بَعۡد
Appears 188 times in Quran
Derived Words (49)
Words derived from the stem "بَعۡد".
- after
- after him
- in his absence
- thereafter
- afterwards
- since then
- thereafter
- thereafter
- for evil
- after
- after
- after
- after having
- after this
- and after
- after that
- thereafter
- but after knowledge had come to them
- after
- afterwards
- thereafter
- and furthermore, all other angels too
- after this
- thereafter
Occurrences in Quran
Found 188 verses containing "بَعۡد".
اَلَّذِیۡنَ یَنۡقُضُوۡنَ عَہۡدَ اللّٰہِ مِنۡۢ بَعۡدِ مِیۡثٰقِہٖ وَیَقۡطَعُوۡنَ مَاۤ اَمَرَ اللّٰہُ بِہٖۤ اَنۡ یُّوۡصَلَ وَیُفۡسِدُوۡنَ فِی الۡاَرۡضِ ۚ اُولٰٓئِکَ ہُمُ الۡخٰسِرُوۡنَ
2:101; 4:156; 5:14; 13:26.
2:101; 4:156; 5:14; 13:26.
2:101; 4:156; 5:14; 13:26.
Important Words:
میثاق (having established it) is derived from وثق which means, it became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly (Aqrab).
الخاسرون (losers) which is the plural of خاسر is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished. Thus خاسر means one who loses or suffers a loss, or one who goes astray (Lane). See also 6:13.
Commentary:
This verse gives some characteristics of فاسقین (the disobedient) mentioned in the previous verse. These characteristics are that: (1) they break the covenant made with God; (2) they cut asunder the relations which God commands to be strengthened; and (3) they create disorder and mischief in the earth.
Regarding the first, it should be remembered that the covenant which they break has been mentioned in the following two verses:
(a) And when thy Lord brings forth from Adam’s children—out of their loins—their offspring and makes them witnesses against their own selves by saying 'Am I not your Lord?' they say, 'Yea, we do bear witness.' This He does lest you should say on the Day of Resurrection, 'We were surely unaware of this' (7:173).
(b) And remember the time when Allah took a covenant from the people through the Prophets, saying: 'Whatever I give you of the Book and Wisdom and then there comes to you a Messenger, fulfilling what is with you, you shall believe in him and help him.' And He said: 'Do you agree, and do you accept the responsibility which I lay upon you in this matter?' They said, 'We agree'; He said, 'Then bear witness and I am with you among the witnesses' (3:82).
Regarding the second characteristic, it should be remembered that love of God dies in their hearts and they do not try to establish any relation with Him; or if the relation has once been established, they allow it to be broken. Their love is confined to things of this world and all their attention is given to them.
Thirdly, the verse points out that even their love of the world is not sincere, for if it were so, they would protect it against disorder and mischief; but as matters stand, they themselves ruin it by creating disorder and mischief. So they are losers in every respect.
d
2:101; 4:156; 5:14; 13:26.
a
2:101; 4:156; 5:14; 13:26.
34
Important Words:
میثاق (having established it) is derived from وثق which means, it became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly (Aqrab).
الخاسرون (losers) which is the plural of خاسر is derived from خسر which means, he lost; he suffered a loss; he went astray; he became lost; he perished. Thus خاسر means one who loses or suffers a loss, or one who goes astray (Lane). See also 6:13.
Commentary:
This verse gives some characteristics of فاسقین (the disobedient) mentioned in the previous verse. These characteristics are that: (1) they break the covenant made with God; (2) they cut asunder the relations which God commands to be strengthened; and (3) they create disorder and mischief in the earth.
Regarding the first, it should be remembered that the covenant which they break has been mentioned in the following two verses:
(a) And when thy Lord brings forth from Adam’s children—out of their loins—their offspring and makes them witnesses against their own selves by saying 'Am I not your Lord?' they say, 'Yea, we do bear witness.' This He does lest you should say on the Day of Resurrection, 'We were surely unaware of this' (7:173).
(b) And remember the time when Allah took a covenant from the people through the Prophets, saying: 'Whatever I give you of the Book and Wisdom and then there comes to you a Messenger, fulfilling what is with you, you shall believe in him and help him.' And He said: 'Do you agree, and do you accept the responsibility which I lay upon you in this matter?' They said, 'We agree'; He said, 'Then bear witness and I am with you among the witnesses' (3:82).
Regarding the second characteristic, it should be remembered that love of God dies in their hearts and they do not try to establish any relation with Him; or if the relation has once been established, they allow it to be broken. Their love is confined to things of this world and all their attention is given to them.
Thirdly, the verse points out that even their love of the world is not sincere, for if it were so, they would protect it against disorder and mischief; but as matters stand, they themselves ruin it by creating disorder and mischief. So they are losers in every respect.
d
2:101; 4:156; 5:14; 13:26.
وَاِذۡ وٰعَدۡنَا مُوۡسٰۤی اَرۡبَعِیۡنَ لَیۡلَۃً ثُمَّ اتَّخَذۡتُمُ الۡعِجۡلَ مِنۡۢ بَعۡدِہٖ وَاَنۡتُمۡ ظٰلِمُوۡنَ
7:143.
