نَجْزِى
Appears 21 times in Quran
Derived Words (4)
Words derived from the stem "نَجْزِى".
- and We will surely reward
- We will requite
- do we punish
- do We reward
- do We reward those
- reward
- We recompense
- We requite
- We reward
- do We reward those who do good
Occurrences in Quran
Found 21 verses containing "نَجْزِى".
وَمَا كَانَ لِنَفْسٍ أَن تَمُوتَ إِلَّا بِإِذْنِ ٱللَّهِ كِتَٰبًا مُّؤَجَّلًا ۗ وَمَن يُرِدْ ثَوَابَ ٱلدُّنْيَا نُؤْتِهِۦ مِنْهَا وَمَن يُرِدْ ثَوَابَ ٱلْءَاخِرَةِ نُؤْتِهِۦ مِنْهَا ۚ وَسَنَجْزِى ٱلشَّٰكِرِينَ
3:149; 4:135; 42:21.
3:149; 4:135; 42:21.
3:149; 4:135; 42:21.
Commentary:
The preceding verse spoke of the possible death of the Holy Prophet. But that was mentioned only as a matter of principle. Otherwise, how could the Holy Prophet, whom God had promised to protect, die except by His leave? Whenever death comes, it comes with the permission of God; but that permission could not be yet given in the case of the Holy Prophet. There is a fixed time for it and the enmity or the secret machinations of disbelievers could not hasten that time.
a
3:149; 4:135; 42:21.
a
3:149; 4:135; 42:21.
429
Commentary:
The preceding verse spoke of the possible death of the Holy Prophet. But that was mentioned only as a matter of principle. Otherwise, how could the Holy Prophet, whom God had promised to protect, die except by His leave? Whenever death comes, it comes with the permission of God; but that permission could not be yet given in the case of the Holy Prophet. There is a fixed time for it and the enmity or the secret machinations of disbelievers could not hasten that time.
a
3:149; 4:135; 42:21.
وَوَهَبْنَا لَهُۥٓ إِسْحَٰقَ وَيَعْقُوبَ ۚ كُلًّا هَدَيْنَا ۚ وَنُوحًا هَدَيْنَا مِن قَبْلُ ۖ وَمِن ذُرِّيَّتِهِۦ دَاوُۥدَ وَسُلَيْمَٰنَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَٰرُونَ ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
29:28.
29:28.
Ayyub or Job is the hero of the Book of Job. He is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his native place. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. He was not an Israelite, having descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in extreme adversity. He still lives in the memory of mankind as a paragon of patience (Jewish Enc. & Enc. of Islam).
29:28.
Important Words:
ایوب (Ayyub or Job), who is the hero of the Book of Job, is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his country. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. Job was not an Israelite, having been descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in the extreme. He still lives in the memory of mankind as a paragon of patience (Jew. Enc. & Encyclopaedia of Islam).
داود (David or Dawud) has been taken to mean (1) beloved or friend; or (2) paternal uncle; or (3) best of all. King of Judah and Israel, David, who was of Israelite origin being from the tribe of Judah, was founder of the Judean dynasty at Jerusalem. The date of his reign is generally fixed at about 1010-970 B.C. He was a great warrior and a great statesman. His importance as the real builder of the Hebrew Kingdom can hardly be overestimated. Through him all the tribes of Israel from Dan to Beersheba became united and organized into a powerful nation whose kingdom extended from the Euphrates to the Nile. Towards the end of his life David had to suffer much at the hands of scheming slanderers, which deeply grieved him. He has poured out his grief in his celebrated Psalms (Enc. Brit. & Enc. Bib.). The Quran, however, absolves him from the charges imputed to him in the Bible (38:19-26).
