اِنَّہُمۡ
Appears 62 times in Quran
Occurrences in Quran
Found 50 verses containing "اِنَّہُمۡ".
اَلَاۤ اِنَّہُمۡ ہُمُ الۡمُفۡسِدُوۡنَ وَلٰکِنۡ لَّا یَشۡعُرُوۡنَ
اَ لَآ کے معنی چوکس اور ہوشیار کرنے کے ہوتے ہیں۔ نہ کہ دھمکی دینے کے۔ پس ’’خبردار‘‘ کی بجائے ’’کان کھول کر سنو‘‘ کے الفاظ رکھے گئے ہیں جو ہوشیار کرنے کے لئے استعمال ہوتے ہیں۔
عربی زبان میں واؤ اور لٰٰـکِنْ دو لفظ عطف کے ہیں اور ایک دوسرے کی تاکید کرتا ہے۔ اردو میں اس کی جگہ ’’ہاں مگر‘‘ یا ’’مگر‘‘ کا لفظ استعمال کرتے ہیں۔
Important Words:
ولكن (and but) is a combination of two words, و (and) and لكن (but). Ordinarily, only one of these words would have sufficed, but they have been used together to intensify the meaning.
Commentary:
In the last verse the hypocrites insinuated that it was not they but the main body of Muslims who caused disorder. The reply to this insinuation is given in the present verse in the emphatic words, Beware! it is surely they who create disorder.
The last words of the verse signify that the hypocrites lack the faculty of insight. If, instead of fabricating a defence for their duplicity, they had tried only to study their own mind, they could have easily perceived that it was not the desire of peace or reform but cowardice and jealousy that prompted their loathsome conduct.
1
اَ لَآ کے معنی چوکس اور ہوشیار کرنے کے ہوتے ہیں۔ نہ کہ دھمکی دینے کے۔ پس ’’خبردار‘‘ کی بجائے ’’کان کھول کر سنو‘‘ کے الفاظ رکھے گئے ہیں جو ہوشیار کرنے کے لئے استعمال ہوتے ہیں۔
2
عربی زبان میں واؤ اور لٰٰـکِنْ دو لفظ عطف کے ہیں اور ایک دوسرے کی تاکید کرتا ہے۔ اردو میں اس کی جگہ ’’ہاں مگر‘‘ یا ’’مگر‘‘ کا لفظ استعمال کرتے ہیں۔
19
Important Words:
ولكن (and but) is a combination of two words, و (and) and لكن (but). Ordinarily, only one of these words would have sufficed, but they have been used together to intensify the meaning.
Commentary:
In the last verse the hypocrites insinuated that it was not they but the main body of Muslims who caused disorder. The reply to this insinuation is given in the present verse in the emphatic words, Beware! it is surely they who create disorder.
The last words of the verse signify that the hypocrites lack the faculty of insight. If, instead of fabricating a defence for their duplicity, they had tried only to study their own mind, they could have easily perceived that it was not the desire of peace or reform but cowardice and jealousy that prompted their loathsome conduct.
وَاِذَا قِیۡلَ لَہُمۡ اٰمِنُوۡا کَمَاۤ اٰمَنَ النَّاسُ قَالُوۡۤا اَنُؤۡمِنُ کَمَاۤ اٰمَنَ السُّفَہَآءُ ۗ اَلَاۤ اِنَّہُمۡ ہُمُ السُّفَہَآءُ وَلٰکِنۡ لَّا یَعۡلَمُوۡنَ
那些虚伪者把穆斯林当作一大群愚人, 那些虚伪者以为这些愚人为了一个已失败的事业而承受生命与财产的无谓牺牲。经文说, 他们自己才是愚人, 因为伊斯兰教的事业是注定会前进而兴旺发达的。
The hypocrites regarded the Muslims as a pack of fools in that they suffered, as the hypocrites thought, useless sacrifice of life and property for a lost cause. They themselves are fools, says the verse, as the cause of Islam is destined to make progress and to prosper.
Important Words:
سفھاء (foolish people) which is the plural of سفیه is derived from سفه i.e. he was or became light-witted or ignorant. The word سفیه means: 1. simple or light-witted or foolish; 2. ignorant; 3. fickle and inconstant; 4. weak in intelligence; 5. one whose opinion is of no consequence; 6. one who squanders away his wealth and property without consideration (Aqrab, Mufradat & Lisan).
یعلمون (they know) is derived from علم i.e. he knew. علمه means: 1. he knew it or became acquainted with it; 2. he knew it thoroughly so as to base his belief on it (Aqrab).
Commentary:
The verse means that when the believers asked the hypocrites to be sincere in their faith, the hypocrites would say that the believers were like fools squandering away their lives and property, a mere handful of men who had taken up the fight against the whole country.
The hypocrites called true Muslims "fools" because they thought they (the hypocrites) could protect their own lives and property by maintaining friendly relations with the disbelievers; while the true Muslims, on account of their complete estrangement from disbelievers, were exposing their lives and possessions to constant danger. Muslims were also given to spending recklessly on religion. Such allegations are contained in 5:59; 8:50; 9:79 & 63:8. God replies to them by saying: Their possessions and their children should not excite thy wonder; Allah only intends to punish them therewith in this world, that their souls may depart while they are disbelievers (9:85). The verse means that soon the hypocrites would witness the ruin of their possessions, while Muslims would prosper. Success and prosperity come, not of cowardice and stinginess, but of courage and sacrifice, and the hypocrites were hopelessly lacking in both these qualities.
In fulfilment of this prophecy ‘Abdullah bin Ubayy, the hypocrite leader, lived to see the frustration of his designs against Islam and his only son became a true and zealous Muslim.
29B
那些虚伪者把穆斯林当作一大群愚人, 那些虚伪者以为这些愚人为了一个已失败的事业而承受生命与财产的无谓牺牲。经文说, 他们自己才是愚人, 因为伊斯兰教的事业是注定会前进而兴旺发达的。
20
Important Words:
سفھاء (foolish people) which is the plural of سفیه is derived from سفه i.e. he was or became light-witted or ignorant. The word سفیه means: 1. simple or light-witted or foolish; 2. ignorant; 3. fickle and inconstant; 4. weak in intelligence; 5. one whose opinion is of no consequence; 6. one who squanders away his wealth and property without consideration (Aqrab, Mufradat & Lisan).
یعلمون (they know) is derived from علم i.e. he knew. علمه means: 1. he knew it or became acquainted with it; 2. he knew it thoroughly so as to base his belief on it (Aqrab).
Commentary:
The verse means that when the believers asked the hypocrites to be sincere in their faith, the hypocrites would say that the believers were like fools squandering away their lives and property, a mere handful of men who had taken up the fight against the whole country.
The hypocrites called true Muslims "fools" because they thought they (the hypocrites) could protect their own lives and property by maintaining friendly relations with the disbelievers; while the true Muslims, on account of their complete estrangement from disbelievers, were exposing their lives and possessions to constant danger. Muslims were also given to spending recklessly on religion. Such allegations are contained in 5:59; 8:50; 9:79 & 63:8. God replies to them by saying: Their possessions and their children should not excite thy wonder; Allah only intends to punish them therewith in this world, that their souls may depart while they are disbelievers (9:85). The verse means that soon the hypocrites would witness the ruin of their possessions, while Muslims would prosper. Success and prosperity come, not of cowardice and stinginess, but of courage and sacrifice, and the hypocrites were hopelessly lacking in both these qualities.
In fulfilment of this prophecy ‘Abdullah bin Ubayy, the hypocrite leader, lived to see the frustration of his designs against Islam and his only son became a true and zealous Muslim.
31
The hypocrites regarded the Muslims as a pack of fools in that they suffered, as the hypocrites thought, useless sacrifice of life and property for a lost cause. They themselves are fools, says the verse, as the cause of Islam is destined to make progress and to prosper.
وَلَا یَحۡزُنۡکَ الَّذِیۡنَ یُسٰرِعُوۡنَ فِی الۡکُفۡرِ ۚ اِنَّہُمۡ لَنۡ یَّضُرُّوا اللّٰہَ شَیۡـًٔا ۗ یُرِیۡدُ اللّٰہُ اَلَّا یَجۡعَلَ لَہُمۡ حَظًّا فِی الۡاٰخِرَۃِ ۖ وَلَہُمۡ عَذَابٌ عَظِیۡمٌ
5:42.
Those who try to harm Islam or the Holy Prophet and his followers, in reality, try to harm God Himself, because the cause of the Holy Prophet is God’s own cause.
5:42.
Commentary:
The clause, who hastily fall into disbelief, refers to the hypocrites and the weak in faith whom the slightest trial throws into disbelief. The word "portion" means "portion of grace and God’s mercy".
b
5:42.
292
那些妄图伤害伊斯兰教和穆圣及信者的人, 实际上想伤害安拉本身, 因为穆圣的道就是安拉的道。
a
5:42.
459
Commentary:
The clause, who hastily fall into disbelief, refers to the hypocrites and the weak in faith whom the slightest trial throws into disbelief. The word "portion" means "portion of grace and God’s mercy".
c
5:42.
533
Those who try to harm Islam or the Holy Prophet and his followers, in reality, try to harm God Himself, because the cause of the Holy Prophet is God’s own cause.
وَیَقُوۡلُ الَّذِیۡنَ اٰمَنُوۡۤا اَہٰٓؤُلَآءِ الَّذِیۡنَ اَقۡسَمُوۡا بِاللّٰہِ جَہۡدَ اَیۡمٰنِہِمۡ ۙ اِنَّہُمۡ لَمَعَکُمۡ ۚ حَبِطَتۡ اَعۡمٰلُہُمۡ فَاَصۡبَحُوۡا خٰسِرِیۡنَ
اردو میں انڈائرکٹ(indirect) طریق پر کلام نہیں ہوتا۔ اس لئے قرآنی الفاظ اِنَّھُمْ لَمَعَکُمْ کا ہم نے اردو محاورہ کے مطابق (جوڈائرکٹ (direct) طریق کلام اختیار کرتا ہے) یہ ترجمہ کر دیا ہے کہ ’’ہم کلی طور پر تمہارے ساتھ ہیں۔‘‘
1
اردو میں انڈائرکٹ(indirect) طریق پر کلام نہیں ہوتا۔ اس لئے قرآنی الفاظ اِنَّھُمْ لَمَعَکُمْ کا ہم نے اردو محاورہ کے مطابق (جوڈائرکٹ (direct) طریق کلام اختیار کرتا ہے) یہ ترجمہ کر دیا ہے کہ ’’ہم کلی طور پر تمہارے ساتھ ہیں۔‘‘
فَکَذَّبُوۡہُ فَاَنۡجَیۡنٰہُ وَالَّذِیۡنَ مَعَہٗ فِی الۡفُلۡکِ وَاَغۡرَقۡنَا الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَاۤ ۚ اِنَّہُمۡ کَانُوۡا قَوۡمًا عَمِیۡنَ
7:73; 26:120-121.
فِیْ کے معنے ذریعہ کے بھی ہوتے ہیں۔ (مُغْنی اللَّبِیب)
7:73; 26:120-121.
Important Words:
عمین (blind) or عمون is the plural of اعمی meaning a blind man. The word is derived from عمی meaning, he was or became blind in both eyes; or, figuratively, he was blind in respect of the mind; he erred and did not find the right way. اعمی means, blind in both eyes; blind in respect of the mind; erring (Lane).
Commentary:
In spite of all his arguments and appeals, the people rejected the Prophet Noah and began to treat him as a liar, for they were a "blind people" and could not see and understand the evidence and proofs of his truth. The Flood engulfed them all.
a
7:73; 26:120-121.
1
فِیْ کے معنے ذریعہ کے بھی ہوتے ہیں۔ (مُغْنی اللَّبِیب)
a
7:73; 26:120-121.
963
Important Words:
عمین (blind) or عمون is the plural of اعمی meaning a blind man. The word is derived from عمی meaning, he was or became blind in both eyes; or, figuratively, he was blind in respect of the mind; he erred and did not find the right way. اعمی means, blind in both eyes; blind in respect of the mind; erring (Lane).