2:55, 93; 4:154; 7:149, 153; 20:89.
Moses, the Founder of Judaism, who delivered the Israelites from the tyranny of Pharaoh, was the greatest Israelite Prophet. According to biblical data he lived about 500 years after Abraham and about 1,400 years before Jesus. He was a Law-giving Prophet; the other Israelite Prophets that came after him were only the followers of his system.
See 7:143.
Man generally is the slave of his environments. This is particularly true of a subject people, who generally imitate the manners and customs of their rulers. The Israelites had lived under the bondage of Pharaohs for a long time, and naturally had imbibed the idolatrous faith of the Egyptians. When they left Egypt with Moses and came across an idol-worshipping people on the way, they requested him to sanction a similar worship for them (7:139).
7:143.
2:55, 93; 4:154; 7:149, 153; 20:89.
Important Words:
ظالمون (transgressors) is the plural of ظالم which is derived from ظلم which means (1) he put a thing at a wrong place (2) he transgressed against or wronged a person (Aqrab).
Commentary:
In this verse the incident of calf-worship mentioned in Exodus 32 is related. Man is generally the slave of environment. This is particularly true of a subject people, who assiduously imitate the manners and customs of their rulers. The Israelites had lived under the Pharaohs for a long time, and had imbibed the idolatrous faith of the Egyptians. When they left Egypt with Moses, and came across any idol-worshipping people on the way, they requested Moses again and again to sanction a similar worship for them (7:139). So eager were they for such worship that when Moses went to Mount Sinai, they made a calf and took to worshipping it. They revered the calf, because in Egypt the cow was held in special veneration. Egypt, like India, was an agricultural country where cattle must be of the highest value to man. Hence cow-worship.
The Bible mentions Aaron as having made a calf for the Israelites (Exod. 32:1-6). But the Quran strongly refutes this idea. Aaron was a Prophet of God and could not stoop to idol-worship. Says the Quran, And Aaron had said to them before this, 'O my people, you have only been tried by means of the calf; and surely, the Gracious God is your Lord; so follow me and do as I bid you' (20:91). It is strange that such baseless and incredible stories as the participation of a chosen one of God in idol-worship should find place in a Book which claims to be inspired. It only proves that the Bible has been the object of human interference. It is probable that some interested people deliberately interpolated the sacred writings and ascribed certain vices to the Prophets; and the Christian divines eagerly took them for granted, as they were of good use to them as a means of the exaltation of Jesus over the rest of the Prophets.
The verse speaks of the appointed duration as being of forty nights. In 7: 143 the Quran further tells us that at first the appointed duration was thirty nights, but by a subsequent addition of ten the period was extended to forty nights which is a fuller number. This favour was granted to Moses because of his faithfulness and sincerity.
The words, and you were transgressors, mean, you resorted to setting up equals with God, because this practice is indeed the greatest ظلمi.e. putting a thing in a wrong place. Elsewhere the Quran says: شرک i.e. attributing partners to God is indeed a great ظلم (31:14).
b
7:143.
c
2:55, 93; 4:154; 7:149, 153; 20:89.
51
穆撒是犹太教的创始人, 他使古以色列人从法老的暴政下解救出来, 是伟大的犹太人先知。按照 «圣经» 资料, 他生活在伊布拉欣之后约五百年, 约比伊撒早一千四百年。他是一位有经的先知; 他身后的一些其他古以色列人先知只是他道统的遵行者。
52
见7:143。
a
7:143.
b
2:55, 93; 4:154; 7:149, 153; 20:89.
58
Important Words:
ظالمون (transgressors) is the plural of ظالم which is derived from ظلم which means (1) he put a thing at a wrong place (2) he transgressed against or wronged a person (Aqrab).
Commentary:
In this verse the incident of calf-worship mentioned in Exodus 32 is related. Man is generally the slave of environment. This is particularly true of a subject people, who assiduously imitate the manners and customs of their rulers. The Israelites had lived under the Pharaohs for a long time, and had imbibed the idolatrous faith of the Egyptians. When they left Egypt with Moses, and came across any idol-worshipping people on the way, they requested Moses again and again to sanction a similar worship for them (7:139). So eager were they for such worship that when Moses went to Mount Sinai, they made a calf and took to worshipping it. They revered the calf, because in Egypt the cow was held in special veneration. Egypt, like India, was an agricultural country where cattle must be of the highest value to man. Hence cow-worship.
The Bible mentions Aaron as having made a calf for the Israelites (Exod. 32:1-6). But the Quran strongly refutes this idea. Aaron was a Prophet of God and could not stoop to idol-worship. Says the Quran, And Aaron had said to them before this, 'O my people, you have only been tried by means of the calf; and surely, the Gracious God is your Lord; so follow me and do as I bid you' (20:91). It is strange that such baseless and incredible stories as the participation of a chosen one of God in idol-worship should find place in a Book which claims to be inspired. It only proves that the Bible has been the object of human interference. It is probable that some interested people deliberately interpolated the sacred writings and ascribed certain vices to the Prophets; and the Christian divines eagerly took them for granted, as they were of good use to them as a means of the exaltation of Jesus over the rest of the Prophets.
