أَلَا
Appears 31 times in Quran
Occurrences in Quran
Found 31 verses containing "أَلَا".
قَدْ خَسِرَ ٱلَّذِينَ كَذَّبُوا۟ بِلِقَآءِ ٱللَّهِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمُ ٱلسَّاعَةُ بَغْتَةً قَالُوا۟ يَٰحَسْرَتَنَا عَلَىٰ مَا فَرَّطْنَا فِيهَا وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَىٰ ظُهُورِهِمْ ۚ أَلَا سَآءَ مَا يَزِرُونَ
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
10:46.
2:168.
The verse means that their burdens would be exceedingly heavy.
10:46.
2:168.
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
c
10:46.
d
2:168.
1
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
a
10:46.
b
2:168.
779
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
a
10:46.
b
2:168.
840
The verse means that their burdens would be exceedingly heavy.
ثُمَّ رُدُّوٓا۟ إِلَى ٱللَّهِ مَوْلَىٰهُمُ ٱلْحَقِّ ۚ أَلَا لَهُ ٱلْحُكْمُ وَهُوَ أَسْرَعُ ٱلْحَٰسِبِينَ
Commentary:
The reader should note that when speaking of death, the Quran uses the expression "When death comes to anyone of you" (see the preceding verse which uses the singular number), while in the present verse it refers to the Resurrection of all men together by saying, "Then are they returned to Allah." This is because whereas death comes to men individually and not to all men together, the Resurrection of mankind will be simultaneous and universal.
808
Commentary:
The reader should note that when speaking of death, the Quran uses the expression "When death comes to anyone of you" (see the preceding verse which uses the singular number), while in the present verse it refers to the Resurrection of all men together by saying, "Then are they returned to Allah." This is because whereas death comes to men individually and not to all men together, the Resurrection of mankind will be simultaneous and universal.
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ يُغْشِى ٱلَّيْلَ ٱلنَّهَارَ يَطْلُبُهُۥ حَثِيثًا وَٱلشَّمْسَ وَٱلْقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتٍۭ بِأَمْرِهِۦٓ ۗ أَلَا لَهُ ٱلْخَلْقُ وَٱلْأَمْرُ ۗ تَبَارَكَ ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ
13:4; 36:38.
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
اَيَّامْ (Ayyam) 是 يَوْم (Yaum) 的复数, 只是意指时间 (1:4); 或者它可意指一段不定的时间, 或者一件事物发展的一个阶段。它不可能推测或肯定这一时期的长短。它可能是 “一千年”, (22:48) 或者 “五万年”。(70:5) 可是Yaum这个单词在这里或者在 «古兰经» 其它任何经文中肯定不是指地球自转所决定的时期。安拉没有给我们透露过所有他的日期和范围。如果安拉的有些日期长达千年以上, 另外一些长达五万年以上, 那么, 还有些可以长达百万年或亿万年以上。科学揭露了这样一事实: 天地经历了亿万年的时期才演变成它们现在这个形状。杰出的穆斯林学者穆海•艾尔•丁•伊本•阿拉比 (مُحْيیُ الدِّيْن اِبْنِ عَرَِبی, Muhyud-Din Ibn-e-Arabi) 的远见, 使人们得到相似的结论。这样, 我们不能绝对肯定完成天地创造这 “六天” 的长度是多久。安拉在不同时期内进行不同的改变工作, 有的花一千年, 另外的花五万年, 还有的甚至花更长的时期。我们能够说的只是, 天地的创造经历了六个很长的周期才趋完全。
( عَرْشArsh) (宝座、帝位) 代表安拉超绝无比的常德 (صِفَات تَنْزِيْهِيَّة, Sifate-Tanzihiyyah), 即任何其它存在物中不能见到的许多常德。在 «忠诚» 章中提及的四个常德, 是他超越无比的常德。这些常德是永恒不变的, 是通过安拉 (类似) 相像的常德 (صِفَات تَشْبِيْهِيَّة, Sifate-Tashbihiyyah)--------即在其它存在物中也或多或少可以见到的那些常德--------显示出来的。后面的这些常德被称为帝位的支持者。它们是众世界的养主, 无限博爱的主, 永久仁慈的主和审判日子的主。帝位代表安拉越绝无比的常德从23:117经文中也可清楚地看出, 它说明 “安拉的独一性” 与他的帝位是密切有关的, 因为正是这种超越无比的常德确实证明安拉独一性, 而安拉的其它的常德人类与他在不同程度上是共有的。 “稳固地奠立了帝位” 这几个字的意思是, 在创造了物质的宇宙之后, 安拉超越无比的常德和相像 (类似) 的常德开始活动, 世界上一切事情都开始按自然界规定的法则运行, 而且它们运行的秩序变得非常完美。(The Larger Edition of the Commentary pp.973-976)。
خَلْق (Khalq, 创造) 与 اَمْر (Amr, 命令) 的区别是, 前一个单词一般的意思是从先前存在的物质中衡量或推断 (演变) 出一件事物; 而后一个单词意味着在没有物质的情况下要产生一件事情, 只发出一个命令用的单词 “有”。 “创造只是他的工作, 制定规定也只是他的工作” 这句话的意思也可以是, 安拉不仅创造了宇宙, 而且行使权威并 (指挥) 控制宇宙。Amr也可意指 “制定法律”。
یعنی نظامِ شمسی اس طرح چلتا ہے کہ یوں معلوم ہوتا ہے کہ جیسے سورج چاند کو پکڑ رہا ہے اور چاند سورج کو پکڑ رہا ہے یعنی تیز رفتاری سے دونوں چکر لگا رہے ہیں جس کے نتیجہ میں رات اور دن پیدا ہوتے ہیں۔
سَخَّرَ کے معنے ہوتے ہیں کَلَّفَہٗ عَمَـلًا بِلَا اُجْرَۃٍ بغیر تنخواہ یا وظیفہ کے کام کرے۔ (اقرب)
13:4; 36:38.
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
Ayyam is the plural of Yaum which denotes time absolutely (1:4); or it may signify an indefinite period, or a stage in the development of a thing. It is not possible to surmise and define the length of this period. It may be "a thousand years" (22:48), or "fifty thousand years" (70:5). But the word Yaum definitely does not refer here or in any other verse of the Qur’an as the period of time determined by the rotation of the earth on its axis. God has not disclosed to us the extent of all His days. If some of God’s days extend over a thousand years and others over fifty thousand years, there may be still others which extend over millions or billions of years. Science has disclosed the fact that it took the heavens and the earth millions of years to be evolved into their present shape. A vision of the eminent Muslim scholar, Muhyud-Din Ibn-e- ‘Arabi, leads one to a similar conclusion. Thus we cannot definitely determine the length of the "six days" during which the creation of the
See {54}.
‘Arsh (Throne) represents God’s transcendent attributes (Sifate- Tanzihiyyah), i.e. such attributes as are not found in any other being. The four attributes of God mentioned in Surah Ikhlas are His transcendent attributes. These attributes are eternal and unchangeable and are manifested through God’s attributes of similitude (Sifate-Tashbihiyyah), i.e. such attributes as are found more or less in other beings also. These latter attributes are said to be the bearers of the ‘Arsh. They are Rabbul-‘Alamin, Ar-Rahman, Ar-Rahim and Maliki Yaumid-Din. That ‘Arsh represents the transcendent attributes of God is also clear from 23:117 which shows that the "Unity of God" and His ‘Arsh are intimately connected, for it is the transcendent attributes which constitute the real proof of Divine Unity, other attributes of God being shared by man in different degrees. The words, "Settled Himself on the Throne" signify that aft
The distinction between Khalq (creation) and Amr (command) is that while the former word generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command word "be." The clause, His is the creation and the command, may also mean that God has not only created the universe but He also exercises authority and command over it. Amr also means, the making of laws.
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
13:4; 36:38.
Important Words:
عرش (Throne) is substantive from the verb عرش which means, he constructed or built a shed or a building, etc. عرش البیتmeans, he built or constructed the house. عرش بالمکان means, he put up, or lodged, in the house. The saying من العرش الی الفرشmeans, from the highest sphere to the lowness of the earth. عرش means, a shed or building constructed for shade; a house in an absolute sense; a dwelling or a place of abode; the wood upon which one stands when drawing water; the roof of a house or the like; the throne or the seat of a king; the means of support of a thing or an affair; might or power; regal power; sovereignty; dominion. The expression استوی علی العرش means, He (God) reigned as King; He settled Himself on the Throne; He was or became established on the Throne of Power and Majesty (Lane & Aqrab). See also 2:30 & 6:142.