Commentary:
In spite of all his arguments and appeals, the people rejected the Prophet Noah and began to treat him as a liar, for they were a "blind people" and could not see and understand the evidence and proofs of his truth. The Flood engulfed them all.
d
7:73; 26:120-121.
994
‘Amin is the plural of A‘ma which means, blind in both eyes; blind in respect of the mind; erring (Lane).
وَمَا کَانَ جَوَابَ قَوۡمِہٖۤ اِلَّاۤ اَنۡ قَالُوۡۤا اَخۡرِجُوۡہُمۡ مِّنۡ قَرۡیَتِکُمۡ ۖ اِنَّہُمۡ اُنَاسٌ یَّتَطَہَّرُوۡنَ
27:57.
27:57.
Commentary:
The word یتطھرون (who would keep pure) may also signify "who affect to be pure"; because the باب (form) of تفعل is not unoften used to imply affectation. The word was used by the opponents of Lot about his followers by way of taunt, signifying that they posed and paraded as extra-righteous and holy persons.
e
27:57.
a
27:57.
981
Commentary:
The word یتطھرون (who would keep pure) may also signify "who affect to be pure"; because the باب (form) of تفعل is not unoften used to imply affectation. The word was used by the opponents of Lot about his followers by way of taunt, signifying that they posed and paraded as extra-righteous and holy persons.
d
27:57.
1007
The opponents of Lot taunted his followers that they posed and paraded as extra righteous and holy persons.
وَلَا یَحۡسَبَنَّ الَّذِیۡنَ کَفَرُوۡا سَبَقُوۡۤا ۚ اِنَّہُمۡ لَا یُعۡجِزُوۡنَ
3:179.
3:179.
3:179.
Commentary:
This verse contains the great prophecy that the enemies of Islam who had waged war against the Muslims would never prevail. Such a prophecy could not be made by a human being in the circumstances in which it was made; for it is an established historical fact that at the time when this prophecy was made the Muslims were extremely weak both in number and equipment and no mortal could predict that such a weak and ill-equipped community could vanquish their numerous and powerful enemies. Only God, Who is Almighty and Omniscient, could predict victory for the Muslims in such circumstances; and the promised victory did actually come to pass.
e
3:179.
b
3:179.
1147
Commentary:
This verse contains the great prophecy that the enemies of Islam who had waged war against the Muslims would never prevail. Such a prophecy could not be made by a human being in the circumstances in which it was made; for it is an established historical fact that at the time when this prophecy was made the Muslims were extremely weak both in number and equipment and no mortal could predict that such a weak and ill-equipped community could vanquish their numerous and powerful enemies. Only God, Who is Almighty and Omniscient, could predict victory for the Muslims in such circumstances; and the promised victory did actually come to pass.
b
3:179.
اَشۡتَرَوۡا بِاٰیٰتِ اللّٰہِ ثَمَنًا قَلِیۡلًا فَصَدُّوۡا عَنۡ سَبِیۡلِہٖۤ ۚ اِنَّہُمۡ سَآءَ مَا کَانُوۡا یَعۡمَلُوۡنَ
2:175; 3:78, 188; 16:96.
2:175; 3:78, 188; 16:96.
c
2:175; 3:78, 188; 16:96.
a
2:175; 3:78,188; 16:96.
1172
Commentary:
See note on 2:42.
c
2:175; 3:78, 188; 16:96.
وَاِنۡ نَّکَثُوۡۤا اَیۡمٰنَہُمۡ مِّنۡۢ بَعۡدِ عَہۡدِہِمۡ وَطَعَنُوۡا فِیۡ دِیۡنِکُمۡ فَقٰتِلُوۡۤا اَئِمَّۃَ الۡکُفۡرِ ۙ اِنَّہُمۡ لَاۤ اَیۡمٰنَ لَہُمۡ لَعَلَّہُمۡ یَنۡتَہُوۡنَ
2:191; 4:92.
یعنی دلائل سے اعتراض نہ کریں بلکہ تحقیر اور غصہ دلانے والی باتیں کریں۔
2:191; 4:92.
The words "attack your religion" do not refer to mere verbal taunts and reproaches but to actual attacks meant to injure the vital interests of Islam; the word Ta‘ana literally meaning "to pierce with a spear."
The words, these leaders of disbelief are here applied not to a few leading individuals but to the whole people to whom this commandment to fight referred. They are called "leaders" because they were among the first to clash with Muslims and their example encouraged others; and because also their hostility towards Islam was so inveterate and implacable that they served, as it were, as evil models in this respect.
2:191; 4:92.
Commentary:
This verse leaves no doubt as to the fact that Muslims were bidden to fight disbelievers only if they broke their covenant and attacked Islam with a view to injuring it. It also makes it clear that the object in fighting disbelievers was to make them "desist" from transgression.
The words, طعنوا فی دینکم (attack your religion), do not refer to mere verbal taunts and reproaches but to actual attacks meant to injure the vital interests of Islam; the word literally meaning "to pierce with a spear."
The epithet, these leaders of disbelief, is here applied not to a few leading individuals but to the whole people to whom this commandment to fight referred. They are called ائمة (leaders) because, firstly, they were among the first and the foremost to clash with Muslims and their example encouraged others; and, secondly, their hostility towards Islam was so inveterate and implacable that they served, as it were, as evil models in this respect.
b
2:191; 4:92.
1
یعنی دلائل سے اعتراض نہ کریں بلکہ تحقیر اور غصہ دلانے والی باتیں کریں۔
b
2:191; 4:92.
1175
Commentary:
This verse leaves no doubt as to the fact that Muslims were bidden to fight disbelievers only if they broke their covenant and attacked Islam with a view to injuring it. It also makes it clear that the object in fighting disbelievers was to make them "desist" from transgression.
The words, طعنوا فی دینکم (attack your religion), do not refer to mere verbal taunts and reproaches but to actual attacks meant to injure the vital interests of Islam; the word literally meaning "to pierce with a spear."
The epithet, these leaders of disbelief, is here applied not to a few leading individuals but to the whole people to whom this commandment to fight referred. They are called ائمة (leaders) because, firstly, they were among the first and the foremost to clash with Muslims and their example encouraged others; and, secondly, their hostility towards Islam was so inveterate and implacable that they served, as it were, as evil models in this respect.
c
2:191; 4:92.
1163
The words "attack your religion" do not refer to mere verbal taunts and reproaches but to actual attacks meant to injure the vital interests of Islam; the word Ta‘ana literally meaning "to pierce with a spear."
1164
The words, these leaders of disbelief are here applied not to a few leading individuals but to the whole people to whom this commandment to fight referred. They are called "leaders" because they were among the first to clash with Muslims and their example encouraged others; and because also their hostility towards Islam was so inveterate and implacable that they served, as it were, as evil models in this respect.
لَوۡ کَانَ عَرَضًا قَرِیۡبًا وَّسَفَرًا قَاصِدًا لَّاتَّبَعُوۡکَ وَلٰکِنۡۢ بَعُدَتۡ عَلَیۡہِمُ الشُّقَّۃُ ۚ وَسَیَحۡلِفُوۡنَ بِاللّٰہِ لَوِ اسۡتَطَعۡنَا لَخَرَجۡنَا مَعَکُمۡ یُہۡلِکُوۡنَ اَنۡفُسَہُمۡ وَاللّٰہُ یَعۡلَمُ اِنَّہُمۡ لَکٰذِبُوۡنَ
The journey was very hard and arduous. The Muslim army had to travel in an extremely hot weather about 200 miles to the border of Syria to meet a very powerful army. It was also the harvesting season and the trees were laden with ripe fruit.
Important Words:
عرضا (gain) is derived from the verb عرض for which see 7:170. عرض means, any thing that happens to a man; an accident of any kind; a thing that is not permanent; frail goods of the world; worldly goods of whatever kind; property or wealth whether little or much; booty or spoil; an object of desire; a gain; a gift (Lane & Aqrab).
قاصدا (short) is the active participle from قصد. They say قصدہ i.e. he went to him or directed himself to him; or he made him or it his object; he sought or pursued him or it. قصد الطریقmeans, the way was direct or right. They say قصد الامر i.e. he pursued the right or direct course in the affair and did not exceed the due bounds therein; or he acted in a moderate manner. (qasd) قصد which is the noun-infinitive from قصد (qasada) means, the aim or course of a person; an object of desire; one’s intention or meaning; a right way or course; a right thing. قاصد means, near. طریق قاصد means, a direct or right way or an even road. سفر قاصد means, an easy and short journey; a moderately easy and short journey (Lane & Aqrab).
الشقة (hard journey) is derived from شق. They say شقه i.e. he cut or rent or split or broke it. شق علیه means, it (an affair) affected him severely; it was hard and distressing to him. شقة means, a piece of a garment; a far or long journey; a difficult road; a region or quarter in the reaching of which one is taken by difficulty and distress; distance (Lane).
1201
Important Words:
عرضا (gain) is derived from the verb عرض for which see 7:170. عرض means, any thing that happens to a man; an accident of any kind; a thing that is not permanent; frail goods of the world; worldly goods of whatever kind; property or wealth whether little or much; booty or spoil; an object of desire; a gain; a gift (Lane & Aqrab).
قاصدا (short) is the active participle from قصد. They say قصدہ i.e. he went to him or directed himself to him; or he made him or it his object; he sought or pursued him or it. قصد الطریقmeans, the way was direct or right. They say قصد الامر i.e. he pursued the right or direct course in the affair and did not exceed the due bounds therein; or he acted in a moderate manner. (qasd) قصد which is the noun-infinitive from قصد (qasada) means, the aim or course of a person; an object of desire; one’s intention or meaning; a right way or course; a right thing. قاصد means, near. طریق قاصد means, a direct or right way or an even road. سفر قاصد means, an easy and short journey; a moderately easy and short journey (Lane & Aqrab).
الشقة (hard journey) is derived from شق. They say شقه i.e. he cut or rent or split or broke it. شق علیه means, it (an affair) affected him severely; it was hard and distressing to him. شقة means, a piece of a garment; a far or long journey; a difficult road; a region or quarter in the reaching of which one is taken by difficulty and distress; distance (Lane).
1188
The journey was very hard and arduous. The Muslim army had to travel in an extremely hot weather about 200 miles to the border of Syria to meet a very powerful army. It was also the harvesting season and the trees were laden with ripe fruit.
وَیَحۡلِفُوۡنَ بِاللّٰہِ اِنَّہُمۡ لَمِنۡکُمۡ وَمَا ہُمۡ مِّنۡکُمۡ وَلٰکِنَّہُمۡ قَوۡمٌ یَّفۡرَقُوۡنَ
Important Words:
یفرقون (are timorous) is derived from فرق which means, he feared or was afraid or he became frightened. They say فرقت منكi.e. I feared thee or I was in fear of thee. فرق علیه means, he feared for him. فرق also means, he entered into a wave and dived therein (Lane).
Commentary:
As the Muslims predominated at Medina, the hypocrites who lacked moral courage had to conceal their infidelity and even outwardly became Muslims to secure worldly advantages. They had no faith in their hearts, but they did not possess the courage to openly give vent to their real feelings.
1212
Important Words:
یفرقون (are timorous) is derived from فرق which means, he feared or was afraid or he became frightened. They say فرقت منكi.e. I feared thee or I was in fear of thee. فرق علیه means, he feared for him. فرق also means, he entered into a wave and dived therein (Lane).
Commentary:
As the Muslims predominated at Medina, the hypocrites who lacked moral courage had to conceal their infidelity and even outwardly became Muslims to secure worldly advantages. They had no faith in their hearts, but they did not possess the courage to openly give vent to their real feelings.
