حِسَابِ
Appears 18 times in Quran
Derived Words (10)
Words derived from the stem "حِسَابِ".
- is swift at reckoning
- is swift at reckoning
- accountable for them
- accountable for thee
- accountable for them
- my reckoning
- reckoning
- accountable for thee
- at reckoning
- reckoning
- take account
- my reckoning
- reckoning
- at reckoning
- reckoning
- take account
Occurrences in Quran
Found 18 verses containing "حِسَابِ".
أُو۟لَٰٓئِكَ لَهُمْ نَصِيبٌ مِّمَّا كَسَبُوا۟ ۚ وَٱللَّهُ سَرِيعُ ٱلْحِسَابِ
حساب مصدر ہے اس کے معنے حساب لینے کے بھی ہیں اور حساب دینے کے بھی۔ اس جگہ اسی طرف اشارہ ہے کہ نیک لوگوں کو ان کے انعام ساتھ کے ساتھ بھی ملتے رہتے ہیں کیونکہ خداتعالیٰ نہیں چاہتا کہ قیامت تک ان کی جزا روکی جائے۔ جنت میں بھی انہیں انعام ملے گا مگر اس دنیا میں بھی اللہ تعالیٰ انہیں انعام دے گا گویا اٰ تِنَا فِی الدُّنْیَا حَسَنَۃً کی دعا بھی قبول ہوگی اور فِی الْاٰخِرَۃِ حَسَنَۃً کی دعا بھی قبول ہوگی۔
Important Words:
نصیب (share) is derived from نصب. They say نصبه i.e. he set it up. Therefore نصیب means, a set share or portion (Lane).
Commentary:
Such men as seek the good things of this world as well as the good things of the Hereafter (2:202) will have their reward from God according to their deserts. The clause, Allah is swift at reckoning, however, contains a warning to such men, hinting that as some of their efforts are being spent in pursuit of the things of this world, they should be careful lest any stumbling or weakness on their part should bring on them God’s displeasure. The clause also points to the important fact that God has so ordained that in nature every action is immediately followed by its consequences, inasmuch as it leaves an impression on man, and thus all actions are preserved. The Holy Prophet is reported to have said that when a man commits an evil deed, a black spot is formed in his heart and if he repeats the sin, the spot grows bigger and so on (Musnad). This, indeed, is the result which quickly follows the actions of man. In fact it is a reckoning which accompanies all actions of man.
4
حساب مصدر ہے اس کے معنے حساب لینے کے بھی ہیں اور حساب دینے کے بھی۔ اس جگہ اسی طرف اشارہ ہے کہ نیک لوگوں کو ان کے انعام ساتھ کے ساتھ بھی ملتے رہتے ہیں کیونکہ خداتعالیٰ نہیں چاہتا کہ قیامت تک ان کی جزا روکی جائے۔ جنت میں بھی انہیں انعام ملے گا مگر اس دنیا میں بھی اللہ تعالیٰ انہیں انعام دے گا گویا اٰ تِنَا فِی الدُّنْیَا حَسَنَۃً کی دعا بھی قبول ہوگی اور فِی الْاٰخِرَۃِ حَسَنَۃً کی دعا بھی قبول ہوگی۔
209
Important Words:
نصیب (share) is derived from نصب. They say نصبه i.e. he set it up. Therefore نصیب means, a set share or portion (Lane).
Commentary:
Such men as seek the good things of this world as well as the good things of the Hereafter (2:202) will have their reward from God according to their deserts. The clause, Allah is swift at reckoning, however, contains a warning to such men, hinting that as some of their efforts are being spent in pursuit of the things of this world, they should be careful lest any stumbling or weakness on their part should bring on them God’s displeasure. The clause also points to the important fact that God has so ordained that in nature every action is immediately followed by its consequences, inasmuch as it leaves an impression on man, and thus all actions are preserved. The Holy Prophet is reported to have said that when a man commits an evil deed, a black spot is formed in his heart and if he repeats the sin, the spot grows bigger and so on (Musnad). This, indeed, is the result which quickly follows the actions of man. In fact it is a reckoning which accompanies all actions of man.
إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلْإِسْلَٰمُ ۗ وَمَا ٱخْتَلَفَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ إِلَّا مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْيًۢا بَيْنَهُمْ ۗ وَمَن يَكْفُرْ بِـَٔايَٰتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ
3:86.
