear one garment only, which was generally long enough to cover the whole body, it is inconceivable that Joseph should have run away naked, leaving the only garment he was wearing in the woman’s hand. So the Quranic account that Joseph’s shirt was torn in the scuffle seems to be more reasonable.
1529
Commentary:
When Joseph saw that all his exhortations and admonitions to his master’s wife to desist from her evil course were of no avail, he thought he should no longer stay in the room, lest it might give rise to unfounded suspicions. So he hastened to leave her presence. Thereupon the woman, in order to prevent him from leaving the room, ran to the door to reach it before Joseph succeeded in getting out. There was thus a sort of race for the door. It was most probably at the door that the woman pulled Joseph’s shirt in order to pull him back and in so doing she tore his shirt at the back.
Here, again, the Bible differs from the Quran. The Bible says that when the woman caught hold of Joseph’s garment, he left it in her hand (Gen. 39:12). But as the Hebrews used to wear one garment only, which was generally long enough to cover the whole body, it is inconceivable that Joseph should have run away naked, leaving the only garment he was wearing in the woman’s hand. So the Quranic account that Joseph’s shirt was torn in the scuffle seems to be more reasonable.
وَلَقَدۡ اَرۡسَلۡنَا نُوۡحًا اِلٰی قَوۡمِہٖ فَلَبِثَ فِیۡہِمۡ اَلۡفَ سَنَۃٍ اِلَّا خَمۡسِیۡنَ عَامًا فَاَخَذَہُمُ الطُّوۡفَانُ وَہُمۡ ظٰلِمُوۡنَ
这节经文中谈及努哈的年龄是九百五十岁。«圣经» 说他的年龄是952岁。很难确定那些古代的先知诸如努哈、呼德、撒利和其他先知生活的确切年代和实际年龄。«古兰经» 说, “除安拉以外无人知道他们” (14:10)。九百五十年这段时间看来不是努哈个人肉体生命的岁数。这看来是他的道统延续的年数。这样, 他的道统看来首先传到伊布拉欣时代, 因为伊布拉欣是 “他的宗派的人” (37:84), 然后传到尤素夫的时代, 然后传到甚至穆撒的时代。实际上, 一个先知的岁数是他道统和教义的年数。在说明努哈年龄的限度时用了 سَنَة (Sanah) 和 عَام (‘Am) 两个单词。前一个单词的基本意义具有 “坏” 的意思, 而后一个单词具有 “好” 的意思。这看来努哈道统开始的五十年是精神全面进步和复兴的时代, 此后就在思想道德方面开始衰落而他的族人的道德逐渐低落, 直到九百年时完全衰亡。
مرادنوحؑ کی عمر نہیں بلکہ ان کی نبوت کا زمانہ مراد ہے یا ان کی قوم کا وہ زمانہ مراد ہے جس میں وہ نیک رہی چنانچہ دوسری جگہ اللہ تعالیٰ نے حضرت ابراہیم علیہ السلام کے متعلق فرمایا ہے اِنَّ مِنْ شِیْعَتِہٖ لَاِبْرَاھِیْمَ (الصّٰفّٰت: ۸۴) یعنی ابراہیمؑ بھی نوحؑ کے اتباع میں سے تھے۔ پس نوحؑ کی عمر اول ابراہیمؑ تک لمبی ہوئی اور پھر حضرت یوسفؑ بلکہ حضرت موسیٰ علیہ السلام تک لمبی ہوئی۔
Here the age of Noah has been mentioned as 950 years. The Bible places it at 952. It is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih and others lived and how long they lived. 'None knows them save Allah,' says the Qur’an (14:10). The period, nine hundred and fifty years, does not seem to be the span of Noah’s personal physical life. It seems to be the period of his Dispensation. Thus it seemed first to extend to Abraham’s ministry because Abraham 'was of his party' (37:84) and then to Joseph’s and then down even to that of Moses. In fact, the age of a Prophet is the age of his Dispensation and teaching. In describing the limit of Noah’s age, two words Sanah and ‘Am have been used. Whereas the root meaning of the former word possesses a sense of badness, that of the latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all round spiritual progress and regeneration and that aft
Important Words:
سنة (year) is derived both from سنه and سنو. They say سنه الطعام i.e. the food rotted; or it rotted by the lapse of years. As derived from سنا یسنو this word (سنة) signifies "a simple revolution of the sun," i.e. a simple revolution of the earth round the sun. It is synonymous with عام (and also حول) with this difference that whereas every سنة is an عام every عام is not سنة. It is also said to be longer than the عام which is applied to the twelve Arabian months collectively; but سنة is also applied to twelve revolutions of the moon. According to Imam Raghib سنة is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and عام as denoting that in which is ampleness of the means or circumstances of life and abundance of herbage or the like. سنة also means, drought or barrenness or vehement or intense drought. أصابتھم السنة means, drought, etc. befell them. سنة سنھاءmeans, a year in which there is no herbage or rain. سنة سنواء means, a hard, rigorous or distressing year (Lane & Aqrab).