وَلَا تُصَلِّ عَلٰۤی اَحَدٍ مِّنۡہُمۡ مَّاتَ اَبَدًا وَّلَا تَقُمۡ عَلٰی قَبۡرِہٖۤ ۖ اِنَّہُمۡ کَفَرُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ وَمَاتُوۡا وَہُمۡ فٰسِقُوۡنَ
Commentary:
This verse prohibits Muslims from saying the funeral Prayer for hypocrites who are disbelievers at heart. When 9:80 was revealed, the Holy Prophet thought that it was still open to him to perform the funeral service of a hypocrite if he should so choose; and when therefore ‘Abdullah bin Ubayy died, he performed the service for him. By the present verse, however, God definitely forbade the performance of funeral service for disbelieving hypocrites. As a matter of principle, he who dies in a state of disbelief (whether he be an open disbeliever or a proved hypocrite) forfeits all claims on the prayers of the Faithful. His case is in the hands of God. He may punish or forgive him, as He may think fit. See also 9:80 above.
1236
Commentary:
This verse prohibits Muslims from saying the funeral Prayer for hypocrites who are disbelievers at heart. When 9:80 was revealed, the Holy Prophet thought that it was still open to him to perform the funeral service of a hypocrite if he should so choose; and when therefore ‘Abdullah bin Ubayy died, he performed the service for him. By the present verse, however, God definitely forbade the performance of funeral service for disbelieving hypocrites. As a matter of principle, he who dies in a state of disbelief (whether he be an open disbeliever or a proved hypocrite) forfeits all claims on the prayers of the Faithful. His case is in the hands of God. He may punish or forgive him, as He may think fit. See also 9:80 above.
سَیَحۡلِفُوۡنَ بِاللّٰہِ لَکُمۡ اِذَا انۡقَلَبۡتُمۡ اِلَیۡہِمۡ لِتُعۡرِضُوۡا عَنۡہُمۡ ۖ فَاَعۡرِضُوۡا عَنۡہُمۡ ۖ اِنَّہُمۡ رِجۡسٌ ۖ وَّمَاۡوٰٮہُمۡ جَہَنَّمُ جَزَآءًۢ بِمَا کَانُوۡا یَکۡسِبُوۡنَ
As these 'stayers-behind' belonged to different categories, therefore they were treated differently.
Commentary:
The words لتعرضوا عنھم (that you may leave them alone) mean, that you may pardon them and not call them to account, whereas the expression فاعرضوا عنھم (so leave them alone) means, turn yourselves away from them and have nothing to do with them. So the same word اعراض (leaving alone and turning away) has been used here in two different senses.
On his way back from Tabuk, one of those men, who had remained behind, met the Holy Prophet and offered excuses for not being able to go with him, but the Holy Prophet refused to listen to him. On the other hand, it is on record that in the case of some, he did accept their excuses on his return to Medina. This apparent disparity in the attitude of the Holy Prophet with regard to different persons may be explained by the fact that those who had stayed behind (hypocrites as well as believers) were of various types. The hypocrites were of three classes: (a) ‘Abdullah bin Ubayy and his party; (b) the hypocrites among the Arabs of the desert (9:90 above); and (c) the hypocrites who had built the Masjid Dirar with the intention of making it the centre of their activities against Islam (9:107 below). Similarly, the believers who had stayed behind were also of three classes: (1) those to whom the Quran has referred to in 9:91 above, i.e. the weak, the sick and the poor; (2) those who were not wholly inexcusable but who possessed no excuse valid enough to justify their staying behind (9:102 below); and (3) those who possessed no excuse at all. As these laggards belonged to different categories, therefore, they were treated differently.
1245
Commentary:
The words لتعرضوا عنھم (that you may leave them alone) mean, that you may pardon them and not call them to account, whereas the expression فاعرضوا عنھم (so leave them alone) means, turn yourselves away from them and have nothing to do with them. So the same word اعراض (leaving alone and turning away) has been used here in two different senses.
On his way back from Tabuk, one of those men, who had remained behind, met the Holy Prophet and offered excuses for not being able to go with him, but the Holy Prophet refused to listen to him. On the other hand, it is on record that in the case of some, he did accept their excuses on his return to Medina. This apparent disparity in the attitude of the Holy Prophet with regard to different persons may be explained by the fact that those who had stayed behind (hypocrites as well as believers) were of various types. The hypocrites were of three classes: (a) ‘Abdullah bin Ubayy and his party; (b) the hypocrites among the Arabs of the desert (9:90 above); and (c) the hypocrites who had built the Masjid Dirar with the intention of making it the centre of their activities against Islam (9:107 below). Similarly, the believers who had stayed behind were also of three classes: (1) those to whom the Quran has referred to in 9:91 above, i.e. the weak, the sick and the poor; (2) those who were not wholly inexcusable but who possessed no excuse valid enough to justify their staying behind (9:102 below); and (3) those who possessed no excuse at all. As these laggards belonged to different categories, therefore, they were treated differently.
1210
As these 'stayers-behind' belonged to different categories, therefore they were treated differently.
وَالَّذِیۡنَ اتَّخَذُوۡا مَسۡجِدًا ضِرَارًا وَّکُفۡرًا وَّتَفۡرِیۡقًۢا بَیۡنَ الۡمُؤۡمِنِیۡنَ وَاِرۡصَادًا لِّمَنۡ حَارَبَ اللّٰہَ وَرَسُوۡلَہٗ مِنۡ قَبۡلُ ۚ وَلَیَحۡلِفُنَّ اِنۡ اَرَدۡنَاۤ اِلَّا الۡحُسۡنٰی ۖ وَاللّٰہُ یَشۡہَدُ اِنَّہُمۡ لَکٰذِبُوۡنَ
63:2.
جب اسلام نے ترقی کی اور منافقین مایوس ہو گئے تو ان کو ابو عامر راہب نے پیغام بھیجا کہ مسلمانوں سے علیحدہ میرے لئے ایک جگہ بناؤ‘ وہاں مشورہ کرکے میں قیصر کے پاس جاؤں گا اور اس کا لشکر مدینہ پر چڑھا لاؤں گا۔ اس وقت مسجدنبویؐ کے علاوہ مدینہ کے کناروں پر ایک مسجد خالص مومنوں کی تھی۔ منافقوں نے ابوعامر کو چھپانے کے لئے ایک الگ مسجد بنائی اور رسول کریم صلی اللہ علیہ وسلم کو اس میں نماز کرانے کی دعوت دی۔لیکن اللہ تعالیٰ نے آپ کو منع کر دیا۔ ابوعامر نے نادانی سے سمجھا کہ کسی شخص نے جاسوسی کر دی ہے اور وہ مدینہ چھوڑ کر بھاگ گیا۔ اس کا جانا مسلمانوں اور رومیوں میں جنگ کا موج
63:2.
The verse may refer to a plot hatched by one Abu ‘Amir, a Christian monk, an arch-enemy of Islam. After having utterly failed in his evil designs against Islam and seeing that it had become firmly established in Arabia after the Battle of Hunain, he fled to Syria, designing and hoping to enlist the help of the Byzantines against the Holy Prophet. From there he sent word to the Hypocrites of Medina that they should build a mosque in the suburb of Medina which should serve as a place of hiding for him and in which they should concoct schemes and hatch plots. But Abu ‘Amir did not live long enough to see his scheme materialise and died at Kunnisrin, a broken-hearted wretch. His accomplices built a mosque as designed by him and invited the Holy Prophet to bless it by saying his Prayers in it. The Holy Prophet was forbidden by Divine revelation to do so. He ordered the mosque which came to be known as Masjide-Dirar to be set on fire and razed to the ground.
63:2.
Important Words:
ارصادا (to prepare an ambush) is derived from. ارصد which again is derived from رصد. They say رصدہ i.e. he sat or lay in wait for him in the way; or he watched or waited for him. ارصد له الامر means, he prepared for him the thing or affair. ارصدہ علی کذاmeans, he charged him with the watching or guarding of such a thing. رصد or مرصد or مرصاد means, a place or way, etc. where one lies in wait, or watches, for an enemy. ارصاد therefore means, to prepare a place where one may wait, or lie in ambush, for the enemy (Lane & Aqrab).
Commentary:
The verse refers to a plot hatched by one Abu ‘Amir, a member of the Khazraj tribe of Medina and an arch-enemy of Islam. After the Battle of Badr, Abu ‘Amir fled to Mecca and there incited the Meccans and other Arabs to avenge the defeat of Badr. He was with the Meccan army at Uhud. Learning that there were certain hypocrites in Medina, he entered into correspondence with them, with a view to plotting against Islam. It was his accomplices who built the so-called mosque at Quba, a suburb of Medina, to carry on their secret and mischievous propaganda against Islam. The building was completed when the Holy Prophet was about to leave for Tabuk. The builders of the "mosque" requested him to consecrate it by saying Prayers therein. The Holy Prophet, who so far knew nothing of their evil designs, promised to do so on his return from the expedition. But in the meantime, the present verse was revealed to him, and on his return to Medina he ordered the "mosque" (which has come to be known as مسجد ضرار i.e. the Harmful Mosque) to be set on fire and razed to the ground.
The reference in the words, and prepare an ambush for him who warred against Allah and His Messenger, is to Abu ‘Amir, who, since the Battle of Badr, had been inciting the Arabs against the Muslims and had personally taken part in the Battle of Uhud. He is also said to have been present at the Battle of the Ditch and Hunain. At last, he fled to Syria, designing and hoping, to enlist the help of the Greeks against Islam, but he died at Kinnisrin, an exiled wretch. Abu ‘Amir is reported to have prayed for the death of the Holy Prophet in the words: امات اللّٰه الکاذب منا طریدا وحیدا غریبا i.e. "May God make him who is the liar of us two die, driven away, alone and in exile." When the Holy Prophet heard of this prayer of Abu ‘Amir, he calmly exclaimed, "Let it be so." The prayer met with wonderful acceptance, proving that it was Abu ‘Amir himself who was the liar and not the Holy Prophet (Khamis, ii.144).
c
63:2.
5
جب اسلام نے ترقی کی اور منافقین مایوس ہو گئے تو ان کو ابو عامر راہب نے پیغام بھیجا کہ مسلمانوں سے علیحدہ میرے لئے ایک جگہ بناؤ‘ وہاں مشورہ کرکے میں قیصر کے پاس جاؤں گا اور اس کا لشکر مدینہ پر چڑھا لاؤں گا۔ اس وقت مسجدنبویؐ کے علاوہ مدینہ کے کناروں پر ایک مسجد خالص مومنوں کی تھی۔ منافقوں نے ابوعامر کو چھپانے کے لئے ایک الگ مسجد بنائی اور رسول کریم صلی اللہ علیہ وسلم کو اس میں نماز کرانے کی دعوت دی۔لیکن اللہ تعالیٰ نے آپ کو منع کر دیا۔ ابوعامر نے نادانی سے سمجھا کہ کسی شخص نے جاسوسی کر دی ہے اور وہ مدینہ چھوڑ کر بھاگ گیا۔ اس کا جانا مسلمانوں اور رومیوں میں جنگ کا موج
a
63:2.
1256
Important Words:
ارصادا (to prepare an ambush) is derived from. ارصد which again is derived from رصد. They say رصدہ i.e. he sat or lay in wait for him in the way; or he watched or waited for him. ارصد له الامر means, he prepared for him the thing or affair. ارصدہ علی کذاmeans, he charged him with the watching or guarding of such a thing. رصد or مرصد or مرصاد means, a place or way, etc. where one lies in wait, or watches, for an enemy. ارصاد therefore means, to prepare a place where one may wait, or lie in ambush, for the enemy (Lane & Aqrab).
Commentary:
The verse refers to a plot hatched by one Abu ‘Amir, a member of the Khazraj tribe of Medina and an arch-enemy of Islam. After the Battle of Badr, Abu ‘Amir fled to Mecca and there incited the Meccans and other Arabs to avenge the defeat of Badr. He was with the Meccan army at Uhud. Learning that there were certain hypocrites in Medina, he entered into correspondence with them, with a view to plotting against Islam. It was his accomplices who built the so-called mosque at Quba, a suburb of Medina, to carry on their secret and mischievous propaganda against Islam. The building was completed when the Holy Prophet was about to leave for Tabuk. The builders of the "mosque" requested him to consecrate it by saying Prayers therein. The Holy Prophet, who so far knew nothing of their evil designs, promised to do so on his return from the expedition. But in the meantime, the present verse was revealed to him, and on his return to Medina he ordered the "mosque" (which has come to be known as مسجد ضرار i.e. the Harmful Mosque) to be set on fire and razed to the ground.
