بِہَا
Appears 59 times in Quran
Occurrences in Quran
Found 50 verses containing "بِہَا".
اَلَمۡ تَرَ اِلَی الَّذِیۡ حَآجَّ اِبۡرٰہٖمَ فِیۡ رَبِّہٖۤ اَنۡ اٰتٰٮہُ اللّٰہُ الۡمُلۡکَ اِذۡ قَالَ اِبۡرٰہٖمُ رَبِّیَ الَّذِیۡ یُحۡیٖ وَیُمِیۡتُ قَالَ اَنَا۠ اُحۡیٖ وَاُمِیۡتُ ۖ قَالَ اِبۡرٰہٖمُ فَاِنَّ اللّٰہَ یَاۡتِیۡ بِالشَّمۡسِ مِنَ الۡمَشۡرِقِ فَاۡتِ بِہَا مِنَ الۡمَغۡرِبِ فَبُہِتَ الَّذِیۡ کَفَرَ ۗ وَاللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ
3:157; 9:116; 40:69; 57:3.
اَنْ اٰ تَاہُ اللّٰہُ الْمُلْکَ میں ہ کی ضمیر کو ترجمہ میں بحث کرنے والے کی طرف پھیرا گیا ہے۔ لیکن جائز ہے کہ یہ ضمیر ابراہیمؑ کی طرف پھرتی ہو۔ اس صورت میں یہ معنے ہوں گے کہ وہ ابراہیم ؑ سے اس حسد کی وجہ سے بحث کرنے لگ گیا کہ ابراہیم ؑ کو کیوں اللہ نے روحانی بادشاہت عطا فرمائی ہے۔
حَآجَّہٗ: خَاصَمَہٗ (اقرب) اس سے بحث کرنے لگ گیا۔ اصل معنے حُجَّۃٌ کے اس دلیل کے ہیں جس سے انسان دوسرے پر غالب آجائے۔ لیکن باب مفاعلہ میں آکر اس کے معنے خالص بحث کرنے کے بھی ہو جاتے ہیں۔
مفسرین کہتے ہیں کہ حضرت ابراہیم علیہ السلام نے اپنی کمزوری دیکھ کر بحث کا پہلو بدلا۔ لیکن یہ بات درست نہیں۔ اصل بات یہ ہے کہ حضرت ابراہیم علیہ السلام کی قوم ستارہ پرست تھی اور وہ سمجھتے تھے کہ تمام مخلوق کی زندگی اور موت سورج کے ساتھ تعلق رکھتی ہے۔ جب مباحثین نے ضد اختیار کی تو حضرت ابراہیم علیہ السلام نے کہا کہ تیرے اختیار والی موت اور زندگی میری دلیل میں مرادنہ تھی‘ میری مراد یہ تھی کہ دنیا میں حیات و ممات کا جو سلسلہ جاری ہے یہ خدا کے اختیار میں ہے جس کے متعلق تیرا یہ عقیدہ ہے کہ وہ سورج کے اختیار میں ہے۔ پس اگر واقعہ میں تو وہی خدا ہے جس کے ہاتھ میں موت و حیات کا
3:157; 9:116; 40:69; 57:3.
Abraham was a great iconoclast. His people worshipped the sun and the stars, their chief god being Merodach (Madruk), originally the god of the morning and the spring sun (Enc. Bib. & Enc. Rel. Eth.ii.p.296). They believed that all life depended on the sun. Abraham very wisely asked the infidel that if he, as he claimed, controlled life and death, then let him reverse the course of the sun on which all life depended. He was in a fix. He could not say that he could not accept Abraham’s challenge to bring the sun from the West to the East, for that would have demolished his claim of being the controller of life and death, and if he had said that he could do so, it meant that he claimed to exercise control over the sun which would have been a great blasphemy in the eyes of his people who worshipped the sun. Thus he was completely confounded and did not know what to say.
3:157; 9:116; 40:69; 57:3.
Commentary:
The preceding verses spoke of the great rise and success in store for Muslims—their being brought out of darkness into light. Now the Quran proceeds to illustrate the promised rise and advancement. It takes us back to the days of Abraham.
An incident in the life of the great Patriarch has been cited to illustrate the truth of the statement made in the previous verse, viz. that God is the friend of believers; He helps them against their enemies and shows them the way of success, leading them out of darkness into light.
Abraham was a native of Ur of the Chaldees. His people worshipped the stars and their chief god was the Sun. Their greatest god was Merodach (or Madruk), who was originally the god of the morning and the spring sun. He was also called Bel, i.e. Lord (Enc. Bib. and Enc. Rel. Eth. ii. 296).
Abraham was hostile to the worship of idols and false deities and vehemently preached against them. He once set fire to a house which contained wooden images. On another occasion, be broke certain idols to pieces and burned them, whereupon he was produced before the king, whose name is recorded as Nimrod (Gen. 10:8, 9 and Jew. Enc. under Abraham) and who was also worshipped by the people as a representative of their deities. The king, it appears, threatened Abraham with ruin and death, to which Abraham firmly and boldly replied that he could do him no harm, for it was His Lord God Who granted life and caused death. As the king laid claim to godhead, he wrathfully rejoined that it was he who exercised these powers. Now Abraham knew that Nimrod and his people believed that all life depended on the sun, so if it was true that it was the king who controlled life and death, it meant that even the sun was under the control of the king and that the final power of life and death attributed by Nimrod and his men to the sun was a mere farce. So he pertinently asked the king to send back the sun from the west to the east (i.e. put it aside), for in such case the sun could not be recognized as the final controlling power. The king was in a fix. He could not say that he did not possess the power to send back the sun, for that would have exposed him. At the same time he could not say that it was he who caused the sun to rise from the east and set in the west, for his people looked upon the sun as the supreme deity, superior to the king himself, and if he had claimed any power over the sun, he would have surely roused the ire of his people against him. So he was dumbfounded and knew not what reply to make.
e
3:157; 9:116; 40:69; 57:3.
1
اَنْ اٰ تَاہُ اللّٰہُ الْمُلْکَ میں ہ کی ضمیر کو ترجمہ میں بحث کرنے والے کی طرف پھیرا گیا ہے۔ لیکن جائز ہے کہ یہ ضمیر ابراہیمؑ کی طرف پھرتی ہو۔ اس صورت میں یہ معنے ہوں گے کہ وہ ابراہیم ؑ سے اس حسد کی وجہ سے بحث کرنے لگ گیا کہ ابراہیم ؑ کو کیوں اللہ نے روحانی بادشاہت عطا فرمائی ہے۔
2
حَآجَّہٗ: خَاصَمَہٗ (اقرب) اس سے بحث کرنے لگ گیا۔ اصل معنے حُجَّۃٌ کے اس دلیل کے ہیں جس سے انسان دوسرے پر غالب آجائے۔ لیکن باب مفاعلہ میں آکر اس کے معنے خالص بحث کرنے کے بھی ہو جاتے ہیں۔
3
مفسرین کہتے ہیں کہ حضرت ابراہیم علیہ السلام نے اپنی کمزوری دیکھ کر بحث کا پہلو بدلا۔ لیکن یہ بات درست نہیں۔ اصل بات یہ ہے کہ حضرت ابراہیم علیہ السلام کی قوم ستارہ پرست تھی اور وہ سمجھتے تھے کہ تمام مخلوق کی زندگی اور موت سورج کے ساتھ تعلق رکھتی ہے۔ جب مباحثین نے ضد اختیار کی تو حضرت ابراہیم علیہ السلام نے کہا کہ تیرے اختیار والی موت اور زندگی میری دلیل میں مرادنہ تھی‘ میری مراد یہ تھی کہ دنیا میں حیات و ممات کا جو سلسلہ جاری ہے یہ خدا کے اختیار میں ہے جس کے متعلق تیرا یہ عقیدہ ہے کہ وہ سورج کے اختیار میں ہے۔ پس اگر واقعہ میں تو وہی خدا ہے جس کے ہاتھ میں موت و حیات کا
d
3:157; 9:116; 40:69; 57:3.
265
Commentary:
The preceding verses spoke of the great rise and success in store for Muslims—their being brought out of darkness into light. Now the Quran proceeds to illustrate the promised rise and advancement. It takes us back to the days of Abraham.
An incident in the life of the great Patriarch has been cited to illustrate the truth of the statement made in the previous verse, viz. that God is the friend of believers; He helps them against their enemies and shows them the way of success, leading them out of darkness into light.
Abraham was a native of Ur of the Chaldees. His people worshipped the stars and their chief god was the Sun. Their greatest god was Merodach (or Madruk), who was originally the god of the morning and the spring sun. He was also called Bel, i.e. Lord (Enc. Bib. and Enc. Rel. Eth. ii. 296).