Commentary:
In the verse under comment the age of Noah has been mentioned as 950 years. The Bible gives 952 years as his age. But it is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih, etc. lived and how long they lived. "None knows them save Allah," says the Quran (14:10). Nine hundred and fifty years does not seem to be the span of Noah’s life but the period of his Dispensation. In fact, the age of a Prophet is the age of his Dispensation and teaching. It is in this sense that we call the Holy Prophet Muhammad the ever-living Prophet and Islam the everlasting religion. It appears from the Quran (37:84) that Abraham was a follower of Noah. This means that Noah’s period continued up to the time of Abraham or even to that of Joseph or of Moses.
Noah’s Dispensation seems to have lasted about 950 years. In describing the limit of Noah’s age two words سنة and عام have been used. Whereas the root meaning of the former word possesses a sense of badness, that of latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all-round spiritual progress and regeneration and after that moral decadence and degeneration set in and his people gradually became degraded morally, till their degeneration became complete in nine hundred years.
971
这节经文中谈及努哈的年龄是九百五十岁。«圣经» 说他的年龄是952岁。很难确定那些古代的先知诸如努哈、呼德、撒利和其他先知生活的确切年代和实际年龄。«古兰经» 说, “除安拉以外无人知道他们” (14:10)。九百五十年这段时间看来不是努哈个人肉体生命的岁数。这看来是他的道统延续的年数。这样, 他的道统看来首先传到伊布拉欣时代, 因为伊布拉欣是 “他的宗派的人” (37:84), 然后传到尤素夫的时代, 然后传到甚至穆撒的时代。实际上, 一个先知的岁数是他道统和教义的年数。在说明努哈年龄的限度时用了 سَنَة (Sanah) 和 عَام (‘Am) 两个单词。前一个单词的基本意义具有 “坏” 的意思, 而后一个单词具有 “好” 的意思。这看来努哈道统开始的五十年是精神全面进步和复兴的时代, 此后就在思想道德方面开始衰落而他的族人的道德逐渐低落, 直到九百年时完全衰亡。
2
مرادنوحؑ کی عمر نہیں بلکہ ان کی نبوت کا زمانہ مراد ہے یا ان کی قوم کا وہ زمانہ مراد ہے جس میں وہ نیک رہی چنانچہ دوسری جگہ اللہ تعالیٰ نے حضرت ابراہیم علیہ السلام کے متعلق فرمایا ہے اِنَّ مِنْ شِیْعَتِہٖ لَاِبْرَاھِیْمَ (الصّٰفّٰت: ۸۴) یعنی ابراہیمؑ بھی نوحؑ کے اتباع میں سے تھے۔ پس نوحؑ کی عمر اول ابراہیمؑ تک لمبی ہوئی اور پھر حضرت یوسفؑ بلکہ حضرت موسیٰ علیہ السلام تک لمبی ہوئی۔
2951
Important Words:
سنة (year) is derived both from سنه and سنو. They say سنه الطعام i.e. the food rotted; or it rotted by the lapse of years. As derived from سنا یسنو this word (سنة) signifies "a simple revolution of the sun," i.e. a simple revolution of the earth round the sun. It is synonymous with عام (and also حول) with this difference that whereas every سنة is an عام every عام is not سنة. It is also said to be longer than the عام which is applied to the twelve Arabian months collectively; but سنة is also applied to twelve revolutions of the moon. According to Imam Raghib سنة is used as denoting a year in which there is difficulty, or drought or barrenness or dearth; and عام as denoting that in which is ampleness of the means or circumstances of life and abundance of herbage or the like. سنة also means, drought or barrenness or vehement or intense drought. أصابتھم السنة means, drought, etc. befell them. سنة سنھاءmeans, a year in which there is no herbage or rain. سنة سنواء means, a hard, rigorous or distressing year (Lane & Aqrab).