The reference in the words, and prepare an ambush for him who warred against Allah and His Messenger, is to Abu ‘Amir, who, since the Battle of Badr, had been inciting the Arabs against the Muslims and had personally taken part in the Battle of Uhud. He is also said to have been present at the Battle of the Ditch and Hunain. At last, he fled to Syria, designing and hoping, to enlist the help of the Greeks against Islam, but he died at Kinnisrin, an exiled wretch. Abu ‘Amir is reported to have prayed for the death of the Holy Prophet in the words: امات اللّٰه الکاذب منا طریدا وحیدا غریبا i.e. "May God make him who is the liar of us two die, driven away, alone and in exile." When the Holy Prophet heard of this prayer of Abu ‘Amir, he calmly exclaimed, "Let it be so." The prayer met with wonderful acceptance, proving that it was Abu ‘Amir himself who was the liar and not the Holy Prophet (Khamis, ii.144).
a
63:2.
1217
The verse may refer to a plot hatched by one Abu ‘Amir, a Christian monk, an arch-enemy of Islam. After having utterly failed in his evil designs against Islam and seeing that it had become firmly established in Arabia after the Battle of Hunain, he fled to Syria, designing and hoping to enlist the help of the Byzantines against the Holy Prophet. From there he sent word to the Hypocrites of Medina that they should build a mosque in the suburb of Medina which should serve as a place of hiding for him and in which they should concoct schemes and hatch plots. But Abu ‘Amir did not live long enough to see his scheme materialise and died at Kunnisrin, a broken-hearted wretch. His accomplices built a mosque as designed by him and invited the Holy Prophet to bless it by saying his Prayers in it. The Holy Prophet was forbidden by Divine revelation to do so. He ordered the mosque which came to be known as Masjide-Dirar to be set on fire and razed to the ground.
اَلَاۤ اِنَّہُمۡ یَثۡنُوۡنَ صُدُوۡرَہُمۡ لِیَسۡتَخۡفُوۡا مِنۡہُ ۚ اَلَا حِیۡنَ یَسۡتَغۡشُوۡنَ ثِیَابَہُمۡ یَعۡلَمُ مَا یُسِرُّوۡنَ وَمَا یُعۡلِنُوۡنَ ۚ اِنَّہٗ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ
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.
وَیٰقَوۡمِ لَاۤ اَسۡـَٔلُکُمۡ عَلَیۡہِ مَالًا ۖ اِنۡ اَجۡرِیَ اِلَّا عَلَی اللّٰہِ ۚ وَمَاۤ اَنَا۠ بِطَارِدِ الَّذِیۡنَ اٰمَنُوۡۤا ۚ اِنَّہُمۡ مُّلٰقُوۡا رَبِّہِمۡ وَلٰکِنِّیۡۤ اَرٰٮکُمۡ قَوۡمًا تَجۡہَلُوۡنَ
10:73; 26:110.
26:115.
Commentary:
After referring to the prejudiced attitude of his opponents, Noah now proceeds to defend himself and his followers. In the first place, he asks what purpose he could possibly have in fabricating lies. Was it self-interest or personal aggrandizement that he was seeking? They knew that he asked for no reward from them. Then why should he have resorted to the abominable practice of forging lies? It might be argued that though Noah asked for no reward, he at least commanded the allegiance of his followers and that in itself constituted sufficient motive for his activities. But this objection, too, stands on no solid ground, because the Prophets of God are always the first to act upon the commandments which they enjoin upon others and they subject themselves to a greater discipline than they demand from their followers. They do not exult in the authority they enjoy. Theirs is only a life of sacrifice and service and not of dictatorial authority over others.
After having defended himself, Noah goes on to defend his followers. He repudiates the strictures of his opponents against them by saying that, as they had professed to believe in him, he had no right to drive them away merely on the basis of groundless mistrust and suspicion. Again, as he asked for no reward or recompense from anybody, the distinction of rich and poor did not exist for him and therefore he could not reject or spurn his followers on account of their being of humble origin. Only true and sincere faith carried weight with him, and that his followers possessed in abundance. Therefore, the objection that those who believed in him were poor and lowly was, besides being absurd, quite irrelevant.
Another objection which Noah’s opponents levelled at his followers was that their faith was insincere. Noah rebutted this charge by saying that just as he did not demand any material benefit from them, they also did not demand anything from him. They only sought the favour of God Whom they were sure to meet, and He to Whom nothing is hidden would deal with them according to their faith. So, why should he question or doubt their sincerity?
The words, They shall certainly meet their Lord, also contain an answer to the taunt of disbelievers that Noah’s followers had acquired no superiority over them by believing in him. Noah asked what greater superiority there could be than that his followers had attained nearness to God and had made great moral and spiritual progress, so much so that heavenly light shone in their faces. If in their ignorance his enemies could not see so patent a fact, the fault was their own.
The clause, But I consider you to be a people who act ignorantly, may refer to the sacrifices which the followers of Noah made in the cause of truth, for to believe in a Prophet in the beginning is not an easy matter. It is like plunging into fire. So Noah drew the attention of his opponents to the sacrifices of his followers and pointed out how unreasonable it was to hold their faith to be insincere in view of their great sacrifices for the sake of their faith.
b
10:73; 26:110.
c
26:115.
a
10:73; 26:110.
b
26:115.
1411
Commentary:
After referring to the prejudiced attitude of his opponents, Noah now proceeds to defend himself and his followers. In the first place, he asks what purpose he could possibly have in fabricating lies. Was it self-interest or personal aggrandizement that he was seeking? They knew that he asked for no reward from them. Then why should he have resorted to the abominable practice of forging lies? It might be argued that though Noah asked for no reward, he at least commanded the allegiance of his followers and that in itself constituted sufficient motive for his activities. But this objection, too, stands on no solid ground, because the Prophets of God are always the first to act upon the commandments which they enjoin upon others and they subject themselves to a greater discipline than they demand from their followers. They do not exult in the authority they enjoy. Theirs is only a life of sacrifice and service and not of dictatorial authority over others.
After having defended himself, Noah goes on to defend his followers. He repudiates the strictures of his opponents against them by saying that, as they had professed to believe in him, he had no right to drive them away merely on the basis of groundless mistrust and suspicion. Again, as he asked for no reward or recompense from anybody, the distinction of rich and poor did not exist for him and therefore he could not reject or spurn his followers on account of their being of humble origin. Only true and sincere faith carried weight with him, and that his followers possessed in abundance. Therefore, the objection that those who believed in him were poor and lowly was, besides being absurd, quite irrelevant.
Another objection which Noah’s opponents levelled at his followers was that their faith was insincere. Noah rebutted this charge by saying that just as he did not demand any material benefit from them, they also did not demand anything from him. They only sought the favour of God Whom they were sure to meet, and He to Whom nothing is hidden would deal with them according to their faith. So, why should he question or doubt their sincerity?
The words, They shall certainly meet their Lord, also contain an answer to the taunt of disbelievers that Noah’s followers had acquired no superiority over them by believing in him. Noah asked what greater superiority there could be than that his followers had attained nearness to God and had made great moral and spiritual progress, so much so that heavenly light shone in their faces. If in their ignorance his enemies could not see so patent a fact, the fault was their own.
The clause, But I consider you to be a people who act ignorantly, may refer to the sacrifices which the followers of Noah made in the cause of truth, for to believe in a Prophet in the beginning is not an easy matter. It is like plunging into fire. So Noah drew the attention of his opponents to the sacrifices of his followers and pointed out how unreasonable it was to hold their faith to be insincere in view of their great sacrifices for the sake of their faith.
a
26:115.
d
10:73; 26:110.
وَاصۡنَعِ الۡفُلۡکَ بِاَعۡیُنِنَا وَوَحۡیِنَا وَلَا تُخٰطِبۡنِیۡ فِی الَّذِیۡنَ ظَلَمُوۡۤا ۚ اِنَّہُمۡ مُّغۡرَقُوۡنَ
23:28.
23:28.
Important Words:
باعیننا (under Our eyes). اعین is the plural of عین which has a large variety of meanings. Among other things it means: (1) the eye; (2) look or view, as the Quran says ولتصنع علی عینی i.e. that thou mightest be reared in my view; (3) the people or inmates of a house or dwelling, as they say مابھاعین i.e. there is no one in it (the house); (4) brothers from the same father and mother; (5) one’s protection and honour, as the Arabs say انت علی عینی i.e. thou art entitled to be honoured and protected by me (Lane).
Commentary:
In view of one of the meanings of the word عین the expression باعیننا may mean "with the help of the people of Our house." The people of Noah’s house have been spoken of as "the people of Our house," because those who are near and dear to a Prophet are also dear to God. Noah was bidden to build an ark with the aid of the people of God’s spiritual house (for spiritually the followers of a Prophet belong to God’s own house).
Taking the word عین in the sense of one’s "protection" or "honour," the sentence would mean, "Make thou the Ark under Our protection," meaning that Noah’s adversaries would jeer and mock at the building of the Ark, but he should pay no heed to their mockery, for he would be protected and honoured by God.
The verse may also allude to two kinds of arks, the physical ark which was to be built by Noah with the help of his followers, and the spiritual ark i.e. the ark of righteousness which God had bestowed on Noah’s followers through him. Truly speaking, it is only the spiritual ark that can help to save a person from the punishment of God.
The words, address not Me concerning the wrongdoers, also show that Noah’s prayer for the destruction of his people mentioned in 71:27, 28 was not offered by him at his own initiative, for when he himself was praying for the destruction of the wrongdoers, there was no occasion for God to order him not to pray for their deliverance.
c
23:28.
a
23:28.
1419
Important Words:
باعیننا (under Our eyes). اعین is the plural of عین which has a large variety of meanings. Among other things it means: (1) the eye; (2) look or view, as the Quran says ولتصنع علی عینی i.e. that thou mightest be reared in my view; (3) the people or inmates of a house or dwelling, as they say مابھاعین i.e. there is no one in it (the house); (4) brothers from the same father and mother; (5) one’s protection and honour, as the Arabs say انت علی عینی i.e. thou art entitled to be honoured and protected by me (Lane).
Commentary:
In view of one of the meanings of the word عین the expression باعیننا may mean "with the help of the people of Our house." The people of Noah’s house have been spoken of as "the people of Our house," because those who are near and dear to a Prophet are also dear to God. Noah was bidden to build an ark with the aid of the people of God’s spiritual house (for spiritually the followers of a Prophet belong to God’s own house).
Taking the word عین in the sense of one’s "protection" or "honour," the sentence would mean, "Make thou the Ark under Our protection," meaning that Noah’s adversaries would jeer and mock at the building of the Ark, but he should pay no heed to their mockery, for he would be protected and honoured by God.
The verse may also allude to two kinds of arks, the physical ark which was to be built by Noah with the help of his followers, and the spiritual ark i.e. the ark of righteousness which God had bestowed on Noah’s followers through him. Truly speaking, it is only the spiritual ark that can help to save a person from the punishment of God.
The words, address not Me concerning the wrongdoers, also show that Noah’s prayer for the destruction of his people mentioned in 71:27, 28 was not offered by him at his own initiative, for when he himself was praying for the destruction of the wrongdoers, there was no occasion for God to order him not to pray for their deliverance.
b
23:28.
1314
A‘yun is the plural of ‘Ain which means, eye; look or view; inmates of a house; protection (Lane).
لَعَمۡرُکَ اِنَّہُمۡ لَفِیۡ سَکۡرَتِہِمۡ یَعۡمَہُوۡنَ
Important Words:
لعمرك (by thy life). عمر (‘amrun) is the same as عمر (‘umurun) and means, life or the age to which life extends or the period in which the body is inhabited by life. The Arabs say لعمرك لافعلن کذالك i.e. by thy life I will assuredly do such a thing. The expression لعمرك therefore means, by thy life; or by thy religion, for عمر (‘amrun) also means religion (Lane).