一切宗教都谆谆劝导信仰安拉的独一性, 并归顺他的意志。而只有在伊斯兰教中, 完全归顺安拉的思想才是完美的, 因为完全归顺必须彻底显现出安拉的常德, 而只有在伊斯兰教中才会有这种显现。因此在一切宗教体系中, 只有伊斯兰教才真正配得上称为安拉自己的宗教。实际上, 一切真正的宗教, 他们在原来的形式上多少都是具有伊斯兰教性质的, 而它们的信徒实在就是穆斯林。但是直到宗教在其一切不同的方面趋于完善的时候才取名为 اَلْاِسْلام (Al-Islam), 这个名字确是为了最后的教律而在 «古兰经» 中被保留下来的。此节经文进一步解释了2:63。
3:86.
All religions inculcate belief in the Oneness of God and submission to His Will, yet it is only in Islam that the idea of submission to God’s Will has found its consummation; for complete submission requires complete manifestation of God’s attributes and it is in Islam alone that such manifestation has taken place. So of all religious systems Islam alone deserves to be called God’s own religion in the real sense of the term. All true religions were indeed more or less Islam in their original form and their adherents Muslims in the literal sense of the term, but not till the time when religion became complete in all its different aspects was it given the name of Al-Islam, which was reserved for the final Dispensation perfected in the Qur’an. The verse further explains 2:63.
3:86.
Important Words:
اسلام (complete submission) which is derived from اسلم which again is derived from سلم signifies: (1) complete submission to God; (2) the religion of Islam, the latter meaning being also based on the first-mentioned meaning (Taj). See also 2:113.
Commentary:
The verse throws light on the fact that though other religious systems also claim to inculcate belief in the Oneness of God and submission to His will, yet it is only in Islam, the religion brought by the Holy Prophet, that the idea of submission to God’s will has found its consummation; for complete submission requires complete manifestation of God’s attributes and it is in Islam alone that such manifestation has taken place. So Islam alone of all religious systems deserves to be called the religion of God in the real sense of the term. All true religions were indeed more or less Islam in their original form and their adherents Muslims in the literal sense of the term, but not till the time when religion became complete in all its different aspects was any faith given the name of Islam, which was reserved for the final dispensation perfected in the Quran.
The clause, And those who were given the Book did not disagree but after knowledge had come to them, out of mutual envy, signifies that if Jews and Christians had been truly submissive to the will of God, as they claim to be, they would not have refused to accept Islam, which is submission to Divine will in its completest and most perfect form. By their rejection of Islam they have brought ruin upon themselves and have been deprived of God’s grace and bounties of which they had had an ample share before.
e
3:86.
231
一切宗教都谆谆劝导信仰安拉的独一性, 并归顺他的意志。而只有在伊斯兰教中, 完全归顺安拉的思想才是完美的, 因为完全归顺必须彻底显现出安拉的常德, 而只有在伊斯兰教中才会有这种显现。因此在一切宗教体系中, 只有伊斯兰教才真正配得上称为安拉自己的宗教。实际上, 一切真正的宗教, 他们在原来的形式上多少都是具有伊斯兰教性质的, 而它们的信徒实在就是穆斯林。但是直到宗教在其一切不同的方面趋于完善的时候才取名为 اَلْاِسْلام (Al-Islam), 这个名字确是为了最后的教律而在 «古兰经» 中被保留下来的。此节经文进一步解释了2:63。
b
3:86.
311
Important Words:
اسلام (complete submission) which is derived from اسلم which again is derived from سلم signifies: (1) complete submission to God; (2) the religion of Islam, the latter meaning being also based on the first-mentioned meaning (Taj). See also 2:113.
Commentary:
The verse throws light on the fact that though other religious systems also claim to inculcate belief in the Oneness of God and submission to His will, yet it is only in Islam, the religion brought by the Holy Prophet, that the idea of submission to God’s will has found its consummation; for complete submission requires complete manifestation of God’s attributes and it is in Islam alone that such manifestation has taken place. So Islam alone of all religious systems deserves to be called the religion of God in the real sense of the term. All true religions were indeed more or less Islam in their original form and their adherents Muslims in the literal sense of the term, but not till the time when religion became complete in all its different aspects was any faith given the name of Islam, which was reserved for the final dispensation perfected in the Quran.
