یُرَ
Appears 9 times in Quran
Derived Words (6)
Words derived from the stem "یُرَ".
- And Our chastisement cannot be averted
- and His wrath shall not be turned back
- they may be shown
- to be seen
- to be seen of
- are driven
- driven
- he be brought back
- referred
- given over
- they shall be driven
Occurrences in Quran
Found 9 verses containing "یُرَ".
ثُمَّ اَنۡتُمۡ ہٰٓؤُلَآءِ تَقۡتُلُوۡنَ اَنۡفُسَکُمۡ وَتُخۡرِجُوۡنَ فَرِیۡقًا مِّنۡکُمۡ مِّنۡ دِیٰرِہِمۡ تَظٰہَرُوۡنَ عَلَیۡہِمۡ بِالۡاِثۡمِ وَالۡعُدۡوٰنِ وَاِنۡ یَّاۡتُوۡکُمۡ اُسٰرٰی تُفٰدُوۡہُمۡ وَہُوَ مُحَرَّمٌ عَلَیۡکُمۡ اِخۡرَاجُہُمۡ ۚ اَفَتُؤۡمِنُوۡنَ بِبَعۡضِ الۡکِتٰبِ وَتَکۡفُرُوۡنَ بِبَعۡضٍ ۚ فَمَا جَزَآءُ مَنۡ یَّفۡعَلُ ذٰلِکَ مِنۡکُمۡ اِلَّا خِزۡیٌ فِی الۡحَیٰوۃِ الدُّنۡیَا ۖ وَیَوۡمَ الۡقِیٰمَۃِ یُرَدُّوۡنَ اِلٰۤی اَشَدِّ الۡعَذَابِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
See under 2:87.
92
See under 2:87.
118
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
اِنَّ الۡمُنٰفِقِیۡنَ یُخٰدِعُوۡنَ اللّٰہَ وَہُوَ خٰدِعُہُمۡ وَاِذَا قَامُوۡۤا اِلَی الصَّلٰوۃِ قَامُوۡا کُسَالٰی یُرَآءُوۡنَ النَّاسَ وَلَا یَذۡکُرُوۡنَ اللّٰہَ اِلَّا قَلِیۡلًا
2:10.
9:54.
It is not God but the Holy Prophet whom, in reality, the hypocrites seek to deceive because the Prophet is an agent of God and all plots hatched against him are really so many plots hatched to frustrate the purpose of God. Therefore God Himself will punish them for their deceitful conduct. See also 2:16.
2:10.
9:54.
Important Words:
For the meaning of the word یخادعون and خادعھم see 2:10. The latter expression, though similar in root and construction, means "will punish them for their deception" and not "will deceive them". See also 2:16.
Commentary:
It is not the Holy Prophet but God Himself Whom in reality the hypocrites seek to deceive because the Prophet is only an agent of God and all plots hatched against him are really so many plots hatched to frustrate the purpose of God. Therefore, He Himself will punish them for their deceitful conduct.
Laziness and slowness are the characteristics of a hypocrite. The Holy Prophet is reported to have said, "The most burdensome of Prayers for the hypocrites are the late-evening and morning Prayers"; and "A hypocrite waits until the sun is about to set; then he gets up and hurriedly performs four Rak‘at of late-afternoon Prayer, and remembers God but little" (Muslim). It is only true faith and certainty that can engender in man the spirit of eagerness to live up to one’s conviction.
b
2:10.
c
9:54.
a
2:10.
b
9:54.
606
Important Words:
For the meaning of the word یخادعون and خادعھم see 2:10. The latter expression, though similar in root and construction, means "will punish them for their deception" and not "will deceive them". See also 2:16.
Commentary:
It is not the Holy Prophet but God Himself Whom in reality the hypocrites seek to deceive because the Prophet is only an agent of God and all plots hatched against him are really so many plots hatched to frustrate the purpose of God. Therefore, He Himself will punish them for their deceitful conduct.