Commentary:
In the verse under comment the age of Noah has been mentioned as 950 years. The Bible gives 952 years as his age. But it is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih, etc. lived and how long they lived. "None knows them save Allah," says the Quran (14:10). Nine hundred and fifty years does not seem to be the span of Noah’s life but the period of his Dispensation. In fact, the age of a Prophet is the age of his Dispensation and teaching. It is in this sense that we call the Holy Prophet Muhammad the ever-living Prophet and Islam the everlasting religion. It appears from the Quran (37:84) that Abraham was a follower of Noah. This means that Noah’s period continued up to the time of Abraham or even to that of Joseph or of Moses.
Noah’s Dispensation seems to have lasted about 950 years. In describing the limit of Noah’s age two words سنة and عام have been used. Whereas the root meaning of the former word possesses a sense of badness, that of latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all-round spiritual progress and regeneration and after that moral decadence and degeneration set in and his people gradually became degraded morally, till their degeneration became complete in nine hundred years.
2243
Here the age of Noah has been mentioned as 950 years. The Bible places it at 952. It is difficult to assign a definite date as to when the Prophets of antiquity, such as Noah, Hud, Salih and others lived and how long they lived. 'None knows them save Allah,' says the Qur’an (14:10). The period, nine hundred and fifty years, does not seem to be the span of Noah’s personal physical life. It seems to be the period of his Dispensation. Thus it seemed first to extend to Abraham’s ministry because Abraham 'was of his party' (37:84) and then to Joseph’s and then down even to that of Moses. In fact, the age of a Prophet is the age of his Dispensation and teaching. In describing the limit of Noah’s age, two words Sanah and ‘Am have been used. Whereas the root meaning of the former word possesses a sense of badness, that of the latter has a sense of goodness. It seems that the first fifty years of Noah’s Dispensation were years of all round spiritual progress and regeneration and that aft
یُدَبِّرُ الۡاَمۡرَ مِنَ السَّمَآءِ اِلَی الۡاَرۡضِ ثُمَّ یَعۡرُجُ اِلَیۡہِ فِیۡ یَوۡمٍ کَانَ مِقۡدَارُہٗۤ اَلۡفَ سَنَۃٍ مِّمَّا تَعُدُّوۡنَ
这节经文提及伊斯兰教在它兴衰交替的经历中命定要遇到的非常严重的危机。伊斯兰教在它的历程的最初三个世纪中必然是一个持续发展和成功的时期。据说穆圣曾经明确地暗示过这一事实, 他说, “最好的一个世纪是我活着的这个世纪, 而后是下一个世纪, 而后是再一个世纪” (تِرْمِذِی و بُخَارِی كِتابُ الشَّهَادَات, Tirmidhi & Bukhari, Kitabush Shahadat)。在最初三个世纪的连续胜利之后, 伊斯兰教开始衰落。这种衰退的过程在以后的千年中进行下去。“而后在一天之内上升回到他那里, 这一天的时间按照你们的计算是一千年。” 这句话所指的是这一千年的时期。据传, 他在另一次讲话中曾说过, 这一宗教将上升到昴 (宿) 星团 (Pleiades), 而一个波斯血统的人将把它带回地球 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。伊历纪元第十四世纪主许迈喜合显现后, 这个衰退过程已经停止, 伊斯兰教复兴时期已经开始。
بہائی لوگ اس آیت کے غلط معنے کرکے مسلمانوں کو بہکاتے ہیں وہ کہتے ہیں کہ اسلام کی زندگی صرف ایک ہزار سال ہے پھر وہ منسوخ ہو جائے گا اور بہائی مذہب اس کی جگہ لے لے گا۔ حالانکہ آیت کے معنی صاف ہیں کہ اسلام ہزار سال میں آسمان پر چڑھے گا۔ اس کے معنے منسوخ ہونے کے نہیں ہو سکتے۔ کیونکہ منسوخ تو ایک آیت سے ایک منٹ میں ہو جاتا ہے۔ درحقیقت اس آیت میں بتایا گیا ہے کہ ایک ہزار سال تک مسلمان دنیا میں کمزور ہوتے جائیں گے۔ اس کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم کی پیشگوئیوں کے مطابق اسلام کو قائم کرنے والا مامور آجائے گا۔ اور اسلام پھر مضبو طی سے قائم ہو جائے گا۔ چنانچہ اسی سور