Commentary:
This verse is addressed to the Holy Prophet by God and not to Lot by the angels, as some commentators seem to think.
The expression لعمرك (by thy life) therefore beautifully hints at the purity of the Holy Prophet’s life by citing it as a witness against the wickedness of evildoers.
The case of Lot was in fact similar to that of the Holy Prophet in more than one respect. Just as the people of Lot prohibited him from entertaining outsiders, fearing lest the latter should conspire against them, similarly the Meccans prohibited the Holy Prophet from having any dealings with strangers, for they feared that he might form an alliance with outside people and thus seek to do them harm. And just as Lot had his two daughters married among his enemies, similarly the Holy Prophet had three of his daughters married among disbelievers: Ruqayyah and Ummi Kulthum having been married to ‘Utbah and Shaibah, the two sons of Abu Lahab and Zainab to Abul ‘As bin ar-Rabi‘. The relevancy of the present verse to the previous one is that the Holy Prophet felt grieved by the reference to Lot’s daughters having been married among his opponents, for this reminded him of his own daughters who were married among disbelievers and of their being likely to suffer at the hands of their husbands. God has therefore here consoled the Holy Prophet by saying to him, "Your enemies have indeed proved more wicked than the people of Lot, who at least abstained from persecuting his daughters. But We offer your whole life as a witness that even as Lot’s people were punished by God, your people, who are the greater sinners, will not escape God’s punishment for persecuting you who are by far a greater Prophet."
It may also be briefly mentioned in passing that God’s swearing by His creatures is quite different from man’s swearing by them. When a man swears by a thing other than God, he does so to express his special reverence for it, which is denounced by the Quran. But God swears by a thing in order to offer it as a witness for establishing the truth of a certain claim and He, being the Creator of all things, has the right to offer anything as a witness. But man cannot do so. It is therefore not allowed to him to swear by anything except God. For a full discussion of the subject of "oaths" in the Quran and their significance see under 75:2.
1776
Important Words:
لعمرك (by thy life). عمر (‘amrun) is the same as عمر (‘umurun) and means, life or the age to which life extends or the period in which the body is inhabited by life. The Arabs say لعمرك لافعلن کذالك i.e. by thy life I will assuredly do such a thing. The expression لعمرك therefore means, by thy life; or by thy religion, for عمر (‘amrun) also means religion (Lane).
Commentary:
This verse is addressed to the Holy Prophet by God and not to Lot by the angels, as some commentators seem to think.
The expression لعمرك (by thy life) therefore beautifully hints at the purity of the Holy Prophet’s life by citing it as a witness against the wickedness of evildoers.
The case of Lot was in fact similar to that of the Holy Prophet in more than one respect. Just as the people of Lot prohibited him from entertaining outsiders, fearing lest the latter should conspire against them, similarly the Meccans prohibited the Holy Prophet from having any dealings with strangers, for they feared that he might form an alliance with outside people and thus seek to do them harm. And just as Lot had his two daughters married among his enemies, similarly the Holy Prophet had three of his daughters married among disbelievers: Ruqayyah and Ummi Kulthum having been married to ‘Utbah and Shaibah, the two sons of Abu Lahab and Zainab to Abul ‘As bin ar-Rabi‘. The relevancy of the present verse to the previous one is that the Holy Prophet felt grieved by the reference to Lot’s daughters having been married among his opponents, for this reminded him of his own daughters who were married among disbelievers and of their being likely to suffer at the hands of their husbands. God has therefore here consoled the Holy Prophet by saying to him, "Your enemies have indeed proved more wicked than the people of Lot, who at least abstained from persecuting his daughters. But We offer your whole life as a witness that even as Lot’s people were punished by God, your people, who are the greater sinners, will not escape God’s punishment for persecuting you who are by far a greater Prophet."
It may also be briefly mentioned in passing that God’s swearing by His creatures is quite different from man’s swearing by them. When a man swears by a thing other than God, he does so to express his special reverence for it, which is denounced by the Quran. But God swears by a thing in order to offer it as a witness for establishing the truth of a certain claim and He, being the Creator of all things, has the right to offer anything as a witness. But man cannot do so. It is therefore not allowed to him to swear by anything except God. For a full discussion of the subject of "oaths" in the Quran and their significance see under 75:2.
نَّحۡنُ نَقُصُّ عَلَیۡکَ نَبَاَہُمۡ بِالۡحَقِّ ۚ اِنَّہُمۡ فِتۡیَۃٌ اٰمَنُوۡا بِرَبِّہِمۡ وَزِدۡنٰہُمۡ ہُدًی
8:3; 47:18.
8:3; 47:18.
The verse shows that many fantastic stories were current about the Dwellers of the Cave in the Holy Prophet’s time. The truth about them, however, is that they were young men of noble conduct who had staked their all for the sake of their Lord and that their faith had steadily grown under persecution.
8:3; 47:18.
Commentary:
The verse shows that many fantastic stories were current about the Dwellers of the Cave in the Holy Prophet’s time. The truth about them, however, is that they were young men of noble conduct who had staked their all for the sake of their Lord and that their faith had steadily grown under persecution.
a
8:3; 47:18.
a
8:3; 47:18.
2054
Commentary:
The verse shows that many fantastic stories were current about the Dwellers of the Cave in the Holy Prophet’s time. The truth about them, however, is that they were young men of noble conduct who had staked their all for the sake of their Lord and that their faith had steadily grown under persecution.
a
8:3; 47:18.
1670
The verse shows that many fantastic stories were current about the Dwellers of the Cave in the Holy Prophet’s time. The truth about them, however, is that they were young men of noble conduct who had staked their all for the sake of their Lord and that their faith had steadily grown under persecution.
اِنَّہُمۡ اِنۡ یَّظۡہَرُوۡا عَلَیۡکُمۡ یَرۡجُمُوۡکُمۡ اَوۡ یُعِیۡدُوۡکُمۡ فِیۡ مِلَّتِہِمۡ وَلَنۡ تُفۡلِحُوۡۤا اِذًا اَبَدًا
这些字意味着, 如果你们派商业人员去那里的人们知晓了你们真正的意图, 或者你们在他们的国家中立足未稳而产生某些政治争吵或商业矛盾而且他们又胜过你们的话, 那么, 你们或者不得不离开他们的国家, 或者信仰他们的宗教, 不 论哪一种情况, 你们将不能在他们国家永久站稳脚跟, 你们想在他们国内建立一个伟大帝国的一切美梦都将化为乌有。
The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East.
Commentary:
The verse means to say that if the people to whom you are sending trade parties became acquainted with your real intentions, or before your feet became firmly established in their country some political quarrel or commercial disagreement arose and you were overpowered, then you would either have to quit their country or embrace their religion. In either ease you would fail to gain a permanent foothold and all your dreams of establishing a great empire in their country would come to naught.
752
这些字意味着, 如果你们派商业人员去那里的人们知晓了你们真正的意图, 或者你们在他们的国家中立足未稳而产生某些政治争吵或商业矛盾而且他们又胜过你们的话, 那么, 你们或者不得不离开他们的国家, 或者信仰他们的宗教, 不 论哪一种情况, 你们将不能在他们国家永久站稳脚跟, 你们想在他们国内建立一个伟大帝国的一切美梦都将化为乌有。
2061
Commentary:
The verse means to say that if the people to whom you are sending trade parties became acquainted with your real intentions, or before your feet became firmly established in their country some political quarrel or commercial disagreement arose and you were overpowered, then you would either have to quit their country or embrace their religion. In either ease you would fail to gain a permanent foothold and all your dreams of establishing a great empire in their country would come to naught.
1682
The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East.
وَلُوۡطًا اٰتَیۡنٰہُ حُکۡمًا وَّعِلۡمًا وَّنَجَّیۡنٰہُ مِنَ الۡقَرۡیَۃِ الَّتِیۡ کَانَت تَّعۡمَلُ الۡخَبٰٓئِثَ ۗ اِنَّہُمۡ کَانُوۡا قَوۡمَ سَوۡءٍ فٰسِقِیۡنَ
7:84; 27:58; 29:34.
حکم سے مراد یہ ہے کہ ایسا علم بخشا جس سے وہ لوگوں کے درمیان فیصلہ کر سکتے تھے۔ گو اس کے عام معنی حکومت کے ہیں مگر وہ یہاں چسپاں نہیں ہوتے اس لئے کہ لوط کو ان کی قوم نے نکال دیا تھا اگر وہ حاکم ہوتے تو ان کو نہ نکال سکتے۔
7:84; 27:58; 29:34.
7:84; 27:58; 29:34.
Commentary:
The most important and prominent of the signs that God gives to His prophets in support of their claim is that they are vouchsafed spiritual knowledge and Divine wisdom in a very large measure. This sign was given to all the Prophets—Lot, Joseph, David, Solomon, Moses and last of all it was granted to the greatest of all the Divine Prophets—the Holy Prophet Muhammad, in the form of the Quran which is now the only guide for all mankind till the end of time and which is his greatest and standing miracle.
c
7:84; 27:58; 29:34.
1
حکم سے مراد یہ ہے کہ ایسا علم بخشا جس سے وہ لوگوں کے درمیان فیصلہ کر سکتے تھے۔ گو اس کے عام معنی حکومت کے ہیں مگر وہ یہاں چسپاں نہیں ہوتے اس لئے کہ لوط کو ان کی قوم نے نکال دیا تھا اگر وہ حاکم ہوتے تو ان کو نہ نکال سکتے۔
a
7:84; 27:58; 29:34.
2406A
Commentary:
The most important and prominent of the signs that God gives to His prophets in support of their claim is that they are vouchsafed spiritual knowledge and Divine wisdom in a very large measure. This sign was given to all the Prophets—Lot, Joseph, David, Solomon, Moses and last of all it was granted to the greatest of all the Divine Prophets—the Holy Prophet Muhammad, in the form of the Quran which is now the only guide for all mankind till the end of time and which is his greatest and standing miracle.
d
7:84; 27:58; 29:34.
وَنَصَرۡنٰہُ مِنَ الۡقَوۡمِ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَاۤ ۚ اِنَّہُمۡ کَانُوۡا قَوۡمَ سَوۡءٍ فَاَغۡرَقۡنٰہُمۡ اَجۡمَعِیۡنَ
26:121; 37:83; 54: 12, 13; 71:26.
26:121; 37:83; 54: 12, 13; 71:26.
26:121; 37:83; 54:12-13; 71:26.
Commentary:
The words من القوم literally meaning "from the people" really mean "against the people", the particle من having been used here in the sense of علی i.e. over; against.
e
26:121; 37:83; 54: 12, 13; 71:26.
a
26:121; 37:83; 54:12-13; 71:26.
2408
Commentary:
The words من القوم literally meaning "from the people" really mean "against the people", the particle من having been used here in the sense of علی i.e. over; against.
b
26:121; 37:83; 54: 12, 13; 71:26.
وَاَدۡخَلۡنٰہُمۡ فِیۡ رَحۡمَتِنَاۤ ۖ اِنَّہُمۡ مِّنَ الصّٰلِحِیۡنَ
فَاسۡتَجَبۡنَا لَہٗ وَوَہَبۡنَا لَہٗ یَحۡیٰی وَاَصۡلَحۡنَا لَہٗ زَوۡجَہٗۤ ۚ اِنَّہُمۡ کَانُوۡا یُسٰرِعُوۡنَ فِی الۡخَیۡرٰتِ وَیَدۡعُوۡنَنَا رَغَبًا وَّرَہَبًا ۖ وَّکَانُوۡا لَنَا خٰشِعِیۡنَ
32:17.
32:17.
32:17.
Commentary:
The verse shows that from a spiritual point of view Zachariah’s family was an ideal one.
h
32:17.
b
32:17.
2417
Commentary:
The verse shows that from a spiritual point of view Zachariah’s family was an ideal one.
a
32:17.