Laziness and slowness are the characteristics of a hypocrite. The Holy Prophet is reported to have said, "The most burdensome of Prayers for the hypocrites are the late-evening and morning Prayers"; and "A hypocrite waits until the sun is about to set; then he gets up and hurriedly performs four Rak‘at of late-afternoon Prayer, and remembers God but little" (Muslim). It is only true faith and certainty that can engender in man the spirit of eagerness to live up to one’s conviction.
a
2:10.
b
9:54.
687
It is not God but the Holy Prophet whom, in reality, the hypocrites seek to deceive because the Prophet is an agent of God and all plots hatched against him are really so many plots hatched to frustrate the purpose of God. Therefore God Himself will punish them for their deceitful conduct. See also 2:16.
فَاِنۡ کَذَّبُوۡکَ فَقُل رَّبُّکُمۡ ذُوۡ رَحۡمَۃٍ وّٰسِعَۃٍ وَّلَا یُرَدُّ بَاۡسُہٗ عَنِ الۡقَوۡمِ الۡمُجۡرِمِیۡنَ
6:134; 7:157.
6:134; 7:157.
6:134; 7:157.
Commentary:
The verse answers an implied objection of the Jews, viz. if God had forbidden them certain extra things, why was not the prohibition continued in Islam? The verse answers this objection by saying that whereas the divine law of punishment demanded that Jews should be punished, the law of mercy demanded that Muslims should be shown mercy. It was unfair to continue a special prohibition that had been imposed by way of punishment under a new dispensation.
d
6:134; 7:157.
a
6:134; 7:157.
887
Commentary:
The verse answers an implied objection of the Jews, viz. if God had forbidden them certain extra things, why was not the prohibition continued in Islam? The verse answers this objection by saying that whereas the divine law of punishment demanded that Jews should be punished, the law of mercy demanded that Muslims should be shown mercy. It was unfair to continue a special prohibition that had been imposed by way of punishment under a new dispensation.
b
6:134; 7:157.
وَمِمَّنۡ حَوۡلَکُمۡ مِّنَ الۡاَعۡرَابِ مُنٰفِقُوۡنَ ۖ وَمِنۡ اَہۡلِ الۡمَدِیۡنَۃِ ۖ مَرَدُوۡا عَلَی النِّفَاقِ لَا تَعۡلَمُہُمۡ ۖ نَحۡنُ نَعۡلَمُہُمۡ ۚ سَنُعَذِّبُہُمۡ مَّرَّتَیۡنِ ثُمَّ یُرَدُّوۡنَ اِلٰی عَذَابٍ عَظِیۡمٍ
پہلی دفعہ رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعد منافقوں کے ساتھی قبائلیوں کی تباہی اور پھر ان کی امید گاہ عیسائی عرب قبائل کی تباہی ہوئی۔
The reference particularly is to the five tribes of the desert living near Medina—Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani. iii. 361). After the death of the Holy Prophet the Hypocrites from among these tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
"Twice" may not refer to the form of punishment but to the period thereof which is explained in 9:126. The word may signify that the Hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
Important Words:
مردوا (persist) is from مرد (marada) which means, he exalted himself; he was insolent and audacious in pride and in acts of disobedience; he was excessively proud or disobedient or rebellious; he was refractory; or he outstripped others in pride or disobedience. They say مرد علی شیء i.e. he became accustomed or inured to a thing and persisted in it. The expression مردوا علی النفاق means, they have become accustomed or inured to hypocrisy and persist in it; or they have become insolent and audacious in hypocrisy. تمرد has about the same meaning. مرد(marida) with different vowel point at the central letter, means, it (a tree, etc.) was or became destitute of leaves (Lane & Aqrab).