The verse refers to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in his saying: 'The best century is the one in which I live, then the next century, then the century after that '(Tirmidhi & Bukhari, Kitabush-Shahadat). Islam began to decline after the first three centuries of uninterrupted conquests. The process of decline and decay continued in the next thousand years. It is to this period of a thousand years that reference has been made in the words, then will it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messi
Commentary:
As mentioned above the principal theme of the Surah under comment is the progressive expansion and eventual triumph of Islam. In the present verse, however, reference has been made to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in a well-known saying, viz. خیر القرون قرنی ثم الذین یلونھم الخ i.e. the best century is the one in which I live, then the next century, then the century after that. Then there will spread falsehood at the hands of people who will take pride in their wealth and riches and will grow fat on the earnings of others (Tirmidhi & Bukhari, Kitabush-Shahadat). As foretold in this saying of the Prophet, Islam began to decline after the first three centuries of uninterrupted conquests and growing prosperity, till it suffered a very serious check in about 271 A.H. when its gradual decline set in. The process of decline and decay continued till it reached its nadir in the next one thousand years. It is to this period of a thousand years that reference has been made in the words, then shall it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent, namely the Promised Messiah, will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messiah in the 14th century A.H., the process of decay has been arrested and a renaissance of Islam has taken place. The indications are, and prophecies in Divine Scriptures and those in the Hadith lend support to the inference, that the present renaissance of Islam will extend over a much longer period and its spiritual conquests will not stop unless they have embraced in their orbit almost the entire globe.
1016
这节经文提及伊斯兰教在它兴衰交替的经历中命定要遇到的非常严重的危机。伊斯兰教在它的历程的最初三个世纪中必然是一个持续发展和成功的时期。据说穆圣曾经明确地暗示过这一事实, 他说, “最好的一个世纪是我活着的这个世纪, 而后是下一个世纪, 而后是再一个世纪” (تِرْمِذِی و بُخَارِی كِتابُ الشَّهَادَات, Tirmidhi & Bukhari, Kitabush Shahadat)。在最初三个世纪的连续胜利之后, 伊斯兰教开始衰落。这种衰退的过程在以后的千年中进行下去。“而后在一天之内上升回到他那里, 这一天的时间按照你们的计算是一千年。” 这句话所指的是这一千年的时期。据传, 他在另一次讲话中曾说过, 这一宗教将上升到昴 (宿) 星团 (Pleiades), 而一个波斯血统的人将把它带回地球 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。伊历纪元第十四世纪主许迈喜合显现后, 这个衰退过程已经停止, 伊斯兰教复兴时期已经开始。
1
بہائی لوگ اس آیت کے غلط معنے کرکے مسلمانوں کو بہکاتے ہیں وہ کہتے ہیں کہ اسلام کی زندگی صرف ایک ہزار سال ہے پھر وہ منسوخ ہو جائے گا اور بہائی مذہب اس کی جگہ لے لے گا۔ حالانکہ آیت کے معنی صاف ہیں کہ اسلام ہزار سال میں آسمان پر چڑھے گا۔ اس کے معنے منسوخ ہونے کے نہیں ہو سکتے۔ کیونکہ منسوخ تو ایک آیت سے ایک منٹ میں ہو جاتا ہے۔ درحقیقت اس آیت میں بتایا گیا ہے کہ ایک ہزار سال تک مسلمان دنیا میں کمزور ہوتے جائیں گے۔ اس کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم کی پیشگوئیوں کے مطابق اسلام کو قائم کرنے والا مامور آجائے گا۔ اور اسلام پھر مضبو طی سے قائم ہو جائے گا۔ چنانچہ اسی سور
3062
Commentary:
