اَعۡمٰلَ
Appears 21 times in Quran
Derived Words (8)
Words derived from the stem "اَعۡمٰلَ".
- for their works
- their deeds
- their works
- And Satan made their deeds appear good
- your action
- your deeds
- your work
- your works
- and He will make their works fruitless
- Satan made their deeds seem fair to them
- He renders their works vain
- and He will make their works vain
- so He has made their works futile
- So He rendered their works vain
Occurrences in Quran
Found 21 verses containing "اَعۡمٰلَ".
وَقَالَ الَّذِیۡنَ اتَّبَعُوۡا لَوۡ اَنَّ لَنَا کَرَّۃً فَنَتَبَرَّاَ مِنۡہُمۡ کَمَا تَبَرَّءُوۡا مِنَّا ۗ کَذٰلِکَ یُرِیۡہِمُ اللّٰہُ اَعۡمٰلَہُمۡ حَسَرٰتٍ عَلَیۡہِمۡ ۖ وَمَا ہُمۡ بِخٰرِجِیۡنَ مِنَ النَّارِ
23:100; 26:103.
اَرٰی بعض دفعہ اَعْلَمَ کے معنوں میں آتا ہے یعنی بتائے گا۔ خبر دے گا۔ واقف کرے گا اور اس کے تین مفعول ہوتے ہیں۔ ترجمہ میں یہی معنے لئے گئے ہیں کیونکہ یہاں تین مفعول ہیں۔
23:100; 26:103.
23:100; 26:103.
Important Words:
کرة (return) is the infinitive noun from کر. They say کر الفارس i.e. the horseman returned to the attack after he had raced back. فعله کرة بعدکرة means, he did it again and again. کرة therefore means: (1) returning to the attack; (2) returning to the original state (3) a turn or time (Mufradat & Aqrab).
حسرات (anguish) is the plural of حسرة which is derived from حسر. They say حسرالبحر i.e. the sea sank or receded from the shore. حسرالرجل means: (1) the man was tired and wearied (2) he was sorrowful and grieved. حسرة means: (1) feeling intense anguish at a loss sustained or harm suffered; (2) regret or compunction; (3) grief or sorrow for a thing that has escaped one (Aqrab & Taj).
Commentary:
Having despaired of receiving help from their leaders, the disbelievers will, on the Day of Judgement, wish that they may be sent back to the world so that they may denounce these leaders in this world just as they were disowning them in the next. But this will be only a vain desire doomed to perish unfulfilled. Nay, the selfsame desire will become a source of anguish and punishment for them.
The clause, they shall not get out of the Fire, does not mean that the punishment of Hell will be unending. Islam does not believe in the eternity of Hell. While the Quran speaks of the blessings of Paradise as never-ending and everlasting, it does not say so of the punishment of Hell but simply speaks of it as being very long (11:108, 109). The sayings of the Holy Prophet also support this view. "There will come a time over Hell," he is reported to have said, "when there will remain none in it" (‘Ummal). The verse only means that, being unable to bear the torment of Hell, the dwellers of the Fire will wish to come out of it, but will not be able to do so (32:21), until their term of punishment is over. The word Fire as used in this verse may also mean the fire of anguish and agony in which they shall burn on account of their designs and cherished hopes having come to naught.
b
23:100; 26:103.
1
اَرٰی بعض دفعہ اَعْلَمَ کے معنوں میں آتا ہے یعنی بتائے گا۔ خبر دے گا۔ واقف کرے گا اور اس کے تین مفعول ہوتے ہیں۔ ترجمہ میں یہی معنے لئے گئے ہیں کیونکہ یہاں تین مفعول ہیں۔
b
23:100; 26:103.
174
Important Words:
کرة (return) is the infinitive noun from کر. They say کر الفارس i.e. the horseman returned to the attack after he had raced back. فعله کرة بعدکرة means, he did it again and again. کرة therefore means: (1) returning to the attack; (2) returning to the original state (3) a turn or time (Mufradat & Aqrab).
حسرات (anguish) is the plural of حسرة which is derived from حسر. They say حسرالبحر i.e. the sea sank or receded from the shore. حسرالرجل means: (1) the man was tired and wearied (2) he was sorrowful and grieved. حسرة means: (1) feeling intense anguish at a loss sustained or harm suffered; (2) regret or compunction; (3) grief or sorrow for a thing that has escaped one (Aqrab & Taj).