Abraham was hostile to the worship of idols and false deities and vehemently preached against them. He once set fire to a house which contained wooden images. On another occasion, be broke certain idols to pieces and burned them, whereupon he was produced before the king, whose name is recorded as Nimrod (Gen. 10:8, 9 and Jew. Enc. under Abraham) and who was also worshipped by the people as a representative of their deities. The king, it appears, threatened Abraham with ruin and death, to which Abraham firmly and boldly replied that he could do him no harm, for it was His Lord God Who granted life and caused death. As the king laid claim to godhead, he wrathfully rejoined that it was he who exercised these powers. Now Abraham knew that Nimrod and his people believed that all life depended on the sun, so if it was true that it was the king who controlled life and death, it meant that even the sun was under the control of the king and that the final power of life and death attributed by Nimrod and his men to the sun was a mere farce. So he pertinently asked the king to send back the sun from the west to the east (i.e. put it aside), for in such case the sun could not be recognized as the final controlling power. The king was in a fix. He could not say that he did not possess the power to send back the sun, for that would have exposed him. At the same time he could not say that it was he who caused the sun to rise from the east and set in the west, for his people looked upon the sun as the supreme deity, superior to the king himself, and if he had claimed any power over the sun, he would have surely roused the ire of his people against him. So he was dumbfounded and knew not what reply to make.
a
3:157; 9:116; 40:69; 57:3.
321
Abraham was a great iconoclast. His people worshipped the sun and the stars, their chief god being Merodach (Madruk), originally the god of the morning and the spring sun (Enc. Bib. & Enc. Rel. Eth.ii.p.296). They believed that all life depended on the sun. Abraham very wisely asked the infidel that if he, as he claimed, controlled life and death, then let him reverse the course of the sun on which all life depended. He was in a fix. He could not say that he could not accept Abraham’s challenge to bring the sun from the West to the East, for that would have demolished his claim of being the controller of life and death, and if he had said that he could do so, it meant that he claimed to exercise control over the sun which would have been a great blasphemy in the eyes of his people who worshipped the sun. Thus he was completely confounded and did not know what to say.
اِنۡ تَمۡسَسۡکُمۡ حَسَنَۃٌ تَسُؤۡہُمۡ وَاِنۡ تُصِبۡکُمۡ سَیِّئَۃٌ یَّفۡرَحُوۡا بِہَا ۖ وَاِنۡ تَصۡبِرُوۡا وَتَتَّقُوۡا لَا یَضُرُّکُمۡ کَیۡدُہُمۡ شَیۡـًٔا ۗ اِنَّ اللّٰہَ بِمَا یَعۡمَلُوۡنَ مُحِیۡطٌ
9:50.
اَحَاطَ کے معنے بالکل تباہ کر دینے کے بھی ہوتے ہیں۔ (اقرب)
9:50.
God will bring to naught all their doings and will destroy them. Muslims should not therefore fear them. All machinations of the enemies of Islam are known to God, and He will frustrate them.
9:50.
Commentary:
The enemies of Islam, both open and secret, are grieved to see the success of believers and try to minimize it. But when Muslims meet with some failure, they rejoice and try to exaggerate it. Their object is to dishearten and discourage believers.
The words, Allah encompasses their deeds, signify that God will bring to nought all their doings and destroy them. Muslims should not, therefore, fear them. All machinations of the enemies of Islam are known to God, Who will frustrate them.
d
9:50.
1
اَحَاطَ کے معنے بالکل تباہ کر دینے کے بھی ہوتے ہیں۔ (اقرب)
b
9:50.
405
Commentary:
The enemies of Islam, both open and secret, are grieved to see the success of believers and try to minimize it. But when Muslims meet with some failure, they rejoice and try to exaggerate it. Their object is to dishearten and discourage believers.
The words, Allah encompasses their deeds, signify that God will bring to nought all their doings and destroy them. Muslims should not, therefore, fear them. All machinations of the enemies of Islam are known to God, Who will frustrate them.
a
9:50.
466
God will bring to naught all their doings and will destroy them. Muslims should not therefore fear them. All machinations of the enemies of Islam are known to God, and He will frustrate them.
وَاَقۡسَمُوۡا بِاللّٰہِ جَہۡدَ اَیۡمٰنِہِمۡ لَئِنۡ جَآءَتۡہُمۡ اٰیَۃٌ لَّیُؤۡمِنُنَّ بِہَا ۚ قُلۡ اِنَّمَا الۡاٰیٰتُ عِنۡدَ اللّٰہِ ۖ وَمَا یُشۡعِرُکُمۡ اَنَّہَاۤ اِذَا جَآءَتۡ لَا یُؤۡمِنُوۡنَ
یعنی ان کی پہلی بداعمالیاں جو انہیں ایمان سے محروم کردیں گی خداتعالیٰ کے پاس محفوظ ہیں جب وہ انہیں ظاہر کر دے گا تو تم کو معلوم ہو جائے گا کہ وہ کبھی ایمان نہیں لائیں گے جب تک دلوں کی اصلاح نہ کریں اور پرانی مشرکانہ عادتیں نہ چھوڑیں۔
Besides the meaning given in the text the latter part of the verse may be rendered as: "Surely, Signs are with Allah, and also that is with Allah which will make you know that when the Signs come, they will not believe."
Important Words:
انـما (surely) is considered to be a compound of ان and ما . It imports restriction of that which it precedes to that which follows it, giving the sense of "only". The Quran says: انما الصدقات للفقراء i.e. the sadaqat (the alms) are meant only for the poor, etc. But the word does not always import restriction but sometimes only corroboration of an affirmation, giving the sense of "verily" or "surely", as in the tradition; انـما الربا فی النسیئة i.e. verily, (one form of) usury is in the delay of payment (Lane & Aqrab).
Commentary:
The latter part of the verse may also be rendered thus, "Say, 'Surely, Signs are with Allah, and that (too is with Allah) which will make you know that when it comes, they will not believe.'" In this rendering, the
particle ما rendered in the text as "what" would be taken as a relative pronoun, in the sense of الذی i.e. "that" and not as an interrogative pronoun. According to this rendering, the words "and that (too is with Allah) which will make you know that when it comes, they will not believe" would refer to the punishment of God and the clause would mean that not only are other signs with God, but the sign of punishment is also with Him and that when that sign comes, you will see that it will do them no good.
2
یعنی ان کی پہلی بداعمالیاں جو انہیں ایمان سے محروم کردیں گی خداتعالیٰ کے پاس محفوظ ہیں جب وہ انہیں ظاہر کر دے گا تو تم کو معلوم ہو جائے گا کہ وہ کبھی ایمان نہیں لائیں گے جب تک دلوں کی اصلاح نہ کریں اور پرانی مشرکانہ عادتیں نہ چھوڑیں۔
851
Important Words:
انـما (surely) is considered to be a compound of ان and ما . It imports restriction of that which it precedes to that which follows it, giving the sense of "only". The Quran says: انما الصدقات للفقراء i.e. the sadaqat (the alms) are meant only for the poor, etc. But the word does not always import restriction but sometimes only corroboration of an affirmation, giving the sense of "verily" or "surely", as in the tradition; انـما الربا فی النسیئة i.e. verily, (one form of) usury is in the delay of payment (Lane & Aqrab).
Commentary:
The latter part of the verse may also be rendered thus, "Say, 'Surely, Signs are with Allah, and that (too is with Allah) which will make you know that when it comes, they will not believe.'" In this rendering, the
particle ما rendered in the text as "what" would be taken as a relative pronoun, in the sense of الذی i.e. "that" and not as an interrogative pronoun. According to this rendering, the words "and that (too is with Allah) which will make you know that when it comes, they will not believe" would refer to the punishment of God and the clause would mean that not only are other signs with God, but the sign of punishment is also with Him and that when that sign comes, you will see that it will do them no good.
896
Besides the meaning given in the text the latter part of the verse may be rendered as: "Surely, Signs are with Allah, and also that is with Allah which will make you know that when the Signs come, they will not believe."
وَقَدۡ نَزَّلَ عَلَیۡکُمۡ فِی الۡکِتٰبِ اَنۡ اِذَا سَمِعۡتُمۡ اٰیٰتِ اللّٰہِ یُکۡفَرُ بِہَا وَیُسۡتَہۡزَاُ بِہَا فَلَا تَقۡعُدُوۡا مَعَہُمۡ حَتّٰی یَخُوۡضُوۡا فِیۡ حَدِیۡثٍ غَیۡرِہٖۤ ۚ اِنَّکُمۡ اِذًا مِّثۡلُہُمۡ ۗ اِنَّ اللّٰہَ جَامِعُ الۡمُنٰفِقِیۡنَ وَالۡکٰفِرِیۡنَ فِیۡ جَہَنَّمَ جَمِیۡعًا
6:69.
6:69.
The reference in the words, He has already revealed to you in the Book, is to 6:69 which was revealed at Mecca prior to the verse under comment; yet 6:69 has been placed after it in the existing arrangement of the Qur’an which shows that the present arrangement of the Quranic verses is not the same in which they were revealed.