Commentary:
The reference in the opening part of this verse is particularly to the five tribes of the desert living near Medina, viz. Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani, vol. iii. p. 361). After the death of the Holy Prophet, the hypocrites from among the neighbouring tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
The word "twice" occurring in the sentence, We will punish them twice, does not refer to the form of punishment, but to the period thereof which is explained in 9:126 below, where the Quran says, do they not see that they are tried every year once or twice? Thus, the word "twice" occurring in the present verse signifies that the hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
1
پہلی دفعہ رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعد منافقوں کے ساتھی قبائلیوں کی تباہی اور پھر ان کی امید گاہ عیسائی عرب قبائل کی تباہی ہوئی۔
1250
Important Words:
مردوا (persist) is from مرد (marada) which means, he exalted himself; he was insolent and audacious in pride and in acts of disobedience; he was excessively proud or disobedient or rebellious; he was refractory; or he outstripped others in pride or disobedience. They say مرد علی شیء i.e. he became accustomed or inured to a thing and persisted in it. The expression مردوا علی النفاق means, they have become accustomed or inured to hypocrisy and persist in it; or they have become insolent and audacious in hypocrisy. تمرد has about the same meaning. مرد(marida) with different vowel point at the central letter, means, it (a tree, etc.) was or became destitute of leaves (Lane & Aqrab).
Commentary:
The reference in the opening part of this verse is particularly to the five tribes of the desert living near Medina, viz. Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani, vol. iii. p. 361). After the death of the Holy Prophet, the hypocrites from among the neighbouring tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
The word "twice" occurring in the sentence, We will punish them twice, does not refer to the form of punishment, but to the period thereof which is explained in 9:126 below, where the Quran says, do they not see that they are tried every year once or twice? Thus, the word "twice" occurring in the present verse signifies that the hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
1213
The reference particularly is to the five tribes of the desert living near Medina—Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani. iii. 361). After the death of the Holy Prophet the Hypocrites from among these tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
1214
"Twice" may not refer to the form of punishment but to the period thereof which is explained in 9:126. The word may signify that the Hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
حَتّٰۤی اِذَا اسۡتَیۡـَٔسَ الرُّسُلُ وَظَنُّوۡۤا اَنَّہُمۡ قَدۡ کُذِبُوۡا جَآءَہُمۡ نَصۡرُنَا فَنُجِّیَ مَنۡ نَّشَآءُ ۖ وَلَا یُرَدُّ بَاۡسُنَا عَنِ الۡقَوۡمِ الۡمُجۡرِمِیۡنَ
2:215.
یہ حتّٰی ابتدائیہ ہے جس کے معنے’’اور‘‘ کے ہوتے ہیں اور وہی معنے ہم نے کیے ہیں۔
بعض مفسر لکھتے ہیں کہ جب رسول خدائی عذابوں کے آنے سے مایوس ہو گئے۔ لیکن ہم نے یہ ترجمہ کیا ہے کہ جب رسول لوگوں کے ایمان لانے سے مایوس ہو گئے اور کفار نے بھی یقین کر لیا کہ ان سے جھوٹ بولا جا رہا ہے۔ یعنی جو سنایا جا رہا ہے وحی الٰہی نہیں ہے بلکہ رسول کی خود ساختہ باتیں ہیں۔
2:215.
The particle hatta is sometimes used as a conjunction like wa signifying 'and' or 'even' as in Akaltus-Samaka hatta Ra’saha, i.e. I ate the fish and (even) its head (Lane).
The enemies of Prophets of God continue to increase in wickedness and opposition to them till a stage is reached when the Prophets begin to feel that those who were destined to believe had already believed and as for the rest they despair of their believing in them. But God’s Prophets never despair of God’s mercy and help (15:57). Their opponents, on the other hand, owing to the delay in the coming of Divine punishment, begin to feel secure in the thought that they will never be visited with any punishment and that the prophecies about the Prophets’ final success and about the discomfiture of their enemies were nothing but false utterances.
2:215.
Important Words:
کذبوا (they had been told a lie) is the passive plural from کذب (kadhaba) which means, he lied; or he uttered a falsehood; or he said what was untrue whether intentionally or unintentionally; he found his hopes to be false or vain. کذبه الحدیث means, he gave him a false account of the thing and said what was untrue. They say کذب الرأی i.e. he imagined the thing contrary to its real state. An Arab would say کذبتك عینك i.e. thine eye showed thee that which had no reality i.e. thou wast deceived in the vision. They say کذبته نفسه i.e. his soul made him desire things and conceive hopes that did not come to pass. کذب الرجل(kudhiba) means, the man was told a lie or a falsehood or an untruth (Lane & Aqrab).