Commentary:
Having despaired of receiving help from their leaders, the disbelievers will, on the Day of Judgement, wish that they may be sent back to the world so that they may denounce these leaders in this world just as they were disowning them in the next. But this will be only a vain desire doomed to perish unfulfilled. Nay, the selfsame desire will become a source of anguish and punishment for them.
The clause, they shall not get out of the Fire, does not mean that the punishment of Hell will be unending. Islam does not believe in the eternity of Hell. While the Quran speaks of the blessings of Paradise as never-ending and everlasting, it does not say so of the punishment of Hell but simply speaks of it as being very long (11:108, 109). The sayings of the Holy Prophet also support this view. "There will come a time over Hell," he is reported to have said, "when there will remain none in it" (‘Ummal). The verse only means that, being unable to bear the torment of Hell, the dwellers of the Fire will wish to come out of it, but will not be able to do so (32:21), until their term of punishment is over. The word Fire as used in this verse may also mean the fire of anguish and agony in which they shall burn on account of their designs and cherished hopes having come to naught.
b
23:100; 26:103.
وَاِذۡ زَیَّنَ لَہُمُ الشَّیۡطٰنُ اَعۡمٰلَہُمۡ وَقَالَ لَا غَالِبَ لَکُمُ الۡیَوۡمَ مِنَ النَّاسِ وَاِنِّیۡ جَارٌ لَّکُمۡ ۖ فَلَمَّا تَرَآءَتِ الۡفِئَتَانِ نَکَصَ عَلٰی عَقِبَیۡہِ وَقَالَ اِنِّیۡ بَرِیۡٓءٌ مِّنۡکُمۡ اِنِّیۡۤ اَرٰی مَا لَا تَرَوۡنَ اِنِّیۡۤ اَخَافُ اللّٰہَ ۚ وَاللّٰہُ شَدِیۡدُ الۡعِقَابِ
6:44; 16:64; 27:25; 29:49.
14:23; 59:17.
The person referred to in the verse is reported to be Suraqah bin Malik bin Ju‘sham who incited the Meccans against the Muslims, but who afterwards embraced Islam. The Meccan army was still at Mecca when some of the Quraishite leaders gave expression to the fear that Banu Bakr, a branch of Banu Kananah, who were hostile to the Quraish, might surprise Mecca during their absence or attack the Meccan army from the rear. Their fears were allayed by Suraqah, a chief of Banu Kananah, who assured them that his tribesmen would do them no harm (Jarir, x.13).
When Suraqah saw the grim determination of the Muslims, fear took hold of him; for on seeing them he was convinced that they would win or die. This was exactly how ‘Utbah and ‘Umair felt on the day of Badr and told the Meccans that the Muslims looked like so many "seekers after death" (Tabari).
6:44; 16:64; 27:25; 29:49.
14:23; 59:17.
Important Words:
جار (protector) is derived from جار which means, he declined or deviated. جاورہ means, he became his neighbour, or he lived in his neighbourhood. جاورہ also means, he bound himself to him by a covenant to protect him. جار means, a neighbour; a person whom one protects; one who seeks protection; also a protector (Lane).
نکص (he turned). نکص عن الامر means, he receded or retired or drew back from the thing or the affair; or he recoiled or shrank from it in fear. نکص علی عقبیه means, he turned back from a thing to which he had applied himself (Lane).
Commentary:
For the meaning of the word "Satan", see 2:15. The word here means, one who misleads or gives evil advice. The person referred to in the verse is reported to be Suraqah bin Malik bin Ju‘sham who incited the Meccans against the Muslims but who afterwards embraced Islam.
The Meccan army was still at Mecca when some of the Quraishite leaders gave expression to the fear that Banu Bakr, a branch of Banu Kananah, who were hostile to the Quraish, might surprise Mecca during their absence or attack the Meccan army from the rear. Their fears were allayed by Suraqah, a chief of Banu Kananah, who assured them that his tribesmen would do them no harm (Jarir, x. 13).