The underlying principle in the injunction contained in the present verse is threefold: (1) To emphasize the seriousness and importance of religious matters; (2) to protect the believers against the demoralizing influences of the disbelievers’ company and (3) to engender and promote feelings of pious jealousy for religion in the hearts of Muslims.
6:69.
Commentary:
The reference in the words, has already revealed to you, is to 6:69 where we read, And when thou seest those who engage in vain discourse concerning Our Signs, then turn thou away from them until they enter into a discourse other than that; and if Satan cause thee to forget, then sit not, after recollection, with the unjust people.
The Surah in which the above-quoted verse occurs was revealed at Mecca, i.e. before the present Surah which is a Medinite one. This clearly shows that the present order of the verses and the Surahs of the Quran is not the same as that in which they were revealed. The reference in the words, He has already revealed to you in the Book, is, as stated above, to 6:69 which was revealed prior to the verse under comment; yet the former has been placed after the latter in the existing arrangement of the Quran.
It is also worthy of note here that while referring to a verse already revealed, the verse under comment uses the words نزل علیکم (has revealed to you) and not یتلی علیکم (is recited to you). The latter expression, i.e. "is recited to you" has been used in 4:128 with reference to 4:4 which had not only been already revealed but has also been placed before the former, i.e. 4:128, in the existing order of the Quran. Again 6:146 makes an allusion to 16:116 in the words اوحی الی (has been revealed to me). Thus, the fact that the Quran uses the words نزل and اوحی for alluding to verses that were revealed earlier but were to be placed later and the word یتلی for alluding to those verses that were not only revealed earlier but were also to be placed earlier, clearly shows that the present order was not devised by the Holy Prophet but was devised and revealed by God Himself.
Another noteworthy point that emerges from this verse is that when an address is made to the Holy Prophet, it is not always meant for him personally but is often meant for his followers, i.e. Muslims in general. In 6:69, the commandment appears to have been addressed to the Holy Prophet, because in that verse all the pronouns and verbs have been used in the second person singular number; but the verse under comment, while referring to the commandment contained in 6:69, clearly addresses Muslims generally, for the words used are, He has already revealed to you in the Book that, when you hear the Signs of God being denied and mocked at, sit not with them, which establishes the fact that the addressees in the commandment embodied in both these verses are the same, i.e. Muslims. If the pronoun "thou" in 6:69 was meant for the Holy Prophet himself, the present verse, while referring to the selfsame commandment, could not address Muslims generally by using the pronoun "you", particularly when besides 6:69 there is no verse in the Quran to which the verse under comment can possibly refer.
The substitution in the present verse of the words لا تقعدوا (sit not with them) for the words اعرض (turn away from them), occurring in 6:69, indicates that the latter expression as used at some places in the Quran is meant to convey the sense of "severing connection with".
The underlying principle in the injunction contained in the present verse is threefold: (1) to emphasize the seriousness and importance of religious matters; (2) to protect the Faithful against the demoralizing influences of disbelievers; and (3) to engender and promote feelings of pious jealousy for religion in the hearts of Muslims.
h
6:69.
d
6:69.
604
Commentary:
The reference in the words, has already revealed to you, is to 6:69 where we read, And when thou seest those who engage in vain discourse concerning Our Signs, then turn thou away from them until they enter into a discourse other than that; and if Satan cause thee to forget, then sit not, after recollection, with the unjust people.
The Surah in which the above-quoted verse occurs was revealed at Mecca, i.e. before the present Surah which is a Medinite one. This clearly shows that the present order of the verses and the Surahs of the Quran is not the same as that in which they were revealed. The reference in the words, He has already revealed to you in the Book, is, as stated above, to 6:69 which was revealed prior to the verse under comment; yet the former has been placed after the latter in the existing arrangement of the Quran.
It is also worthy of note here that while referring to a verse already revealed, the verse under comment uses the words نزل علیکم (has revealed to you) and not یتلی علیکم (is recited to you). The latter expression, i.e. "is recited to you" has been used in 4:128 with reference to 4:4 which had not only been already revealed but has also been placed before the former, i.e. 4:128, in the existing order of the Quran. Again 6:146 makes an allusion to 16:116 in the words اوحی الی (has been revealed to me). Thus, the fact that the Quran uses the words نزل and اوحی for alluding to verses that were revealed earlier but were to be placed later and the word یتلی for alluding to those verses that were not only revealed earlier but were also to be placed earlier, clearly shows that the present order was not devised by the Holy Prophet but was devised and revealed by God Himself.
Another noteworthy point that emerges from this verse is that when an address is made to the Holy Prophet, it is not always meant for him personally but is often meant for his followers, i.e. Muslims in general. In 6:69, the commandment appears to have been addressed to the Holy Prophet, because in that verse all the pronouns and verbs have been used in the second person singular number; but the verse under comment, while referring to the commandment contained in 6:69, clearly addresses Muslims generally, for the words used are, He has already revealed to you in the Book that, when you hear the Signs of God being denied and mocked at, sit not with them, which establishes the fact that the addressees in the commandment embodied in both these verses are the same, i.e. Muslims. If the pronoun "thou" in 6:69 was meant for the Holy Prophet himself, the present verse, while referring to the selfsame commandment, could not address Muslims generally by using the pronoun "you", particularly when besides 6:69 there is no verse in the Quran to which the verse under comment can possibly refer.
The substitution in the present verse of the words لا تقعدوا (sit not with them) for the words اعرض (turn away from them), occurring in 6:69, indicates that the latter expression as used at some places in the Quran is meant to convey the sense of "severing connection with".
The underlying principle in the injunction contained in the present verse is threefold: (1) to emphasize the seriousness and importance of religious matters; (2) to protect the Faithful against the demoralizing influences of disbelievers; and (3) to engender and promote feelings of pious jealousy for religion in the hearts of Muslims.
a
6:69.
685
The reference in the words, He has already revealed to you in the Book, is to 6:69 which was revealed at Mecca prior to the verse under comment; yet 6:69 has been placed after it in the existing arrangement of the Qur’an which shows that the present arrangement of the Quranic verses is not the same in which they were revealed.
686
The underlying principle in the injunction contained in the present verse is threefold: (1) To emphasize the seriousness and importance of religious matters; (2) to protect the believers against the demoralizing influences of the disbelievers’ company and (3) to engender and promote feelings of pious jealousy for religion in the hearts of Muslims.
سَاَصۡرِفُ عَنۡ اٰیٰتِیَ الَّذِیۡنَ یَتَکَبَّرُوۡنَ فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّ وَاِنۡ یَّرَوۡا کُلَّ اٰیَۃٍ لَّا یُؤۡمِنُوۡا بِہَا وَاِنۡ یَّرَوۡا سَبِیۡلَ الرُّشۡدِ لَا یَتَّخِذُوۡہُ سَبِیۡلًا وَّاِنۡ یَّرَوۡا سَبِیۡلَ الۡغَیِّ یَتَّخِذُوۡہُ سَبِیۡلًا ۚ ذٰلِکَ بِاَنَّہُمۡ کَذَّبُوۡا بِاٰیٰتِنَا وَکَانُوۡا عَنۡہَا غٰفِلِیۡنَ
6:26.
6:26.
6:26.
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
a
6:26.
a
6:26.
1036
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
b
6:26.
اِنَّاۤ اَنۡزَلۡنَا التَّوۡرٰٮۃَ فِیۡہَا ہُدًی وَّنُوۡرٌ ۚ یَحۡکُمُ بِہَا النَّبِیُّوۡنَ الَّذِیۡنَ اَسۡلَمُوۡا لِلَّذِیۡنَ ہَادُوۡا وَالرَّبّٰنِیُّوۡنَ وَالۡاَحۡبَارُ بِمَا اسۡتُحۡفِظُوۡا مِنۡ کِتٰبِ اللّٰہِ وَکَانُوۡا عَلَیۡہِ شُہَدَآءَ ۚ فَلَا تَخۡشَوُا النَّاسَ وَاخۡشَوۡنِ وَلَا تَشۡتَرُوۡا بِاٰیٰتِیۡ ثَمَنًا قَلِیۡلًا ۚ وَمَنۡ لَّمۡ یَحۡکُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ فَاُولٰٓئِکَ ہُمُ الۡکٰفِرُوۡنَ
6:92; 7:155.
2:42.
5:46, 48.
See {432A}.
Ahbar is the plural of Hibr which means, a learned man of the Jews; or any learned man; a good or righteous man (Lane). In this verse the Qur’an brings home to the Jews the charge mentioned in the previous verse, viz. when even the Prophets of God who followed Moses were required to judge according to the Torah, who else can refuse to refer his disputes to it?
6:92; 7:155.
2:42.
5:46, 48.