The verse speaks of the appointed duration as being of forty nights. In 7: 143 the Quran further tells us that at first the appointed duration was thirty nights, but by a subsequent addition of ten the period was extended to forty nights which is a fuller number. This favour was granted to Moses because of his faithfulness and sincerity.
The words, and you were transgressors, mean, you resorted to setting up equals with God, because this practice is indeed the greatest ظلمi.e. putting a thing in a wrong place. Elsewhere the Quran says: شرک i.e. attributing partners to God is indeed a great ظلم (31:14).
b
7:143.
c
2:55, 93; 4:154; 7:149, 153; 20:89.
90
Moses, the Founder of Judaism, who delivered the Israelites from the tyranny of Pharaoh, was the greatest Israelite Prophet. According to biblical data he lived about 500 years after Abraham and about 1,400 years before Jesus. He was a Law-giving Prophet; the other Israelite Prophets that came after him were only the followers of his system.
91
See 7:143.
92
Man generally is the slave of his environments. This is particularly true of a subject people, who generally imitate the manners and customs of their rulers. The Israelites had lived under the bondage of Pharaohs for a long time, and naturally had imbibed the idolatrous faith of the Egyptians. When they left Egypt with Moses and came across an idol-worshipping people on the way, they requested him to sanction a similar worship for them (7:139).
ثُمَّ عَفَوۡنَا عَنۡکُمۡ مِّنۡۢ بَعۡدِ ذٰلِکَ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
4:154.
4:154.
4:154.
Commentary:
We learn from Exod. 32:9, 10 that the worship of the calf called forth the wrath of God, whereupon Moses prayed to God for the Israelites and then, in the words of the Old Testament, 'the Lord repented of the evil which He thought to do unto His people' (Exod. 32:14). In this connection it may be noted that the. Quran uses the word 'forgave' instead of 'repented', as used in the Bible, for the latter expression is obviously quite inappropriate to God’s attribute of Knowledge and Majesty. Most probably the word is either a mistranslation of the original or a later interpolation.
It may also be noted here that the word عفو used in this verse does not only signify "forgiving or passing over a sin" but also "obliterating a sin". If a man truly and sincerely turns to God with repentance, He not only forgives him his sin but obliterates the very traces of it, leaving him as stainless and pure as a newborn child.
The words, that you may be grateful, point to a very deep truth. Forgiveness by a superior authority produces the feelings of gratefulness in the person forgiven, and gratefulness in turn impels a man to further acts of obedience and goodness. Thus a sort of continuity in righteousness is brought about.
d
4:154.
a
4:154.
59
Commentary:
We learn from Exod. 32:9, 10 that the worship of the calf called forth the wrath of God, whereupon Moses prayed to God for the Israelites and then, in the words of the Old Testament, 'the Lord repented of the evil which He thought to do unto His people' (Exod. 32:14). In this connection it may be noted that the. Quran uses the word 'forgave' instead of 'repented', as used in the Bible, for the latter expression is obviously quite inappropriate to God’s attribute of Knowledge and Majesty. Most probably the word is either a mistranslation of the original or a later interpolation.
It may also be noted here that the word عفو used in this verse does not only signify "forgiving or passing over a sin" but also "obliterating a sin". If a man truly and sincerely turns to God with repentance, He not only forgives him his sin but obliterates the very traces of it, leaving him as stainless and pure as a newborn child.
The words, that you may be grateful, point to a very deep truth. Forgiveness by a superior authority produces the feelings of gratefulness in the person forgiven, and gratefulness in turn impels a man to further acts of obedience and goodness. Thus a sort of continuity in righteousness is brought about.
d
4:154.
ثُمَّ بَعَثۡنٰکُمۡ مِّنۡۢ بَعۡدِ مَوۡتِکُمۡ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
2:260; 6:123.
ثُمَّ بَعَثۡنٰکُمۡ مِّنۡۢ بَعۡدِ مَوۡتِکُمۡ۔ یعنی ہم نے تمہارے ایمانوں کو زیادہ کرکے اور تمہاری نسلوں کو بڑھا کر پھر تمہیں مضبوط کر دیا۔
2:260; 6:123.
The verse may signify that this unreasonable demand of the Israelites so arrogantly expressed brought about their spiritual and not physical death. This significance finds corroboration in the next verse wherein God says: Then We raised you up after your death, i.e. you regained respect and honour after you had lost it. Maut means, extinction of the power of growth (57:18); the loss of the feeling power (19:24); the loss of the power of reasoning (6:123); grief which embitters the life of a man (14:18); physical death (Lane).
2:260; 6:123.
Important Words:
بعثناکم (We raised you) is from بعث. They say بعثه i.e. (1) he sent him as a messenger; (2) he made him to rise; (3) he roused him up; (4) He (God) brought him to life; (5) he awoke him from sleep; (6) he instigated him to do a certain thing (Aqrab).
موتکم (your death). See notes on 2:20 and 2:29 where it has been explained that the word موت (death) includes (1) spiritual death; and (2) a state of extreme sorrow, grief, or fear, etc.