Commentary:
Like the preceding verse, the verse under comment speaks of both the Prophets and their opponents. The first sentence speaks of the Prophets of God, and the second of their enemies. The verse purports to say that the enemies of Prophets so continue to increase in wickedness and opposition to them that a stage is reached when the Prophets begin to think that those who were destined to believe had already believed and they despair of the rest. Their opponents, on the other hand, owing to the delay in the coming of Divine punishment, begin to feel secure in the thought that they will never be visited with any punishment and that the prophecies of the Prophets about their own final success and about the discomfiture of their enemies were so many pieces of falsehood. When matters come to such a pass, God’s help comes to the Prophets and the leaders of disbelief are destroyed.
This is exactly what happens at the advent of every Prophet. The hour of final reckoning is delayed so long that disbelievers begin to have a false sense of security. Then God comes to the succour of His Prophets and makes their cause prevail.
The words, when the Messengers despaired, cannot be taken to mean that the Prophet despair of the help of God. This inference is obviously wrong and is belied by v. 88 of this very Surah wherein we have, none despairs of Allah’s mercy save the unbelieving people. As a matter of fact, Prophets never despair of God’s help. They only sometimes despair of their people believing in them, and this happens when the latter continue turning a deaf ear to their preaching.
Similarly, the words, they thought that they had been told a lie, do not mean that the Prophets thought so. The words only mean that their enemies thought so. The Prophets cannot entertain any doubt about the truth of their prophecies and of the promises of ultimate success made to them by God. Their faith in God is invincible; it stands on the firm rock of certitude. The pronoun "they" thus refers, not to the Prophets, but to their opponents mentioned in the previous verse. According to Arabic idiom it is allowable to use in the same sentence pronouns referring to different antecedents when the nouns to which they refer are clear from the context. But if the pronoun "they" be taken to refer to the Prophets, the sentence, they thought that they had been told a lie, would mean that wishful thinking and overconfidence in the help of God had made the Prophets interpret the Word of God containing promises of success in such a way as to believe in the very early triumph of their cause which, however, was not so ordained by God. Thus their own minds, as it were, lied to them or held out to them false hopes, by placing on the Word of God an interpretation which it did not bear.
The words, they thought that they had been told a lie, may also mean that the hopes that the Prophets had entertained about the repentance of their opponents turned out to be false. When at a certain stage the hostility of their opponents temporarily slackened, the Prophets began to entertain the hope that they would repent of their past misdeeds and would accept the truth, but that hope turned out to be a delusion. Taken in this sense, these words also serve as an explanation of the words "the Messengers despaired." See the different meanings of the word کذبوا under Important Words.
c
2:215.
1
یہ حتّٰی ابتدائیہ ہے جس کے معنے’’اور‘‘ کے ہوتے ہیں اور وہی معنے ہم نے کیے ہیں۔
2
بعض مفسر لکھتے ہیں کہ جب رسول خدائی عذابوں کے آنے سے مایوس ہو گئے۔ لیکن ہم نے یہ ترجمہ کیا ہے کہ جب رسول لوگوں کے ایمان لانے سے مایوس ہو گئے اور کفار نے بھی یقین کر لیا کہ ان سے جھوٹ بولا جا رہا ہے۔ یعنی جو سنایا جا رہا ہے وحی الٰہی نہیں ہے بلکہ رسول کی خود ساختہ باتیں ہیں۔
a
2:215.
1610
Important Words:
کذبوا (they had been told a lie) is the passive plural from کذب (kadhaba) which means, he lied; or he uttered a falsehood; or he said what was untrue whether intentionally or unintentionally; he found his hopes to be false or vain. کذبه الحدیث means, he gave him a false account of the thing and said what was untrue. They say کذب الرأی i.e. he imagined the thing contrary to its real state. An Arab would say کذبتك عینك i.e. thine eye showed thee that which had no reality i.e. thou wast deceived in the vision. They say کذبته نفسه i.e. his soul made him desire things and conceive hopes that did not come to pass. کذب الرجل(kudhiba) means, the man was told a lie or a falsehood or an untruth (Lane & Aqrab).