The clause, And those who were given the Book did not disagree but after knowledge had come to them, out of mutual envy, signifies that if Jews and Christians had been truly submissive to the will of God, as they claim to be, they would not have refused to accept Islam, which is submission to Divine will in its completest and most perfect form. By their rejection of Islam they have brought ruin upon themselves and have been deprived of God’s grace and bounties of which they had had an ample share before.
b
3:86.
383
All religions inculcate belief in the Oneness of God and submission to His Will, yet it is only in Islam that the idea of submission to God’s Will has found its consummation; for complete submission requires complete manifestation of God’s attributes and it is in Islam alone that such manifestation has taken place. So of all religious systems Islam alone deserves to be called God’s own religion in the real sense of the term. All true religions were indeed more or less Islam in their original form and their adherents Muslims in the literal sense of the term, but not till the time when religion became complete in all its different aspects was it given the name of Al-Islam, which was reserved for the final Dispensation perfected in the Qur’an. The verse further explains 2:63.
وَإِنَّ مِنْ أَهْلِ ٱلْكِتَٰبِ لَمَن يُؤْمِنُ بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْكُمْ وَمَآ أُنزِلَ إِلَيْهِمْ خَٰشِعِينَ لِلَّهِ لَا يَشْتَرُونَ بِـَٔايَٰتِ ٱللَّهِ ثَمَنًا قَلِيلًا ۗ أُو۟لَٰٓئِكَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ ۗ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ
یعنی دین کے بدلہ میں دنیا کے حقیر اموال قبول نہیں کرتے۔
3:111.
The words, Allah is Swift in settling account, when used in regard to disbelievers, mean that God is Swift in taking account and dealing out punishment; but when used about believers they mean that God is quick in settling accounts and giving rewards
3:111.
57:29.
Commentary:
The verse embodies a prophecy to the effect that many Christians and Jews will finally accept Islam.
The Arabic words rendered here as, Allah is swift in account, when used in regard to disbelievers, would mean that God is swift at taking account and dealing out punishment; but when used about believers they would mean that God is quick in settling accounts and giving out rewards.
c
3:111.
305
“安拉的清算确是神速的” 这一句用于不信教的人时, 意思是: 安拉的清算和惩处是神速的; 但用于信者时, 其意思则是: 安拉的清算和赏赐是神速的。
1
یعنی دین کے بدلہ میں دنیا کے حقیر اموال قبول نہیں کرتے۔
a
3:111.
b
57:29.
481
Commentary:
The verse embodies a prophecy to the effect that many Christians and Jews will finally accept Islam.
The Arabic words rendered here as, Allah is swift in account, when used in regard to disbelievers, would mean that God is swift at taking account and dealing out punishment; but when used about believers they would mean that God is quick in settling accounts and giving out rewards.
a
3:111.
553
The words, Allah is Swift in settling account, when used in regard to disbelievers, mean that God is Swift in taking account and dealing out punishment; but when used about believers they mean that God is quick in settling accounts and giving rewards
يَسْـَٔلُونَكَ مَاذَآ أُحِلَّ لَهُمْ ۖ قُلْ أُحِلَّ لَكُمُ ٱلطَّيِّبَٰتُ ۙ وَمَا عَلَّمْتُم مِّنَ ٱلْجَوَارِحِ مُكَلِّبِينَ تُعَلِّمُونَهُنَّ مِمَّا عَلَّمَكُمُ ٱللَّهُ ۖ فَكُلُوا۟ مِمَّآ أَمْسَكْنَ عَلَيْكُمْ وَٱذْكُرُوا۟ ٱسْمَ ٱللَّهِ عَلَيْهِ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ
6:119.