سلیمان (Solomon) was the second son of David & Bath-Sheba and the third king of Israel. He reigned from about 971 to 931 B.C. He was called Jedidiah (beloved of Yehovah) by Nathan, the Prophet. But David was told by Yehovah that his son’s name should be Solomon (peaceful). These two names are predictive of the character of his reign, which was both highly prosperous and peaceful. Besides his principal names, Jedidiah and Solomon, various others are assigned to him such as Agur (he who girt his loins), Bin (he who built the temple), Jakeh (he who reigned over the world), Ithiel(he who understood the signs of God), and Ucal (he who could withstand them). The word سلیمان may have been derived from the root سلم. which means, he was or became safe, secure or in peace, or free from evils of any kind. The fact that he ruled for the long period of forty years shows that he must have consolidated firmly the kingdom he inherited from his father. He was a great monarch and a wise judge. He greatly extended and developed the trade and commerce of his country and contracted friendly alliances with foreign rulers. He was the master-builder among the Israelite kings and is best known for his building of the Temple at Jerusalem, which is known as the Temple of Solomon and which became the Qiblah of the Israelites for all time. In spite of the prosperity of his kingdom, Solomon’s reign was not altogether happy. Plots were hatched against him by secret societies to bring about his downfall. The Society of the Freemasons is also believed to have dated from his reign. He was followed by a worthless son (Enc. Bri., Enc. Bib. & Jew. Enc.). Like his father, David, Solomon was the victim of much calumny and slander from which the Quran has exonerated him (2: 103).
ھارون (Aaron), who belonged to the tribe of Levi, was the son of Amran and the elder brother of Moses who was three years younger than him, their sister Miriam being the eldest of the three. Aaron was the traditional founder and head of the Jewish priesthood and, in company with Moses, led the Israelites out of Egypt. Aaron and Moses were jointly commissioned to deliver the Israelites from the clutches of Pharaoh and to preach to them the message of the Oneness of God, though Moses was the senior Prophet and Aaron subordinate to him. While Moses was both the religious and secular head, Aaron represented only the priestly functions of his tribe. His duties were generally ministerial and not directive. Aaron was known for his eloquence and persuasive speech and was of a mild amiable disposition (Enc. Bib., Enc. Bri. & Jew. Enc.).
Commentary:
This and the succeeding verses tell us that not only Abraham but other Prophets also preached against شرك i.e. setting up associates with God.
The present verse mentions the descendants of Abraham to the second generation, naming a son (Isaac) and a grandson (Jacob or Israel). The name of Ishmael, the eldest son of Abraham, has been included in a separate group (6:87 below), and not in a subordinate position under Abraham.
The reader should note that the Prophets descended from Noah have been divided in the present and the succeeding two verses into three different groups and to each group has been added a separate description. The first group referred to in the present verse comprises David, Solomon, Job, Joseph, Moses and Aaron—Prophets who were given power and prosperity, and who consequently were able to do good to human beings. Hence, members of this group have been designated as المحسنین or doers of good, for through their temporal power and prosperity they were able to do material good to humanity. David and Solomon were kings; Joseph and Job were blessed with prosperity after they had been tried with afflictions which they both bore with extraordinary patience. Moses and Aaron enjoyed supreme authority among their people.
The second group (for which see 6:86) consists of Zachariah, John, Jesus and Elias. None of these possessed temporal power or worldly goods; each lived a humble and lowly life, so much so that of Elias it is said that he was rarely seen and generally lived in the woods. Hence they have been differentiated in 6:86, as الصالحین i.e. virtuous. The first three comprising the second group were contemporaries; while Elias, though not a contemporary, bore a striking resemblance to John, who came in his spirit and power; so he also has been classed with this group.
The third group (mentioned in 6:87) consists of Ishmael, Elisha, Jonah and Lot. They had no worldly power, but God granted them grace and excellence. It has been alleged about them that they coveted power and riches. Of Ishmael, we read in the Bible: "He will be a wild man: his hand will be against every man, and every man’s hand against him" (Gen. 16:12). In the Talmud, Ishmael is represented as having followed his father Abraham when the latter took Isaac out for sacrifice, rejoicing at the thought that he would inherit all the lands and herds. Of Elisha it is said that he caused a king, who did not obey him, to be slain so that he might thus gain political power. Jonah was displeased with God, because he was disgraced by the non-fulfilment of his prophecy, which, it is alleged, showed that he sought power for himself. Of Lot it is alleged that he coveted fertile pasture-lands and was always quarrelling with his kinsman, Abraham. Thus all these Prophets have been accused of coveting wealth and power. But the Quran declares all these charges to be false. These Prophets were a group of heavenly people enjoying spiritual communion with God. They had no need to be covetous or seekers of power; for, as stated in 6:87, God had "exalted" them above the people.
d
29:28.
a
29:28.
828
Important Words:
ایوب (Ayyub or Job), who is the hero of the Book of Job, is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his country. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. Job was not an Israelite, having been descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in the extreme. He still lives in the memory of mankind as a paragon of patience (Jew. Enc. & Encyclopaedia of Islam).