Commentary:
Like the preceding verse, the verse under comment speaks of both the Prophets and their opponents. The first sentence speaks of the Prophets of God, and the second of their enemies. The verse purports to say that the enemies of Prophets so continue to increase in wickedness and opposition to them that a stage is reached when the Prophets begin to think that those who were destined to believe had already believed and they despair of the rest. Their opponents, on the other hand, owing to the delay in the coming of Divine punishment, begin to feel secure in the thought that they will never be visited with any punishment and that the prophecies of the Prophets about their own final success and about the discomfiture of their enemies were so many pieces of falsehood. When matters come to such a pass, God’s help comes to the Prophets and the leaders of disbelief are destroyed.
This is exactly what happens at the advent of every Prophet. The hour of final reckoning is delayed so long that disbelievers begin to have a false sense of security. Then God comes to the succour of His Prophets and makes their cause prevail.
The words, when the Messengers despaired, cannot be taken to mean that the Prophet despair of the help of God. This inference is obviously wrong and is belied by v. 88 of this very Surah wherein we have, none despairs of Allah’s mercy save the unbelieving people. As a matter of fact, Prophets never despair of God’s help. They only sometimes despair of their people believing in them, and this happens when the latter continue turning a deaf ear to their preaching.
Similarly, the words, they thought that they had been told a lie, do not mean that the Prophets thought so. The words only mean that their enemies thought so. The Prophets cannot entertain any doubt about the truth of their prophecies and of the promises of ultimate success made to them by God. Their faith in God is invincible; it stands on the firm rock of certitude. The pronoun "they" thus refers, not to the Prophets, but to their opponents mentioned in the previous verse. According to Arabic idiom it is allowable to use in the same sentence pronouns referring to different antecedents when the nouns to which they refer are clear from the context. But if the pronoun "they" be taken to refer to the Prophets, the sentence, they thought that they had been told a lie, would mean that wishful thinking and overconfidence in the help of God had made the Prophets interpret the Word of God containing promises of success in such a way as to believe in the very early triumph of their cause which, however, was not so ordained by God. Thus their own minds, as it were, lied to them or held out to them false hopes, by placing on the Word of God an interpretation which it did not bear.
The words, they thought that they had been told a lie, may also mean that the hopes that the Prophets had entertained about the repentance of their opponents turned out to be false. When at a certain stage the hostility of their opponents temporarily slackened, the Prophets began to entertain the hope that they would repent of their past misdeeds and would accept the truth, but that hope turned out to be a delusion. Taken in this sense, these words also serve as an explanation of the words "the Messengers despaired." See the different meanings of the word کذبوا under Important Words.
c
2:215.
1417A
The particle hatta is sometimes used as a conjunction like wa signifying 'and' or 'even' as in Akaltus-Samaka hatta Ra’saha, i.e. I ate the fish and (even) its head (Lane).
1418
The enemies of Prophets of God continue to increase in wickedness and opposition to them till a stage is reached when the Prophets begin to feel that those who were destined to believe had already believed and as for the rest they despair of their believing in them. But God’s Prophets never despair of God’s mercy and help (15:57). Their opponents, on the other hand, owing to the delay in the coming of Divine punishment, begin to feel secure in the thought that they will never be visited with any punishment and that the prophecies about the Prophets’ final success and about the discomfiture of their enemies were nothing but false utterances.
قَالَ اَمَّا مَنۡ ظَلَمَ فَسَوۡفَ نُعَذِّبُہٗ ثُمَّ یُرَدُّ اِلٰی رَبِّہٖ فَیُعَذِّبُہٗ عَذَابًا نُّکۡرًا
7:166.