اسلام کا اصل یہ ہے کہ تمام کھانے کی چیزیں حلال ہیں مگر اس شرط کے ساتھ کہ وہ پاکیزہ ہوں۔ یعنی صحت اور اخلاق پر بُرا اثر نہ ڈالتی ہوں‘ یا سوسائٹی میں ان کا کھانا پراگندگی نہ پیدا کرتا ہو۔
یعنی سدھایا ہوا شکاری جانور جو کام کرتا ہے وہ اس کے سکھانے والے کی طرف منسوب ہوگا اور وہ انسان ہے۔ پس سدھے ہوئے شکاری جانور کا مارا ہوا بمنزلہ ذبح کئے ہوئے کے ہے۔ اسی لیے حدیث میں آتا ہے کہ شکاری جانور کو چھوڑنے سے پہلے بسم اللہ پڑھ لو تاکہ اس کا مارا ہوا بمنزلہ ذبیحہ کے ہو جائے۔
6:119.
The forbidden things having been mentioned in the preceding verse, the rest are here declared lawful, provided they are Tayyib (good and pure) and are not harmful to one’s health or morals, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food.
That which is caught by a trained beast or bird of prey is equated with that which is properly slaughtered, inasmuch as it has been killed through an agency trained by man. It is necessary, however, to pronounce the name of God over it to make its eating lawful.
6:119.
Important Words:
جوارح (animals of prey) is the plural of جارحة which is derived from جرح. They say جرحه i.e. he wounded him; or he cut him; or he clove or rent his body. It also means, he gained, acquired or earned. جوارح means, beasts and birds of prey that catch game. The word also means, the limbs of a human being with which things are gained or earned (Lane).
مکلبین (training them for hunting) is the plural of مکلب which is the active participle from کلب Kallaba which is the transitive form of کلب (Kaliba) meaning, he thirsted; he ate voraciously; he was seized with the disease of dogs; he barked. کلب(Kallaba) means, he trained (a dog) to hunt; he trained any beast or bird of prey to take game. مکلب means, one who trains dogs to hunt; or one who trains any beast or bird of prey to take game. مکلب also means, one who possesses dogs trained to hunt and hunts with them. کلب means, a dog or any animal of prey (Lane).
Commentary:
The forbidden things having been described in the preceding verse, the rest are here declared lawful, provided they are طیبات i.e. good and pure, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food. See also 2:174.
The training of animals or birds of prey for catching game has been made lawful. As for the eating of the flesh of the game so hunted, the injunction varies according to circumstances. The more accepted view is as follows: (1) If the hunter finds the game alive, the eating of its flesh is lawful in all circumstances, provided the hunter slaughters the game in the prescribed manner. (2) If the hunter finds the game dead, the eating of its flesh is lawful only in case (a) the animal of prey is trained, and (b) it does not itself eat of the game, and (c) the hunter sends the animal of prey after reciting thereon the name of Allah. (3) If the game dies of sheer fear, before the animal of prey has actually caught and wounded it, the eating of its flesh is unlawful.
e
6:119.
1
اسلام کا اصل یہ ہے کہ تمام کھانے کی چیزیں حلال ہیں مگر اس شرط کے ساتھ کہ وہ پاکیزہ ہوں۔ یعنی صحت اور اخلاق پر بُرا اثر نہ ڈالتی ہوں‘ یا سوسائٹی میں ان کا کھانا پراگندگی نہ پیدا کرتا ہو۔
2
یعنی سدھایا ہوا شکاری جانور جو کام کرتا ہے وہ اس کے سکھانے والے کی طرف منسوب ہوگا اور وہ انسان ہے۔ پس سدھے ہوئے شکاری جانور کا مارا ہوا بمنزلہ ذبح کئے ہوئے کے ہے۔ اسی لیے حدیث میں آتا ہے کہ شکاری جانور کو چھوڑنے سے پہلے بسم اللہ پڑھ لو تاکہ اس کا مارا ہوا بمنزلہ ذبیحہ کے ہو جائے۔
a
6:119.
644
Important Words:
جوارح (animals of prey) is the plural of جارحة which is derived from جرح. They say جرحه i.e. he wounded him; or he cut him; or he clove or rent his body. It also means, he gained, acquired or earned. جوارح means, beasts and birds of prey that catch game. The word also means, the limbs of a human being with which things are gained or earned (Lane).
مکلبین (training them for hunting) is the plural of مکلب which is the active participle from کلب Kallaba which is the transitive form of کلب (Kaliba) meaning, he thirsted; he ate voraciously; he was seized with the disease of dogs; he barked. کلب(Kallaba) means, he trained (a dog) to hunt; he trained any beast or bird of prey to take game. مکلب means, one who trains dogs to hunt; or one who trains any beast or bird of prey to take game. مکلب also means, one who possesses dogs trained to hunt and hunts with them. کلب means, a dog or any animal of prey (Lane).