داود (David or Dawud) has been taken to mean (1) beloved or friend; or (2) paternal uncle; or (3) best of all. King of Judah and Israel, David, who was of Israelite origin being from the tribe of Judah, was founder of the Judean dynasty at Jerusalem. The date of his reign is generally fixed at about 1010-970 B.C. He was a great warrior and a great statesman. His importance as the real builder of the Hebrew Kingdom can hardly be overestimated. Through him all the tribes of Israel from Dan to Beersheba became united and organized into a powerful nation whose kingdom extended from the Euphrates to the Nile. Towards the end of his life David had to suffer much at the hands of scheming slanderers, which deeply grieved him. He has poured out his grief in his celebrated Psalms (Enc. Brit. & Enc. Bib.). The Quran, however, absolves him from the charges imputed to him in the Bible (38:19-26).
سلیمان (Solomon) was the second son of David & Bath-Sheba and the third king of Israel. He reigned from about 971 to 931 B.C. He was called Jedidiah (beloved of Yehovah) by Nathan, the Prophet. But David was told by Yehovah that his son’s name should be Solomon (peaceful). These two names are predictive of the character of his reign, which was both highly prosperous and peaceful. Besides his principal names, Jedidiah and Solomon, various others are assigned to him such as Agur (he who girt his loins), Bin (he who built the temple), Jakeh (he who reigned over the world), Ithiel(he who understood the signs of God), and Ucal (he who could withstand them). The word سلیمان may have been derived from the root سلم. which means, he was or became safe, secure or in peace, or free from evils of any kind. The fact that he ruled for the long period of forty years shows that he must have consolidated firmly the kingdom he inherited from his father. He was a great monarch and a wise judge. He greatly extended and developed the trade and commerce of his country and contracted friendly alliances with foreign rulers. He was the master-builder among the Israelite kings and is best known for his building of the Temple at Jerusalem, which is known as the Temple of Solomon and which became the Qiblah of the Israelites for all time. In spite of the prosperity of his kingdom, Solomon’s reign was not altogether happy. Plots were hatched against him by secret societies to bring about his downfall. The Society of the Freemasons is also believed to have dated from his reign. He was followed by a worthless son (Enc. Bri., Enc. Bib. & Jew. Enc.). Like his father, David, Solomon was the victim of much calumny and slander from which the Quran has exonerated him (2: 103).
ھارون (Aaron), who belonged to the tribe of Levi, was the son of Amran and the elder brother of Moses who was three years younger than him, their sister Miriam being the eldest of the three. Aaron was the traditional founder and head of the Jewish priesthood and, in company with Moses, led the Israelites out of Egypt. Aaron and Moses were jointly commissioned to deliver the Israelites from the clutches of Pharaoh and to preach to them the message of the Oneness of God, though Moses was the senior Prophet and Aaron subordinate to him. While Moses was both the religious and secular head, Aaron represented only the priestly functions of his tribe. His duties were generally ministerial and not directive. Aaron was known for his eloquence and persuasive speech and was of a mild amiable disposition (Enc. Bib., Enc. Bri. & Jew. Enc.).
Commentary:
This and the succeeding verses tell us that not only Abraham but other Prophets also preached against شرك i.e. setting up associates with God.
The present verse mentions the descendants of Abraham to the second generation, naming a son (Isaac) and a grandson (Jacob or Israel). The name of Ishmael, the eldest son of Abraham, has been included in a separate group (6:87 below), and not in a subordinate position under Abraham.
The reader should note that the Prophets descended from Noah have been divided in the present and the succeeding two verses into three different groups and to each group has been added a separate description. The first group referred to in the present verse comprises David, Solomon, Job, Joseph, Moses and Aaron—Prophets who were given power and prosperity, and who consequently were able to do good to human beings. Hence, members of this group have been designated as المحسنین or doers of good, for through their temporal power and prosperity they were able to do material good to humanity. David and Solomon were kings; Joseph and Job were blessed with prosperity after they had been tried with afflictions which they both bore with extraordinary patience. Moses and Aaron enjoyed supreme authority among their people.
The second group (for which see 6:86) consists of Zachariah, John, Jesus and Elias. None of these possessed temporal power or worldly goods; each lived a humble and lowly life, so much so that of Elias it is said that he was rarely seen and generally lived in the woods. Hence they have been differentiated in 6:86, as الصالحین i.e. virtuous. The first three comprising the second group were contemporaries; while Elias, though not a contemporary, bore a striking resemblance to John, who came in his spirit and power; so he also has been classed with this group.