Commentary:
The word یوم (day) also means "time" absolutely (1:4); and it is in this sense that the word has been used in the present verse. It is difficult to say how long these six periods of time were in which, according to this verse, the heavens and the earth were created. They may have extended over hundreds of thousands of years. The word ایام (days) evidently is not used here in the sense of ordinary days of 24 hours, because such days are determined by the rising and setting of the sun and the sun itself, being a part of this universe, came into existence simultaneously with it.
The word ثم (then) shows that after completing the creation of the heavens and the earth in six "days" or six "periods", God settled Himself on the Throne on the seventh day. As the Arabic word سبع (seven) is generally used as a symbol of perfection, the expression would signify that on the seventh day when God became established on the Throne of His Power and Majesty, the universe became in perfect working order.
The "night and day" mentioned in the clause, He makes the night cover the day, have been mentioned here as symbolizing sin and virtue. In fact, the phenomenon of sin in a perfectly ordered universe is explainable only by the phenomenon of night. Just as that part of the earth which is hidden from the sun is covered by darkness; similarly, when a man turns away from God, he becomes involved in the darkness of sin; but when he turns his face towards God, the day dawns for him and he basks in the light of truth and righteousness.
The words, He makes the night cover the day which pursues it swiftly, are explained in 2:165 by the expression "the alternation of night and day." The clause may also imply that it is God’s سنة or practice that after a period of darkness He brings a period of light so that mankind may not suffer.
By using the word مسخرات (all made subservient) with respect to the sun, the moon and the stars, the verse reminds us that it was not in the power of man to make all these planets serve him and that it is God alone Who has placed them at his service. Therefore, if, in spite of these great favours, he would not listen to God’s voice, he would be marked as a transgressor and consequently merit His punishment.
The distinction between خلق (the creation) and امر (the command) is that while the former generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command "Be". The clause, His is the creation and the command, may also mean that God has not only created the universe but also exercises authority and command over it.
For the words, He settled Himself on the Throne, see under 10:4 where the expressions "Divine Throne", and "God’s settling on it" have been fully dealt with.
a
13:4; 36:38.
b
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
497
اَيَّامْ (Ayyam) 是 يَوْم (Yaum) 的复数, 只是意指时间 (1:4); 或者它可意指一段不定的时间, 或者一件事物发展的一个阶段。它不可能推测或肯定这一时期的长短。它可能是 “一千年”, (22:48) 或者 “五万年”。(70:5) 可是Yaum这个单词在这里或者在 «古兰经» 其它任何经文中肯定不是指地球自转所决定的时期。安拉没有给我们透露过所有他的日期和范围。如果安拉的有些日期长达千年以上, 另外一些长达五万年以上, 那么, 还有些可以长达百万年或亿万年以上。科学揭露了这样一事实: 天地经历了亿万年的时期才演变成它们现在这个形状。杰出的穆斯林学者穆海•艾尔•丁•伊本•阿拉比 (مُحْيیُ الدِّيْن اِبْنِ عَرَِبی, Muhyud-Din Ibn-e-Arabi) 的远见, 使人们得到相似的结论。这样, 我们不能绝对肯定完成天地创造这 “六天” 的长度是多久。安拉在不同时期内进行不同的改变工作, 有的花一千年, 另外的花五万年, 还有的甚至花更长的时期。我们能够说的只是, 天地的创造经历了六个很长的周期才趋完全。
498
( عَرْشArsh) (宝座、帝位) 代表安拉超绝无比的常德 (صِفَات تَنْزِيْهِيَّة, Sifate-Tanzihiyyah), 即任何其它存在物中不能见到的许多常德。在 «忠诚» 章中提及的四个常德, 是他超越无比的常德。这些常德是永恒不变的, 是通过安拉 (类似) 相像的常德 (صِفَات تَشْبِيْهِيَّة, Sifate-Tashbihiyyah)--------即在其它存在物中也或多或少可以见到的那些常德--------显示出来的。后面的这些常德被称为帝位的支持者。它们是众世界的养主, 无限博爱的主, 永久仁慈的主和审判日子的主。帝位代表安拉越绝无比的常德从23:117经文中也可清楚地看出, 它说明 “安拉的独一性” 与他的帝位是密切有关的, 因为正是这种超越无比的常德确实证明安拉独一性, 而安拉的其它的常德人类与他在不同程度上是共有的。 “稳固地奠立了帝位” 这几个字的意思是, 在创造了物质的宇宙之后, 安拉超越无比的常德和相像 (类似) 的常德开始活动, 世界上一切事情都开始按自然界规定的法则运行, 而且它们运行的秩序变得非常完美。(The Larger Edition of the Commentary pp.973-976)。
499
خَلْق (Khalq, 创造) 与 اَمْر (Amr, 命令) 的区别是, 前一个单词一般的意思是从先前存在的物质中衡量或推断 (演变) 出一件事物; 而后一个单词意味着在没有物质的情况下要产生一件事情, 只发出一个命令用的单词 “有”。 “创造只是他的工作, 制定规定也只是他的工作” 这句话的意思也可以是, 安拉不仅创造了宇宙, 而且行使权威并 (指挥) 控制宇宙。Amr也可意指 “制定法律”。
1
یعنی نظامِ شمسی اس طرح چلتا ہے کہ یوں معلوم ہوتا ہے کہ جیسے سورج چاند کو پکڑ رہا ہے اور چاند سورج کو پکڑ رہا ہے یعنی تیز رفتاری سے دونوں چکر لگا رہے ہیں جس کے نتیجہ میں رات اور دن پیدا ہوتے ہیں۔
2
سَخَّرَ کے معنے ہوتے ہیں کَلَّفَہٗ عَمَـلًا بِلَا اُجْرَۃٍ بغیر تنخواہ یا وظیفہ کے کام کرے۔ (اقرب)
a
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
b
13:4; 36:38.
954
Important Words:
عرش (Throne) is substantive from the verb عرش which means, he constructed or built a shed or a building, etc. عرش البیتmeans, he built or constructed the house. عرش بالمکان means, he put up, or lodged, in the house. The saying من العرش الی الفرشmeans, from the highest sphere to the lowness of the earth. عرش means, a shed or building constructed for shade; a house in an absolute sense; a dwelling or a place of abode; the wood upon which one stands when drawing water; the roof of a house or the like; the throne or the seat of a king; the means of support of a thing or an affair; might or power; regal power; sovereignty; dominion. The expression استوی علی العرش means, He (God) reigned as King; He settled Himself on the Throne; He was or became established on the Throne of Power and Majesty (Lane & Aqrab). See also 2:30 & 6:142.
Commentary:
The word یوم (day) also means "time" absolutely (1:4); and it is in this sense that the word has been used in the present verse. It is difficult to say how long these six periods of time were in which, according to this verse, the heavens and the earth were created. They may have extended over hundreds of thousands of years. The word ایام (days) evidently is not used here in the sense of ordinary days of 24 hours, because such days are determined by the rising and setting of the sun and the sun itself, being a part of this universe, came into existence simultaneously with it.
The word ثم (then) shows that after completing the creation of the heavens and the earth in six "days" or six "periods", God settled Himself on the Throne on the seventh day. As the Arabic word سبع (seven) is generally used as a symbol of perfection, the expression would signify that on the seventh day when God became established on the Throne of His Power and Majesty, the universe became in perfect working order.
The "night and day" mentioned in the clause, He makes the night cover the day, have been mentioned here as symbolizing sin and virtue. In fact, the phenomenon of sin in a perfectly ordered universe is explainable only by the phenomenon of night. Just as that part of the earth which is hidden from the sun is covered by darkness; similarly, when a man turns away from God, he becomes involved in the darkness of sin; but when he turns his face towards God, the day dawns for him and he basks in the light of truth and righteousness.
The words, He makes the night cover the day which pursues it swiftly, are explained in 2:165 by the expression "the alternation of night and day." The clause may also imply that it is God’s سنة or practice that after a period of darkness He brings a period of light so that mankind may not suffer.
By using the word مسخرات (all made subservient) with respect to the sun, the moon and the stars, the verse reminds us that it was not in the power of man to make all these planets serve him and that it is God alone Who has placed them at his service. Therefore, if, in spite of these great favours, he would not listen to God’s voice, he would be marked as a transgressor and consequently merit His punishment.
The distinction between خلق (the creation) and امر (the command) is that while the former generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command "Be". The clause, His is the creation and the command, may also mean that God has not only created the universe but also exercises authority and command over it.