The words, I see what you see not, signify that when Suraqah saw the grim determination of the Muslims, fear took hold of him; for on seeing them he was convinced that the Muslims would win or die. This was exactly what ‘Utbah and ‘Umair also saw and felt when they told the Meccans that the Muslims looked like so many "seekers of death" (Tabari). Suraqah uttered the words, I fear Allah, not because he really feared God at that time but because he wished to find an excuse to flee from the battlefield.
f
6:44; 16:64; 27:25; 29:49.
g
14:23; 59:17.
a
6:44; 16:64; 27:25; 29:49.
b
14:23; 59:17.
1137
Important Words:
جار (protector) is derived from جار which means, he declined or deviated. جاورہ means, he became his neighbour, or he lived in his neighbourhood. جاورہ also means, he bound himself to him by a covenant to protect him. جار means, a neighbour; a person whom one protects; one who seeks protection; also a protector (Lane).
نکص (he turned). نکص عن الامر means, he receded or retired or drew back from the thing or the affair; or he recoiled or shrank from it in fear. نکص علی عقبیه means, he turned back from a thing to which he had applied himself (Lane).
Commentary:
For the meaning of the word "Satan", see 2:15. The word here means, one who misleads or gives evil advice. The person referred to in the verse is reported to be Suraqah bin Malik bin Ju‘sham who incited the Meccans against the Muslims but who afterwards embraced Islam.
The Meccan army was still at Mecca when some of the Quraishite leaders gave expression to the fear that Banu Bakr, a branch of Banu Kananah, who were hostile to the Quraish, might surprise Mecca during their absence or attack the Meccan army from the rear. Their fears were allayed by Suraqah, a chief of Banu Kananah, who assured them that his tribesmen would do them no harm (Jarir, x. 13).
The words, I see what you see not, signify that when Suraqah saw the grim determination of the Muslims, fear took hold of him; for on seeing them he was convinced that the Muslims would win or die. This was exactly what ‘Utbah and ‘Umair also saw and felt when they told the Meccans that the Muslims looked like so many "seekers of death" (Tabari). Suraqah uttered the words, I fear Allah, not because he really feared God at that time but because he wished to find an excuse to flee from the battlefield.
b
6:44; 16:64; 27:25; 29:49.
c
14:23; 59:17.
1129
The person referred to in the verse is reported to be Suraqah bin Malik bin Ju‘sham who incited the Meccans against the Muslims, but who afterwards embraced Islam. The Meccan army was still at Mecca when some of the Quraishite leaders gave expression to the fear that Banu Bakr, a branch of Banu Kananah, who were hostile to the Quraish, might surprise Mecca during their absence or attack the Meccan army from the rear. Their fears were allayed by Suraqah, a chief of Banu Kananah, who assured them that his tribesmen would do them no harm (Jarir, x.13).
1130
When Suraqah saw the grim determination of the Muslims, fear took hold of him; for on seeing them he was convinced that they would win or die. This was exactly how ‘Utbah and ‘Umair felt on the day of Badr and told the Meccans that the Muslims looked like so many "seekers after death" (Tabari).
مَنۡ کَانَ یُرِیۡدُ الۡحَیٰوۃَ الدُّنۡیَا وَزِیۡنَتَہَا نُوَفِّ اِلَیۡہِمۡ اَعۡمٰلَہُمۡ فِیۡہَا وَہُمۡ فِیۡہَا لَا یُبۡخَسُوۡنَ
2:201; 17:19.
2:201; 17:19.
2:201; 17:19.
Commentary:
It is clear from this verse that those who desire the present life and its riches and strive after it get their full share of it. No one is deprived of what he strives after. The worldly prosperity and material advancement of Christian nations is sometimes adduced as an evidence of the truth of Christianity. This verse exposes the falsity of this inference. The attainment of worldly prosperity is no proof of the fact that one is following the right religion, for God has appointed laws for every kind of progress and anyone who observes the laws appointed for the material progress of man can attain worldly felicity. The mere attainment of worldly prosperity, unless it is attended by other clear signs, is therefore no proof of godliness. It must, however, be remembered that in this life one gets the reward of only those deeds which one does purely for this world. It is to this important point that the words, their works in this life, refer.