Commentary:
The forbidden things having been described in the preceding verse, the rest are here declared lawful, provided they are طیبات i.e. good and pure, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food. See also 2:174.
The training of animals or birds of prey for catching game has been made lawful. As for the eating of the flesh of the game so hunted, the injunction varies according to circumstances. The more accepted view is as follows: (1) If the hunter finds the game alive, the eating of its flesh is lawful in all circumstances, provided the hunter slaughters the game in the prescribed manner. (2) If the hunter finds the game dead, the eating of its flesh is lawful only in case (a) the animal of prey is trained, and (b) it does not itself eat of the game, and (c) the hunter sends the animal of prey after reciting thereon the name of Allah. (3) If the game dies of sheer fear, before the animal of prey has actually caught and wounded it, the eating of its flesh is unlawful.
a
6:119.
722
The forbidden things having been mentioned in the preceding verse, the rest are here declared lawful, provided they are Tayyib (good and pure) and are not harmful to one’s health or morals, it being left to each individual to decide what is good for him and what is not, in view of his particular circumstances and the condition of his health. The Holy Prophet has definitely excluded beasts of prey and birds having claws from the category of lawful food.
722A
That which is caught by a trained beast or bird of prey is equated with that which is properly slaughtered, inasmuch as it has been killed through an agency trained by man. It is necessary, however, to pronounce the name of God over it to make its eating lawful.
وَلَا تَطْرُدِ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ ۖ مَا عَلَيْكَ مِنْ حِسَابِهِم مِّن شَىْءٍ وَمَا مِنْ حِسَابِكَ عَلَيْهِم مِّن شَىْءٍ فَتَطْرُدَهُمْ فَتَكُونَ مِنَ ٱلظَّٰلِمِينَ
11:30.
18:29.
Wajh means, pleasure; countenance; the thing itself (2:113).
11:30.
18:29.
Important Words:
الغداوة (morning), which is often written as غداة the letter (و) being silent, is derived from غدا which means, he went forth or went away in the early part of the morning, i.e. between daybreak and sunrise. So, غداوة or غداة or غدوة or غدیة means, early part of the morning; the period between daybreak and sunrise; morning; first part of the day; forenoon (Lane).
العشی (evening) is derived from عشا means, he ate the evening meal; he repaired to (him, etc.) at night. عشی means, the late part of the evening; evening; afternoon; time between sunset and nightfall. It also means the time between the declining of the sun and sunset; also the time from the declining of the sun to morning; night (Lane).
وجھه (His countenance). The word وجه also means نفس الشیء i.e. the thing itself (see 2:113).
Commentary:
The wordsبالغداوة والعشی (morning and evening) taken in their wider significance cover, as shown under Important Words, practically all the 24 hours, excluding only the time in which the offering of Prayers is prohibited. Thus, in one sense the two words taken together comprise both day and night, and in another they indicate only morning and evening.
The words یریدون وجھه (seeking His countenance) may also mean, "seeking God Himself," for the expression وجه also means, "the thing itself." In that case, the clause would mean "they seek nothing but God, i.e. they seek God alone."
The words, thou shouldst be of the unjust, hint that there are some men who look upon themselves as being too great and disdain to join a movement set on foot by a Prophet, because its adherents are mostly poor and do not belong to what is called higher society. They would join it only if the poorer adherents were expelled. So, in order to demolish such hopes on their part, God bids the Holy Prophet to declare that he would not drive away his poor followers so that the so-called great might join his fold. The prohibition does not mean that the Holy Prophet actually used to drive away his poorer followers. It is only meant as a reply and a rebuff to the desires of the proud and the haughty. They are told that the humble followers of the Holy Prophet, who remember God morning and evening or day and night, cannot be turned out for their sake. The Quran has already made the Holy Prophet say, I follow only that which is revealed to me (6:51). So now when the prohibition, drive not away those who call upon their Lord morning and evening, has so forcibly been revealed, the so-called rich should despair of the humble being driven away. So these words were revealed not as a reflection on the Holy Prophet, whose kindness to the poor is so well-known, but in order to shatter the hopes of the proud.