For the words, He settled Himself on the Throne, see under 10:4 where the expressions "Divine Throne", and "God’s settling on it" have been fully dealt with.
a
13:4; 36:38.
b
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
984
Ayyam is the plural of Yaum which denotes time absolutely (1:4); or it may signify an indefinite period, or a stage in the development of a thing. It is not possible to surmise and define the length of this period. It may be "a thousand years" (22:48), or "fifty thousand years" (70:5). But the word Yaum definitely does not refer here or in any other verse of the Qur’an as the period of time determined by the rotation of the earth on its axis. God has not disclosed to us the extent of all His days. If some of God’s days extend over a thousand years and others over fifty thousand years, there may be still others which extend over millions or billions of years. Science has disclosed the fact that it took the heavens and the earth millions of years to be evolved into their present shape. A vision of the eminent Muslim scholar, Muhyud-Din Ibn-e- ‘Arabi, leads one to a similar conclusion. Thus we cannot definitely determine the length of the "six days" during which the creation of the
985
See {54}.
986
‘Arsh (Throne) represents God’s transcendent attributes (Sifate- Tanzihiyyah), i.e. such attributes as are not found in any other being. The four attributes of God mentioned in Surah Ikhlas are His transcendent attributes. These attributes are eternal and unchangeable and are manifested through God’s attributes of similitude (Sifate-Tashbihiyyah), i.e. such attributes as are found more or less in other beings also. These latter attributes are said to be the bearers of the ‘Arsh. They are Rabbul-‘Alamin, Ar-Rahman, Ar-Rahim and Maliki Yaumid-Din. That ‘Arsh represents the transcendent attributes of God is also clear from 23:117 which shows that the "Unity of God" and His ‘Arsh are intimately connected, for it is the transcendent attributes which constitute the real proof of Divine Unity, other attributes of God being shared by man in different degrees. The words, "Settled Himself on the Throne" signify that aft
987
The distinction between Khalq (creation) and Amr (command) is that while the former word generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command word "be." The clause, His is the creation and the command, may also mean that God has not only created the universe but He also exercises authority and command over it. Amr also means, the making of laws.
أَلَا تُقَٰتِلُونَ قَوْمًا نَّكَثُوٓا۟ أَيْمَٰنَهُمْ وَهَمُّوا۟ بِإِخْرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ
The tribes in or about Medina who, when the Holy Prophet went on an expedition to Tabuk, plotted to bring about his downfall by inciting the various tribes of Arabia to stand up against him.
These words also do not refer to the pagan Meccans but to those infidels, whether open or secret, who lived in and around Medina. They provided ample proof of the fact that, far from being the transgressor, Islam was transgressed against rather than being the aggressor.
Commentary:
The words, who plotted to turn out the Messenger, do not refer to the Meccans, but to those who, when the Holy Prophet went on an expedition to the Syrian border, plotted to bring about his downfall by making the different tribes of Arabia stand up as one man against him on his return (see notes on 9:3,4, above). The Meccans did not merely plot to turn out the Holy Prophet, but actually turned him out (see 47:14). Moreover, by the time these verses were revealed, the Meccans had embraced Islam and all hostilities between Muslims and Meccans had ceased.
The words, they were the first to commence hostilities against you, also refer not to the Meccans but to those infidels, whether open or secret, who lived in and about Medina. The words provide conclusive proof of the fact that, far from being the transgressor, Islam was transgressed against. It was the infidels who first began hostilities against it. They acted most treacherously and resorted to all sorts of foul means to annihilate it. It was only such men that Muslims had been commanded to fight. Christian critics of Islam will do well to compare the wars of Islam with the wars of their great Lawgiver, Moses, against a people who had never taken up arms against him and had done nothing to offend him. Yet these people were ruthlessly butchered and even their women and children were not spared (Deut. 20:16, 17). As compared with this, the Holy
Prophet took up arms only against those who first started hostilities, and even then he directed that their women and children and their religious devotees, as well as their churches, should be spared (Muslim, Tahawi & Dawud). Those, who regard the wars of Moses as holy, have certainly no reason to criticize the wars of the Holy Prophet of Islam.
1176
Commentary:
The words, who plotted to turn out the Messenger, do not refer to the Meccans, but to those who, when the Holy Prophet went on an expedition to the Syrian border, plotted to bring about his downfall by making the different tribes of Arabia stand up as one man against him on his return (see notes on 9:3,4, above). The Meccans did not merely plot to turn out the Holy Prophet, but actually turned him out (see 47:14). Moreover, by the time these verses were revealed, the Meccans had embraced Islam and all hostilities between Muslims and Meccans had ceased.
The words, they were the first to commence hostilities against you, also refer not to the Meccans but to those infidels, whether open or secret, who lived in and about Medina. The words provide conclusive proof of the fact that, far from being the transgressor, Islam was transgressed against. It was the infidels who first began hostilities against it. They acted most treacherously and resorted to all sorts of foul means to annihilate it. It was only such men that Muslims had been commanded to fight. Christian critics of Islam will do well to compare the wars of Islam with the wars of their great Lawgiver, Moses, against a people who had never taken up arms against him and had done nothing to offend him. Yet these people were ruthlessly butchered and even their women and children were not spared (Deut. 20:16, 17). As compared with this, the Holy
Prophet took up arms only against those who first started hostilities, and even then he directed that their women and children and their religious devotees, as well as their churches, should be spared (Muslim, Tahawi & Dawud). Those, who regard the wars of Moses as holy, have certainly no reason to criticize the wars of the Holy Prophet of Islam.
1165
The tribes in or about Medina who, when the Holy Prophet went on an expedition to Tabuk, plotted to bring about his downfall by inciting the various tribes of Arabia to stand up against him.
1166
These words also do not refer to the pagan Meccans but to those infidels, whether open or secret, who lived in and around Medina. They provided ample proof of the fact that, far from being the transgressor, Islam was transgressed against rather than being the aggressor.
وَمِنْهُم مَّن يَقُولُ ٱئْذَن لِّى وَلَا تَفْتِنِّىٓ ۚ أَلَا فِى ٱلْفِتْنَةِ سَقَطُوا۟ ۗ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌۢ بِٱلْكَٰفِرِينَ
اس جگہ گو فعل مفرد کے لئے استعمال ہوا ہے لیکن فقرہ مَنْ سے شروع ہوا ہے جو جمع اور مفرد دونوں طرح استعمال ہوتا ہے۔ پس اردو قاعدہ کے مطابق ہم نے معنوں میں جمع کا صیغہ استعمال کیا ہے۔
Commentary:
Some of the hypocrites sought to be excused on the plea that the Syrian women were exceptionally beautiful, and that if they went to that country they were likely to fall into temptation, meaning thereby that they wanted to stay behind only in order to save their morals and their faith. But faith, the verse tersely points out, they had already lost; for it was for God’s sake that they had to undertake the journey, and since they declined to respond to the Call of God, they could not be said to possess any faith. They destroyed the root to save the branch, if indeed they meant to save it.
1
اس جگہ گو فعل مفرد کے لئے استعمال ہوا ہے لیکن فقرہ مَنْ سے شروع ہوا ہے جو جمع اور مفرد دونوں طرح استعمال ہوتا ہے۔ پس اردو قاعدہ کے مطابق ہم نے معنوں میں جمع کا صیغہ استعمال کیا ہے۔
1206
Commentary:
Some of the hypocrites sought to be excused on the plea that the Syrian women were exceptionally beautiful, and that if they went to that country they were likely to fall into temptation, meaning thereby that they wanted to stay behind only in order to save their morals and their faith. But faith, the verse tersely points out, they had already lost; for it was for God’s sake that they had to undertake the journey, and since they declined to respond to the Call of God, they could not be said to possess any faith. They destroyed the root to save the branch, if indeed they meant to save it.
أَلَآ إِنَّهُمْ يَثْنُونَ صُدُورَهُمْ لِيَسْتَخْفُوا۟ مِنْهُ ۚ أَلَا حِينَ يَسْتَغْشُونَ ثِيَابَهُمْ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ۚ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
2:78; 16:24; 27:75; 28:70; 36:77.
یعنی اللہ تعالیٰ سے۔
2:78; 16:24; 27:75; 28:70; 36:77.
The disbelievers keep their doubts and objections hidden in their minds and do not disclose them and have them removed. The reason why they are debarred from accepting the truth is their refusal to open their hearts and have their doubts satisfied.
2:78; 16:24; 27:75; 28:70; 36:77.