Important Words:
ربانیون (godly people). See 3:80.
احبار (learned men) is the plural of حبر. They say حبره i.e. he made it beautiful; or he made him happy; or he treated him with honour. حبر (hibr) or حبر (habr) means, a learned man of the Jews; or any learned man; a good or righteous man (Lane & Aqrab).
استحفظوا (were required to preserve) is in the passive voice being formed from حفظ. They say حفظه i.e. he kept it or preserved it or guarded it or protected it; or he prevented it from perishing or becoming lost. استحفظه (in the active voice) means, he asked him to keep or guard or preserve it from perishing or becoming lost; or he asked him to be careful of, or attentive to, it; or he placed it with him to preserve or guard or take care of it; or he entrusted him with it or gave it to him in trust (Lane).
Commentary:
In this verse the Quran brings home to the Jews the charge mentioned in the previous verse. When even the Prophets of God who followed Moses were required to judge according to the Torah, who are they to refuse to refer their disputes to it?
The words, Therefore fear not men but fear Me, and barter not My Signs for a paltry price, mean that the referring by the Jews of their disputes to the Holy Prophet meant that they no longer looked upon the Torah as the revealed Word of God, and also that they had complete faith in the honesty, truthfulness and justice of the Holy Prophet. If such was the case, and there were also clear prophecies in their Scriptures bearing witness to his truth, then their refusal to believe in him showed that they feared men more than they feared God. Moreover, the rejection of the Holy Prophet meant not only the rejection of those prophecies but of Moses himself, who brought the Book which contains those prophecies.
It is also clear from this verse that it is not necessary for every Prophet to bring a new Law and not to be the follower of another Prophet or Book. The Prophets that appeared among the Jews after Moses, including Jesus, brought no new Law but followed Moses and acted upon the Law that was revealed to him. Says the verse, By it did the Prophets, who were obedient to Us, judge for the Jews. The Prophets who judged the Jews by the Torah were obviously subject to the Law of the Torah and had no Law of their own.
b
6:92; 7:155.
c
2:42.
d
5:46, 48.
a
6:92; 7:155.
b
2:42.
c
5:46, 48.
676
Important Words:
ربانیون (godly people). See 3:80.
احبار (learned men) is the plural of حبر. They say حبره i.e. he made it beautiful; or he made him happy; or he treated him with honour. حبر (hibr) or حبر (habr) means, a learned man of the Jews; or any learned man; a good or righteous man (Lane & Aqrab).
استحفظوا (were required to preserve) is in the passive voice being formed from حفظ. They say حفظه i.e. he kept it or preserved it or guarded it or protected it; or he prevented it from perishing or becoming lost. استحفظه (in the active voice) means, he asked him to keep or guard or preserve it from perishing or becoming lost; or he asked him to be careful of, or attentive to, it; or he placed it with him to preserve or guard or take care of it; or he entrusted him with it or gave it to him in trust (Lane).
Commentary:
In this verse the Quran brings home to the Jews the charge mentioned in the previous verse. When even the Prophets of God who followed Moses were required to judge according to the Torah, who are they to refuse to refer their disputes to it?
The words, Therefore fear not men but fear Me, and barter not My Signs for a paltry price, mean that the referring by the Jews of their disputes to the Holy Prophet meant that they no longer looked upon the Torah as the revealed Word of God, and also that they had complete faith in the honesty, truthfulness and justice of the Holy Prophet. If such was the case, and there were also clear prophecies in their Scriptures bearing witness to his truth, then their refusal to believe in him showed that they feared men more than they feared God. Moreover, the rejection of the Holy Prophet meant not only the rejection of those prophecies but of Moses himself, who brought the Book which contains those prophecies.
It is also clear from this verse that it is not necessary for every Prophet to bring a new Law and not to be the follower of another Prophet or Book. The Prophets that appeared among the Jews after Moses, including Jesus, brought no new Law but followed Moses and acted upon the Law that was revealed to him. Says the verse, By it did the Prophets, who were obedient to Us, judge for the Jews. The Prophets who judged the Jews by the Torah were obviously subject to the Law of the Torah and had no Law of their own.
a
6:92; 7:155.
b
2:42.
c
5:46, 48.
749
See {432A}.
750
Ahbar is the plural of Hibr which means, a learned man of the Jews; or any learned man; a good or righteous man (Lane). In this verse the Qur’an brings home to the Jews the charge mentioned in the previous verse, viz. when even the Prophets of God who followed Moses were required to judge according to the Torah, who else can refuse to refer his disputes to it?
قَدۡ سَاَلَہَا قَوۡمٌ مِّنۡ قَبۡلِکُمۡ ثُمَّ اَصۡبَحُوۡا بِہَا کٰفِرِیۡنَ
قرآن مجید میں ثُمَّ کا لفظ ہے مگر ہم نے ترجمہ میں حذف کر دیا ہے کیونکہ اس کے بغیر اردو اچھی رہتی ہے۔
2:109.
Unnecessary questioning about minor details or seeking legislation on them is generally to the detriment of the questioner himself. It limits his discretion and fetters his judgment, besides binding him to unnecessary and irksome legislation. The Israelites put unnecessary questions to Moses in regard to minor details with the result that they created difficulties for themselves and ended by breaking the commandments of God (2:109).
2:109.
Commentary:
Unnecessary questioning about minor details and seeking legislation on them is always to the detriment of the questioner himself. It limits his discretion and fetters his judgement, besides binding him and his co-religionists to unnecessary and irksome legislation. The Israelites are reported in the Quran to have put unnecessary questions to Moses in regard to minor details with the result that they created difficulties for themselves and became more and more perplexed and confounded and ended with breaking the commandments of God and drawing His displeasure on themselves (e.g. 2:109).
c
2:109.
395
关于次要的细节的事情, 提出不必提的问题或者对它们谋求立法的根据, 一般对提问题者本身是不利的。这除了把他束缚于不必要的以及令人厌烦的立法程序以外, 也限制了他的判断或选择的自由并束缚了他的判断力。以色列人向穆撒提出关于很少有详细说明的那些不必提的问题, 结果给他们自己引起了困难, 以安拉中断给他们律令告终 (2:109)。
2
قرآن مجید میں ثُمَّ کا لفظ ہے مگر ہم نے ترجمہ میں حذف کر دیا ہے کیونکہ اس کے بغیر اردو اچھی رہتی ہے۔
a
2:109.
730
Commentary:
Unnecessary questioning about minor details and seeking legislation on them is always to the detriment of the questioner himself. It limits his discretion and fetters his judgement, besides binding him and his co-religionists to unnecessary and irksome legislation. The Israelites are reported in the Quran to have put unnecessary questions to Moses in regard to minor details with the result that they created difficulties for themselves and became more and more perplexed and confounded and ended with breaking the commandments of God and drawing His displeasure on themselves (e.g. 2:109).
b
2:109.
797
Unnecessary questioning about minor details or seeking legislation on them is generally to the detriment of the questioner himself. It limits his discretion and fetters his judgment, besides binding him to unnecessary and irksome legislation. The Israelites put unnecessary questions to Moses in regard to minor details with the result that they created difficulties for themselves and ended by breaking the commandments of God (2:109).
وَمِنۡہُمۡ مَّنۡ یَّسۡتَمِعُ اِلَیۡکَ ۖ وَجَعَلۡنَا عَلٰی قُلُوۡبِہِمۡ اَکِنَّۃً اَنۡ یَّفۡقَہُوۡہُ وَفِیۡۤ اٰذَانِہِمۡ وَقۡرًا ۚ وَاِنۡ یَّرَوۡا کُلَّ اٰیَۃٍ لَّا یُؤۡمِنُوۡا بِہَا ۚ حَتّٰۤی اِذَا جَآءُوۡکَ یُجٰدِلُوۡنَکَ یَقُوۡلُ الَّذِیۡنَ کَفَرُوۡۤا اِنۡ ہٰذَاۤ اِلَّاۤ اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
10:43; 17:48.
17:47; 41:6.
10:43; 17:48.
17:47; 41:6.
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
1
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
2
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
a
10:43; 17:48.
b
17:47; 41:6.
773
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
اُولٰٓئِکَ الَّذِیۡنَ اٰتَیۡنٰہُمُ الۡکِتٰبَ وَالۡحُکۡمَ وَالنُّبُوَّۃَ ۚ فَاِنۡ یَّکۡفُرۡ بِہَا ہٰٓؤُلَآءِ فَقَدۡ وَکَّلۡنَا بِہَا قَوۡمًا لَّیۡسُوۡا بِہَا بِکٰفِرِیۡنَ
45:17.