The words, Thou art not at all accountable for them nor are they at all accountable for thee, are also meant to point to the same great truth. Though the Prophet could not turn the poor out on account of the humbleness of their position, yet it might be thought that he might turn them out on account of some weakness on their part in respect of actions, but, besides the fact that in this respect the poor and the rich stand on the same footing, the Law does not hold the Prophet responsible for their actions, hence he cannot turn them out on this score either, unless of course when some serious offence is committed by them.
c
11:30.
d
18:29.
a
11:30.
b
18:29.
798
Important Words:
الغداوة (morning), which is often written as غداة the letter (و) being silent, is derived from غدا which means, he went forth or went away in the early part of the morning, i.e. between daybreak and sunrise. So, غداوة or غداة or غدوة or غدیة means, early part of the morning; the period between daybreak and sunrise; morning; first part of the day; forenoon (Lane).
العشی (evening) is derived from عشا means, he ate the evening meal; he repaired to (him, etc.) at night. عشی means, the late part of the evening; evening; afternoon; time between sunset and nightfall. It also means the time between the declining of the sun and sunset; also the time from the declining of the sun to morning; night (Lane).
وجھه (His countenance). The word وجه also means نفس الشیء i.e. the thing itself (see 2:113).
Commentary:
The wordsبالغداوة والعشی (morning and evening) taken in their wider significance cover, as shown under Important Words, practically all the 24 hours, excluding only the time in which the offering of Prayers is prohibited. Thus, in one sense the two words taken together comprise both day and night, and in another they indicate only morning and evening.
The words یریدون وجھه (seeking His countenance) may also mean, "seeking God Himself," for the expression وجه also means, "the thing itself." In that case, the clause would mean "they seek nothing but God, i.e. they seek God alone."
The words, thou shouldst be of the unjust, hint that there are some men who look upon themselves as being too great and disdain to join a movement set on foot by a Prophet, because its adherents are mostly poor and do not belong to what is called higher society. They would join it only if the poorer adherents were expelled. So, in order to demolish such hopes on their part, God bids the Holy Prophet to declare that he would not drive away his poor followers so that the so-called great might join his fold. The prohibition does not mean that the Holy Prophet actually used to drive away his poorer followers. It is only meant as a reply and a rebuff to the desires of the proud and the haughty. They are told that the humble followers of the Holy Prophet, who remember God morning and evening or day and night, cannot be turned out for their sake. The Quran has already made the Holy Prophet say, I follow only that which is revealed to me (6:51). So now when the prohibition, drive not away those who call upon their Lord morning and evening, has so forcibly been revealed, the so-called rich should despair of the humble being driven away. So these words were revealed not as a reflection on the Holy Prophet, whose kindness to the poor is so well-known, but in order to shatter the hopes of the proud.
The words, Thou art not at all accountable for them nor are they at all accountable for thee, are also meant to point to the same great truth. Though the Prophet could not turn the poor out on account of the humbleness of their position, yet it might be thought that he might turn them out on account of some weakness on their part in respect of actions, but, besides the fact that in this respect the poor and the rich stand on the same footing, the Law does not hold the Prophet responsible for their actions, hence he cannot turn them out on this score either, unless of course when some serious offence is committed by them.
e
11:30.
f
18:29.
852
Wajh means, pleasure; countenance; the thing itself (2:113).
وَمَا عَلَى ٱلَّذِينَ يَتَّقُونَ مِنْ حِسَابِهِم مِّن شَىْءٍ وَلَٰكِن ذِكْرَىٰ لَعَلَّهُمْ يَتَّقُونَ
6:53.
6:53.
a
6:53.
a
6:53.
815
Important Words:
ذکری (to admonish). See the preceding verse.
b
6:53.
لِلَّذِينَ ٱسْتَجَابُوا۟ لِرَبِّهِمُ ٱلْحُسْنَىٰ ۚ وَٱلَّذِينَ لَمْ يَسْتَجِيبُوا۟ لَهُۥ لَوْ أَنَّ لَهُم مَّا فِى ٱلْأَرْضِ جَمِيعًا وَمِثْلَهُۥ مَعَهُۥ لَٱفْتَدَوْا۟ بِهِۦٓ ۚ أُو۟لَٰٓئِكَ لَهُمْ سُوٓءُ ٱلْحِسَابِ وَمَأْوَىٰهُمْ جَهَنَّمُ ۖ وَبِئْسَ ٱلْمِهَادُ
5:37; 39:48.