Cyrus believed in Life after death. He was a follower of Zoroaster and of all religions, second only to Islam, Zoroastrianism has laid the greatest stress on Life after death. 'There can be no doubt that Cyrus and his Persian followers were faithful believers in the pure doctrine of Zoroaster, and disdainfully regarded foreign cults' (Jew. Enc., vol. 4, p. 404).
7:166.
Commentary:
The words, then shall he be brought back to his Lord, indicate that Cyrus believed in life after death. He was a follower of Zoroaster and of all religions, second only to Islam, Zoroastrianism has laid the greatest stress on life after death. "There can be no doubt that Cyrus and his Persians, like Darius at a later period, were faithful believers in the pure doctrine of Zoroaster, and disdainfully regarded foreign cults" (Jew. Enc., vol. 4, p. 404).
b
7:166.
777
塞鲁士相信死后的生命。他是瑣羅亞斯德的信徒, 而且除伊斯兰教以外, 在所有其他宗教当中祆教是最强调死后生命的。“毫无疑问, 塞鲁士和他的波斯信奉者都是瑣羅亞斯德纯教义的忠实信徒,并且蔑视外来的邪教” (《犹太百科全书》卷4, 404页)。
a
7:166.
2125
Commentary:
The words, then shall he be brought back to his Lord, indicate that Cyrus believed in life after death. He was a follower of Zoroaster and of all religions, second only to Islam, Zoroastrianism has laid the greatest stress on life after death. "There can be no doubt that Cyrus and his Persians, like Darius at a later period, were faithful believers in the pure doctrine of Zoroaster, and disdainfully regarded foreign cults" (Jew. Enc., vol. 4, p. 404).
b
7:166.
1722
Cyrus believed in Life after death. He was a follower of Zoroaster and of all religions, second only to Islam, Zoroastrianism has laid the greatest stress on Life after death. 'There can be no doubt that Cyrus and his Persian followers were faithful believers in the pure doctrine of Zoroaster, and disdainfully regarded foreign cults' (Jew. Enc., vol. 4, p. 404).
۞ اِلَیۡہِ یُرَدُّ عِلۡمُ السَّاعَۃِ ۚ وَمَا تَخۡرُجُ مِنۡ ثَمَرٰتٍ مِّنۡ اَکۡمَامِہَا وَمَا تَحۡمِلُ مِنۡ اُنۡثٰی وَلَا تَضَعُ اِلَّا بِعِلۡمِہٖ ۚ وَیَوۡمَ یُنَادِیۡہِمۡ اَیۡنَ شُرَکَآءِیۡ قَالُوۡۤا اٰذَنّٰکَ مَا مِنَّا مِنۡ شَہِیۡدٍ
18:53; 28:65.
13:9; 35:12.
God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed, but if they were wholesome and delicious they would be preserved with care.
13:9; 35:12.
18:53; 28:63.
Commentary:
The "Hour" signifying the hour of the disbelievers’ doom, the verse means to say that God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed but if they were wholesome and delicious they would be preserved with care, i.e. God alone knows whether the future Arab generations would accept or reject Islam, because on their attitude towards the new Faith would depend their salvation or destruction. The verse also seems to imply a prophecy that idolatry would completely disappear from Arabia and the future generations of the disbelieving Quraish would accept Islam.
a
13:9; 35:12.
b
18:53; 28:65.
1192
只有安拉知道穆圣播撒在阿拉伯土壤中的种子怎样生长, 什么种子会结果。如果果子腐烂了, 要消灭它们, 而有益健康并且是美味的, 要小心保存。
b
13:9; 35:12.
c
18:53; 28:63.
3595
Commentary:
The "Hour" signifying the hour of the disbelievers’ doom, the verse means to say that God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed but if they were wholesome and delicious they would be preserved with care, i.e. God alone knows whether the future Arab generations would accept or reject Islam, because on their attitude towards the new Faith would depend their salvation or destruction. The verse also seems to imply a prophecy that idolatry would completely disappear from Arabia and the future generations of the disbelieving Quraish would accept Islam.
a
18:53; 28:65.
c
13:9; 35:12.
2640
God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed, but if they were wholesome and delicious they would be preserved with care.