Important Words:
یثنون (fold up) is derived fromثنی . They say ثنی الشیء i.e. he doubled or folded or bent the thing; he turned one part of it upon the other; he drew one of its two extremities to the other; he joined or adjoined one of the things to the other. ثنا زیداmeans, he turned Zaid away or back from his course, or from the object of his want. ثنا صدرہ (lit. he folded his breast or bosom) means, he concealed enmity in his breast or bosom; or he folded up what was in it, in concealment. The expression انھم یثنون صدورھم means, surely they infold and conceal in their bosoms enmity and hatred; or they bend their breasts or bosoms and fold up and conceal what is therein (Lane & Aqrab).
یستغشون ثیابھم (they cover themselves with their garments). یستغشون is derived from استغشی which is again derived from غشیwhich means, it covered or concealed or overwhelmed. استغشی ثوبه or استغشی بثوبه means, he covered himself with his garment in order that he might not see or hear; or he put his garment as a covering over his ears—a phrase denoting a refusal to hearken, or, as some say, an allusion to running (Lane).
Commentary:
In the previous verse, mention was made of the obstacles which of themselves happen to come in the way of men, and of the means to remove them, while the present verse speaks of the obstacles which men themselves put in their way and which can be removed only if they desire to have them removed.
The expression یثنون صدورھم (they fold up their breasts) means that disbelievers keep their doubts and objections hidden in their minds and do not disclose them to others and have them removed. This is why they cannot see the right way. Unless one seeks the satisfaction of doubts by disclosing them to others who are in a position to remove them, one can never attain to truth.
The expression یستغشون ثیابھم (they cover themselves with their garments) is used when a person turns a deaf ear to another man and refuses to see the truth. Thus the second reason why disbelievers were debarred from accepting the truth was that they refused to listen to the Holy Prophet. They not only themselves abstained from listening to the Holy Prophet but also prevented others from doing so, declaring that what he preached was magic and would captivate their hearts if they hearkened to it (see 21:4; 41:27; 46:8; 74:25). This attitude of disbelievers in refusing to listen to the Holy Prophet was even more injurious for them than their keeping doubts hidden in their hearts, because there is a possibility, however remote, that a person who does not disclose his doubts to others may sometimes happen to listen to a discourse dealing with the subject about which he entertains doubts and may thus have them removed by chance, but there is no hope for a person who refuses to listen to the truth.
The verse points to the fact that disbelievers have to deal with a Being Who knows even their secret ideas and therefore they cannot take shelter under the false plea that, as the truth
was not explained to them, they deserved to be excused if they did not accept it. A person who tries to evade the truth and deliberately shuts his eyes to it cannot excuse himself on the score of ignorance. Such men are as guilty as those who refuse to accept the truth after it has been fully explained to them. They alone can legitimately bring forward the plea of ignorance who make an honest effort to understand and arrive at the truth, but somehow or other fail to do so, or whom the Message of truth does not reach though they are ready to welcome it.
The words, what they conceal and what they reveal, may also refer to the concealed hatred which disbelievers harbour in their minds against the heavenly Messenger and to their open acts of hostility towards him.
The expression, ذات الصدور (what is in their breasts), refers to the hidden thoughts that dominate men. As the uppermost part of anything is called its صدر (Lane) and as the thoughts of a man naturally occupy the highest position in him—all his actions being subordinate to them—therefore, they are represented as being seated in his صدر of which the plural is صدور. The verse thus means that God has sent His Messenger because He knew the innermost corrupt condition of the minds of disbelievers, which demanded that a heavenly reformer should come. Therefore, they cannot say that they needed no reformer.
a
2:78; 16:24; 27:75; 28:70; 36:77.
3
یعنی اللہ تعالیٰ سے۔
b
2:78; 16:24; 27:75; 28:70; 36:77.
1387
Important Words:
یثنون (fold up) is derived fromثنی . They say ثنی الشیء i.e. he doubled or folded or bent the thing; he turned one part of it upon the other; he drew one of its two extremities to the other; he joined or adjoined one of the things to the other. ثنا زیداmeans, he turned Zaid away or back from his course, or from the object of his want. ثنا صدرہ (lit. he folded his breast or bosom) means, he concealed enmity in his breast or bosom; or he folded up what was in it, in concealment. The expression انھم یثنون صدورھم means, surely they infold and conceal in their bosoms enmity and hatred; or they bend their breasts or bosoms and fold up and conceal what is therein (Lane & Aqrab).
یستغشون ثیابھم (they cover themselves with their garments). یستغشون is derived from استغشی which is again derived from غشیwhich means, it covered or concealed or overwhelmed. استغشی ثوبه or استغشی بثوبه means, he covered himself with his garment in order that he might not see or hear; or he put his garment as a covering over his ears—a phrase denoting a refusal to hearken, or, as some say, an allusion to running (Lane).
Commentary:
In the previous verse, mention was made of the obstacles which of themselves happen to come in the way of men, and of the means to remove them, while the present verse speaks of the obstacles which men themselves put in their way and which can be removed only if they desire to have them removed.
The expression یثنون صدورھم (they fold up their breasts) means that disbelievers keep their doubts and objections hidden in their minds and do not disclose them to others and have them removed. This is why they cannot see the right way. Unless one seeks the satisfaction of doubts by disclosing them to others who are in a position to remove them, one can never attain to truth.
The expression یستغشون ثیابھم (they cover themselves with their garments) is used when a person turns a deaf ear to another man and refuses to see the truth. Thus the second reason why disbelievers were debarred from accepting the truth was that they refused to listen to the Holy Prophet. They not only themselves abstained from listening to the Holy Prophet but also prevented others from doing so, declaring that what he preached was magic and would captivate their hearts if they hearkened to it (see 21:4; 41:27; 46:8; 74:25). This attitude of disbelievers in refusing to listen to the Holy Prophet was even more injurious for them than their keeping doubts hidden in their hearts, because there is a possibility, however remote, that a person who does not disclose his doubts to others may sometimes happen to listen to a discourse dealing with the subject about which he entertains doubts and may thus have them removed by chance, but there is no hope for a person who refuses to listen to the truth.
The verse points to the fact that disbelievers have to deal with a Being Who knows even their secret ideas and therefore they cannot take shelter under the false plea that, as the truth
was not explained to them, they deserved to be excused if they did not accept it. A person who tries to evade the truth and deliberately shuts his eyes to it cannot excuse himself on the score of ignorance. Such men are as guilty as those who refuse to accept the truth after it has been fully explained to them. They alone can legitimately bring forward the plea of ignorance who make an honest effort to understand and arrive at the truth, but somehow or other fail to do so, or whom the Message of truth does not reach though they are ready to welcome it.
The words, what they conceal and what they reveal, may also refer to the concealed hatred which disbelievers harbour in their minds against the heavenly Messenger and to their open acts of hostility towards him.
The expression, ذات الصدور (what is in their breasts), refers to the hidden thoughts that dominate men. As the uppermost part of anything is called its صدر (Lane) and as the thoughts of a man naturally occupy the highest position in him—all his actions being subordinate to them—therefore, they are represented as being seated in his صدر of which the plural is صدور. The verse thus means that God has sent His Messenger because He knew the innermost corrupt condition of the minds of disbelievers, which demanded that a heavenly reformer should come. Therefore, they cannot say that they needed no reformer.
b
2:78; 16:24; 27:75; 28:70; 36:77.
1296
The disbelievers keep their doubts and objections hidden in their minds and do not disclose them and have them removed. The reason why they are debarred from accepting the truth is their refusal to open their hearts and have their doubts satisfied.
وَلَئِنْ أَخَّرْنَا عَنْهُمُ ٱلْعَذَابَ إِلَىٰٓ أُمَّةٍ مَّعْدُودَةٍ لَّيَقُولُنَّ مَا يَحْبِسُهُۥٓ ۗ أَلَا يَوْمَ يَأْتِيهِمْ لَيْسَ مَصْرُوفًا عَنْهُمْ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ يَسْتَهْزِءُونَ
21:42; 46:27.
21:42; 46:27.
21:42; 46:27.
Important Words:
امة (time) is derived from ام (amma). They say امه (ammahu) i.e. he repaired or directed his course to him or it; he sought or aimed at it. امة means, way, course or manner of acting; religion; a people or nation; a generation of men. It also means a time or a period of time as in 12:46 (Lane).