5:37; 39:48.
5:37; 39:48.
Important Words:
الحسنی (eternal good) being the feminine of الاحسن means, that which is better; or that which is best; victory; the good, final or ultimate state or condition ordained for the Faithful; Paradise; the view or vision of God (Lane). See also 10:27.
Commentary:
The verse says that those who accept the Message of God will finally achieve success and victory and will meet their Lord. Their intellectual powers will become sharpened. On the contrary, those who reject it will decline materially and morally till failure and ruin encompass them and no ransom will save them from the punishment of God.
The expression, that shall have an evil reckoning, means that the actions of disbelievers will result not to their liking. They will not be able to render a good account of the faculties with which God had endowed them to make spiritual progress but which they abused.
b
5:37; 39:48.
a
5:37; 39:48.
1630
Important Words:
الحسنی (eternal good) being the feminine of الاحسن means, that which is better; or that which is best; victory; the good, final or ultimate state or condition ordained for the Faithful; Paradise; the view or vision of God (Lane). See also 10:27.
Commentary:
The verse says that those who accept the Message of God will finally achieve success and victory and will meet their Lord. Their intellectual powers will become sharpened. On the contrary, those who reject it will decline materially and morally till failure and ruin encompass them and no ransom will save them from the punishment of God.
The expression, that shall have an evil reckoning, means that the actions of disbelievers will result not to their liking. They will not be able to render a good account of the faculties with which God had endowed them to make spiritual progress but which they abused.
a
5:37; 39:48.
وَٱلَّذِينَ يَصِلُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوٓءَ ٱلْحِسَابِ
After faithfully discharging their duties to God, the believers fulfil the obligations they owe to His creatures. The observance of these two duties constitutes the basis on which the whole fabric of religion stands.
Commentary:
This verse contains a few more signs of "the men of understanding" mentioned in v. 20. After fulfilling their covenant with God and establishing a true and real connection with Him, they turn to His creatures and form a true connection with them also, in the manner and to the extent prescribed by God. Thus, after faithfully discharging their duties to God, they fulfil the obligations they owe to His creatures; and for the performance of this double duty and the fulfilment of the twofold covenant, they make use of the means created by Him.
The expression, fear their Lord, means that after having established a true relationship with God and man, they are ever on their guard lest it should be broken through negligence on their part.
The verse thus embodies another sign of "the men of understanding." Whereas, on the one hand, they are watchful and anxious lest they should be deprived of the nearness of God after they have once attained it, on the other, they fear lest they should incur the displeasure of God by showing laxity in the performance of their duty to their fellow beings. See also 2:28.
1633
Commentary:
This verse contains a few more signs of "the men of understanding" mentioned in v. 20. After fulfilling their covenant with God and establishing a true and real connection with Him, they turn to His creatures and form a true connection with them also, in the manner and to the extent prescribed by God. Thus, after faithfully discharging their duties to God, they fulfil the obligations they owe to His creatures; and for the performance of this double duty and the fulfilment of the twofold covenant, they make use of the means created by Him.
The expression, fear their Lord, means that after having established a true relationship with God and man, they are ever on their guard lest it should be broken through negligence on their part.
The verse thus embodies another sign of "the men of understanding." Whereas, on the one hand, they are watchful and anxious lest they should be deprived of the nearness of God after they have once attained it, on the other, they fear lest they should incur the displeasure of God by showing laxity in the performance of their duty to their fellow beings. See also 2:28.
1434
After faithfully discharging their duties to God, the believers fulfil the obligations they owe to His creatures. The observance of these two duties constitutes the basis on which the whole fabric of religion stands.