这节经文并不意味着每个先知都赐有一本各自的经典。“赐了经典” 是 «古兰经» 中的一个习用语。它的意义一般是通过一位特有经典的先知来赐予经典。«古兰经» 在其他经文中 (45:17) 说, 经典、主权和先知品位是赐予所有以色列后裔的三样东西。在5:45节中我们看到, 穆撒之后出现无数的先知, 他们没赐有新的经典而是遵循 «摩西五经» 所载的经律而且依它来判断。事实上, 先知有两种--------持有经典的先知, 即赐予他们一本经典 (经律) 的先知, 以及没有赐予他们经典的先知, 即遵循有经先知的经典的那些先知。在他们的情况下, “我赐了他们经典” 这一句话的意思是, 赐了他们这经典的知识, 或者从他们持有经典的前辈那里继承了经典。
45:17.
The verse does not mean that every Prophet was given a separate Book. "Giving of the Book" is an expression used in the Qur’an generally in the sense of giving it through a Law-bearing Prophet. Elsewhere in the Qur’an (45:17) it is stated that three things, viz. Book, dominion and Prophethood were given to all the Children of Israel. In 5:45 we read that a galaxy of Prophets appeared after Moses who were given no new Law but followed the Law as given in the Torah and judged by it. In fact, Prophets are of two categories—Law-bearing Prophets to whom a Book (Law or the Shari‘ah) is given and Prophets, who are given no Book or Shari‘ah, and who follow the Shari‘ah of the Law-bearing Prophet. In their case the expression "We gave them the Book" means that they were given the knowledge of the Book or they inherited the Book or the Shari‘ah from their Law-bearing predecessor.
45:17.
Commentary:
The giving of a Book by God generally occurs in two ways: Firstly, directly, as in the case of Moses and the Holy Prophet of Islam. Secondly, indirectly, as in the case of those Prophets to whom no new Book was revealed and who only followed a Book that had been revealed to a previous Prophet. Thus of the Torah we are told in the Quran, Surely, We sent down the Torah wherein was guidance and light. By it did the Prophets who were obedient to Us judge for the Jews(5:45). The above quoted verse proves that there appeared many Prophets among the Israelites to whom no new Book was revealed and who only followed the Torah. This statement of the Quran is also borne out by history, which tells us that there were many Prophets among the Israelites to whom no Book was revealed. Hence, when the verse under comment says: It is these to whom We gave the Book, it does not mean that a Book was given to every Prophet separately but only that every Prophet received knowledge of the Divine Book. Another consideration which lends support to the above conclusion is that the word "these" put in the beginning of the verse not only refers to the Prophets named in the foregoing verses, but also to some of their fathers and their children and their brethren (6:88), and it is evident that the latter did not receive any new Book.
There are also other verses of the Quran in which the expression, "We gave the Book" has been used in the sense of giving the Book indirectly. Among others the reader is referred to 2:122; 2:147; 29:48 & 45:17. It is of interest that in the last-mentioned verse, i.e. 45:17, not only the Book but all the three things mentioned in the verse under comment have been spoken of as having been given to the Children of Israel. The verse runs thus: And We gave the Children of Israel the Book, and sovereignty, and prophethood, and We provided them with good things, and exalted them over the people of the time (45:17).
In short, when on the one hand we learn not only from the Quran but also from history that there have been many Prophets who did not receive any new Book directly, and on the other hand, we see that the expression, "We gave the Book" has also been used in the Quran in the sense of giving a Book indirectly, the verse under comment cannot be interpreted to mean that every Prophet was given a Book directly from God. Muslim commentators are agreed in holding that every Prophet was not given a Book directly by God, and that in the case of those Prophets to whom no Book was given directly, the words, "We gave the Book", simply mean, "We gave them knowledge or understanding of the Book", or "We made them inherit the Book."
The word "people" in the latter portion of the verse refers to Muslims; and the pronoun "them" at the end refers to the Book, dominion and prophethood mentioned in the opening clause of the verse.
c
45:17.
436
这节经文并不意味着每个先知都赐有一本各自的经典。“赐了经典” 是 «古兰经» 中的一个习用语。它的意义一般是通过一位特有经典的先知来赐予经典。«古兰经» 在其他经文中 (45:17) 说, 经典、主权和先知品位是赐予所有以色列后裔的三样东西。在5:45节中我们看到, 穆撒之后出现无数的先知, 他们没赐有新的经典而是遵循 «摩西五经» 所载的经律而且依它来判断。事实上, 先知有两种--------持有经典的先知, 即赐予他们一本经典 (经律) 的先知, 以及没有赐予他们经典的先知, 即遵循有经先知的经典的那些先知。在他们的情况下, “我赐了他们经典” 这一句话的意思是, 赐了他们这经典的知识, 或者从他们持有经典的前辈那里继承了经典。
b
45:17.
832
Commentary:
The giving of a Book by God generally occurs in two ways: Firstly, directly, as in the case of Moses and the Holy Prophet of Islam. Secondly, indirectly, as in the case of those Prophets to whom no new Book was revealed and who only followed a Book that had been revealed to a previous Prophet. Thus of the Torah we are told in the Quran, Surely, We sent down the Torah wherein was guidance and light. By it did the Prophets who were obedient to Us judge for the Jews(5:45). The above quoted verse proves that there appeared many Prophets among the Israelites to whom no new Book was revealed and who only followed the Torah. This statement of the Quran is also borne out by history, which tells us that there were many Prophets among the Israelites to whom no Book was revealed. Hence, when the verse under comment says: It is these to whom We gave the Book, it does not mean that a Book was given to every Prophet separately but only that every Prophet received knowledge of the Divine Book. Another consideration which lends support to the above conclusion is that the word "these" put in the beginning of the verse not only refers to the Prophets named in the foregoing verses, but also to some of their fathers and their children and their brethren (6:88), and it is evident that the latter did not receive any new Book.
There are also other verses of the Quran in which the expression, "We gave the Book" has been used in the sense of giving the Book indirectly. Among others the reader is referred to 2:122; 2:147; 29:48 & 45:17. It is of interest that in the last-mentioned verse, i.e. 45:17, not only the Book but all the three things mentioned in the verse under comment have been spoken of as having been given to the Children of Israel. The verse runs thus: And We gave the Children of Israel the Book, and sovereignty, and prophethood, and We provided them with good things, and exalted them over the people of the time (45:17).
In short, when on the one hand we learn not only from the Quran but also from history that there have been many Prophets who did not receive any new Book directly, and on the other hand, we see that the expression, "We gave the Book" has also been used in the Quran in the sense of giving a Book indirectly, the verse under comment cannot be interpreted to mean that every Prophet was given a Book directly from God. Muslim commentators are agreed in holding that every Prophet was not given a Book directly by God, and that in the case of those Prophets to whom no Book was given directly, the words, "We gave the Book", simply mean, "We gave them knowledge or understanding of the Book", or "We made them inherit the Book."
The word "people" in the latter portion of the verse refers to Muslims; and the pronoun "them" at the end refers to the Book, dominion and prophethood mentioned in the opening clause of the verse.
b
45:17.
871
The verse does not mean that every Prophet was given a separate Book. "Giving of the Book" is an expression used in the Qur’an generally in the sense of giving it through a Law-bearing Prophet. Elsewhere in the Qur’an (45:17) it is stated that three things, viz. Book, dominion and Prophethood were given to all the Children of Israel. In 5:45 we read that a galaxy of Prophets appeared after Moses who were given no new Law but followed the Law as given in the Torah and judged by it. In fact, Prophets are of two categories—Law-bearing Prophets to whom a Book (Law or the Shari‘ah) is given and Prophets, who are given no Book or Shari‘ah, and who follow the Shari‘ah of the Law-bearing Prophet. In their case the expression "We gave them the Book" means that they were given the knowledge of the Book or they inherited the Book or the Shari‘ah from their Law-bearing predecessor.
وَہُوَ الَّذِیۡ جَعَلَ لَکُمُ النُّجُوۡمَ لِتَہۡتَدُوۡا بِہَا فِیۡ ظُلُمٰتِ الۡبَرِّ وَالۡبَحۡرِ ۗ قَدۡ فَصَّلۡنَا الۡاٰیٰتِ لِقَوۡمٍ یَّعۡلَمُوۡنَ
16:17.
16:17.
Like the stars which guide the wayfarers in the night, the Divine and spiritual savants give guidance to the erring people groping in spiritual darkness.
16:17.
Commentary:
The argument embodied in this verse runs like this: "When God has made stars for guidance during the hours of night in the physical world, would He make no stars for the guidance of man in the spiritual world? The spiritual welfare of man is much more important than his physical welfare; so when God has created means of guidance for the temporal welfare of man, does it not stand to reason that He should have also provided means for the spiritual guidance of erring humanity?"
d
16:17.
a
16:17.
840
Commentary:
The argument embodied in this verse runs like this: "When God has made stars for guidance during the hours of night in the physical world, would He make no stars for the guidance of man in the spiritual world? The spiritual welfare of man is much more important than his physical welfare; so when God has created means of guidance for the temporal welfare of man, does it not stand to reason that He should have also provided means for the spiritual guidance of erring humanity?"
e
16:17.