Commentary:
The verse points out that just as most people are in doubt about the life after death, similarly they labour under a delusion with regard to Divine punishment in this life. If punishment is delayed a little, they become impatient and begin to criticize and find fault with Divine Messengers, although the nature of this world as being an abode of trials demands that Divine punishment should be late in coming; for if there were no delay, the abode of trials would turn into a veritable abode of recompense.
It is strange that on the one hand people deny the existence of an abode of recompense and, on the other, by demanding from the Prophets of God a decisive punishment, admit that there should be such a thing as an abode of requital. The words, that which they used to mock at shall encompass them, show that disbelievers, while demanding the speedy arrival of punishment, do not do so in earnest, but only ridicule the warnings of Prophets about the impending punishment. They should know that their scoffing and jeering shall recoil on themselves and will serve only to expedite the threatened punishment.
e
21:42; 46:27.
a
21:42; 46:27.
1390
Important Words:
امة (time) is derived from ام (amma). They say امه (ammahu) i.e. he repaired or directed his course to him or it; he sought or aimed at it. امة means, way, course or manner of acting; religion; a people or nation; a generation of men. It also means a time or a period of time as in 12:46 (Lane).
Commentary:
The verse points out that just as most people are in doubt about the life after death, similarly they labour under a delusion with regard to Divine punishment in this life. If punishment is delayed a little, they become impatient and begin to criticize and find fault with Divine Messengers, although the nature of this world as being an abode of trials demands that Divine punishment should be late in coming; for if there were no delay, the abode of trials would turn into a veritable abode of recompense.
It is strange that on the one hand people deny the existence of an abode of recompense and, on the other, by demanding from the Prophets of God a decisive punishment, admit that there should be such a thing as an abode of requital. The words, that which they used to mock at shall encompass them, show that disbelievers, while demanding the speedy arrival of punishment, do not do so in earnest, but only ridicule the warnings of Prophets about the impending punishment. They should know that their scoffing and jeering shall recoil on themselves and will serve only to expedite the threatened punishment.
a
21:42; 46:27.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا ۚ أُو۟لَٰٓئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ ٱلْأَشْهَٰدُ هَٰٓؤُلَآءِ ٱلَّذِينَ كَذَبُوا۟ عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ ٱللَّهِ عَلَى ٱلظَّٰلِمِينَ
6:22; 10:18; 61:8.
39:61.
The witnesses may be the Divine Prophets.
6:22; 10:18; 61:8.
39:61.
Commentary:
The verse tells us that it is quite easy to distinguish a true claimant from a false one. Those who falsely lay claim to prophethood are most unjust and the unjust are under God’s curse. So it is not difficult to distinguish between true and false prophets. One can know false prophets from their very appearance and their very circumstances.
The word الاشھاد (witnesses) may here refer to true Prophets who will give the lie to their rejecters by pointing to the accursed condition of false prophets and inviting comparison with them.
b
6:22; 10:18; 61:8.
c
39:61.
a
6:22; 10:18; 61:8.
b
39:61.
1400
Commentary:
The verse tells us that it is quite easy to distinguish a true claimant from a false one. Those who falsely lay claim to prophethood are most unjust and the unjust are under God’s curse. So it is not difficult to distinguish between true and false prophets. One can know false prophets from their very appearance and their very circumstances.
The word الاشھاد (witnesses) may here refer to true Prophets who will give the lie to their rejecters by pointing to the accursed condition of false prophets and inviting comparison with them.
a
6:22; 10:18; 61:8.
b
39:61.
1305
The witnesses may be the Divine Prophets.
وَأُتْبِعُوا۟ فِى هَٰذِهِ ٱلدُّنْيَا لَعْنَةً وَيَوْمَ ٱلْقِيَٰمَةِ ۗ أَلَآ إِنَّ عَادًا كَفَرُوا۟ رَبَّهُمْ ۗ أَلَا بُعْدًا لِّعَادٍ قَوْمِ هُودٍ
28:43.
یہاں واؤ ہے جس کے معنے ’’اور‘‘ کے ہیں مگر اردو اس کے بغیر زیادہ فصیح بنتی ہے اس لئے واؤ کا ترجمہ چھوڑ دیا گیا ہے۔
28:43.
Bu‘d (which is derived from Ba‘uda signifying, he was or became distant; he perished; he was cursed) means, remoteness; curse, malediction. They say Bu‘dalla-hu, i.e. may he be cursed, may he perish (Lane).
28:43.
Important Words:
اتبعوا (was made to follow) literally means, they were made to follow. تبعه means, he followed him. اتبعه means, he followed and overtook him. اتبعه also means, he made him follow another (Lane).
Commentary:
The word لعنة (curse) when ascribed to God means "removing to a distance" or "casting away from mercy." In this sense the first sentence of the verse would mean that God will remove or cast away disbelievers from His mercy and they will not attain His nearness nor see Him on the Day of Resurrection.
The words, the tribe of ‘Ad behaved ungratefully to their Lord, comprise an extremely touching sentence and indicate how perverse and ungrateful were the ‘Ad that they refused to listen to the voice of their رب (Lord), Who brought them into being and then nourished and sustained them. Nobility of character demanded that they should have been grateful to Him, but by rejecting His Message, they set the seal not only on their ingratitude but also on their folly, because they consigned to oblivion the patent fact that He Who gave them greatness and glory could also degrade and debase them.
a
28:43.
1
یہاں واؤ ہے جس کے معنے ’’اور‘‘ کے ہیں مگر اردو اس کے بغیر زیادہ فصیح بنتی ہے اس لئے واؤ کا ترجمہ چھوڑ دیا گیا ہے۔
a
28:43.
1441
Important Words:
اتبعوا (was made to follow) literally means, they were made to follow. تبعه means, he followed him. اتبعه means, he followed and overtook him. اتبعه also means, he made him follow another (Lane).
Commentary:
The word لعنة (curse) when ascribed to God means "removing to a distance" or "casting away from mercy." In this sense the first sentence of the verse would mean that God will remove or cast away disbelievers from His mercy and they will not attain His nearness nor see Him on the Day of Resurrection.
The words, the tribe of ‘Ad behaved ungratefully to their Lord, comprise an extremely touching sentence and indicate how perverse and ungrateful were the ‘Ad that they refused to listen to the voice of their رب (Lord), Who brought them into being and then nourished and sustained them. Nobility of character demanded that they should have been grateful to Him, but by rejecting His Message, they set the seal not only on their ingratitude but also on their folly, because they consigned to oblivion the patent fact that He Who gave them greatness and glory could also degrade and debase them.
a
28:43.
1325A
Bu‘d (which is derived from Ba‘uda signifying, he was or became distant; he perished; he was cursed) means, remoteness; curse, malediction. They say Bu‘dalla-hu, i.e. may he be cursed, may he perish (Lane).
كَأَن لَّمْ يَغْنَوْا۟ فِيهَآ ۗ أَلَآ إِنَّ ثَمُودَا۟ كَفَرُوا۟ رَبَّهُمْ ۗ أَلَا بُعْدًا لِّثَمُودَ
10:25.
In v. 61 the words 'the people of Hud' have been added to the word, ‘Ad, for an historical reason, for ‘Ad is, in fact, the name of two tribes, the first ‘Ad and the second ‘Ad, and the words 'the people of Hud' have been added to show that it is the first and not the second ‘Ad that is meant there. But as Thamud was the name of one tribe only, the words 'the people of Salih' have been omitted, for their addition would have served no useful purpose.
10:25.
Commentary:
This verse is in substance part of the preceding verse, from which it has been separated to emphasize the greatness of the calamity that overtook the tribe of Thamud.
It is interesting to note that while in v. 61 the account of the ‘Ad concluded with the words, Behold! cursed are ‘Ad, the people of Hud, the verse under comment,, which concludes the account of the Thamud in almost identical words, simply says, Behold! cursed are the tribe of Thamud, omitting the words "the people of Salih." It would be wrong to assume that the words قوم ھود (the people of Hud) were added in v. 61 for the sake of rhyme. The Quran never adds or omits words simply for the sake of rhyme; every word added or omitted has a definite purpose. In v. 61 the words "the people of Hud" have been added to the word "‘Ad" for an historical reason, for ‘Ad is in fact the name of two tribes, the first ‘Ad and the second ‘Ad, and the words "the people of Hud" have been added to show that it is the first and not the second ‘Ad (nor in fact both ‘Ads) that are meant there. But as Thamud was the name of one tribe only, the words "the people of Salih" have been omitted, for their addition would have served no useful purpose.
c
10:25.