The third group (mentioned in 6:87) consists of Ishmael, Elisha, Jonah and Lot. They had no worldly power, but God granted them grace and excellence. It has been alleged about them that they coveted power and riches. Of Ishmael, we read in the Bible: "He will be a wild man: his hand will be against every man, and every man’s hand against him" (Gen. 16:12). In the Talmud, Ishmael is represented as having followed his father Abraham when the latter took Isaac out for sacrifice, rejoicing at the thought that he would inherit all the lands and herds. Of Elisha it is said that he caused a king, who did not obey him, to be slain so that he might thus gain political power. Jonah was displeased with God, because he was disgraced by the non-fulfilment of his prophecy, which, it is alleged, showed that he sought power for himself. Of Lot it is alleged that he coveted fertile pasture-lands and was always quarrelling with his kinsman, Abraham. Thus all these Prophets have been accused of coveting wealth and power. But the Quran declares all these charges to be false. These Prophets were a group of heavenly people enjoying spiritual communion with God. They had no need to be covetous or seekers of power; for, as stated in 6:87, God had "exalted" them above the people.
a
29:28.
869
Ayyub or Job is the hero of the Book of Job. He is mentioned in the Bible as living in the land of Uz. Some authorities say that this is Idumea or Arabia Deserta; others fix Mesopotamia as his native place. It appears that Uz was somewhere in the north of Arabia. It is said that Job lived there before the departure of the Israelites from Egypt. He thus lived before Moses or, as some say, he was a compatriot of Moses, having received his prophetic mission about 20 years before him. He was not an Israelite, having descended from Esau, the elder brother of Israel. He had a very chequered career, being "tried" by God in diverse ways; but he proved most faithful and righteous and was patient and steadfast in extreme adversity. He still lives in the memory of mankind as a paragon of patience (Jewish Enc. & Enc. of Islam).
أَوْ تَقُولُوا۟ لَوْ أَنَّآ أُنزِلَ عَلَيْنَا ٱلْكِتَٰبُ لَكُنَّآ أَهْدَىٰ مِنْهُمْ ۚ فَقَدْ جَآءَكُم بَيِّنَةٌ مِّن رَّبِّكُمْ وَهُدًى وَرَحْمَةٌ ۚ فَمَنْ أَظْلَمُ مِمَّن كَذَّبَ بِـَٔايَٰتِ ٱللَّهِ وَصَدَفَ عَنْهَا ۗ سَنَجْزِى ٱلَّذِينَ يَصْدِفُونَ عَنْ ءَايَٰتِنَا سُوٓءَ ٱلْعَذَابِ بِمَا كَانُوا۟ يَصْدِفُونَ
35:43.
6:22; 7:38; 10:18.
35:43.
6:22; 7:38; 10:18.
Commentary:
The words, better guided, are either intended to express a possible idea on the part of the Arabs that the "two peoples" mentioned above did not faithfully act on Divine teachings or they merely express a possible feeling of regret that whereas others were granted Divine guidance, they were not. It must be said to the credit of the Arabs that when the Quran was revealed to the Holy Prophet, those of them that accepted it did follow it much more faithfully than the "two peoples" referred to above or for that matter any other people. Thus, when the Holy Prophet was attacked by the Quraish of Mecca at Badr and he summoned a council of his followers to consult them, the latter told him without demur that they would not, like the companions of Moses, say to him, Go, thou and thy Lord, and fight and here we sit (5:25), but would fight in his front and fight at his back and fight on his right and fight on his left, meaning that the enemy would not be permitted to reach him except over their dead bodies (Bukhari, ch. on Maghazi).
a
35:43.
b
6:22; 7:38; 10:18.
a
35:43.
b
6:22; 7:38; 10:18.
897
Commentary:
The words, better guided, are either intended to express a possible idea on the part of the Arabs that the "two peoples" mentioned above did not faithfully act on Divine teachings or they merely express a possible feeling of regret that whereas others were granted Divine guidance, they were not. It must be said to the credit of the Arabs that when the Quran was revealed to the Holy Prophet, those of them that accepted it did follow it much more faithfully than the "two peoples" referred to above or for that matter any other people. Thus, when the Holy Prophet was attacked by the Quraish of Mecca at Badr and he summoned a council of his followers to consult them, the latter told him without demur that they would not, like the companions of Moses, say to him, Go, thou and thy Lord, and fight and here we sit (5:25), but would fight in his front and fight at his back and fight on his right and fight on his left, meaning that the enemy would not be permitted to reach him except over their dead bodies (Bukhari, ch. on Maghazi).
a
35:43.
b
6:22; 7:38; 10:18.