882
Like the stars which guide the wayfarers in the night, the Divine and spiritual savants give guidance to the erring people groping in spiritual darkness.
وَاِذَا فَعَلُوۡا فٰحِشَۃً قَالُوۡا وَجَدۡنَا عَلَیۡہَاۤ اٰبَآءَنَا وَاللّٰہُ اَمَرَنَا بِہَا ۗ قُلۡ اِنَّ اللّٰہَ لَا یَاۡمُرُ بِالۡفَحۡشَآءِ ۖ اَتَقُوۡلُوۡنَ عَلَی اللّٰہِ مَا لَا تَعۡلَمُوۡنَ
16:91.
16:91.
16:91.
Commentary:
This verse, applied generally, gives an apposite description of those who follow Satan as stated in the preceding verse. It may also particularly apply to Christians who allege that Adam sinned and that it is from him that sin came as a heritage to his posterity who, therefore, cannot get rid of it. The Quran condemns this doctrine most forcibly; firstly because it is simply absurd and foolish, and secondly because the Quran exonerates Adam from the charge of having committed a sin.
By saying, Allah has enjoined it upon us, disbelievers mean that it is God Who has given them the power to commit sins or that He it is Who has created Satan that leads them astray. They thus seek to absolve themselves of the responsibility of their evil deeds. The latter part of the verse embodies an effective answer to this lame excuse. God never enjoins foul deeds, says the verse. As for Satan, the people do not understand the object of his creation. Satan is only a trial for men. He serves the purpose of a hurdle in a hurdle race. The hurdles are placed there not to block our progress but to make us vigilant and to cause us to increase our efforts. The careless and negligent person who stumbles over a hurdle and thus loses the race should blame himself and not the person who puts it in his way in order to try and prove his mettle.
a
16:91.
b
16:91.
930
Commentary:
This verse, applied generally, gives an apposite description of those who follow Satan as stated in the preceding verse. It may also particularly apply to Christians who allege that Adam sinned and that it is from him that sin came as a heritage to his posterity who, therefore, cannot get rid of it. The Quran condemns this doctrine most forcibly; firstly because it is simply absurd and foolish, and secondly because the Quran exonerates Adam from the charge of having committed a sin.
By saying, Allah has enjoined it upon us, disbelievers mean that it is God Who has given them the power to commit sins or that He it is Who has created Satan that leads them astray. They thus seek to absolve themselves of the responsibility of their evil deeds. The latter part of the verse embodies an effective answer to this lame excuse. God never enjoins foul deeds, says the verse. As for Satan, the people do not understand the object of his creation. Satan is only a trial for men. He serves the purpose of a hurdle in a hurdle race. The hurdles are placed there not to block our progress but to make us vigilant and to cause us to increase our efforts. The careless and negligent person who stumbles over a hurdle and thus loses the race should blame himself and not the person who puts it in his way in order to try and prove his mettle.
a
16:91.
قَالَ قَدۡ وَقَعَ عَلَیۡکُمۡ مِّنۡ رَّبِّکُمۡ رِجۡسٌ وَّغَضَبٌ ۖ اَتُجٰدِلُوۡنَنِیۡ فِیۡۤ اَسۡمَآءٍ سَمَّیۡتُمُوۡہَاۤ اَنۡتُمۡ وَاٰبَآؤُکُمۡ مَّا نَزَّلَ اللّٰہُ بِہَا مِنۡ سُلۡطٰنٍ ۚ فَانۡتَظِرُوۡۤا اِنِّیۡ مَعَکُمۡ مِّنَ الۡمُنۡتَظِرِیۡنَ
3:152; 7:34; 22:72; 53:24.
10:21, 103; 11:123.
3:152; 7:34; 22:72; 53:24.
10:21,103; 11:123.
Commentary:
This verse shows that one may follow one’s forefathers only if one has the support of reason and not otherwise. Blind and unthinking following is condemned.
b
3:152; 7:34; 22:72; 53:24.
c
10:21, 103; 11:123.
b
3:152; 7:34; 22:72; 53:24.
c
10:21,103; 11:123.
970
Commentary:
This verse shows that one may follow one’s forefathers only if one has the support of reason and not otherwise. Blind and unthinking following is condemned.
b
3:152; 7:34; 22:72; 53:24.
c
10:21, 103; 11:123.
وَلُوۡطًا اِذۡ قَالَ لِقَوۡمِہٖۤ اَتَاۡتُوۡنَ الۡفٰحِشَۃَ مَا سَبَقَکُمۡ بِہَا مِنۡ اَحَدٍ مِّنَ الۡعٰلَمِیۡنَ
27:55; 29:29.
27:55; 29:29.
Lot was a nephew and contemporary of Abraham (Gen. 11: 27, 31).
The words imply that it was a new kind of evil which was unknown before, or that its great extent at that time had no parallel before.
27:55; 29:29.
Important Words:
لوط (Lot) was a nephew and contemporary of Abraham (Gen. 11:27, 31). See also 6:87.
Commentary:
This verse throws some light on the fact that the Perfect Law could not be revealed in the beginning of the world, because laws are meant to meet and remedy evils, and so religious Laws were gradually revealed as evils grew and spread. If a Perfect Law had been revealed in the very beginning, detailing all the evils, it would, in a way, have proved the means of teaching men evils of which they were yet ignorant. Hence, a Perfect Law could be revealed only at a time when all or most of the evils, particularly those known as root evils, had made their appearance and become established. Such was the case when the Quran was revealed. To this fact the Quran alludes in the words, Corruption has appeared (and become established) on land and sea, (30:42), which means that at the advent of the Holy Prophet, all the diverse root evils had become manifest and established.
The "abomination" mentioned in the present verse is explained in the next. The words, as no one in the world ever did before you, imply that it was a new kind of evil which was unknown before, or that its present extent had had no parallel before.
c
27:55; 29:29.
b
27:55; 29:29.
979
Important Words:
لوط (Lot) was a nephew and contemporary of Abraham (Gen. 11:27, 31). See also 6:87.
Commentary:
This verse throws some light on the fact that the Perfect Law could not be revealed in the beginning of the world, because laws are meant to meet and remedy evils, and so religious Laws were gradually revealed as evils grew and spread. If a Perfect Law had been revealed in the very beginning, detailing all the evils, it would, in a way, have proved the means of teaching men evils of which they were yet ignorant. Hence, a Perfect Law could be revealed only at a time when all or most of the evils, particularly those known as root evils, had made their appearance and become established. Such was the case when the Quran was revealed. To this fact the Quran alludes in the words, Corruption has appeared (and become established) on land and sea, (30:42), which means that at the advent of the Holy Prophet, all the diverse root evils had become manifest and established.
The "abomination" mentioned in the present verse is explained in the next. The words, as no one in the world ever did before you, imply that it was a new kind of evil which was unknown before, or that its present extent had had no parallel before.
b
27:55; 29:29.
1005
Lot was a nephew and contemporary of Abraham (Gen. 11: 27, 31).
1006
The words imply that it was a new kind of evil which was unknown before, or that its great extent at that time had no parallel before.
ثُمَّ بَعَثۡنَا مِنۡۢ بَعۡدِہِمۡ مُّوۡسٰی بِاٰیٰتِنَاۤ اِلٰی فِرۡعَوۡنَ وَمَلَا۠ئِہٖ فَظَلَمُوۡا بِہَا ۖ فَانۡظُرۡ کَیۡفَ کَانَ عٰقِبَۃُ الۡمُفۡسِدِیۡنَ
17:102; 28:37; 43:47.
The words "after them", contradict the popular view that Shu‘aib was a contemporary and father-in-law of Moses.
Zulm meaning to put a thing in the wrong place or to make a wrong use of it (Lane), the clause signifies that Pharaoh and his chiefs made wrong use of the Signs. The Signs were meant to engender fear of God in their hearts but instead they jeered and mocked at them.
17:102; 28:37; 43:47.
Commentary:
The clause, Then after them We sent Moses, does not mean that Moses appeared directly or immediately after the Prophets mentioned in the preceding verses. Other Messengers may have intervened between Moses and these Prophets, of whom Shu‘aib appears to be the nearest in time to Moses. In fact, the use of the words, Then after them, in the above clause only means that Moses appeared and lived sometime after them. The expression also contradicts the popular view that Shu‘aib was a contemporary and the father-in-law of Moses.
The words ظلموا بھا (they unjustly rejected them) literally meaning "they did wrong by means of the signs, or did them wrong", really signify that "they rejected the signs and treated them as lies, or they made them the means of doing wrong to men by ridiculing them and in this way deceiving the people."
The word ظلم also means, "to put a thing in the wrong place, or to make a wrong use of a thing" (Lane). Taking the word in this sense, the clause would mean, "they made a wrong use of the signs", i.e. though the signs were meant to engender fear of God in the hearts of men, the disbelievers, instead of profiting by them, jeered and mocked at them.
a
17:102; 28:37; 43:47.