618
第61节经文中, “呼德人” 这几个字, 由于一个历史原因加在阿德这个字上, 因为, 实际上, 阿德是两个部族的名字, 第一阿德和第二阿德人, 而 “呼德人” 加上上面表明这是第一阿德人而不是那里说的第二阿德人。可是, 由于洒姆德只是一个部族的名字, “撒利人” 这些字就被省略了, 因为加上这些字也没有什么用处。
a
10:25.
1449
Commentary:
This verse is in substance part of the preceding verse, from which it has been separated to emphasize the greatness of the calamity that overtook the tribe of Thamud.
It is interesting to note that while in v. 61 the account of the ‘Ad concluded with the words, Behold! cursed are ‘Ad, the people of Hud, the verse under comment,, which concludes the account of the Thamud in almost identical words, simply says, Behold! cursed are the tribe of Thamud, omitting the words "the people of Salih." It would be wrong to assume that the words قوم ھود (the people of Hud) were added in v. 61 for the sake of rhyme. The Quran never adds or omits words simply for the sake of rhyme; every word added or omitted has a definite purpose. In v. 61 the words "the people of Hud" have been added to the word "‘Ad" for an historical reason, for ‘Ad is in fact the name of two tribes, the first ‘Ad and the second ‘Ad, and the words "the people of Hud" have been added to show that it is the first and not the second ‘Ad (nor in fact both ‘Ads) that are meant there. But as Thamud was the name of one tribe only, the words "the people of Salih" have been omitted, for their addition would have served no useful purpose.
a
10:25.
1329
In v. 61 the words 'the people of Hud' have been added to the word, ‘Ad, for an historical reason, for ‘Ad is, in fact, the name of two tribes, the first ‘Ad and the second ‘Ad, and the words 'the people of Hud' have been added to show that it is the first and not the second ‘Ad that is meant there. But as Thamud was the name of one tribe only, the words 'the people of Salih' have been omitted, for their addition would have served no useful purpose.
كَأَن لَّمْ يَغْنَوْا۟ فِيهَآ ۗ أَلَا بُعْدًا لِّمَدْيَنَ كَمَا بَعِدَتْ ثَمُودُ
7:93.
7:93.
d
7:93.
a
7:93.
1476
Commentary:
See 11:61, 69 above.
c
7:93.
وَلَمَّا جَهَّزَهُم بِجَهَازِهِمْ قَالَ ٱئْتُونِى بِأَخٍ لَّكُم مِّنْ أَبِيكُمْ ۚ أَلَا تَرَوْنَ أَنِّىٓ أُوفِى ٱلْكَيْلَ وَأَنَا۠ خَيْرُ ٱلْمُنزِلِينَ
雅尔孤布 (雅各) 的十二个儿子。尤素夫和卡雅悯 (Benjamin) 为他的妻子雷切尔 (Rachil) 所生; 其余十个为其他几个妻子所生。
Jacob had twelve sons, two sons––Joseph and Benjamin, from his wife, Rachel, and ten other sons from other wives.
Important Words:
جھزھم (he provided them) and جھازھم (their provision) are both derived from جھز which means, he fitted out, equipped, furnished or supplied (a bride, a traveller, a corps or an army) with requisites. جھاز means, requisites or equipment, etc. It also means, excellent goods that are conveyed to another (Lane).
کیل (measure) is derived from کال. They say کال له الطعام or کاله الطعام i.e. he measured out the food to him. اکتال علیه الطعام means, he measured for himself the food from him. This is why the Arabs say کال المعطی و اکتال الآخذ i.e. for the giver the word used is کال and for him who receives the word used is اکتال . کیل means, a measure with which corn etc., is measured, whether of wood or iron. Sometimes the word کیل is used in the sense of weighing also, as they say کال الدراھم i.e. he weighed the dirhams (Aqrab & Taj).
Commentary:
According to the Bible, Joseph said to his brethren, "And bring your youngest brother unto me; then shall I know that ye are no spies" (Gen. 42:34). This shows that Joseph declared his brothers to be spies and threatened to take action against them. The Quran, on the other hand, represents Joseph as showing kindness to them. It is possible that, from the way in which Joseph put so many searching questions to his brothers regarding their family and parents, they might have themselves thought that he had taken them for spies. Otherwise, a Prophet of God such as Joseph could not condemn them as spies, when he knew they were his brothers. Such a statement on his part would have amounted to a lie. The Bible seems only to have reported what Joseph’s brothers thought and has not described the facts as they actually happened. Joseph could not possibly accuse his brothers of espionage simply because they failed to bring Benjamin with them.
631
雅尔孤布 (雅各) 的十二个儿子。尤素夫和卡雅悯 (Benjamin) 为他的妻子雷切尔 (Rachil) 所生; 其余十个为其他几个妻子所生。
1562
Important Words:
جھزھم (he provided them) and جھازھم (their provision) are both derived from جھز which means, he fitted out, equipped, furnished or supplied (a bride, a traveller, a corps or an army) with requisites. جھاز means, requisites or equipment, etc. It also means, excellent goods that are conveyed to another (Lane).
کیل (measure) is derived from کال. They say کال له الطعام or کاله الطعام i.e. he measured out the food to him. اکتال علیه الطعام means, he measured for himself the food from him. This is why the Arabs say کال المعطی و اکتال الآخذ i.e. for the giver the word used is کال and for him who receives the word used is اکتال . کیل means, a measure with which corn etc., is measured, whether of wood or iron. Sometimes the word کیل is used in the sense of weighing also, as they say کال الدراھم i.e. he weighed the dirhams (Aqrab & Taj).
Commentary:
According to the Bible, Joseph said to his brethren, "And bring your youngest brother unto me; then shall I know that ye are no spies" (Gen. 42:34). This shows that Joseph declared his brothers to be spies and threatened to take action against them. The Quran, on the other hand, represents Joseph as showing kindness to them. It is possible that, from the way in which Joseph put so many searching questions to his brothers regarding their family and parents, they might have themselves thought that he had taken them for spies. Otherwise, a Prophet of God such as Joseph could not condemn them as spies, when he knew they were his brothers. Such a statement on his part would have amounted to a lie. The Bible seems only to have reported what Joseph’s brothers thought and has not described the facts as they actually happened. Joseph could not possibly accuse his brothers of espionage simply because they failed to bring Benjamin with them.
1390A
Jacob had twelve sons, two sons––Joseph and Benjamin, from his wife, Rachel, and ten other sons from other wives.
ٱلَّذِينَ ءَامَنُوا۟ وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ ٱللَّهِ ۗ أَلَا بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ
Search after God is the innermost yearning of the human soul and is the real object and goal of man’s life, and when that goal is attained man enjoys perfect peace of mind, for then he rests, as it were, in the very lap of God.
Commentary:
This beautiful verse embodies a great and extremely natural truth. The more the people of the world gain the paltry goods of this life, the greater becomes the hunger and the consequent burning of their heart. But as for those who seek God, the more they turn to Him, the greater is their peace of mind. This shows that search after God is the innermost yearning of human nature and the real goal of man’s life, and that when that goal is attained man begins to enjoy perfect peace of mind, for then he rests, as it were, in the very lap of the All-Knowing and All-Powerful God, Maker and Controller of the universe. Would the people of the world had realized this great secret of happiness!
1640
Commentary:
This beautiful verse embodies a great and extremely natural truth. The more the people of the world gain the paltry goods of this life, the greater becomes the hunger and the consequent burning of their heart. But as for those who seek God, the more they turn to Him, the greater is their peace of mind. This shows that search after God is the innermost yearning of human nature and the real goal of man’s life, and that when that goal is attained man begins to enjoy perfect peace of mind, for then he rests, as it were, in the very lap of the All-Knowing and All-Powerful God, Maker and Controller of the universe. Would the people of the world had realized this great secret of happiness!
1440
Search after God is the innermost yearning of the human soul and is the real object and goal of man’s life, and when that goal is attained man enjoys perfect peace of mind, for then he rests, as it were, in the very lap of God.
لِيَحْمِلُوٓا۟ أَوْزَارَهُمْ كَامِلَةً يَوْمَ ٱلْقِيَٰمَةِ ۙ وَمِنْ أَوْزَارِ ٱلَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ ۗ أَلَا سَآءَ مَا يَزِرُونَ
29:14.
29:14.
29:14.
Commentary:
The verse signifies that by such devices as those mentioned in the preceding verse the leaders of disbelief manage to deceive their followers and retain their support; but in this way they ruin their own future, because on the Day of Judgement they will not only be punished for their own misdeeds but also for the imposition and deception they practised upon their ignorant followers. The particle ل in the Arabic expression لیحملوا (that they may bear) signifies that the consequence of the deception that the leaders of disbelief practise upon their followers would be that they would not only be punished for their own misdeeds but also for the misdeeds of their misguided followers.