فَاَوۡحَیۡنَاۤ اِلَیۡہِ اَنِ اصۡنَعِ الۡفُلۡکَ بِاَعۡیُنِنَا وَوَحۡیِنَا فَاِذَا جَآءَ اَمۡرُنَا وَفَارَ التَّنُّوۡرُ ۙ فَاسۡلُکۡ فِیۡہَا مِنۡ کُلٍّ زَوۡجَیۡنِ اثۡنَیۡنِ وَاَہۡلَکَ اِلَّا مَنۡ سَبَقَ عَلَیۡہِ الۡقَوۡلُ مِنۡہُمۡ ۖ وَلَا تُخٰطِبۡنِیۡ فِی الَّذِیۡنَ ظَلَمُوۡۤا ۖ اِنَّہُمۡ مُّغۡرَقُوۡنَ
چونکہ ساری دنیا کے جانوروں کے جوڑے کشتی میں نہیں آسکتے۔ اس لئے اس کا یہی مفہوم ہو سکتا ہے کہ جن جانوروں کے رکھنے کا حکم دیں۔ اس لئے ہم نے بریکٹ میں ’’جس کا ہم حکم دیں‘‘ کے الفاظ بڑھا دیئے ہیں۔
11:38.
11:41; 54:13, 14.
See {1315} & {1316}.
11:38.
11:41; 54:13-14.
Important Words:
أعین is the plural of عین which means, (1) the eye; (2) look or view; (3) the people or inmates of a house; (4) brothers from the same father and mother and (5) one’s protection and honour (Lane & Aqrab). See also 11:38.
زوج means, two persons of the same species, i.e. a male and a female. See also 2:26 & 6:144.
For فار and تنور see 11:41.
Commentary:
The expression, against whom the word has already gone forth, refers to those rejecters of truth whose destruction had already been decreed; and the words, address Me not, mean "do not intercede with Me." In spite of this clear Divine commandment Noah did pray to God to save his son. This shows that he did not regard the Divine commandment contained in the words "against whom the word has already gone forth" as applicable to his son. This was an error of judgement on Noah’s part and all Prophets are liable to make such errors. See also 11:38-48.
a
11:38.
b
11:41; 54:13, 14.
2
چونکہ ساری دنیا کے جانوروں کے جوڑے کشتی میں نہیں آسکتے۔ اس لئے اس کا یہی مفہوم ہو سکتا ہے کہ جن جانوروں کے رکھنے کا حکم دیں۔ اس لئے ہم نے بریکٹ میں ’’جس کا ہم حکم دیں‘‘ کے الفاظ بڑھا دیئے ہیں۔
c
11:38.
d
11:41; 54:13-14.
2531
Important Words:
أعین is the plural of عین which means, (1) the eye; (2) look or view; (3) the people or inmates of a house; (4) brothers from the same father and mother and (5) one’s protection and honour (Lane & Aqrab). See also 11:38.
زوج means, two persons of the same species, i.e. a male and a female. See also 2:26 & 6:144.
For فار and تنور see 11:41.
Commentary:
The expression, against whom the word has already gone forth, refers to those rejecters of truth whose destruction had already been decreed; and the words, address Me not, mean "do not intercede with Me." In spite of this clear Divine commandment Noah did pray to God to save his son. This shows that he did not regard the Divine commandment contained in the words "against whom the word has already gone forth" as applicable to his son. This was an error of judgement on Noah’s part and all Prophets are liable to make such errors. See also 11:38-48.
d
11:38.
e
11:41; 54:13, 14.
1993
See {1315} & {1316}.
وَمَاۤ اَرۡسَلۡنَا قَبۡلَکَ مِنَ الۡمُرۡسَلِیۡنَ اِلَّاۤ اِنَّہُمۡ لَیَاۡکُلُوۡنَ الطَّعَامَ وَیَمۡشُوۡنَ فِی الۡاَسۡوَاقِ ۗ وَجَعَلۡنَا بَعۡضَکُمۡ لِبَعۡضٍ فِتۡنَۃً اَتَصۡبِرُوۡنَ ۗ وَکَانَ رَبُّکَ بَصِیۡرًا
21:9.
21:9.
21:9.
Commentary:
This verse again answers from another angle the commonplace objection of disbelievers that the Holy Prophet lived like an ordinary man (v. 8). It means to say that the Holy Prophet’s mission is not something novel. He is just like those Divine Messengers who have gone before him. He is an ordinary mortal like them and like them he eats and talks and moves about and, like the followers of those Prophets, his followers also will have to suffer for the cause they hold dear. If these things did not stand in the way of the earlier Prophets being accepted as Divine Messengers, why should they in his case, and why should new criteria be devised to test his truth?
a
21:9.
a
21:9.
2657
Commentary:
This verse again answers from another angle the commonplace objection of disbelievers that the Holy Prophet lived like an ordinary man (v. 8). It means to say that the Holy Prophet’s mission is not something novel. He is just like those Divine Messengers who have gone before him. He is an ordinary mortal like them and like them he eats and talks and moves about and, like the followers of those Prophets, his followers also will have to suffer for the cause they hold dear. If these things did not stand in the way of the earlier Prophets being accepted as Divine Messengers, why should they in his case, and why should new criteria be devised to test his truth?
a
21:9.
اِنَّہُمۡ عَنِ السَّمۡعِ لَمَعۡزُوۡلُوۡنَ
11:21.
11:21.
11:21.
Commentary:
This verse embodies the third argument to show that sinful and vicious people can have no access to the sources of such sublime and noble teachings as are contained in the Quran. The secrets of the unknown are revealed only to God’s Elect and His chosen Messengers and satans descend only on liar and wicked people.
a
11:21.
a
11:21.
2805
Commentary:
This verse embodies the third argument to show that sinful and vicious people can have no access to the sources of such sublime and noble teachings as are contained in the Quran. The secrets of the unknown are revealed only to God’s Elect and His chosen Messengers and satans descend only on liar and wicked people.
b
11:21.
وَاَدۡخِلۡ یَدَکَ فِیۡ جَیۡبِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ ۖ فِیۡ تِسۡعِ اٰیٰتٍ اِلٰی فِرۡعَوۡنَ وَقَوۡمِہٖۤ ۚ اِنَّہُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ
فِیْ تِسْعِ اٰیٰٰتٍ فرعون اور اس کی قوم کے لئے موسیٰ علیہ السلام کے ذریعہ خداتعالیٰ نے نو نشان دکھائے تھے۔ جن میں سے ایک نشان یہ بھی تھا کہ اپنے ہاتھ کو اپنی بغل میں دباؤ۔ جب نکالو گے تو وہ سفید ہو گا بغیر اس کے کہ کوئی بیماری ہو۔
ہاتھ عربی زبان کے محاورہ میں بھائیوں اور قوم کو کہتے ہیں۔ پس اس کا مطلب یہ تھا کہ اے موسٰیؑ ! اپنی قوم کو اپنے ساتھ چمٹائے رکھ۔ اس کا نتیجہ یہ ہوگا کہ تیری تربیت سے وہ نیک اور اچھی ہو جائے گی اور بے عیب بن جائے گی اور کوئی برائی اس میں باقی نہ رہے گی۔ چنانچہ ہم دیکھتے ہیں کہ موسٰیؑ کی قوم موسٰیؑ کے آنے سے پہلے نہایت گندی ہو گئی تھی اور
17:102; 20:23, 24.
For 'nine Signs' see 17:102. Briefly, they were the Signs (1) of the rod and (2) of the white hand (7:108, 109); (3) of lice; (4) of frogs which implied unusual, incessant rains; and (5) of locusts; (6) of blood, i.e. a plague which caused bleeding from the nose; (7) and of storm which caused the sea- water to overwhelm Pharaoh and his hosts when they were crossing the sea after the Israelites had crossed it safely (7:134); (8) of drought and (9) of destruction of fruits (7:131).
7:109; 17:102; 20:24.
Commentary:
For nine signs see 7:134. Briefly, they were: the signs (1) of the rod and (2) the white hand (7:108-109); (3) of lice; (4) frogs; and (5) locusts; (6) of blood; (7) and storm; (7:134); (8) of drought and (9) destruction of fruits (7:131).
d
17:102; 20:23, 24.
939
关于 “九种迹象” 见 17:102。简短地说, 它们是以下这些迹象: (1)手杖、(2)白手 (7:108-109); (3) 虱子; (4) 青蛙, 意示不平常的持续不断的下雨; (5) 蝗虫; (6) 血, 即使鼻子出血的一种瘟疫; (7) 风暴, 在以色列人安全渡过了海之后而在法老和他的军队渡海时使海水倾覆了他们 (7:134); (8) 以及干旱 (9) 果实的毁灭 (7:131)。
3
فِیْ تِسْعِ اٰیٰٰتٍ فرعون اور اس کی قوم کے لئے موسیٰ علیہ السلام کے ذریعہ خداتعالیٰ نے نو نشان دکھائے تھے۔ جن میں سے ایک نشان یہ بھی تھا کہ اپنے ہاتھ کو اپنی بغل میں دباؤ۔ جب نکالو گے تو وہ سفید ہو گا بغیر اس کے کہ کوئی بیماری ہو۔
ہاتھ عربی زبان کے محاورہ میں بھائیوں اور قوم کو کہتے ہیں۔ پس اس کا مطلب یہ تھا کہ اے موسٰیؑ ! اپنی قوم کو اپنے ساتھ چمٹائے رکھ۔ اس کا نتیجہ یہ ہوگا کہ تیری تربیت سے وہ نیک اور اچھی ہو جائے گی اور بے عیب بن جائے گی اور کوئی برائی اس میں باقی نہ رہے گی۔ چنانچہ ہم دیکھتے ہیں کہ موسٰیؑ کی قوم موسٰیؑ کے آنے سے پہلے نہایت گندی ہو گئی تھی اور
a
7:109; 17:102; 20:24.
2821
Commentary:
For nine signs see 7:134. Briefly, they were: the signs (1) of the rod and (2) the white hand (7:108-109); (3) of lice; (4) frogs; and (5) locusts; (6) of blood; (7) and storm; (7:134); (8) of drought and (9) destruction of fruits (7:131).
c
17:102; 20:23, 24.
2149
For 'nine Signs' see 17:102. Briefly, they were the Signs (1) of the rod and (2) of the white hand (7:108, 109); (3) of lice; (4) of frogs which implied unusual, incessant rains; and (5) of locusts; (6) of blood, i.e. a plague which caused bleeding from the nose; (7) and of storm which caused the sea- water to overwhelm Pharaoh and his hosts when they were crossing the sea after the Israelites had crossed it safely (7:134); (8) of drought and (9) of destruction of fruits (7:131).
۞ فَمَا کَانَ جَوَابَ قَوۡمِہٖۤ اِلَّاۤ اَنۡ قَالُوۡۤا اَخۡرِجُوۡۤا اٰلَ لُوۡطٍ مِّنۡ قَرۡیَتِکُمۡ ۖ اِنَّہُمۡ اُنَاسٌ یَّتَطَہَّرُوۡنَ
7:83; 26:168.
7:83; 26:168.
Important Words:
یتطھرون (would keep clean) is derived from طھر which means, he was or became clean. طھر الشیء (tahhara) means, he made the thing clean with water, he washed the thing. یتطھرون is from باب تفعل which is generally used to imply affectation. The word was used by the opponents of Lot ironically and by way of taunt, meaning that his family and people posed and paraded as extra pure and righteous persons. Sometimes man sinks so low in sin and vice that he becomes lost to all sense of decency and even the voice of conscience becomes stilled in him and he exults in crimes and instead of being ashamed of his own wicked deeds he makes taunting and sarcastic remarks against good people. So did the people of Lot.
e
7:83; 26:168.
c
7:83; 26:168.