إِنَّ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَٱسْتَكْبَرُوا۟ عَنْهَا لَا تُفَتَّحُ لَهُمْ أَبْوَٰبُ ٱلسَّمَآءِ وَلَا يَدْخُلُونَ ٱلْجَنَّةَ حَتَّىٰ يَلِجَ ٱلْجَمَلُ فِى سَمِّ ٱلْخِيَاطِ ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُجْرِمِينَ
یعنی جنت میں داخل ہونا ان کے اعمال کے سبب سے ناممکن نظر آئے گا۔ ہاں خداتعالیٰ کا رحم کرنا الگ بات ہے۔
See 7:37.
Jamal may also mean a rope, for a rope bears a better resemblance to the thread which is passed through the eye of a needle. It will not be possible for rejectors of God’s Signs to enter Heaven. See Matt. 19: 24.
7:37.
Important Words:
الجمل (camel) is the noun-infinitive from جمل. They say جمل الشیء i.e. he collected the thing. جمل الشھم means, he melted the fat. جمل (jamila) or جمل (jamula) with different vowel points at the central root letter, means, he was or became beautiful, goodly or pleasing in person or behaviour. جمل means, a he-camel; a full grown he-camel; a camel; palm-trees as being likened to the he-camel in respect of their tallness and bigness; a large sea fish or whale (Lane.) It also means a cable or a ship’s rope (Aqrab).
Commentary:
With this verse begins a description of the life after death, a brief reference to which was made in the three preceding verses.
Heaven is the lofty abode of true believers. The Holy Prophet used to say that it is the souls of the righteous that shall reside in the garden of Heaven, while those of the wicked shall descend into the pit of Hell.
The words, the gates of the spiritual firmament will not be opened for them, signify that rejecters of God’s signs are never vouchsafed the spiritual knowledge and the nearness of God granted to believers.
Though in the translation the word جمل has been rendered as 'camel' following a parallel expression in the New Testament (Matt. 19:24), yet the Arabic sentence may be better explained by using the word 'rope', for a rope rather than a camel bears a resemblance to the thread which is passed through the eye of a needle. The expression, until a camel (or a rope) goes through the eye of a needle, signifies that it will be impossible for rejecters of God’s Signs to enter Heaven.
c
7:37.
491
جَمَلْ (Jamal) 的意思也可以是一根绳索, 因为一根绳索很像一根穿进针眼的细线。摒拒安拉迹象的人是不可能进入天园的。读 «马太» 19:24。
1
یعنی جنت میں داخل ہونا ان کے اعمال کے سبب سے ناممکن نظر آئے گا۔ ہاں خداتعالیٰ کا رحم کرنا الگ بات ہے۔
a
7:37.
940
Important Words:
الجمل (camel) is the noun-infinitive from جمل. They say جمل الشیء i.e. he collected the thing. جمل الشھم means, he melted the fat. جمل (jamila) or جمل (jamula) with different vowel points at the central root letter, means, he was or became beautiful, goodly or pleasing in person or behaviour. جمل means, a he-camel; a full grown he-camel; a camel; palm-trees as being likened to the he-camel in respect of their tallness and bigness; a large sea fish or whale (Lane.) It also means a cable or a ship’s rope (Aqrab).
Commentary:
With this verse begins a description of the life after death, a brief reference to which was made in the three preceding verses.
Heaven is the lofty abode of true believers. The Holy Prophet used to say that it is the souls of the righteous that shall reside in the garden of Heaven, while those of the wicked shall descend into the pit of Hell.
The words, the gates of the spiritual firmament will not be opened for them, signify that rejecters of God’s signs are never vouchsafed the spiritual knowledge and the nearness of God granted to believers.
Though in the translation the word جمل has been rendered as 'camel' following a parallel expression in the New Testament (Matt. 19:24), yet the Arabic sentence may be better explained by using the word 'rope', for a rope rather than a camel bears a resemblance to the thread which is passed through the eye of a needle. The expression, until a camel (or a rope) goes through the eye of a needle, signifies that it will be impossible for rejecters of God’s Signs to enter Heaven.
b
See 7:37.