Commentary:
The verse should not be understood to mean that the Israelites were restored to life after they had actually died. The Quran strongly repudiates the idea of the dead coming to life again in this world (21:96). The death spoken of in the verse is either spiritual death or a state of extreme grief or terror brought about through dreadful punishment, etc. The Bible testifies to the "death" of which the Quran speaks, as follows: "And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin and have made them gods of gold. Yet now, if thou wilt, forgive their sin; and if not, blot me, I pray Thee, out of Thy book which Thou hast written. And the Lord said unto Moses, Whosoever hath sinned against Me, him will I blot out of My book. Therefore now go, lead the people unto the place of which I have spoken unto thee…And the Lord plagued the people, because they made the calf" (Exod. 32:31-35).
But God’s forgiveness soon followed; for He did not want to ruin the Israelites, but to raise them morally and spiritually and make them a grateful people.
b
2:260; 6:123.
2
ثُمَّ بَعَثۡنٰکُمۡ مِّنۡۢ بَعۡدِ مَوۡتِکُمۡ۔ یعنی ہم نے تمہارے ایمانوں کو زیادہ کرکے اور تمہاری نسلوں کو بڑھا کر پھر تمہیں مضبوط کر دیا۔
a
2:260; 6:123.
63
Important Words:
بعثناکم (We raised you) is from بعث. They say بعثه i.e. (1) he sent him as a messenger; (2) he made him to rise; (3) he roused him up; (4) He (God) brought him to life; (5) he awoke him from sleep; (6) he instigated him to do a certain thing (Aqrab).
موتکم (your death). See notes on 2:20 and 2:29 where it has been explained that the word موت (death) includes (1) spiritual death; and (2) a state of extreme sorrow, grief, or fear, etc.
Commentary:
The verse should not be understood to mean that the Israelites were restored to life after they had actually died. The Quran strongly repudiates the idea of the dead coming to life again in this world (21:96). The death spoken of in the verse is either spiritual death or a state of extreme grief or terror brought about through dreadful punishment, etc. The Bible testifies to the "death" of which the Quran speaks, as follows: "And Moses returned unto the Lord, and said, Oh, this people have sinned a great sin and have made them gods of gold. Yet now, if thou wilt, forgive their sin; and if not, blot me, I pray Thee, out of Thy book which Thou hast written. And the Lord said unto Moses, Whosoever hath sinned against Me, him will I blot out of My book. Therefore now go, lead the people unto the place of which I have spoken unto thee…And the Lord plagued the people, because they made the calf" (Exod. 32:31-35).
But God’s forgiveness soon followed; for He did not want to ruin the Israelites, but to raise them morally and spiritually and make them a grateful people.
b
2:260; 6:123.
96
The verse may signify that this unreasonable demand of the Israelites so arrogantly expressed brought about their spiritual and not physical death. This significance finds corroboration in the next verse wherein God says: Then We raised you up after your death, i.e. you regained respect and honour after you had lost it. Maut means, extinction of the power of growth (57:18); the loss of the feeling power (19:24); the loss of the power of reasoning (6:123); grief which embitters the life of a man (14:18); physical death (Lane).
ثُمَّ تَوَلَّیۡتُمۡ مِّنۡۢ بَعۡدِ ذٰلِکَ ۖ فَلَوۡلَا فَضۡلُ اللّٰہِ عَلَیۡکُمۡ وَرَحۡمَتُہٗ لَکُنۡتُمۡ مِّنَ الۡخٰسِرِیۡنَ
Rahmah (mercy) in contrast to Fadl (grace) is generally spoken in respect of such acts of God as relate to religious or spiritual matters.
Important Words:
فضل (grace) is derived from the verb فضل meaning: (1) it remained, the expression being used when a portion remains out of a larger number or quantity, the rest being given away or consumed; (2) it was in excess, or it was over and above a certain measure. Thus the noun فضل means: (1) something that is in excess or additional; (2) abundance; (3) a free gift, the giving of which is not obligatory on the giver; (4) a favour or grace or bounty (Aqrab & Lane). The word فضل is generally, though not always, spoken of such favours as pertain to temporal or worldly things (e.g. 62:11). See also the word رحمةbelow.
رحمة (mercy) is derived from رحم meaning (1) he showed mercy or compassion; (2) he was kind or tender; (3) he was beneficent; (4) he forgave. Thus رحمة means, mercy or compassion or kindness or tenderness or beneficence or forgiveness or inclination to show one of these. As رحم (rihm) means the womb of a woman, the word رحمة would further give the significance of tenderness or compassion as shown by a mother (Lane). رحمة in contrast to فضل (for which see above) is generally spoken of such acts of God’s kindness or mercy as relate to religious or spiritual matters. This is why the Holy Prophet has instructed his followers to ask for God’s رحمة when entering a mosque for Prayers, and for His فضل when coming out of it after Prayers (Tirmidhi).
Commentary:
After receiving God’s commandments on the Mount, the Israelites, instead of strengthening their connection with the Lord, showed laxity and carelessness in observing His behests (Num. 11:1); but as God wanted to uplift them and bestow His grace and mercy on them in matters temporal as well as spiritual, He forgave them their sins and saved them from being the losers.