2852
Important Words:
یتطھرون (would keep clean) is derived from طھر which means, he was or became clean. طھر الشیء (tahhara) means, he made the thing clean with water, he washed the thing. یتطھرون is from باب تفعل which is generally used to imply affectation. The word was used by the opponents of Lot ironically and by way of taunt, meaning that his family and people posed and paraded as extra pure and righteous persons. Sometimes man sinks so low in sin and vice that he becomes lost to all sense of decency and even the voice of conscience becomes stilled in him and he exults in crimes and instead of being ashamed of his own wicked deeds he makes taunting and sarcastic remarks against good people. So did the people of Lot.
c
7:83; 26:168.
2180
Yatatahharun means, they pose and parade as extra pure and righteous: they take pride in their righteousness and purity (Lane).
اُسۡلُکۡ یَدَکَ فِیۡ جَیۡبِکَ تَخۡرُجۡ بَیۡضَآءَ مِنۡ غَیۡرِ سُوۡٓءٍ وَّاضۡمُمۡ اِلَیۡکَ جَنَاحَکَ مِنَ الرَّہۡبِ ۖ فَذٰنِکَ بُرۡہٰنَانِ مِنۡ رَّبِّکَ اِلٰی فِرۡعَوۡنَ وَمَلَا۠ئِہٖۤ ۚ اِنَّہُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
c
7:109; 20:23; 27:13.
c
7:109; 20:23; 27:13.
2898
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
a
7:109; 20:23; 27:13.
وَقَالَ الَّذِیۡنَ کَفَرُوۡا لِلَّذِیۡنَ اٰمَنُوا اتَّبِعُوۡا سَبِیۡلَنَا وَلۡنَحۡمِلۡ خَطٰیٰکُمۡ وَمَا ہُمۡ بِحٰمِلِیۡنَ مِنۡ خَطٰیٰہُمۡ مِّنۡ شَیۡءٍ ۖ اِنَّہُمۡ لَکٰذِبُوۡنَ
آیت میں واؤ کا لفظ آتا ہے جس کا ترجمہ ’’اور‘‘ ہوتا ہے لیکن چونکہ اُردو میں یہ بے معنے ہو جاتا ہے اس لئے ہم نے اس کا ترجمہ چھوڑ دیا ہے۔
14:22; 40:48.
Besides the hypocrites, there is another class of men, the aggressive leaders of disbelief, who, taking advantage of their own high social status, seek to mislead others who are not so highly placed in life, telling them that they will bear all the loss the latter will incur by accepting their lead and by refusing to accept the true new Faith.
14:22; 40:48.
Commentary:
Besides the hypocrites there is another class of men—the aggressive leaders of disbelief, who, taking advantage of their own high social status, seek to mislead others who are not so highly placed in life, telling them that they will bear all the loss the latter will incur by accepting their lead and by refusing to accept the true new Faith.
f
14:22; 40:48.
970
除了伪信的人以外, 还有另一类人--------不信者的那些放肆的首领--------他们利用自己在社会上较高的地位, 竭力想把那些生活地位并不高的人们引向歧途, 他们对后者说只是接受他们的领导并且拒绝接受真正新的宗教, 他们将承担后者所招致的一切损失。
1
آیت میں واؤ کا لفظ آتا ہے جس کا ترجمہ ’’اور‘‘ ہوتا ہے لیکن چونکہ اُردو میں یہ بے معنے ہو جاتا ہے اس لئے ہم نے اس کا ترجمہ چھوڑ دیا ہے۔
a
14:22; 40:48.
2949
Commentary:
Besides the hypocrites there is another class of men—the aggressive leaders of disbelief, who, taking advantage of their own high social status, seek to mislead others who are not so highly placed in life, telling them that they will bear all the loss the latter will incur by accepting their lead and by refusing to accept the true new Faith.
d
14:22; 40:48.
2242
Besides the hypocrites, there is another class of men, the aggressive leaders of disbelief, who, taking advantage of their own high social status, seek to mislead others who are not so highly placed in life, telling them that they will bear all the loss the latter will incur by accepting their lead and by refusing to accept the true new Faith.
فَاَعۡرِضۡ عَنۡہُمۡ وَانۡتَظِرۡ اِنَّہُمۡ مُّنۡتَظِرُوۡنَ
وَحِیۡلَ بَیۡنَہُمۡ وَبَیۡنَ مَا یَشۡتَہُوۡنَ کَمَا فُعِلَ بِاَشۡیَاعِہِمۡ مِّنۡ قَبۡلُ ۚ اِنَّہُمۡ کَانُوۡا فِیۡ شَکٍّ مُّرِیۡبٍۭ
The opponents of Islam are here told that like the rejectors of the Prophets of yore they will also utterly fail to realize their heart’s desire— failure of the mission of the Holy Prophet.
Important Words:
اشیاعھم (the likes of them). اشیاع is the plural of شیعة which means, followers or helpers or partisans; any people that have combined in or for an affair. The Quranic expression کما فعل بأشیاعھم means, as was done with the likes of them; of the same persuasion as they; of the people that have passed (Lane & Aqrab).
Commentary:
There could be no greater frustration for man in life than that he should fail to achieve the object of his desire, and it is exactly this frustration that has always been the lot of the rejecters of God’s Prophets in every age. The opponents of Islam are here told that like the rejecters of the Prophets of yore they will also utterly fail to realize their heart’s desire—the failure of the mission of the Holy Prophet.
3175
Important Words:
اشیاعھم (the likes of them). اشیاع is the plural of شیعة which means, followers or helpers or partisans; any people that have combined in or for an affair. The Quranic expression کما فعل بأشیاعھم means, as was done with the likes of them; of the same persuasion as they; of the people that have passed (Lane & Aqrab).
Commentary:
There could be no greater frustration for man in life than that he should fail to achieve the object of his desire, and it is exactly this frustration that has always been the lot of the rejecters of God’s Prophets in every age. The opponents of Islam are here told that like the rejecters of the Prophets of yore they will also utterly fail to realize their heart’s desire—the failure of the mission of the Holy Prophet.
2406
The opponents of Islam are here told that like the rejectors of the Prophets of yore they will also utterly fail to realize their heart’s desire— failure of the mission of the Holy Prophet.
وَقِفُوۡہُمۡ ۖ اِنَّہُمۡ مَّسۡـُٔوۡلُوۡنَ
Commentary:
Before being actually punished the guilty will be asked to show the cause why they should not be punished, or, if they had anything to say in defence or extenuation of their guilt, to produce it.
3289
Commentary:
Before being actually punished the guilty will be asked to show the cause why they should not be punished, or, if they had anything to say in defence or extenuation of their guilt, to produce it.
اِنَّہُمۡ کَانُوۡۤا اِذَا قِیۡلَ لَہُمۡ لَاۤ اِلٰہَ اِلَّا اللّٰہُ یَسۡتَکۡبِرُوۡنَ
اِنَّہُمۡ اَلۡفَوۡا اٰبَآءَہُمۡ ضَآلِّیۡنَ
7:174.
7:174.
7:174.
b
7:174.
b
7:174.
c
7:174.
اَلَاۤ اِنَّہُمۡ مِّنۡ اِفۡکِہِمۡ لَیَقُوۡلُوۡنَ
وَجَعَلُوۡا بَیۡنَہٗ وَبَیۡنَ الۡجِنَّۃِ نَسَبًا ۚ وَلَقَدۡ عَلِمَتِ الۡجِنَّۃُ اِنَّہُمۡ لَمُحۡضَرُوۡنَ
6:101.
6:101.
6:101.
Commentary:
The verse means to say that morally and intellectually disbelievers have become so degraded that they assert blood-relationship between God and evil spirits. What greater folly and blasphemy could there possibly be?
e
6:101.
a
6:101.
3361
Commentary:
The verse means to say that morally and intellectually disbelievers have become so degraded that they assert blood-relationship between God and evil spirits. What greater folly and blasphemy could there possibly be?
d
6:101.
اِنَّہُمۡ لَہُمُ الۡمَنۡصُوۡرُوۡنَ
40:52; 58:22.
40:52; 58:22.
40:52; 58:22.
Commentary:
In verse 171 above the disbelievers were threatened with punishment if they did not accept the Prophet of God. In the verse under comment they are told that the cause of truth must and does always prevail, as it is an immutable divine law that God’s Messengers never fail in their missions. The history of all religions bears an eloquent testimony to this undeniable fact. Elsewhere the Quran says: "Most surely We help Our Messengers and those who believe, in the present life and on the day when witnesses will stand forth" (40:52).
b
40:52; 58:22.
b
40:52; 58:22.
3365A
Commentary:
In verse 171 above the disbelievers were threatened with punishment if they did not accept the Prophet of God. In the verse under comment they are told that the cause of truth must and does always prevail, as it is an immutable divine law that God’s Messengers never fail in their missions. The history of all religions bears an eloquent testimony to this undeniable fact. Elsewhere the Quran says: "Most surely We help Our Messengers and those who believe, in the present life and on the day when witnesses will stand forth" (40:52).
b
40:52; 58:22.
ہٰذَا فَوۡجٌ مُّقۡتَحِمٌ مَّعَکُمۡ ۖ لَا مَرۡحَبًۢا بِہِمۡ ۚ اِنَّہُمۡ صَالُوا النَّارِ
52:14.
52:14.
When the leaders of disbelief will see a party of their followers coming to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejected truth, so they will enter Hell rushing headlong.
Important Words:
مقتحم (rushing headlong) is derived from قحم. They say قحم فی الامر i.e. he entered into the affair without consideration. اقتحم الامر means, he threw himself into the affair with vehemence and difficulty.
Commentary:
When leaders of disbelief will go to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejecting truth, so they will enter Hell rushing headlong.
The words لامرحباً بھم (no welcome for them) may be taken as having been spoken by the angels in charge of Hell or by the leaders of disbelief who would already be in Hell.
c
52:14.
b
18:54; 21:40; 52:14.3420
Important Words:
مقتحم (rushing headlong) is derived from قحم. They say قحم فی الامر i.e. he entered into the affair without consideration. اقتحم الامر means, he threw himself into the affair with vehemence and difficulty.
Commentary:
When leaders of disbelief will go to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejecting truth, so they will enter Hell rushing headlong.
The words لامرحباً بھم (no welcome for them) may be taken as having been spoken by the angels in charge of Hell or by the leaders of disbelief who would already be in Hell.
a
52:14.
2546
When the leaders of disbelief will see a party of their followers coming to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejected truth, so they will enter Hell rushing headlong.
۞ وَقَیَّضۡنَا لَہُمۡ قُرَنَآءَ فَزَیَّنُوۡا لَہُمۡ مَّا بَیۡنَ اَیۡدِیۡہِمۡ وَمَا خَلۡفَہُمۡ وَحَقَّ عَلَیۡہِمُ الۡقَوۡلُ فِیۡۤ اُمَمٍ قَدۡ خَلَتۡ مِنۡ قَبۡلِہِمۡ مِّنَ الۡجِنِّ وَالۡاِنۡسِ ۖ اِنَّہُمۡ کَانُوۡا خٰسِرِیۡنَ
3:138; 7:39; 13:31; 46:19.
The evil companions of disbelievers admired and praised their evil acts so as to make those acts appear commendable to them. These evil associates will be made to share the punishment with those whom they beguiled and deceived. The words, 'what was before them and what was behind them,' may mean, the deeds which they did in consequence of association with their bad companions and those they did in imitation of the bad deeds of their forefathers.
3:138; 7:39; 13:31; 46:19.
Commentary:
The words, who made to appear attractive to them, signify that the evil companions of disbelievers admired and praised their evil acts so as to make those acts appear commendable to them. These evil associates, the verse says, will be made to share the punishment with those whom they beguiled and deceived.
The words, "what was before them and what was behind them," may mean, the deeds which they did in consequence of association with their bad companions and those they did in imitation of the bad deeds of their forefathers.
a
3:138; 7:39; 13:31; 46:19.
1187
不信者的坏同伴如此羡慕并赞扬他们的恶行, 以致使那些行为对他们显得值得推荐的。这些坏伙伴将不得不跟那些欺诈、哄骗的人分担刑罚。“他们前后的行为” 这几个字意思也可以是, 他们因为与坏同伴为伍而干的事以及他们模仿他们祖先的劣迹而干的事。
a
3:138; 7:39; 13:31; 46:19.