The expression, they shall not be wronged therein, means that disbelievers will not be deprived of the rewards of their work in this life, simply for refusing to believe in God’s Messengers. Disbelievers are not punished in this life for mere disbelief or mere denial of truth for which punishment is reserved in the next life. In this world they are only punished when they make mischief and create disorder and persecute believers.
b
2:201; 17:19.
a
2:201; 17:19.
1397
Commentary:
It is clear from this verse that those who desire the present life and its riches and strive after it get their full share of it. No one is deprived of what he strives after. The worldly prosperity and material advancement of Christian nations is sometimes adduced as an evidence of the truth of Christianity. This verse exposes the falsity of this inference. The attainment of worldly prosperity is no proof of the fact that one is following the right religion, for God has appointed laws for every kind of progress and anyone who observes the laws appointed for the material progress of man can attain worldly felicity. The mere attainment of worldly prosperity, unless it is attended by other clear signs, is therefore no proof of godliness. It must, however, be remembered that in this life one gets the reward of only those deeds which one does purely for this world. It is to this important point that the words, their works in this life, refer.
The expression, they shall not be wronged therein, means that disbelievers will not be deprived of the rewards of their work in this life, simply for refusing to believe in God’s Messengers. Disbelievers are not punished in this life for mere disbelief or mere denial of truth for which punishment is reserved in the next life. In this world they are only punished when they make mischief and create disorder and persecute believers.
a
2:201; 17:19.
وَاِنَّ کُلًّا لَّمَّا لَیُوَفِّیَنَّہُمۡ رَبُّکَ اَعۡمٰلَہُمۡ ۚ اِنَّہٗ بِمَا یَعۡمَلُوۡنَ خَبِیۡرٌ
3:58; 16:97; 39:11.
3:58; 16:97; 39:11.
3:58; 16:97; 39:11.
Commentary:
There is no difference of opinion as to the meaning of the verse, but grammarians have differed as to the significance of the particle لـما (not yet). Different authorities have expressed different opinions as to the use of this particle here, but the correct opinion seems to be the one expressed by Ibn Hajib and supported by such eminent authorities as Ibn Hisham, and Abu Hayyan. According to these authorities لـما as used here is the particle known as Jazimah in Arabic grammar, meaning "not yet" with a verb understood after it. This verb may be deduced from the context. According to Ibn Hisham, the verb understood is یوفوا اعمالھم (i.e. their works have not yet been requited), and this appears to be the most suitable interpretation. With this interpretation of the particle لـما the verse would mean that although the evil works of disbelievers have not yet been requited and God is granting them respite, the day will surely come when He will repay them in full.
b
3:58; 16:97; 39:11.
a
3:58; 16:97; 39:11.
1492
Commentary:
There is no difference of opinion as to the meaning of the verse, but grammarians have differed as to the significance of the particle لـما (not yet). Different authorities have expressed different opinions as to the use of this particle here, but the correct opinion seems to be the one expressed by Ibn Hajib and supported by such eminent authorities as Ibn Hisham, and Abu Hayyan. According to these authorities لـما as used here is the particle known as Jazimah in Arabic grammar, meaning "not yet" with a verb understood after it. This verb may be deduced from the context. According to Ibn Hisham, the verb understood is یوفوا اعمالھم (i.e. their works have not yet been requited), and this appears to be the most suitable interpretation. With this interpretation of the particle لـما the verse would mean that although the evil works of disbelievers have not yet been requited and God is granting them respite, the day will surely come when He will repay them in full.
a
3:58; 16:97; 39:11.
تَاللّٰہِ لَقَدۡ اَرۡسَلۡنَاۤ اِلٰۤی اُمَمٍ مِّنۡ قَبۡلِکَ فَزَیَّنَ لَہُمُ الشَّیۡطٰنُ اَعۡمٰلَہُمۡ فَہُوَ وَلِیُّہُمُ الۡیَوۡمَ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
6:43; 22:53.
6:44; 8:49.
Commentary:
The verse purports to say that the disbelievers of Mecca like disbelievers of former Prophets have been lulled by Satan into a false sense of security. Like their predecessors and prototypes, they labour under the delusion that they would not have to answer for their wrongdoings. They feel themselves to be secure while a terrible punishment is about to overtake them.
c
6:43; 22:53.
d
6:44; 8:49.
a
6:43; 22:53.
b
6:44; 8:49.