أَوَلَمْ يَرَوْا۟ أَنَّا نَأْتِى ٱلْأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا ۚ وَٱللَّهُ يَحْكُمُ لَا مُعَقِّبَ لِحُكْمِهِۦ ۚ وَهُوَ سَرِيعُ ٱلْحِسَابِ
یعنی ایک طرف تو ملک کے کنارے مسلمانوں کے ہاتھ آرہے ہیں۔ دوسری طرف صاحب اقتدار خاندانوں کے نوجوان اسلام لا رہے ہیں۔ جیسے عمرو بن عاصؓ‘۔ خالد بن ولیدؓ‘۔ حضرت عمرؓ‘ اور حضرت علیؓ وغیرہ۔
21:45.
Atraf meaning good and generous, (and also) low and mean persons, the verse means: 'Do they not see that God is gradually reducing and curtailing the land from its sides?' i.e. Islam is spreading through the length and breadth of Arabia and making inroads into every home and all sections and stations of society—the high and the low, the rich and the poor, the slave and the master.
21:45.
Commentary:
This verse strongly refutes those critics of the Holy Prophet who allege that he showed no sign.
Do they not see, says the verse, that God is gradually reducing and curtailing the land from its sides? Is not that a sign of the triumph of Islam? It is making inroads into every home and into all sections and stations of society—the high and the low, the rich and the poor, the slave and the master. Is not this a sign sufficient to convince all fair-minded critics? The word الارض (land) may also refer to "the land of Arabia," in which case the verse would mean that Islam is fast spreading throughout the length and breadth of Arabia. As the expression اتی الله according to Arabic usage also means the visitation of God with punishment (see 2:211 & 16:27), the words, We are visiting the land, reducing it, may mean that the punishment of God is already slowly but surely coming down on all sections of the people.
The words, swift at reckoning, do not mean that, God is hasty in punishing disbelievers but that, when He decides to call the offenders to account, He does it quickly and nothing can prevent Him from doing so.
f
21:45.
644
اَطْرَافْ (Atraf) 的意思是善良和慷慨, (也可指) 身份低微的人。本节经文的意思是, ‘难道他们没看见安拉正在从四面八方渐渐地缩小大地?’ 也就是说, 伊斯兰教正在阿拉伯半岛的四面八方传播, 进入到每个家庭, 进入到社会的一切阶层--------有地位的人和没有地位的人; 穷人和富人; 奴隶和奴隶主。
1
یعنی ایک طرف تو ملک کے کنارے مسلمانوں کے ہاتھ آرہے ہیں۔ دوسری طرف صاحب اقتدار خاندانوں کے نوجوان اسلام لا رہے ہیں۔ جیسے عمرو بن عاصؓ‘۔ خالد بن ولیدؓ‘۔ حضرت عمرؓ‘ اور حضرت علیؓ وغیرہ۔
b
21:45.
1652
Commentary:
This verse strongly refutes those critics of the Holy Prophet who allege that he showed no sign.
Do they not see, says the verse, that God is gradually reducing and curtailing the land from its sides? Is not that a sign of the triumph of Islam? It is making inroads into every home and into all sections and stations of society—the high and the low, the rich and the poor, the slave and the master. Is not this a sign sufficient to convince all fair-minded critics? The word الارض (land) may also refer to "the land of Arabia," in which case the verse would mean that Islam is fast spreading throughout the length and breadth of Arabia. As the expression اتی الله according to Arabic usage also means the visitation of God with punishment (see 2:211 & 16:27), the words, We are visiting the land, reducing it, may mean that the punishment of God is already slowly but surely coming down on all sections of the people.
The words, swift at reckoning, do not mean that, God is hasty in punishing disbelievers but that, when He decides to call the offenders to account, He does it quickly and nothing can prevent Him from doing so.
a
21:45.
1451
Atraf meaning good and generous, (and also) low and mean persons, the verse means: 'Do they not see that God is gradually reducing and curtailing the land from its sides?' i.e. Islam is spreading through the length and breadth of Arabia and making inroads into every home and all sections and stations of society—the high and the low, the rich and the poor, the slave and the master.
لِيَجْزِىَ ٱللَّهُ كُلَّ نَفْسٍ مَّا كَسَبَتْ ۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ
40:18; 45:23; 74:39.
40:18; 45:23; 74:39.
a
40:18; 45:23; 74:39.
a
40:18; 45:23; 74:39.
1706
Commentary:
The word "earned" shows that God will reward disbelievers according to their works.
For the expression, swift at reckoning, see 13:42.
c
40:18; 45:23; 74:39.