71
Important Words:
فضل (grace) is derived from the verb فضل meaning: (1) it remained, the expression being used when a portion remains out of a larger number or quantity, the rest being given away or consumed; (2) it was in excess, or it was over and above a certain measure. Thus the noun فضل means: (1) something that is in excess or additional; (2) abundance; (3) a free gift, the giving of which is not obligatory on the giver; (4) a favour or grace or bounty (Aqrab & Lane). The word فضل is generally, though not always, spoken of such favours as pertain to temporal or worldly things (e.g. 62:11). See also the word رحمةbelow.
رحمة (mercy) is derived from رحم meaning (1) he showed mercy or compassion; (2) he was kind or tender; (3) he was beneficent; (4) he forgave. Thus رحمة means, mercy or compassion or kindness or tenderness or beneficence or forgiveness or inclination to show one of these. As رحم (rihm) means the womb of a woman, the word رحمة would further give the significance of tenderness or compassion as shown by a mother (Lane). رحمة in contrast to فضل (for which see above) is generally spoken of such acts of God’s kindness or mercy as relate to religious or spiritual matters. This is why the Holy Prophet has instructed his followers to ask for God’s رحمة when entering a mosque for Prayers, and for His فضل when coming out of it after Prayers (Tirmidhi).
Commentary:
After receiving God’s commandments on the Mount, the Israelites, instead of strengthening their connection with the Lord, showed laxity and carelessness in observing His behests (Num. 11:1); but as God wanted to uplift them and bestow His grace and mercy on them in matters temporal as well as spiritual, He forgave them their sins and saved them from being the losers.
106
Rahmah (mercy) in contrast to Fadl (grace) is generally spoken in respect of such acts of God as relate to religious or spiritual matters.
ثُمَّ قَسَتۡ قُلُوۡبُکُمۡ مِّنۡۢ بَعۡدِ ذٰلِکَ فَہِیَ کَالۡحِجَارَۃِ اَوۡ اَشَدُّ قَسۡوَۃً ۚ وَاِنَّ مِنَ الۡحِجَارَۃِ لَمَا یَتَفَجَّرُ مِنۡہُ الۡاَنۡہٰرُ ۚ وَاِنَّ مِنۡہَا لَمَا یَشَّقَّقُ فَیَخۡرُجُ مِنۡہُ الۡمَآءُ ۚ وَاِنَّ مِنۡہَا لَمَا یَہۡبِطُ مِنۡ خَشۡیَۃِ اللّٰہِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
5:14; 6:44; 57:17.
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
5:14; 6:44; 57:17.
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
5:14; 6:44; 57:17.
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
2
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
a
5:14; 6:44; 57:17.
81
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
111
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
112
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
۞ اَفَتَطۡمَعُوۡنَ اَنۡ یُّؤۡمِنُوۡا لَکُمۡ وَقَدۡ کَانَ فَرِیۡقٌ مِّنۡہُمۡ یَسۡمَعُوۡنَ کَلٰمَ اللّٰہِ ثُمَّ یُحَرِّفُوۡنَہٗ مِنۡۢ بَعۡدِ مَا عَقَلُوۡہُ وَہُمۡ یَعۡلَمُوۡنَ
3:79; 4:47; 5:14, 42.
3:79; 4:47; 5:14, 42.
3:79; 4:47; 5:14, 42.
Important Words:
یحرفونه (they pervert it) is derived from حرف which means, he turned a thing aside; he made a thing incline away, the infinitive حرف meaning the side or border of a thing. حرف القول means: (1) he changed or removed a word or speech or writing from its proper place; (2) he made a word or speech or writing incline from its position so as to give it a wrong significance (Aqrab & Mufradat). Thus تحریف may be either by (1) omitting or adding or changing a word or sentence; or by (2) perverting or putting a wrong interpretation on it.
Commentary:
The verse is addressed to Muslims. The Israelites having been reduced to such a condition as to have become hardened like stones or even worse, Muslims cannot expect them to subscribe to their belief or act faithfully to them. The Israelites had become utterly devoid of faith and all sense of honesty. They would hear the word of God revealed to the Holy Prophet and when they went back to their people, they would wilfully pervert it and thus try to mislead them and turn them against the Holy Prophet and his followers by means of deliberate misrepresentation. Nothing good can be expected from such people and nothing can prevent them from breaking agreements and their plighted word.
a
3:79; 4:47; 5:14, 42.
a
3:79; 4:47; 5:14, 42.
82
Important Words:
یحرفونه (they pervert it) is derived from حرف which means, he turned a thing aside; he made a thing incline away, the infinitive حرف meaning the side or border of a thing. حرف القول means: (1) he changed or removed a word or speech or writing from its proper place; (2) he made a word or speech or writing incline from its position so as to give it a wrong significance (Aqrab & Mufradat). Thus تحریف may be either by (1) omitting or adding or changing a word or sentence; or by (2) perverting or putting a wrong interpretation on it.
Commentary:
The verse is addressed to Muslims. The Israelites having been reduced to such a condition as to have become hardened like stones or even worse, Muslims cannot expect them to subscribe to their belief or act faithfully to them. The Israelites had become utterly devoid of faith and all sense of honesty. They would hear the word of God revealed to the Holy Prophet and when they went back to their people, they would wilfully pervert it and thus try to mislead them and turn them against the Holy Prophet and his followers by means of deliberate misrepresentation. Nothing good can be expected from such people and nothing can prevent them from breaking agreements and their plighted word.
a
3:79; 4:47; 5:14, 42.
وَلَقَدۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ وَقَفَّیۡنَا مِنۡۢ بَعۡدِہٖ بِالرُّسُلِ ۖ وَاٰتَیۡنَا عِیۡسَی ابۡنَ مَرۡیَمَ الۡبَیِّنٰتِ وَاَیَّدۡنٰہُ بِرُوۡحِ الۡقُدُسِ ۗ اَفَکُلَّمَا جَآءَکُمۡ رَسُوۡلٌۢ بِمَا لَا تَہۡوٰۤی اَنۡفُسُکُمُ اسۡتَکۡبَرۡتُمۡ فَفَرِیۡقًا کَذَّبۡتُمۡ وَفَرِیۡقًا تَقۡتُلُوۡنَ
2:54.
5:47; 57:28.
2:254; 3:185; 5:111; 43:64.
16:103.
普遍认为, رُوْحُ الْقُدُسْ (Ruhul-qudus, 圣灵) 是 جِبْرِيْل (Jibril, 吉布里尔) 天使的另一个称呼 (جَرِيْر, jarir和كَثِيْر, Kathir)。 رُوْحُ الْقُدُسْ 的另一个意思是安拉圣洁或有福的言语。
اس جگہ اَلرُّسُل کا لفظ ہے اور اَلْ سے اس چیز کی طرف اشارہ ہے جو مخاطبین کے ذہن میں تھی۔ پس اس آیت کے یہ معنے ہونگے کہ وہ رسول جوتمہارے ذہن میں ہیں اور جن کو تم جانتے ہو۔ اس مفہوم کو واضح کرنے کے لئے خطوط وحدانی میں ’’ان‘‘ کا لفظ بڑھا دیا گیا ہے۔
’’پیچھے بھیجا‘‘ سے صرف بعد میں آنا مرادنہیں کیونکہ وہ تومِنۡۢ بَعۡدِہٖ کے الفاظ میں بیان ہو چکا ہے۔ پس اس سے مرادنقشِ قدم پر چلنا اور اس کے دین کی خدمت کرنا ہے۔
تَقْتُلُوْنَ حال ماضیہ ہے یعنی حال کا صیغہ فعل ماضی کی شناخت کے اظہار کے لئے لایا گیا ہے مراد یہ ہے کہ یہ ایسا بُرا فعل تھا کہ اب بھی خیال کرتے ہوئے آنکھوں کے سامنے آجاتا ہے۔
See 2:54.
5:47; 57:28.
2:254; 3:185; 5:111; 43:64.
16:103.
It is commonly believed that the Spirit of holiness is another name of the angel Gabriel (Jarir & Kathir). Ruhul-Qudus also means, the holy or blessed Word of God.
See 2:54.
5:47; 57:28.
2:254; 3:185; 5:111; 43:64.
16:103.
Important Words:
قفینا (We caused to follow) is derived from قفا which means, the back of the neck. Hence قفا أثره means, he followed him. قفی(qaffa) means, he made a person or thing follow or come after another (Aqrab).
بینات (manifest Signs) is derived from بین meaning, he explained a thing so as to make it clear or manifest. So بینات means, such signs and arguments as make a thing manifest and clearly establish the truth of a claimant (Mufradat & Aqrab).
روح القدس (Spirit of Holiness) is a compound word made up of روح and القدس. The first-mentioned word, i.e. روح means, a spirit, an angel, a word of God; and قدس means, sanctity, holiness. روح القدس would thus mean, the holy or blessed word of God; the spirit or angel of holiness (Aqrab & Lane). It is generally taken to signify the angel Gabriel.
Commentary:
In this verse, the Israelites are told that they had opposed all the Prophets of God, beginning from Moses and ending with Jesus, for no other reason than that some of the teachings of these Prophets were at variance with their cherished desires.
The verse, while speaking generally of the Prophets who came after Moses, makes a special mention of Jesus. The reason for this lies in the fact that somehow or other, the Jews accepted all those Prophets who appeared prior to Jesus, but they stubbornly refused to accept him. It was, therefore, in the fitness of things that particular mention should have been made of Jesus, and it should have been declared that he was as good and as holy a Prophet as so many others who had gone before him and in whom the Jews had believed, inasmuch as he possessed, in common with them, that characteristic Spirit of Holiness which distinguished God’s Prophets from other men of the world. The most powerful proof of the truth of the claims of Jesus as a Prophet was his being favoured with Signs and the assistance of the Holy Spirit, and this is the very proof on the basis of which the Jews had believed in the previous Prophets. The بینات(manifest Signs) and روح القدس (the Spirit of Holiness) have been mentioned here not because they were the unique characteristics of Jesus, but because both these evidences, which must accompany every true Prophet, were denied him by the Jews. From Matt. 12:38-40, it is apparent that the Jews denied that Jesus showed any Sign, while from Luke 11:15 and Matt. 10:25 we learn that, according to the Jews, Jesus, far from being favoured with the Holy Spirit, was influenced by the Evil Spirit and was (God forbid!) himself a devil.