1864
Commentary:
The verse purports to say that the disbelievers of Mecca like disbelievers of former Prophets have been lulled by Satan into a false sense of security. Like their predecessors and prototypes, they labour under the delusion that they would not have to answer for their wrongdoings. They feel themselves to be secure while a terrible punishment is about to overtake them.
a
6:44; 8:49.
d
6:43; 22:53.
اِنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ زَیَّنَّا لَہُمۡ اَعۡمٰلَہُمۡ فَہُمۡ یَعۡمَہُوۡنَ
16:23; 17:11; 34:9.
یہ مطلب نہیں کہ اُن کے بُرے اعمال خداتعالیٰ اُن کو خوبصورت کرکے دکھاتا ہے بلکہ مطلب یہ ہے کہ یہ الٰہی قانون ہے کہ جب کوئی شخص سچے راستہ کو چھوڑ کر بُرا راستہ اختیار کرتا ہے تو وہ اپنے نفس کو یہ جھوٹ بول بول کر خوش کر لیتا ہے کہ یہی راستہ اچھا ہے چونکہ یہ انسانی اعمال کا ایک طبعی نتیجہ ہوتا ہے قرآنی اصطلاح میں اسے خداتعالیٰ کی طرف منسوب کیا جاتا ہے کیونکہ فطرت اور طبیعت خدا نے پیدا کی ہے۔ اگر کہو کہ پھر اس شخص کا کیا قصور؟ تو اس کا جواب یہ ہے کہ قرآن کریم نے باربار کہا ہے کہ جو بات ہم کہتے ہیں اس کی دلیل بھی دیتے ہیں۔ چنانچہ اس سورۃ کے شروع میں بھی قرآن کریم کو مدلل کتاب
16:23; 17:11; 34:9.
From vv. 6:44 and 8:49 it is clear that it is Satan who makes evil and mischievous deeds of evil-doers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. It is a natural law that when a person pursues an evil course, thinking that he is not accountable for what he does, he begins to justify his conduct as good and proper, and thus it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a Divine Law, it is here attributed to God.
16:23; 17:11; 34:9.
Commentary:
Elsewhere in the Quran we have: "Satan made all that they did seem fair to them" (6:44) and "And when Satan made their deeds seem fair to them" (8:49). It is clear from these two verses that it is Satan who makes evil and mischievous deeds of evildoers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. Thus there seems to be a contradiction between the present verse and vv. 6:44; 8:49. But in reality there is no contradiction because it is a law that if a person pursues an evil course, thinking that he is not accountable for what he does he begins to justify his conduct as good and proper and so it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a divine law, it is attributed to God, because it is God Who has ordained that disbelief in the Hereafter should result in evil deeds appearing beautiful in the eyes of disbelievers; otherwise God only commends good and righteous deeds and has made disbelief, transgression and disobedience hateful and repugnant (49:8).
f
16:23; 17:11; 34:9.
1
یہ مطلب نہیں کہ اُن کے بُرے اعمال خداتعالیٰ اُن کو خوبصورت کرکے دکھاتا ہے بلکہ مطلب یہ ہے کہ یہ الٰہی قانون ہے کہ جب کوئی شخص سچے راستہ کو چھوڑ کر بُرا راستہ اختیار کرتا ہے تو وہ اپنے نفس کو یہ جھوٹ بول بول کر خوش کر لیتا ہے کہ یہی راستہ اچھا ہے چونکہ یہ انسانی اعمال کا ایک طبعی نتیجہ ہوتا ہے قرآنی اصطلاح میں اسے خداتعالیٰ کی طرف منسوب کیا جاتا ہے کیونکہ فطرت اور طبیعت خدا نے پیدا کی ہے۔ اگر کہو کہ پھر اس شخص کا کیا قصور؟ تو اس کا جواب یہ ہے کہ قرآن کریم نے باربار کہا ہے کہ جو بات ہم کہتے ہیں اس کی دلیل بھی دیتے ہیں۔ چنانچہ اس سورۃ کے شروع میں بھی قرآن کریم کو مدلل کتاب
b
16:23; 17:11; 34:9.