As mentioned above the principal theme of the Surah under comment is the progressive expansion and eventual triumph of Islam. In the present verse, however, reference has been made to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in a well-known saying, viz. خیر القرون قرنی ثم الذین یلونھم الخ i.e. the best century is the one in which I live, then the next century, then the century after that. Then there will spread falsehood at the hands of people who will take pride in their wealth and riches and will grow fat on the earnings of others (Tirmidhi & Bukhari, Kitabush-Shahadat). As foretold in this saying of the Prophet, Islam began to decline after the first three centuries of uninterrupted conquests and growing prosperity, till it suffered a very serious check in about 271 A.H. when its gradual decline set in. The process of decline and decay continued till it reached its nadir in the next one thousand years. It is to this period of a thousand years that reference has been made in the words, then shall it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent, namely the Promised Messiah, will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messiah in the 14th century A.H., the process of decay has been arrested and a renaissance of Islam has taken place. The indications are, and prophecies in Divine Scriptures and those in the Hadith lend support to the inference, that the present renaissance of Islam will extend over a much longer period and its spiritual conquests will not stop unless they have embraced in their orbit almost the entire globe.
2323
The verse refers to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in his saying: 'The best century is the one in which I live, then the next century, then the century after that '(Tirmidhi & Bukhari, Kitabush-Shahadat). Islam began to decline after the first three centuries of uninterrupted conquests. The process of decline and decay continued in the next thousand years. It is to this period of a thousand years that reference has been made in the words, then will it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messi
اِنَّہُمۡ اَلۡفَوۡا اٰبَآءَہُمۡ ضَآلِّیۡنَ
7:174.
7:174.
7:174.
b
7:174.
b
7:174.
c
7:174.
تَعۡرُجُ الۡمَلٰٓئِکَۃُ وَالرُّوۡحُ اِلَیۡہِ فِیۡ یَوۡمٍ کَانَ مِقۡدَارُہٗ خَمۡسِیۡنَ اَلۡفَ سَنَۃٍ
即吉布利尔--------传达安拉言语的天使。
بعض حساب دان جنہوں نے حساب کے ذریعہ سے دنیا کی عمر کا اندازہ لگایا ہے۔ انہوں نے قریباً پچاس ہزار سال ہی دنیا کی ساری عمر قرار دی ہے پس اگر ان کا قیاس صحیح ہے تو اس کے معنے یہ ہیں کہ اس آیت میں دنیا کی ساری عمر کی طرف اشارہ ہے۔ صلحاء اور اولیاء نے حضرت آدمؑ سے لے کر رسول کریم صلی اللہ علیہ وسلم کے زمانہ تک پانچ ہزار سال کی عمر قرار دی ہے مگر اندازے الگ الگ حساب سے ہوتے ہیں۔ پس یہ اختلاف کوئی نہیں۔ آدم کی نسل سے سلسلہ انبیاء کی عمر ممکن ہے سات ہزار سال ہو اور طبقات الارض کے اندازے کے لحاظ سے دنیا کی عمر پچاس ہزار سال ہو پس یہ کوئی اختلاف نہیں۔
Ar-Ruh meaning human soul, the verse may signify that the development and progress of the human soul will know no end. Or, the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the reference may be to a specific cycle of fifty thousand years in which some particular great change is decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
Important Words:
الروح (Spirit) means, the human soul; spirit; the vital principle; inspiration; revelation; Word of God; the Quran; angel Gabriel; joy; happiness; mercy of God, etc. (Lane & Aqrab).