That بینات (manifest Signs) and روح القدس (the Spirit of Holiness) are the common characteristics of all the Prophets of God and not an exclusive distinction of Jesus is apparent from other verses of the Quran as well. Says the Quran: That was because their Messengers came to them with بینات (manifest Signs) but they disbelieved; so Allah seized them. Surely, He is strong and severe in chastising (40:23). Also see 2:100. And elsewhere the Quran says about the Holy Prophet, Say, theروح القدس (Spirit of Holiness) has brought it (the Quran) down from thy Lord with truth that He may strengthen those who believe and as a guidance and glad tidings for Muslims (16:103). The Quran goes still further and declares that the Spirit of Holiness descends not only on Prophets but also on true believers (58:23).
In this connection we have also the testimony of the Holy Prophet who is reported to have said to the poet Hassan, "Reply, O Hassan (to the disbelievers), on behalf of the Prophet of God, and O God, help Thou Hassan with روح القدس i.e. the Spirit of Holiness" (Bukhari & Muslim).
Hassan also declares in a couplet of his that روح القدس i.e. the Holy Spirit was always with the Muslims. Says he:
و جبریل رسول الله فینا
و روح القدس لیس له كفاء
"And Gabriel, the Messenger of God, is among us and the Spirit of Holiness has no match" (Muslim).
From the above it is clear that البینات (manifest Signs) and روح القدس (the Spirit of Holiness) are not the exclusive privileges of Jesus but were vouchsafed to all the Prophets of God. Even holy men other than Prophets have received the Spirit of Holiness from God. The specific mention of "manifest Signs" and "the Spirit of Holiness" in this verse is thus meant only to bring home to the Jews that the rejection of Jesus was entirely unjustified.
It is commonly believed that روح القدس is another name of the angel Gabriel (Jarir & Kathir). As explained under 2:31, out of His infinite wisdom, God has appointed different angels to execute His will and manifest His attributes in the universe; and the angel to whom the work of bringing about purification in the world and of reflecting God’s attribute of holiness has been assigned is called, روح القدس. The expression "Holy Spirit" is also met with in the Old Testament (Ps. 51:11). Some commentators have also interpreted روح القدس as a special manifestation of God’s اسم اعظم i.e. His chief attribute of Holiness (Kathir).
a
2:54.
b
5:47; 57:28.
c
2:254; 3:185; 5:111; 43:64.
d
16:103.
67
普遍认为, رُوْحُ الْقُدُسْ (Ruhul-qudus, 圣灵) 是 جِبْرِيْل (Jibril, 吉布里尔) 天使的另一个称呼 (جَرِيْر, jarir和كَثِيْر, Kathir)。 رُوْحُ الْقُدُسْ 的另一个意思是安拉圣洁或有福的言语。
1
اس جگہ اَلرُّسُل کا لفظ ہے اور اَلْ سے اس چیز کی طرف اشارہ ہے جو مخاطبین کے ذہن میں تھی۔ پس اس آیت کے یہ معنے ہونگے کہ وہ رسول جوتمہارے ذہن میں ہیں اور جن کو تم جانتے ہو۔ اس مفہوم کو واضح کرنے کے لئے خطوط وحدانی میں ’’ان‘‘ کا لفظ بڑھا دیا گیا ہے۔
2
’’پیچھے بھیجا‘‘ سے صرف بعد میں آنا مرادنہیں کیونکہ وہ تومِنۡۢ بَعۡدِہٖ کے الفاظ میں بیان ہو چکا ہے۔ پس اس سے مرادنقشِ قدم پر چلنا اور اس کے دین کی خدمت کرنا ہے۔
3
تَقْتُلُوْنَ حال ماضیہ ہے یعنی حال کا صیغہ فعل ماضی کی شناخت کے اظہار کے لئے لایا گیا ہے مراد یہ ہے کہ یہ ایسا بُرا فعل تھا کہ اب بھی خیال کرتے ہوئے آنکھوں کے سامنے آجاتا ہے۔
a
See 2:54.
b
5:47; 57:28.
c
2:254; 3:185; 5:111; 43:64.
d
16:103.
94
Important Words:
قفینا (We caused to follow) is derived from قفا which means, the back of the neck. Hence قفا أثره means, he followed him. قفی(qaffa) means, he made a person or thing follow or come after another (Aqrab).
بینات (manifest Signs) is derived from بین meaning, he explained a thing so as to make it clear or manifest. So بینات means, such signs and arguments as make a thing manifest and clearly establish the truth of a claimant (Mufradat & Aqrab).
روح القدس (Spirit of Holiness) is a compound word made up of روح and القدس. The first-mentioned word, i.e. روح means, a spirit, an angel, a word of God; and قدس means, sanctity, holiness. روح القدس would thus mean, the holy or blessed word of God; the spirit or angel of holiness (Aqrab & Lane). It is generally taken to signify the angel Gabriel.
Commentary:
In this verse, the Israelites are told that they had opposed all the Prophets of God, beginning from Moses and ending with Jesus, for no other reason than that some of the teachings of these Prophets were at variance with their cherished desires.