511
ظُلْم (Zulm) 的意思是, 把一件东西放在错误的地方, 或错误地使用它。(Lane) 这一句意指法老和他的首长错误地使用了那些迹象。那些迹象原想在他们心中产生对安拉敬畏的心情, 但他们相反地却嘲笑那些迹象。
a
17:102; 28:37; 43:47.
999
Commentary:
The clause, Then after them We sent Moses, does not mean that Moses appeared directly or immediately after the Prophets mentioned in the preceding verses. Other Messengers may have intervened between Moses and these Prophets, of whom Shu‘aib appears to be the nearest in time to Moses. In fact, the use of the words, Then after them, in the above clause only means that Moses appeared and lived sometime after them. The expression also contradicts the popular view that Shu‘aib was a contemporary and the father-in-law of Moses.
The words ظلموا بھا (they unjustly rejected them) literally meaning "they did wrong by means of the signs, or did them wrong", really signify that "they rejected the signs and treated them as lies, or they made them the means of doing wrong to men by ridiculing them and in this way deceiving the people."
The word ظلم also means, "to put a thing in the wrong place, or to make a wrong use of a thing" (Lane). Taking the word in this sense, the clause would mean, "they made a wrong use of the signs", i.e. though the signs were meant to engender fear of God in the hearts of men, the disbelievers, instead of profiting by them, jeered and mocked at them.
b
17:102; 28:37; 43:47.
1019
The words "after them", contradict the popular view that Shu‘aib was a contemporary and father-in-law of Moses.
1020
Zulm meaning to put a thing in the wrong place or to make a wrong use of it (Lane), the clause signifies that Pharaoh and his chiefs made wrong use of the Signs. The Signs were meant to engender fear of God in their hearts but instead they jeered and mocked at them.
وَقَالُوۡا مَہۡمَا تَاۡتِنَا بِہٖ مِنۡ اٰیَۃٍ لِّتَسۡحَرَنَا بِہَا فَمَا نَحۡنُ لَکَ بِمُؤۡمِنِیۡنَ
10:79.
فرعون کی قوم کی طرف اشارہ ہے۔
10:79.
10:79.
Commentary:
Pharaoh’s people proudly said to Moses that however great and powerful the signs he might show, they would never submit to him and would never allow the Israelites to go with him.
c
10:79.
1
فرعون کی قوم کی طرف اشارہ ہے۔
a
10:79.
1022
Commentary:
Pharaoh’s people proudly said to Moses that however great and powerful the signs he might show, they would never submit to him and would never allow the Israelites to go with him.
c
10:79.
وَاخۡتَارَ مُوۡسٰی قَوۡمَہٗ سَبۡعِیۡنَ رَجُلًا لِّمِیۡقٰتِنَا ۖ فَلَمَّاۤ اَخَذَتۡہُمُ الرَّجۡفَۃُ قَالَ رَبِّ لَوۡ شِئۡتَ اَہۡلَکۡتَہُمۡ مِّنۡ قَبۡلُ وَاِیّٰیَ ۖ اَتُہۡلِکُنَا بِمَا فَعَلَ السُّفَہَآءُ مِنَّاۤ ۖ اِنۡ ہِیَ اِلَّا فِتۡنَتُکَ تُضِلُّ بِہَا مَنۡ تَشَآءُ وَتَہۡدِیۡ مَنۡ تَشَآءُ ۖ اَنۡتَ وَلِیُّنَا فَاغۡفِرۡ لَنَا وَارۡحَمۡنَا ۖ وَاَنۡتَ خَیۡرُ الۡغٰفِرِیۡنَ
13:28.
زلزلہ تو طبعی طور پر آیا تھا‘ مگر قوم کے شرک کی وجہ سے حضرت موسیٰ علیہ السلام کو خیال ہوا کہ شاید ہمیں سزا دینے کے لئے آیا ہے۔
13:28.
The earthquake was a natural phenomenon. Moses feared that it was a Divine punishment for the sins of his people.
13:28.
Commentary:
This verse shows that the tablets were not broken as alleged by the Bible; for if they were broken, how could the very tablets have been taken up again. The word نسخة (writing) explained above also hints that Moses did not receive any written tablets from God but that he himself wrote them under divine inspiration.
The word سفھاء (the foolish) is used here not in the general sense but in the specific sense of the foolish in the ways of God, i.e. "ignorant", for every act of disobedience is born of ignorance, even if it is committed intentionally. Those, who were clever enough to render Aaron helpless, could not be called fools in the ordinary sense of the word. They are called سفھاء (fools) because they did not possess the sense and intelligence to understand the Word of God.
The incident of the calf proved to be the first occasion when the transgressors among the Israelites became distinguished from true believers, and the prophecy, Soon shall I show you the abode of the transgressors (7:146), was fulfilled.
b
13:28.
1
زلزلہ تو طبعی طور پر آیا تھا‘ مگر قوم کے شرک کی وجہ سے حضرت موسیٰ علیہ السلام کو خیال ہوا کہ شاید ہمیں سزا دینے کے لئے آیا ہے۔
a
13:28.
1045
Commentary:
This verse shows that the tablets were not broken as alleged by the Bible; for if they were broken, how could the very tablets have been taken up again. The word نسخة (writing) explained above also hints that Moses did not receive any written tablets from God but that he himself wrote them under divine inspiration.
The word سفھاء (the foolish) is used here not in the general sense but in the specific sense of the foolish in the ways of God, i.e. "ignorant", for every act of disobedience is born of ignorance, even if it is committed intentionally. Those, who were clever enough to render Aaron helpless, could not be called fools in the ordinary sense of the word. They are called سفھاء (fools) because they did not possess the sense and intelligence to understand the Word of God.
The incident of the calf proved to be the first occasion when the transgressors among the Israelites became distinguished from true believers, and the prophecy, Soon shall I show you the abode of the transgressors (7:146), was fulfilled.
d
13:28.
1057A
The earthquake was a natural phenomenon. Moses feared that it was a Divine punishment for the sins of his people.
وَلَوۡ شِئۡنَا لَرَفَعۡنٰہُ بِہَا وَلٰکِنَّہٗۤ اَخۡلَدَ اِلَی الۡاَرۡضِ وَاتَّبَعَ ہَوٰٮہُ ۚ فَمَثَلُہٗ کَمَثَلِ الۡکَلۡبِ اِنۡ تَحۡمِلۡ عَلَیۡہِ یَلۡہَثۡ اَوۡ تَتۡرُکۡہُ یَلۡہَث ۚ ذّٰلِکَ مَثَلُ الۡقَوۡمِ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا ۚ فَاقۡصُصِ الۡقَصَصَ لَعَلَّہُمۡ یَتَفَکَّرُوۡنَ
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
Material things, specially love of money.
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
1064
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1073
Material things, specially love of money.
1074
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
وَلَقَدۡ ذَرَاۡنَا لِجَہَنَّمَ کَثِیۡرًا مِّنَ الۡجِنِّ وَالۡاِنۡسِ ۖ لَہُمۡ قُلُوۡبٌ لَّا یَفۡقَہُوۡنَ بِہَا وَلَہُمۡ اَعۡیُنٌ لَّا یُبۡصِرُوۡنَ بِہَا وَلَہُمۡ اٰذَانٌ لَّا یَسۡمَعُوۡنَ بِہَاۤ ۚ اُولٰٓئِکَ کَالۡاَنۡعٰمِ بَلۡ ہُمۡ اَضَلُّ ۚ اُولٰٓئِکَ ہُمُ الۡغٰفِلُوۡنَ
2:8; 22:47; 45:24.
25:45.
Lam is Lam-e-‘Aqibat denoting end or result. The verse has thus nothing to do with the object of man’s creation but only makes mention of the regrettable end of the life of many a man and jinn, (the latter word also meaning a special class of men, i.e. rulers or chiefs or great men). From the way in which they pass their days in sin and iniquity it seems as if they have been created for Hell.
2:8; 22:47; 45:24.
25:45.
Important Words:
The particle ل in the expression لجھنم is used to denote "end or result" and not "object" of the creation of the jinn and men. Such use is in perfect conformity with the idiom of the Arabic language, the لام in such a case being known as لام عاقبة(Lane).
Commentary:
The verse does not at all mean that men and jinn were created to be thrown into Hell. The use of the word "many" also belies that inference. Their creation, in fact, is intended to serve a great purpose (see 51:57). The present verse has thus nothing to do with the object of man’s creation, but only mentions the regrettable end of the life of many a man and jinn, the latter word also meaning a special class of men, i.e. rulers or chiefs or great men. They lead an evil life, the inevitable result of which is Hell. But from the way in which they spend their days in sin and iniquity it seems as if they were only created for Hell. The verse gives a brief but perfect description of those destined for Hell. They are the people whom God had endowed with understanding and with the faculty of perception and sight. They were blessed with all the necessary means by which they could find out and follow the right path and attain nearness to their Maker; but out of their perversity and waywardness they did not avail themselves of those means, with the result that they wandered away from the truth and fell into error. It was not, therefore, for Hell but for Heaven that God created them, but they themselves forsook the path of Heaven and chose the path of Hell.