3577
Commentary:
The words, who made to appear attractive to them, signify that the evil companions of disbelievers admired and praised their evil acts so as to make those acts appear commendable to them. These evil associates, the verse says, will be made to share the punishment with those whom they beguiled and deceived.
The words, "what was before them and what was behind them," may mean, the deeds which they did in consequence of association with their bad companions and those they did in imitation of the bad deeds of their forefathers.
b
3:138; 7:39; 13:31; 46:19.
2632
The evil companions of disbelievers admired and praised their evil acts so as to make those acts appear commendable to them. These evil associates will be made to share the punishment with those whom they beguiled and deceived. The words, 'what was before them and what was behind them,' may mean, the deeds which they did in consequence of association with their bad companions and those they did in imitation of the bad deeds of their forefathers.
اَلَاۤ اِنَّہُمۡ فِیۡ مِرۡیَۃٍ مِّنۡ لِّقَآءِ رَبِّہِمۡ ۗ اَلَاۤ اِنَّہٗ بِکُلِّ شَیۡءٍ مُّحِیۡطٌۢ
دیکھئے نوٹ سورۃ آل عمران آیت۱۲۱۔
Commentary:
The verse means to say that disbelievers will continue to grope in the darkness of doubt and disbelief till Divine punishment overtakes them.
2
دیکھئے نوٹ سورۃ آل عمران آیت۱۲۱۔
3600
Commentary:
The verse means to say that disbelievers will continue to grope in the darkness of doubt and disbelief till Divine punishment overtakes them.
فَاسۡتَخَفَّ قَوۡمَہٗ فَاَطَاعُوۡہُ ۚ اِنَّہُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ
وَاتۡرُکِ الۡبَحۡرَ رَہۡوًا ۖ اِنَّہُمۡ جُنۡدٌ مُّغۡرَقُوۡنَ
دیکھئے تفسیر کبیر جلد اول ص۴۱۷ تا ۴۲۲۔
Rahw is derived from Raha. They say, Raha Baina Rijlaihi, i.e. he parted his legs and made an opening between them; Rahal-Bahru means, the sea became still and calm. Rahw means calm; motionless; depressed place where water collects; an elevated and plain tract of ground (Lane). When Moses and the Israelites arrived at the northern extremity of the Red Sea, the ebb of the tide had begun. As the water receded, it left behind dunes, the tops of which were gradually uncovered, leaving the intervening depressions full of water. The Israelites crossed over at that moment. See also 20:78.
Important Words:
رھوا (motionless) is derived from رھا. They say رھا بین رجلیه i.e. he parted his legs and made an opening between them. رھا البحرmeans, the sea became still and calm. رھا الطائر means, the bird spread its wings. رھوا means, an intervening space between two things; a depressed place where water collects or stagnates; an elevated place; a way through a market-place, at the sides of which sit the sellers; a well wide in the mouth; quick or swift; still, quiet or motionless; accompany of men following one another (Lane & Aqrab).
Commentary:
When Moses and the Israelites arrived at the northern extremity of the Red Sea, the ebb of the tide had begun. As the water receded, it left dunes, the tops of which were gradually uncovered, leaving the intervening depressions full of water. The Israelites crossed over at that moment.
For a detailed description as to how Moses passed through the sea while Pharaoh and his mighty hosts were drowned, see 20:78 and 26:64.
1
دیکھئے تفسیر کبیر جلد اول ص۴۱۷ تا ۴۲۲۔
3711
Important Words:
رھوا (motionless) is derived from رھا. They say رھا بین رجلیه i.e. he parted his legs and made an opening between them. رھا البحرmeans, the sea became still and calm. رھا الطائر means, the bird spread its wings. رھوا means, an intervening space between two things; a depressed place where water collects or stagnates; an elevated place; a way through a market-place, at the sides of which sit the sellers; a well wide in the mouth; quick or swift; still, quiet or motionless; accompany of men following one another (Lane & Aqrab).
Commentary:
When Moses and the Israelites arrived at the northern extremity of the Red Sea, the ebb of the tide had begun. As the water receded, it left dunes, the tops of which were gradually uncovered, leaving the intervening depressions full of water. The Israelites crossed over at that moment.
For a detailed description as to how Moses passed through the sea while Pharaoh and his mighty hosts were drowned, see 20:78 and 26:64.
2697
Rahw is derived from Raha. They say, Raha Baina Rijlaihi, i.e. he parted his legs and made an opening between them; Rahal-Bahru means, the sea became still and calm. Rahw means calm; motionless; depressed place where water collects; an elevated and plain tract of ground (Lane). When Moses and the Israelites arrived at the northern extremity of the Red Sea, the ebb of the tide had begun. As the water receded, it left behind dunes, the tops of which were gradually uncovered, leaving the intervening depressions full of water. The Israelites crossed over at that moment. See also 20:78.
اَہُمۡ خَیۡرٌ اَمۡ قَوۡمُ تُبَّعٍ وَّالَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ اَہۡلَکۡنٰہُمۡ ۖ اِنَّہُمۡ کَانُوۡا مُجۡرِمِیۡنَ
Tubba‘ is said to be the royal title of the Kings of Himyar in Yemen. The Kings of Yemen were known by this title when they also held sway over Himyar, Hadaramaut and Saba’. From ancient inscriptions it appears that the Tubba‘s ruled over these territories from 270 A.D. to 525 A.D. Historical records speak of their glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment is mentioned in some traditions as a Prophet of God. The Qur’an seems to support this view. (50:15)
Commentary:
Tubba‘ is said to be the royal title of the kings of Himyar in Yemen. The Kings of Yemen were only known by this title when they also held sway over Himyar, Hadramaut and Saba. From ancient inscriptions it appears that the Tubbas ruled over these territories from 270 A.D. to 525 A.D. Historical annals speak of their great glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment, is mentioned in some traditions as a Prophet of God. The Quran seems to support this view (50:15).
3717
Commentary:
Tubba‘ is said to be the royal title of the kings of Himyar in Yemen. The Kings of Yemen were only known by this title when they also held sway over Himyar, Hadramaut and Saba. From ancient inscriptions it appears that the Tubbas ruled over these territories from 270 A.D. to 525 A.D. Historical annals speak of their great glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment, is mentioned in some traditions as a Prophet of God. The Quran seems to support this view (50:15).
2700
Tubba‘ is said to be the royal title of the Kings of Himyar in Yemen. The Kings of Yemen were known by this title when they also held sway over Himyar, Hadaramaut and Saba’. From ancient inscriptions it appears that the Tubba‘s ruled over these territories from 270 A.D. to 525 A.D. Historical records speak of their glory and despotism. They seemed to have extended their rule over all Arabia, even to East Africa (Enc. of Islam). The particular Tubba‘ referred to in the verse under comment is mentioned in some traditions as a Prophet of God. The Qur’an seems to support this view. (50:15)
فَارۡتَقِبۡ اِنَّہُمۡ مُّرۡتَقِبُوۡنَ
Commentary:
Twice in this brief Surah the Holy Prophet has been enjoined to wait. The Surah was revealed at Mecca. This shows that the Holy Prophet was to wait for some time before Divine punishment was to overtake the Quraish. The Muslims had to wait for 14 long years before heavenly punishment visited their persecutors and tormentors in the form of the latter’s ignominious defeat at Badr. The God of Islam is a Merciful and Compassionate God. He is quick to forgive and slow to punish.
3730
Commentary:
Twice in this brief Surah the Holy Prophet has been enjoined to wait. The Surah was revealed at Mecca. This shows that the Holy Prophet was to wait for some time before Divine punishment was to overtake the Quraish. The Muslims had to wait for 14 long years before heavenly punishment visited their persecutors and tormentors in the form of the latter’s ignominious defeat at Badr. The God of Islam is a Merciful and Compassionate God. He is quick to forgive and slow to punish.
اِنَّہُمۡ لَنۡ یُّغۡنُوۡا عَنۡکَ مِنَ اللّٰہِ شَیۡـًٔا ۚ وَاِنَّ الظّٰلِمِیۡنَ بَعۡضُہُمۡ اَوۡلِیَآءُ بَعۡضٍ ۖ وَّاللّٰہُ وَلِیُّ الۡمُتَّقِیۡنَ
5:52; 9:67.
b
5:52; 9:67.
اُولٰٓئِکَ الَّذِیۡنَ حَقَّ عَلَیۡہِمُ الۡقَوۡلُ فِیۡۤ اُمَمٍ قَدۡ خَلَتۡ مِنۡ قَبۡلِہِمۡ مِّنَ الۡجِنِّ وَالۡاِنۡسِ ۖ اِنَّہُمۡ کَانُوۡا خٰسِرِیۡنَ
7:39; 41:26.
دیکھئے نوٹ سورۃ سبا آیت۱۵۔
7:39; 41:26.
3:138; 7:39; 13:31; 41:26.
c
7:39; 41:26.
2
دیکھئے نوٹ سورۃ سبا آیت۱۵۔
a
3:138; 7:39; 13:31; 41:26.
a
7:39; 41:26.
اٰخِذِیۡنَ مَاۤ اٰتٰٮہُمۡ رَبُّہُمۡ ۚ اِنَّہُمۡ کَانُوۡا قَبۡلَ ذٰلِکَ مُحۡسِنِیۡنَ
مُتَّقِی (Muttaqi) 是一个对安拉和人类诚实而充分尽责的人; مُحْسِن (Muhsin) 是这样一种人, 他为人家做的好事要超过别人为他做的好事, 处世行事, 仿佛确眼见着安拉, 或者退一步说, 他意识到安拉在注视他。所以 مُحْسِن (Muhsin) 是个比 مُتَّقِی (Muttaqi) 具有更高精神境界和能力更大的人。
A Muttaqi is one who discharges his obligations faithfully and fully to God and man, and a Muhsin is he who does more good to others than the good he receives from them and acts and behaves as though he is actually seeing God, or, in a lesser degree, he is conscious of God watching over him. Thus a Muhsin is a person of higher spiritual stature and calibre than a Muttaqi.
Commentary:
Two different words have been used in the preceding and the present verse for the righteous believers—متقین (God-fearing) and (those who do good). A متقی is one who discharges his obligations faithfully and fully to God and man, and a محسن is he who does more good to others than the good he receives from them and acts and behaves as though he is actually seeing God or, in a lesser degree, he is conscious of God watching over him. Thus a محسن is a person of higher spiritual stature than a متقی.
1303
مُتَّقِی (Muttaqi) 是一个对安拉和人类诚实而充分尽责的人; مُحْسِن (Muhsin) 是这样一种人, 他为人家做的好事要超过别人为他做的好事, 处世行事, 仿佛确眼见着安拉, 或者退一步说, 他意识到安拉在注视他。所以 مُحْسِن (Muhsin) 是个比 مُتَّقِی (Muttaqi) 具有更高精神境界和能力更大的人。
3903
Commentary:
Two different words have been used in the preceding and the present verse for the righteous believers—متقین (God-fearing) and (those who do good). A متقی is one who discharges his obligations faithfully and fully to God and man, and a محسن is he who does more good to others than the good he receives from them and acts and behaves as though he is actually seeing God or, in a lesser degree, he is conscious of God watching over him. Thus a محسن is a person of higher spiritual stature than a متقی.
2829
A Muttaqi is one who discharges his obligations faithfully and fully to God and man, and a Muhsin is he who does more good to others than the good he receives from them and acts and behaves as though he is actually seeing God, or, in a lesser degree, he is conscious of God watching over him. Thus a Muhsin is a person of higher spiritual stature and calibre than a Muttaqi.
وَقَوۡمَ نُوۡحٍ مِّنۡ قَبۡلُ ۖ اِنَّہُمۡ کَانُوۡا قَوۡمًا فٰسِقِیۡنَ
Commentary:
For a somewhat detailed account of Noah see 11:37-50.
3920
Commentary:
For a somewhat detailed account of Noah see 11:37-50.