The verse, while speaking generally of the Prophets who came after Moses, makes a special mention of Jesus. The reason for this lies in the fact that somehow or other, the Jews accepted all those Prophets who appeared prior to Jesus, but they stubbornly refused to accept him. It was, therefore, in the fitness of things that particular mention should have been made of Jesus, and it should have been declared that he was as good and as holy a Prophet as so many others who had gone before him and in whom the Jews had believed, inasmuch as he possessed, in common with them, that characteristic Spirit of Holiness which distinguished God’s Prophets from other men of the world. The most powerful proof of the truth of the claims of Jesus as a Prophet was his being favoured with Signs and the assistance of the Holy Spirit, and this is the very proof on the basis of which the Jews had believed in the previous Prophets. The بینات(manifest Signs) and روح القدس (the Spirit of Holiness) have been mentioned here not because they were the unique characteristics of Jesus, but because both these evidences, which must accompany every true Prophet, were denied him by the Jews. From Matt. 12:38-40, it is apparent that the Jews denied that Jesus showed any Sign, while from Luke 11:15 and Matt. 10:25 we learn that, according to the Jews, Jesus, far from being favoured with the Holy Spirit, was influenced by the Evil Spirit and was (God forbid!) himself a devil.
That بینات (manifest Signs) and روح القدس (the Spirit of Holiness) are the common characteristics of all the Prophets of God and not an exclusive distinction of Jesus is apparent from other verses of the Quran as well. Says the Quran: That was because their Messengers came to them with بینات (manifest Signs) but they disbelieved; so Allah seized them. Surely, He is strong and severe in chastising (40:23). Also see 2:100. And elsewhere the Quran says about the Holy Prophet, Say, theروح القدس (Spirit of Holiness) has brought it (the Quran) down from thy Lord with truth that He may strengthen those who believe and as a guidance and glad tidings for Muslims (16:103). The Quran goes still further and declares that the Spirit of Holiness descends not only on Prophets but also on true believers (58:23).
In this connection we have also the testimony of the Holy Prophet who is reported to have said to the poet Hassan, "Reply, O Hassan (to the disbelievers), on behalf of the Prophet of God, and O God, help Thou Hassan with روح القدس i.e. the Spirit of Holiness" (Bukhari & Muslim).
Hassan also declares in a couplet of his that روح القدس i.e. the Holy Spirit was always with the Muslims. Says he:
و جبریل رسول الله فینا
و روح القدس لیس له كفاء
"And Gabriel, the Messenger of God, is among us and the Spirit of Holiness has no match" (Muslim).
From the above it is clear that البینات (manifest Signs) and روح القدس (the Spirit of Holiness) are not the exclusive privileges of Jesus but were vouchsafed to all the Prophets of God. Even holy men other than Prophets have received the Spirit of Holiness from God. The specific mention of "manifest Signs" and "the Spirit of Holiness" in this verse is thus meant only to bring home to the Jews that the rejection of Jesus was entirely unjustified.
It is commonly believed that روح القدس is another name of the angel Gabriel (Jarir & Kathir). As explained under 2:31, out of His infinite wisdom, God has appointed different angels to execute His will and manifest His attributes in the universe; and the angel to whom the work of bringing about purification in the world and of reflecting God’s attribute of holiness has been assigned is called, روح القدس. The expression "Holy Spirit" is also met with in the Old Testament (Ps. 51:11). Some commentators have also interpreted روح القدس as a special manifestation of God’s اسم اعظم i.e. His chief attribute of Holiness (Kathir).
a
See 2:54.
b
5:47; 57:28.
c
2:254; 3:185; 5:111; 43:64.
d
16:103.
119
It is commonly believed that the Spirit of holiness is another name of the angel Gabriel (Jarir & Kathir). Ruhul-Qudus also means, the holy or blessed Word of God.
۞ وَلَقَدۡ جَآءَکُمۡ مُّوۡسٰی بِالۡبَیِّنٰتِ ثُمَّ اتَّخَذۡتُمُ الۡعِجۡلَ مِنۡۢ بَعۡدِہٖ وَاَنۡتُمۡ ظٰلِمُوۡنَ
2:52; 4:154; 7:149, 153; 20:98.
2:52; 4:154; 7:149, 153; 20:98.
b
2:52; 4:154; 7:149, 153; 20:98.
a
2:52; 4:154; 7:149, 153; 20:98.
99
See note on 2:55.
a
2:52; 4:154; 7:149, 153; 20:98.
یَوۡمَ تَبۡیَضُّ وُجُوۡہٌ وَّتَسۡوَدُّ وُجُوۡہٌ ۚ فَاَمَّا الَّذِیۡنَ اسۡوَدَّتۡ وُجُوۡہُہُمۡ اَکَفَرۡتُمۡ بَعۡدَ اِیۡمٰنِکُمۡ فَذُوۡقُوا الۡعَذَابَ بِمَا کُنۡتُمۡ تَکۡفُرُوۡنَ
10:27, 28; 39:61; 80:39-43.
10:27, 28; 39:61; 80:39-43.
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.
10:27, 28; 39:61; 80:39-43.
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
d
10:27, 28; 39:61; 80:39-43.
a
10:27, 28; 39:61; 80:39-43.
393
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
c
10:27, 28; 39:61; 80:39-43.
455
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.