2815A
Commentary:
Elsewhere in the Quran we have: "Satan made all that they did seem fair to them" (6:44) and "And when Satan made their deeds seem fair to them" (8:49). It is clear from these two verses that it is Satan who makes evil and mischievous deeds of evildoers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. Thus there seems to be a contradiction between the present verse and vv. 6:44; 8:49. But in reality there is no contradiction because it is a law that if a person pursues an evil course, thinking that he is not accountable for what he does he begins to justify his conduct as good and proper and so it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a divine law, it is attributed to God, because it is God Who has ordained that disbelief in the Hereafter should result in evil deeds appearing beautiful in the eyes of disbelievers; otherwise God only commends good and righteous deeds and has made disbelief, transgression and disobedience hateful and repugnant (49:8).
f
16:23; 17:11; 34:9.
2145
From vv. 6:44 and 8:49 it is clear that it is Satan who makes evil and mischievous deeds of evil-doers look beautiful in their eyes. But in the verse under comment it is stated that God makes the deeds of disbelievers appear beautiful to them. It is a natural law that when a person pursues an evil course, thinking that he is not accountable for what he does, he begins to justify his conduct as good and proper, and thus it begins to appear to him in that light. This, in fact, is the consequence of his own conduct but inasmuch as it comes about in accordance with a Divine Law, it is here attributed to God.
وَجَدتُّہَا وَقَوۡمَہَا یَسۡجُدُوۡنَ لِلشَّمۡسِ مِنۡ دُوۡنِ اللّٰہِ وَزَیَّنَ لَہُمُ الشَّیۡطٰنُ اَعۡمٰلَہُمۡ فَصَدَّہُمۡ عَنِ السَّبِیۡلِ فَہُمۡ لَا یَہۡتَدُوۡنَ
8:49; 16:64; 35:9.
اس کے یہ معنے نہیں کہ شیطان لوگوں کو زبردستی ہدایت سے روکتا ہے۔ بلکہ جیسا کہ ہم کئی بار پہلے لکھ چکے ہیں شیطان کے معنے عربی زبان میں حق سے دور رہنے والے اور دور کرنے والے کے بھی ہیں اور اس جگہ یہی مراد ہے کہ حق سے دور رہنے والوں اور دور کرنے والے لوگوں نے ان کی نظر میں وہ خلاف شریعت اور خلاف عقل امور جن سے فطرت صحیحہ متنفّر ہوتی ہے اچھے کرکے دکھائے۔
8:49; 16:64; 35:9.
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63; 5:70 and 22:18, and have been variously described as (1) a star- worshipping people living in Iraq; (2) a people believing in a Faith which was a sort of a patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God, but possessed no known Shari‘ah, and (4) a people who lived round about Iraq and professed belief in all Divine Prophets.
8:49; 16:64; 35:9.
Commentary:
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63, 5:70 & 22:18 and have been variously described as (1) a star-worshipping people living in Iraq; (2) a people believing in a faith which was a sort of patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God but possessed no known shari‘ah and (4) a people who lived round about Iraq and professed beliefs in all Divine Prophets.
a
8:49; 16:64; 35:9.
1
اس کے یہ معنے نہیں کہ شیطان لوگوں کو زبردستی ہدایت سے روکتا ہے۔ بلکہ جیسا کہ ہم کئی بار پہلے لکھ چکے ہیں شیطان کے معنے عربی زبان میں حق سے دور رہنے والے اور دور کرنے والے کے بھی ہیں اور اس جگہ یہی مراد ہے کہ حق سے دور رہنے والوں اور دور کرنے والے لوگوں نے ان کی نظر میں وہ خلاف شریعت اور خلاف عقل امور جن سے فطرت صحیحہ متنفّر ہوتی ہے اچھے کرکے دکھائے۔
a
8:49; 16:64; 35:9.
2830
Commentary:
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63, 5:70 & 22:18 and have been variously described as (1) a star-worshipping people living in Iraq; (2) a people believing in a faith which was a sort of patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God but possessed no known shari‘ah and (4) a people who lived round about Iraq and professed beliefs in all Divine Prophets.
a
8:49; 16:64; 35:9.