What are discarded by disbelievers as tales of the ancients are really prophecies by which opponents of the Holy Prophet are told that if they persist in their opposition to him they will meet with the same fate which befell the enemies of former Prophets. Now those who consider the accounts of the former peoples given in the Quran as so many tales and stories naturally will not ponder over them and not take warning from them, with the result that they will not be guided by them. On the contrary, they will increase in their evil ways and will consequently have to bear heavy burdens on the Day of Resurrection. The word کاملة (in full) may have two interpretations, i.e. (i) they will suffer only a partial punishment in this life, but in the life to come they will have full and complete punishment; (ii) they will undergo the full punishment of their crimes because, being disbelievers, they will not ask for forgiveness of their sins in the present life and therefore there will be no mitigation of their punishment in the next.
d
29:14.
a
29:14.
1827
Commentary:
The verse signifies that by such devices as those mentioned in the preceding verse the leaders of disbelief manage to deceive their followers and retain their support; but in this way they ruin their own future, because on the Day of Judgement they will not only be punished for their own misdeeds but also for the imposition and deception they practised upon their ignorant followers. The particle ل in the Arabic expression لیحملوا (that they may bear) signifies that the consequence of the deception that the leaders of disbelief practise upon their followers would be that they would not only be punished for their own misdeeds but also for the misdeeds of their misguided followers.
What are discarded by disbelievers as tales of the ancients are really prophecies by which opponents of the Holy Prophet are told that if they persist in their opposition to him they will meet with the same fate which befell the enemies of former Prophets. Now those who consider the accounts of the former peoples given in the Quran as so many tales and stories naturally will not ponder over them and not take warning from them, with the result that they will not be guided by them. On the contrary, they will increase in their evil ways and will consequently have to bear heavy burdens on the Day of Resurrection. The word کاملة (in full) may have two interpretations, i.e. (i) they will suffer only a partial punishment in this life, but in the life to come they will have full and complete punishment; (ii) they will undergo the full punishment of their crimes because, being disbelievers, they will not ask for forgiveness of their sins in the present life and therefore there will be no mitigation of their punishment in the next.
e
29:14.
يَتَوَٰرَىٰ مِنَ ٱلْقَوْمِ مِن سُوٓءِ مَا بُشِّرَ بِهِۦٓ ۚ أَيُمْسِكُهُۥ عَلَىٰ هُونٍ أَمْ يَدُسُّهُۥ فِى ٱلتُّرَابِ ۗ أَلَا سَآءَ مَا يَحْكُمُونَ
The reference is to the barbarous custom of burying alive of female children which was in vogue among certain Arab tribes. They had a very low conception of their womenfolk and accorded them an extremely degraded position in their society. The Qur’an has strongly upheld the honour of women and has recognized all their legitimate rights, and in this respect it stands unique among all the Scriptures of the world.
Important Words:
ھون (disgrace) is the infinitive noun from ھان . They say ھان الرجل i.e. the man was or became low, base, vile, contemptible, despicable; he became weak and at rest. ھان علیه الامر means, the matter was easy and light to him. ھون (haun) means, ease and dignity and ھون (hun) means, disgrace (Lane & Aqrab).
Commentary:
In this and the previous verse the Quran has strongly condemned the low conception of the Arabs of their womenfolk and the degraded position they accorded them in their society. The Quran has throughout upheld the honour of woman and has recognized her rights, and in this respect it stands unique among all the Scriptures of the world. It may incidentally be stated here that it is generally believed that the practice of burying daughters alive was common among all Arab tribes. History lends no support to this popular misconception. Had it been so the number of men over women would have greatly predominated in Arabia. But that was never the case. Nevertheless, the birth of a daughter was looked upon as a source of humiliation and embarrassment to the parents. But the foul practice of burying daughters alive was confined to a few tribes outside Mecca who had an exaggerated notion of their greatness, and even among those tribes only the wealthy few resorted to this barbarous practice.
1860
Important Words:
ھون (disgrace) is the infinitive noun from ھان . They say ھان الرجل i.e. the man was or became low, base, vile, contemptible, despicable; he became weak and at rest. ھان علیه الامر means, the matter was easy and light to him. ھون (haun) means, ease and dignity and ھون (hun) means, disgrace (Lane & Aqrab).
Commentary:
In this and the previous verse the Quran has strongly condemned the low conception of the Arabs of their womenfolk and the degraded position they accorded them in their society. The Quran has throughout upheld the honour of woman and has recognized her rights, and in this respect it stands unique among all the Scriptures of the world. It may incidentally be stated here that it is generally believed that the practice of burying daughters alive was common among all Arab tribes. History lends no support to this popular misconception. Had it been so the number of men over women would have greatly predominated in Arabia. But that was never the case. Nevertheless, the birth of a daughter was looked upon as a source of humiliation and embarrassment to the parents. But the foul practice of burying daughters alive was confined to a few tribes outside Mecca who had an exaggerated notion of their greatness, and even among those tribes only the wealthy few resorted to this barbarous practice.
1553
The reference is to the barbarous custom of burying alive of female children which was in vogue among certain Arab tribes. They had a very low conception of their womenfolk and accorded them an extremely degraded position in their society. The Qur’an has strongly upheld the honour of women and has recognized all their legitimate rights, and in this respect it stands unique among all the Scriptures of the world.
وَلَا يَأْتَلِ أُو۟لُوا۟ ٱلْفَضْلِ مِنكُمْ وَٱلسَّعَةِ أَن يُؤْتُوٓا۟ أُو۟لِى ٱلْقُرْبَىٰ وَٱلْمَسَٰكِينَ وَٱلْمُهَٰجِرِينَ فِى سَبِيلِ ٱللَّهِ ۖ وَلْيَعْفُوا۟ وَلْيَصْفَحُوٓا۟ ۗ أَلَا تُحِبُّونَ أَن يَغْفِرَ ٱللَّهُ لَكُمْ ۗ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
The reference may be to Abu Bakr who stopped the allowance he used to give to Mistah, a poor relative who had unfortunately become involved in the calumny against ‘A’ishah.
Important Words:
For لا یأتل (let not swear) see 2:227.
Commentary:
The reference in this verse may be to Abu Bakr, the Holy Prophet’s most devoted and faithful disciple and his first successor. Mistah, one of his relatives unfortunately had become involved in the calumny against ‘A’ishah. On ‘A’ishah’s innocence being established by Divine revelation and her honour completely vindicated, Abu Bakr naturally was disinclined to continue the maintenance-allowance he used to give to Mistah. The verse under comment, according to most reliable traditions, was revealed in connection with the stoppage of Mistah’s allowance. It, however, has general application and implies that after a guilty person has received the punishment for his offence as prescribed by Law as Mistah had, he should be subjected to no other annoyance or disability. The punishment received by him clears him of the stigma incurred by the commission of the offence.
The words اولوا الفضل in the verse seem to refer to Abu Bakr’s moral and spiritual eminence as well as his material prosperity and abundance of wealth.
2605
Important Words:
For لا یأتل (let not swear) see 2:227.
Commentary:
The reference in this verse may be to Abu Bakr, the Holy Prophet’s most devoted and faithful disciple and his first successor. Mistah, one of his relatives unfortunately had become involved in the calumny against ‘A’ishah. On ‘A’ishah’s innocence being established by Divine revelation and her honour completely vindicated, Abu Bakr naturally was disinclined to continue the maintenance-allowance he used to give to Mistah. The verse under comment, according to most reliable traditions, was revealed in connection with the stoppage of Mistah’s allowance. It, however, has general application and implies that after a guilty person has received the punishment for his offence as prescribed by Law as Mistah had, he should be subjected to no other annoyance or disability. The punishment received by him clears him of the stigma incurred by the commission of the offence.
The words اولوا الفضل in the verse seem to refer to Abu Bakr’s moral and spiritual eminence as well as his material prosperity and abundance of wealth.
2037
The reference may be to Abu Bakr who stopped the allowance he used to give to Mistah, a poor relative who had unfortunately become involved in the calumny against ‘A’ishah.
قَوْمَ فِرْعَوْنَ ۚ أَلَا يَتَّقُونَ
20:25; 79:17, 18.
d
20:25; 79:17, 18.