974
Jamal may also mean a rope, for a rope bears a better resemblance to the thread which is passed through the eye of a needle. It will not be possible for rejectors of God’s Signs to enter Heaven. See Matt. 19: 24.
لَهُم مِّن جَهَنَّمَ مِهَادٌ وَمِن فَوْقِهِمْ غَوَاشٍ ۚ وَكَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ
39:17.
39:17.
39:17.
Important Words:
غواش (coverings) is the plural of غاشیة which is derived from غشی. They say غاشیه i.e. it covered or concealed him; or it overcame or overwhelmed him. غاشیه also means, he came to him. غاشیة (of which غواش is the plural) means, a covering; a calamity or misfortune; punishment; fire of Hell; a man’s resorters such as hangers-on, seekers of favours, servants and dependants; also visitors, guests and friends (Lane).
Commentary:
The word غواش rendered as "coverings" also means "servants", and "dependants". Taking the word in the latter sense, the sentence may mean that disbelievers will have their believing "servants" and "dependants" above them on the Day of Judgement.
a
39:17.
a
39:17.
941
Important Words:
غواش (coverings) is the plural of غاشیة which is derived from غشی. They say غاشیه i.e. it covered or concealed him; or it overcame or overwhelmed him. غاشیه also means, he came to him. غاشیة (of which غواش is the plural) means, a covering; a calamity or misfortune; punishment; fire of Hell; a man’s resorters such as hangers-on, seekers of favours, servants and dependants; also visitors, guests and friends (Lane).
Commentary:
The word غواش rendered as "coverings" also means "servants", and "dependants". Taking the word in the latter sense, the sentence may mean that disbelievers will have their believing "servants" and "dependants" above them on the Day of Judgement.
a
39:17.
إِنَّ ٱلَّذِينَ ٱتَّخَذُوا۟ ٱلْعِجْلَ سَيَنَالُهُمْ غَضَبٌ مِّن رَّبِّهِمْ وَذِلَّةٌ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُفْتَرِينَ
2:52, 93; 4:154; 7:149; 20:89.
The account of the Bible accusing Aaron of complicity in calf- worship is certainly misleading (Enc. Bib. vol. 1, col. 2).
2:52, 93; 4:154; 7:149; 20:89.
Commentary:
As it was not Aaron who took the calf for worship, so he was excluded when the offenders were punished. This absolves Aaron of all complicity in calf-worship. The account of the Bible in this connection is certainly misleading, as admitted by Encyclopaedia Biblica (vol. 1. col. 2).
As a matter of fact, only those who took the leading part in making the image of the calf and taking it for worship were punished. The rest, who were misled by the ringleaders and who afterwards repented were granted pardon, as hinted in the following verse.
c
2:52, 93; 4:154; 7:149; 20:89.
520
«圣经» 上指控哈伦在崇拜牛犊的共谋行为的这一说法, 肯定会使人误解的 (Enc. Bib. Vol.1. col.2)。
a
2:52, 93; 4:154; 7:149; 20:89.
1042
Commentary:
As it was not Aaron who took the calf for worship, so he was excluded when the offenders were punished. This absolves Aaron of all complicity in calf-worship. The account of the Bible in this connection is certainly misleading, as admitted by Encyclopaedia Biblica (vol. 1. col. 2).
As a matter of fact, only those who took the leading part in making the image of the calf and taking it for worship were punished. The rest, who were misled by the ringleaders and who afterwards repented were granted pardon, as hinted in the following verse.
a
2:52, 93; 4:154; 7:149; 20:89.
1057
The account of the Bible accusing Aaron of complicity in calf- worship is certainly misleading (Enc. Bib. vol. 1, col. 2).
وَلَقَدْ أَهْلَكْنَا ٱلْقُرُونَ مِن قَبْلِكُمْ لَمَّا ظَلَمُوا۟ ۙ وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ وَمَا كَانُوا۟ لِيُؤْمِنُوا۟ ۚ كَذَٰلِكَ نَجْزِى ٱلْقَوْمَ ٱلْمُجْرِمِينَ
6:7; 20:129; 32:27.
Punishments are of two kinds: (1) Those that are the result of the contravention of the laws of nature, and (2) those that come when the law of the Shari‘ah is flouted. The latter class of punishments overtake a people when they lead wicked lives, or when a Prophet appears among them and they reject him and put all sorts of obstacles in his way. Punishments of this kind are known by certain characteristics. Other class of punishments, such as the rise and fall of nations, come as the result of the contravention of the ordinary laws of nature.