2163
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63; 5:70 and 22:18, and have been variously described as (1) a star- worshipping people living in Iraq; (2) a people believing in a Faith which was a sort of a patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God, but possessed no known Shari‘ah, and (4) a people who lived round about Iraq and professed belief in all Divine Prophets.
وَعَادًا وَّثَمُوۡدَا۠ وَقَد تَّبَیَّنَ لَکُمۡ مِّنۡ مَّسٰکِنِہِمۡ ۖ وَزَیَّنَ لَہُمُ الشَّیۡطٰنُ اَعۡمٰلَہُمۡ فَصَدَّہُمۡ عَنِ السَّبِیۡلِ وَکَانُوۡا مُسۡتَبۡصِرِیۡنَ
9:70.
یعنی وہ دیر تک بدعملیوں کے مرتکب رہے۔ یہاں تک کہ ان کو عادت ہو گئی اور وہ ان کو اچھی لگنے لگ گئیں۔
9:70.
The Quranic expression means: (1) They clearly saw that the course they had adopted was wrong. (2) They deliberately adopted a course knowing full well what the end would be.
9:70.
Important Words:
مستبصرین is derived from بصر which means, he saw; he perceived; he knew; he understood; he recognised. استبصر الامر means, the affair became clear or manifest (Aqrab). See also 28:44.
Commentary:
In view of the different meanings of the root word بصر the expression کانوا مستبصرین would mean: (1) the wickedness of the course ‘Ad and Thamud had adopted, had become quite clear to them; or (2) they clearly saw that the course they had adopted was wrong or (3) they deliberately adopted a course knowing full well what the end would be.
i
9:70.
1
یعنی وہ دیر تک بدعملیوں کے مرتکب رہے۔ یہاں تک کہ ان کو عادت ہو گئی اور وہ ان کو اچھی لگنے لگ گئیں۔
e
9:70.
2965
Important Words:
مستبصرین is derived from بصر which means, he saw; he perceived; he knew; he understood; he recognised. استبصر الامر means, the affair became clear or manifest (Aqrab). See also 28:44.
Commentary:
In view of the different meanings of the root word بصر the expression کانوا مستبصرین would mean: (1) the wickedness of the course ‘Ad and Thamud had adopted, had become quite clear to them; or (2) they clearly saw that the course they had adopted was wrong or (3) they deliberately adopted a course knowing full well what the end would be.
d
9:70.
2252
The Quranic expression means: (1) They clearly saw that the course they had adopted was wrong. (2) They deliberately adopted a course knowing full well what the end would be.
اَشِحَّۃً عَلَیۡکُمۡ ۖ فَاِذَا جَآءَ الۡخَوۡفُ رَاَیۡتَہُمۡ یَنۡظُرُوۡنَ اِلَیۡکَ تَدُوۡرُ اَعۡیُنُہُمۡ کَالَّذِیۡ یُغۡشٰی عَلَیۡہِ مِنَ الۡمَوۡتِ ۖ فَاِذَا ذَہَبَ الۡخَوۡفُ سَلَقُوۡکُمۡ بِاَلۡسِنَۃٍ حِدَادٍ اَشِحَّۃً عَلَی الۡخَیۡرِ ۚ اُولٰٓئِکَ لَمۡ یُؤۡمِنُوۡا فَاَحۡبَطَ اللّٰہُ اَعۡمٰلَہُمۡ ۚ وَکَانَ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرًا
یعنی طعنہ دیتے ہیں۔
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
22:12; 70:21-22.
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
1
یعنی طعنہ دیتے ہیں۔
b
22:12; 70:21-22.
3088
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
2341
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
یُصۡلِحۡ لَکُمۡ اَعۡمٰلَکُمۡ وَیَغۡفِرۡ لَکُمۡ ذُنُوۡبَکُمۡ ۗ وَمَنۡ یُّطِعِ اللّٰہَ وَرَسُوۡلَہٗ فَقَدۡ فَازَ فَوۡزًا عَظِیۡمًا
4:14; 24:53; 48:18.
4:14; 24:53; 48:18.
4:14; 24:53; 48:18.
b
4:14; 24:53; 48:18.
b
4:14; 24:53; 48:18.
b
4:14; 24:53; 48:18.