یَوۡمَئِذٍ یَّصۡدُرُ النَّاسُ اَشۡتَاتًا لِّیُرَوۡا اَعۡمٰلَہُمۡ
مطلب یہ ہے کہ وہ زمانہ آزادی کا ہوگا اور مختلف جماعتیں اس امر کا اظہار کر دیں گی کہ ہماری جماعت کا یہ نام ہے اور یہ کام ہے اور اس سے ان کی یہ غرض ہوگی کہ لوگ ان کے نام اور کام کو دیکھ کر ان کی جماعت میں شامل ہو جائیں اور دنیا ان کے متعلق اعلیٰ جماعت ہونے کا فیصلہ کر دے۔
In the Latter Days, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups on political and economic bases; and powerful guilds, cartels and syndicates will come into existence.
Individuals will pool their resources and collective efforts will take the place of individual efforts in order that they might make their weight felt and their labours to produce good result.
Commentary:
The verse means that in the time of the Promised Messiah, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups. There will be political parties and parties formed on economic basis; and powerful guilds, cartels and syndicates will also come into existence.
The words "that they may be shown the results of their works" signify that individuals will pool their resources, and collective effort will take the place of individual effort in order that they might make their weight felt and their labours might lead to some result.
1758
在 “近代”, 人们为了保护和防卫他们政治、社会和经济上的利益, 将在政治和经济基础上组织党派和社会团体; 强大的行会、同业联盟和企业组合将出现。
1759
个人将集中他们的资源, 集体的努力成果将取代个人的努力成果, 以便他们感觉到他们的重要性, 使他们的劳动产生良好的结果。
2
مطلب یہ ہے کہ وہ زمانہ آزادی کا ہوگا اور مختلف جماعتیں اس امر کا اظہار کر دیں گی کہ ہماری جماعت کا یہ نام ہے اور یہ کام ہے اور اس سے ان کی یہ غرض ہوگی کہ لوگ ان کے نام اور کام کو دیکھ کر ان کی جماعت میں شامل ہو جائیں اور دنیا ان کے متعلق اعلیٰ جماعت ہونے کا فیصلہ کر دے۔
4809
Commentary:
The verse means that in the time of the Promised Messiah, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups. There will be political parties and parties formed on economic basis; and powerful guilds, cartels and syndicates will also come into existence.
The words "that they may be shown the results of their works" signify that individuals will pool their resources, and collective effort will take the place of individual effort in order that they might make their weight felt and their labours might lead to some result.
3407
In the Latter Days, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups on political and economic bases; and powerful guilds, cartels and syndicates will come into existence.
3408
Individuals will pool their resources and collective efforts will take the place of individual efforts in order that they might make their weight felt and their labours to produce good result.
اَلَّذِیۡنَ ہُمۡ یُرَآءُوۡنَ
مطلب یہ ہے کہ وہ شخص بھی تباہ ہوگا جو دین کو جھٹلاتا تھا اور یتیم کو دھتکارتا تھا اور مسکین کو کھانا کھلانے کی رغبت نہیں دلاتا تھا اور وہ بھی جو نمازیں دل لگا کر نہیں پڑھتا تھا اور صرف دکھاوے کے لئے نمازیں پڑھتا تھا۔
d
4:143.
1799
虚伪的拘泥形式者的善举和施舍是没有灵魂的, 他们中不过炫耀而已。
1
مطلب یہ ہے کہ وہ شخص بھی تباہ ہوگا جو دین کو جھٹلاتا تھا اور یتیم کو دھتکارتا تھا اور مسکین کو کھانا کھلانے کی رغبت نہیں دلاتا تھا اور وہ بھی جو نمازیں دل لگا کر نہیں پڑھتا تھا اور صرف دکھاوے کے لئے نمازیں پڑھتا تھا۔
b
4:143.
4853
Commentary:
The hypocritical Pharisees make only a show of soulless acts of goodness and charity.
d
4:143.
3446
The hypocritical Pharisees make only a show of soulless acts of goodness and charity.