6:7; 20:129; 21:12.
Important Words:
القرون (the generations) is the plural of القرن which gives a number of meanings: (1) part or division of time; (2) people of one time; (3) a generation coming after another; (4) a people that is destroyed so as to leave no remnant behind it; a century (Aqrab and Lane).
Commentary:
This verse brings to light some eternal divine truths. One is that it is always a life of wrongdoing i.e. the contravention of the law of nature or that of Shari‘ah that brings about the downfall and destruction of a people. The entire history of the world bears eloquent testimony to this great truth. The other divine law hinted at in this verse is that Divine punishment does not overtake a people unless a Prophet of God first appears among them to warn them of their evil ways and of the Divine punishment that will come upon them, if they do not follow him and give up their wicked practices. Thus it is the mercy of God and not His punishment that is meant to be emphasized in this verse, because we are told that when God sees that a certain people have made themselves deserving of His punishment on account of their evil lives, He, out of His great mercy, sends to them a Prophet so that they may follow him and, by reforming themselves, escape the impending punishment and become heirs to His favours. It is only when they reject the Divine Messenger and instead of mending their ways, begin to persecute him that God sends down punishment on them.
Punishments again are of two kinds: (1) those that are the result of contravention of the laws of nature, and (2) those that come when the law of Shari‘ah is flouted. The latter class of punishments never occur unless a people begin to lead wicked lives and unless a Prophet is first made to appear among them. Punishments of this kind are known by certain characteristics. For instance, (a) their occurrence is generally foretold by previous announcements based on Divine revelation; (b) they assume the form of an unusual and extraordinary upheaval in nature such as a succession of earthquakes or the widespread outbreak of virulent epidemics; and (c) they occur after a Warner has made his appearance. The other class of punishments, such as the rise and fall of nations from natural causes, are due only to the contravention of the ordinary laws of nature. These must always be distinguished from the first-mentioned class of punishments.
a
6:7; 20:129; 32:27.
584
惩罚有两种: (1) 那些违反了大自然法则的结果, 以及 (2) 由于蔑视这本经典的法令而产生的惩罚。后一种惩罚将给予过着邪恶生活的民族; 或者将给予当先知降临在他们中间时, 他们拒绝他并在他的道路上设下各种障碍的民族。可以由某些特征中知道这类惩罚。其他一种惩罚, 例如, 民族的兴衰是由于违反自然的一般法则而产生的。
a
6:7; 20:129; 21:12.
1289
Important Words:
القرون (the generations) is the plural of القرن which gives a number of meanings: (1) part or division of time; (2) people of one time; (3) a generation coming after another; (4) a people that is destroyed so as to leave no remnant behind it; a century (Aqrab and Lane).
Commentary:
This verse brings to light some eternal divine truths. One is that it is always a life of wrongdoing i.e. the contravention of the law of nature or that of Shari‘ah that brings about the downfall and destruction of a people. The entire history of the world bears eloquent testimony to this great truth. The other divine law hinted at in this verse is that Divine punishment does not overtake a people unless a Prophet of God first appears among them to warn them of their evil ways and of the Divine punishment that will come upon them, if they do not follow him and give up their wicked practices. Thus it is the mercy of God and not His punishment that is meant to be emphasized in this verse, because we are told that when God sees that a certain people have made themselves deserving of His punishment on account of their evil lives, He, out of His great mercy, sends to them a Prophet so that they may follow him and, by reforming themselves, escape the impending punishment and become heirs to His favours. It is only when they reject the Divine Messenger and instead of mending their ways, begin to persecute him that God sends down punishment on them.
Punishments again are of two kinds: (1) those that are the result of contravention of the laws of nature, and (2) those that come when the law of Shari‘ah is flouted. The latter class of punishments never occur unless a people begin to lead wicked lives and unless a Prophet is first made to appear among them. Punishments of this kind are known by certain characteristics. For instance, (a) their occurrence is generally foretold by previous announcements based on Divine revelation; (b) they assume the form of an unusual and extraordinary upheaval in nature such as a succession of earthquakes or the widespread outbreak of virulent epidemics; and (c) they occur after a Warner has made his appearance. The other class of punishments, such as the rise and fall of nations from natural causes, are due only to the contravention of the ordinary laws of nature. These must always be distinguished from the first-mentioned class of punishments.
b
6:7; 20:129; 32:27.