قَالَ لِمَنْ حَوْلَهُۥٓ أَلَا تَسْتَمِعُونَ
The verse depicts Pharaoh as trying to incite his people against Moses by hinting that he was insulting their gods by ascribing the Kingdom of the heavens and earth to Allah because it were their own gods who held sway over all the universe.
Commentary:
The verse depicts Pharaoh as trying to incite his people against Moses by hinting that he was insulting their gods by ascribing the kingdom of the heavens and earth to Allah as it were their own gods who held sway over all the universe.
2723
Commentary:
The verse depicts Pharaoh as trying to incite his people against Moses by hinting that he was insulting their gods by ascribing the kingdom of the heavens and earth to Allah as it were their own gods who held sway over all the universe.
2107
The verse depicts Pharaoh as trying to incite his people against Moses by hinting that he was insulting their gods by ascribing the Kingdom of the heavens and earth to Allah because it were their own gods who held sway over all the universe.
إِذْ قَالَ لَهُمْ أَخُوهُمْ نُوحٌ أَلَا تَتَّقُونَ
اس جگہ صرف نوحؑ کا ذکر ہے مگر انکار رسولوں کا بتایا ہے پس یا تو نوح علیہ السلام کو رسولوں کا مجموعہ اس لئے قرار دیا ہے کہ تمام رسولوں میں مشابہت پائی جاتی ہے اور ایک رسول کا انکار حقیقت میں سب رسولوں کا انکار ہوتا ہے یا پھر اس لئے کہ نوح علیہ السلام کی امت میں اس کے تابع بہت سے رسول گزرے۔
1
اس جگہ صرف نوحؑ کا ذکر ہے مگر انکار رسولوں کا بتایا ہے پس یا تو نوح علیہ السلام کو رسولوں کا مجموعہ اس لئے قرار دیا ہے کہ تمام رسولوں میں مشابہت پائی جاتی ہے اور ایک رسول کا انکار حقیقت میں سب رسولوں کا انکار ہوتا ہے یا پھر اس لئے کہ نوح علیہ السلام کی امت میں اس کے تابع بہت سے رسول گزرے۔
إِذْ قَالَ لَهُمْ أَخُوهُمْ هُودٌ أَلَا تَتَّقُونَ
إِذْ قَالَ لَهُمْ أَخُوهُمْ صَٰلِحٌ أَلَا تَتَّقُونَ
إِذْ قَالَ لَهُمْ أَخُوهُمْ لُوطٌ أَلَا تَتَّقُونَ
إِذْ قَالَ لَهُمْ شُعَيْبٌ أَلَا تَتَّقُونَ
7:86; 11:85.
7:86; 11:85.
7:86; 11:85.
f
7:86; 11:85.
a
7:86; 11:85.
g
7:86; 11:85.
فَرَاغَ إِلَىٰٓ ءَالِهَتِهِمْ فَقَالَ أَلَا تَأْكُلُونَ
Important Words:
راغ (went secretly) means, he turned aside or away or he went this way or that quickly and guilefully; he turned aside to deceive him who was behind him. راغ الی فلان means, he went to such a one secretly. راغ علیه means, he advanced towards him; he turned against him secretly (Aqrab & Lane).
3329
Important Words:
راغ (went secretly) means, he turned aside or away or he went this way or that quickly and guilefully; he turned aside to deceive him who was behind him. راغ الی فلان means, he went to such a one secretly. راغ علیه means, he advanced towards him; he turned against him secretly (Aqrab & Lane).
إِذْ قَالَ لِقَوْمِهِۦٓ أَلَا تَتَّقُونَ
أَلَا لِلَّهِ ٱلدِّينُ ٱلْخَالِصُ ۚ وَٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلْفَىٰٓ إِنَّ ٱللَّهَ يَحْكُمُ بَيْنَهُمْ فِى مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى مَنْ هُوَ كَٰذِبٌ كَفَّارٌ
آج کل مسلمانوں میں سے ملحد اسی بہانہ سے شرک کرتے ہیں مگر پرانے مشرکوں میں سے بھی بعض لوگ شرک کی یہی تاویل کرتے تھے۔
4:142; 22:70; 32:26.
Man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realize the Divine Being.
4:142; 22:70; 32:26.
d
4:142; 22:70; 32:26.
1125
人类易崇拜虚假的神灵, 他们自己想象出来的各种偶像, 诸如: 贤士和圣洁的人; 财富、权力和激情; 流传下来的信念和风俗习惯等等。他们总是自称, 相信这些事物会帮助他们了解和认识安拉。
1
آج کل مسلمانوں میں سے ملحد اسی بہانہ سے شرک کرتے ہیں مگر پرانے مشرکوں میں سے بھی بعض لوگ شرک کی یہی تاویل کرتے تھے۔
d
4:142; 22:70; 32:26.
d
4:142; 22:70; 32:26.
2562
Man is prone to worship false gods, the idols of his own imagination, such as saints and holy men; wealth, power and passion; inherited beliefs and customs, etc. always pretending to believe that these can help him to understand and realize the Divine Being.
خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۖ يُكَوِّرُ ٱلَّيْلَ عَلَى ٱلنَّهَارِ وَيُكَوِّرُ ٱلنَّهَارَ عَلَى ٱلَّيْلِ ۖ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ ۖ كُلٌّ يَجْرِى لِأَجَلٍ مُّسَمًّى ۗ أَلَا هُوَ ٱلْعَزِيزُ ٱلْغَفَّٰرُ
6:74; 14:20; 16:4; 29:45.
7:55; 13:3; 29:62; 31:30; 35:14.
6:74; 14:20; 16:4; 29:45.
7:55; 13:3; 29:62; 31:30; 35:14.
Commentary:
This verse adduces as a further argument the creation of heavens and earth and the existence of perfect design and order in the universe in support of the belief that there is One Intelligent Designing Mind behind all existence. See also 36:41.
a
6:74; 14:20; 16:4; 29:45.
b
7:55; 13:3; 29:62; 31:30; 35:14.
b
6:74; 14:20; 16:4; 29:45.
c
7:55; 13:3; 29:62; 31:30; 35:14.
3441
Commentary:
This verse adduces as a further argument the creation of heavens and earth and the existence of perfect design and order in the universe in support of the belief that there is One Intelligent Designing Mind behind all existence. See also 36:41.
a
6:74; 14:20; 16:4; 29:45.
b
7:55; 13:3; 29:62; 31:30; 35:14.
فَٱعْبُدُوا۟ مَا شِئْتُم مِّن دُونِهِۦ ۗ قُلْ إِنَّ ٱلْخَٰسِرِينَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ ٱلْقِيَٰمَةِ ۗ أَلَا ذَٰلِكَ هُوَ ٱلْخُسْرَانُ ٱلْمُبِينُ
Commentary:
The verse warns idolatrous disbelievers that the day was fast approaching when they will discover to their mortification that they had ruined themselves. That day dawned with the Prophet’s departure from Mecca.
3447
Commentary:
The verse warns idolatrous disbelievers that the day was fast approaching when they will discover to their mortification that they had ruined themselves. That day dawned with the Prophet’s departure from Mecca.
فَقَرَّبَهُۥٓ إِلَيْهِمْ قَالَ أَلَا تَأْكُلُونَ
Commentary:
This and the preceding verse shed some light on the rules of hospitality.
3909
Commentary:
This and the preceding verse shed some light on the rules of hospitality.
أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُ
أَلَا يَظُنُّ أُو۟لَٰٓئِكَ أَنَّهُم مَّبْعُوثُونَ
后世有 “清算日”, 那时人们将必须向他们的养主汇报自己的作为, 但是今世也有清算日, 当他们的恶行逾越合法范围时, 亦将遭到天惩。
Commentary:
In the heyday of their power and prosperity nations, like individuals, are apt to forget the most sure and certain truth writ large on the face of history that sin and injustice never go unpunished. There is a Day of Reckoning in the afterlife, when men shall have to render account of their actions to their Lord and Master, but a day of reckoning comes upon a people in this very life, when their evil doings exceed legitimate bounds and they meet their nemesis.
1634
后世有 “清算日”, 那时人们将必须向他们的养主汇报自己的作为, 但是今世也有清算日, 当他们的恶行逾越合法范围时, 亦将遭到天惩。
4627
Commentary:
In the heyday of their power and prosperity nations, like individuals, are apt to forget the most sure and certain truth writ large on the face of history that sin and injustice never go unpunished. There is a Day of Reckoning in the afterlife, when men shall have to render account of their actions to their Lord and Master, but a day of reckoning comes upon a people in this very life, when their evil doings exceed legitimate bounds and they meet their nemesis.