Commentary:
الروح meaning human soul, the word may signify that development and progress of the human soul will know no end. Or the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the words "fifty thousand years" may have reference to the age of the world as estimated by some geologists from a study of the layers of earth. Or the reference may be to a specific cycle of fifty thousand years in which a great change was decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
1483
即吉布利尔--------传达安拉言语的天使。
2
بعض حساب دان جنہوں نے حساب کے ذریعہ سے دنیا کی عمر کا اندازہ لگایا ہے۔ انہوں نے قریباً پچاس ہزار سال ہی دنیا کی ساری عمر قرار دی ہے پس اگر ان کا قیاس صحیح ہے تو اس کے معنے یہ ہیں کہ اس آیت میں دنیا کی ساری عمر کی طرف اشارہ ہے۔ صلحاء اور اولیاء نے حضرت آدمؑ سے لے کر رسول کریم صلی اللہ علیہ وسلم کے زمانہ تک پانچ ہزار سال کی عمر قرار دی ہے مگر اندازے الگ الگ حساب سے ہوتے ہیں۔ پس یہ اختلاف کوئی نہیں۔ آدم کی نسل سے سلسلہ انبیاء کی عمر ممکن ہے سات ہزار سال ہو اور طبقات الارض کے اندازے کے لحاظ سے دنیا کی عمر پچاس ہزار سال ہو پس یہ کوئی اختلاف نہیں۔
4369
Important Words:
الروح (Spirit) means, the human soul; spirit; the vital principle; inspiration; revelation; Word of God; the Quran; angel Gabriel; joy; happiness; mercy of God, etc. (Lane & Aqrab).
Commentary:
الروح meaning human soul, the word may signify that development and progress of the human soul will know no end. Or the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the words "fifty thousand years" may have reference to the age of the world as estimated by some geologists from a study of the layers of earth. Or the reference may be to a specific cycle of fifty thousand years in which a great change was decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
3120
Ar-Ruh meaning human soul, the verse may signify that the development and progress of the human soul will know no end. Or, the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the reference may be to a specific cycle of fifty thousand years in which some particular great change is decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
وَجَنّٰتٍ اَلۡفَافًا
80:31.
80:31.
In these verses (7-17) some of the basic Divine bounties on which man’s physical sustenance mainly depends have been mentioned, the implication being that God Who has made such adequate arrangement for the physical sustenance of man could not have neglected to make a similar provision for his spiritual sustenance.
80:30-31.
Commentary:
In these verses (7-17) some of the basic Divine bounties on which man’s physical sustenance mainly depends have been mentioned, the implication being that God Who has made such adequate arrangement for the physical sustenance of man could not have omitted to make a similar provision for his spiritual sustenance. The verses also point to a striking parallelism between the physical and the spiritual universes. Just as the sun is the centre of the whole solar system, similarly the Holy Prophet is the pivotal point of the spiritual universe. Like the physical universe the spiritual universe has its "earth", "mountains", "rivers", etc.
e
80:31.
a
80:30-31.
4534
Commentary:
In these verses (7-17) some of the basic Divine bounties on which man’s physical sustenance mainly depends have been mentioned, the implication being that God Who has made such adequate arrangement for the physical sustenance of man could not have omitted to make a similar provision for his spiritual sustenance. The verses also point to a striking parallelism between the physical and the spiritual universes. Just as the sun is the centre of the whole solar system, similarly the Holy Prophet is the pivotal point of the spiritual universe. Like the physical universe the spiritual universe has its "earth", "mountains", "rivers", etc.
c
80:31.
3226
In these verses (7-17) some of the basic Divine bounties on which man’s physical sustenance mainly depends have been mentioned, the implication being that God Who has made such adequate arrangement for the physical sustenance of man could not have neglected to make a similar provision for his spiritual sustenance.