1243
Punishments are of two kinds: (1) Those that are the result of the contravention of the laws of nature, and (2) those that come when the law of the Shari‘ah is flouted. The latter class of punishments overtake a people when they lead wicked lives, or when a Prophet appears among them and they reject him and put all sorts of obstacles in his way. Punishments of this kind are known by certain characteristics. Other class of punishments, such as the rise and fall of nations, come as the result of the contravention of the ordinary laws of nature.
وَلَمَّا بَلَغَ أَشُدَّهُۥٓ ءَاتَيْنَٰهُ حُكْمًا وَعِلْمًا ۚ وَكَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
28:15.
28:15.
28:15.
Commentary:
The verse does not mean that Joseph attained to prophethood as soon as he became of age. The Quran generally omits intervening details and mentions only the end.
b
28:15.
b
28:15.
1526
Commentary:
The verse does not mean that Joseph attained to prophethood as soon as he became of age. The Quran generally omits intervening details and mentions only the end.
b
28:15.
قَالُوا۟ جَزَٰٓؤُهُۥ مَن وُجِدَ فِى رَحْلِهِۦ فَهُوَ جَزَٰٓؤُهُۥ ۚ كَذَٰلِكَ نَجْزِى ٱلظَّٰلِمِينَ
Joseph’s brothers, in a fit of excitement, themselves suggested that he in whose sack the measuring-vessel might be found should be detained to explain his conduct. Thus Joseph was able to keep back his brother without the latter having been accused of theft.
Commentary:
It was so devised by God that Joseph’s brothers in a fit of excitement themselves suggested that he in whose sack the measuring cup might be found should be detained to explain his conduct. If they had said instead that he who was proved to be the thief should be kept as a prisoner, Joseph would have had no ground to detain his brother, for he knew that he was not a thief. But the words which escaped the lips of his brothers were that Joseph might detain him in whose sack the measuring cup was found. Thus Joseph was able to keep back his brother without the latter being accused of theft.
1575
Commentary:
It was so devised by God that Joseph’s brothers in a fit of excitement themselves suggested that he in whose sack the measuring cup might be found should be detained to explain his conduct. If they had said instead that he who was proved to be the thief should be kept as a prisoner, Joseph would have had no ground to detain his brother, for he knew that he was not a thief. But the words which escaped the lips of his brothers were that Joseph might detain him in whose sack the measuring cup was found. Thus Joseph was able to keep back his brother without the latter being accused of theft.
1395
Joseph’s brothers, in a fit of excitement, themselves suggested that he in whose sack the measuring-vessel might be found should be detained to explain his conduct. Thus Joseph was able to keep back his brother without the latter having been accused of theft.
وَكَذَٰلِكَ نَجْزِى مَنْ أَسْرَفَ وَلَمْ يُؤْمِنۢ بِـَٔايَٰتِ رَبِّهِۦ ۚ وَلَعَذَابُ ٱلْءَاخِرَةِ أَشَدُّ وَأَبْقَىٰٓ
Commentary:
The verse presents some difficulty. In the preceding three verses we are told that a disbeliever will be raised up blind in the hereafter as a punishment for having turned a blind eye to God’s attributes and in this verse it is stated that the punishment of the Hereafter is surely severer and more lasting, which means that there will be another punishment severer and more lasting than the former punishment. What are these two punishments of the Hereafter? This difficulty is solved by vv. 2:167 and 6:95 wherein it is stated that when disbelievers will be disowned by their false gods and will be left alone, the falsity of their beliefs will dawn on them and consequently their remorse and frustration will be bitter in the extreme. That bitter realization will constitute the first punishment and the torment of Hell will form the second and more severe punishment.
2334A
Commentary:
The verse presents some difficulty. In the preceding three verses we are told that a disbeliever will be raised up blind in the hereafter as a punishment for having turned a blind eye to God’s attributes and in this verse it is stated that the punishment of the Hereafter is surely severer and more lasting, which means that there will be another punishment severer and more lasting than the former punishment. What are these two punishments of the Hereafter? This difficulty is solved by vv. 2:167 and 6:95 wherein it is stated that when disbelievers will be disowned by their false gods and will be left alone, the falsity of their beliefs will dawn on them and consequently their remorse and frustration will be bitter in the extreme. That bitter realization will constitute the first punishment and the torment of Hell will form the second and more severe punishment.