The condition of such men is indeed worse than that of "cattle", because in spite of the fact that they possess understanding and the power to rise, they do not avail themselves of their understanding and, instead of rising (for which they are meant) ever go on falling lower and lower.
a
2:8; 22:47; 45:24.
b
25:45.
b
2:8; 22:47; 45:24.
c
25:45.
1066
Important Words:
The particle ل in the expression لجھنم is used to denote "end or result" and not "object" of the creation of the jinn and men. Such use is in perfect conformity with the idiom of the Arabic language, the لام in such a case being known as لام عاقبة(Lane).
Commentary:
The verse does not at all mean that men and jinn were created to be thrown into Hell. The use of the word "many" also belies that inference. Their creation, in fact, is intended to serve a great purpose (see 51:57). The present verse has thus nothing to do with the object of man’s creation, but only mentions the regrettable end of the life of many a man and jinn, the latter word also meaning a special class of men, i.e. rulers or chiefs or great men. They lead an evil life, the inevitable result of which is Hell. But from the way in which they spend their days in sin and iniquity it seems as if they were only created for Hell. The verse gives a brief but perfect description of those destined for Hell. They are the people whom God had endowed with understanding and with the faculty of perception and sight. They were blessed with all the necessary means by which they could find out and follow the right path and attain nearness to their Maker; but out of their perversity and waywardness they did not avail themselves of those means, with the result that they wandered away from the truth and fell into error. It was not, therefore, for Hell but for Heaven that God created them, but they themselves forsook the path of Heaven and chose the path of Hell.
The condition of such men is indeed worse than that of "cattle", because in spite of the fact that they possess understanding and the power to rise, they do not avail themselves of their understanding and, instead of rising (for which they are meant) ever go on falling lower and lower.
a
2:8; 22:47; 45:24.
b
25:45.
1075
Lam is Lam-e-‘Aqibat denoting end or result. The verse has thus nothing to do with the object of man’s creation but only makes mention of the regrettable end of the life of many a man and jinn, (the latter word also meaning a special class of men, i.e. rulers or chiefs or great men). From the way in which they pass their days in sin and iniquity it seems as if they have been created for Hell.
وَلِلّٰہِ الۡاَسۡمَآءُ الۡحُسۡنٰی فَادۡعُوۡہُ بِہَا ۖ وَذَرُوا الَّذِیۡنَ یُلۡحِدُوۡنَ فِیۡۤ اَسۡمٰٓئِہٖ ۚ سَیُجۡزَوۡنَ مَا کَانُوۡا یَعۡمَلُوۡنَ
17:111.
The proper name of God is Allah; all the rest strictly speaking are His attributes. While praying one should invoke such Divine attributes as are directly related to the object of one’s prayer.
Deviating from the right way with respect to God’s attributes may signify that God being the Possessor of all the best attributes mentioned in the Qur’an or the Hadith, there is no need to devise other attributes for Him, which are inconsistent with His Majesty, Dignity and all-comprehensive Mercy.
17:111.
Important Words:
الاسماء الحسنی (perfect attributes). The word اسماء is the plural of اسم (for which see 1:1 & 2:32), meaning, (1) name; and (2) attribute. الحسنی which is the feminine of الاحسن means, that which is better or that which is best; the final good state or condition. So الاسماء الحسنی means, best names, or best attributes, or perfect attributes. The term is specifically used to denote the attributes of God.
یلحدون (deviate from the right way) is derived from لحد which means, he or it declined or deviated from the right course, or he or it inclined. الحد also means the same. الحد فی الدین means, he deviated or swerved from the right way with respect to religion; he impugned religion. الحد also means, he disputed or wrangled. الحد به means, he brought a reproach upon him; or he held him in light estimation; or he despised him; or he said of him what was false (Lane & Aqrab).
Commentary:
The proper name of God is only Allah, all the rest being, strictly speaking, not His names but attributes. The verse tells us the secret as to how our prayers can be readily accepted. While praying, we should invoke such attributes of God as are directly related to the object of our prayer. This will make our prayer more susceptible of acceptance, because, by so doing, we would excite the jealousy of God with regard to the relevant attribute of His, with the result that the prayer, if otherwise acceptable, will not be suffered to go in vain. The Quran specifically mentions as many as 69 Divine attributes, but there are others which may be inferred and yet others which are found mentioned in the Hadith.
The verse next proceeds to enjoin the believers to have nothing to do with those who devise for God attributes which are not attributable to Him. Says the verse: Leave alone those who deviate from the right way with respect to His attributes. When God possesses all the best attributes mentioned in the Quran or the Hadith, what need is there to devise other attributes for Him? Such attributes cannot be free from error. An instance of such an ill-devised attribute is عادل (Just) which Christians attribute to God. The Quran says that God certainly is not unjust but at the same time it scrupulously avoids the ascription of the attribute of عادل (Just) to Him, for the ascription of this attribute to God would imply that His justice should demand that He must always punish sinners. But He is not bound to do so, because He is Forgiving and Merciful and He can pardon any sinner. In fact, God is not like a judge bound by the Law to deal with men according to their deeds. But He is مالك or Master of His creatures and Master of His law as well. He can forgive the sins of His servants as and when He pleases. By calling God "just", the Christian Church had to enlist the aid of a so-called redeemer who, by his supposed death on the cross, should atone for the sins of men to satisfy God’s attribute of justice.
c
17:111.
528
安拉的本名为 اَللهAllah;其余的名字严格地说都是他的常德的名字。在祈祷时, 人们应该呼唤与他们祈祷目的直接有关的那些常德的名字。
529
“那些以安拉常德妄作邪说的人” 可能意指安拉是 «古兰经» 和圣训中提及的所有最好常德的持有主, 不需要为他想出其它的常德, 这样做不符合他的庄严、高贵和无所不包的仁慈。
a
17:111.
1067
Important Words:
الاسماء الحسنی (perfect attributes). The word اسماء is the plural of اسم (for which see 1:1 & 2:32), meaning, (1) name; and (2) attribute. الحسنی which is the feminine of الاحسن means, that which is better or that which is best; the final good state or condition. So الاسماء الحسنی means, best names, or best attributes, or perfect attributes. The term is specifically used to denote the attributes of God.
یلحدون (deviate from the right way) is derived from لحد which means, he or it declined or deviated from the right course, or he or it inclined. الحد also means the same. الحد فی الدین means, he deviated or swerved from the right way with respect to religion; he impugned religion. الحد also means, he disputed or wrangled. الحد به means, he brought a reproach upon him; or he held him in light estimation; or he despised him; or he said of him what was false (Lane & Aqrab).
Commentary:
The proper name of God is only Allah, all the rest being, strictly speaking, not His names but attributes. The verse tells us the secret as to how our prayers can be readily accepted. While praying, we should invoke such attributes of God as are directly related to the object of our prayer. This will make our prayer more susceptible of acceptance, because, by so doing, we would excite the jealousy of God with regard to the relevant attribute of His, with the result that the prayer, if otherwise acceptable, will not be suffered to go in vain. The Quran specifically mentions as many as 69 Divine attributes, but there are others which may be inferred and yet others which are found mentioned in the Hadith.
The verse next proceeds to enjoin the believers to have nothing to do with those who devise for God attributes which are not attributable to Him. Says the verse: Leave alone those who deviate from the right way with respect to His attributes. When God possesses all the best attributes mentioned in the Quran or the Hadith, what need is there to devise other attributes for Him? Such attributes cannot be free from error. An instance of such an ill-devised attribute is عادل (Just) which Christians attribute to God. The Quran says that God certainly is not unjust but at the same time it scrupulously avoids the ascription of the attribute of عادل (Just) to Him, for the ascription of this attribute to God would imply that His justice should demand that He must always punish sinners. But He is not bound to do so, because He is Forgiving and Merciful and He can pardon any sinner. In fact, God is not like a judge bound by the Law to deal with men according to their deeds. But He is مالك or Master of His creatures and Master of His law as well. He can forgive the sins of His servants as and when He pleases. By calling God "just", the Christian Church had to enlist the aid of a so-called redeemer who, by his supposed death on the cross, should atone for the sins of men to satisfy God’s attribute of justice.
c
17:111.
1076
The proper name of God is Allah; all the rest strictly speaking are His attributes. While praying one should invoke such Divine attributes as are directly related to the object of one’s prayer.
1077
Deviating from the right way with respect to God’s attributes may signify that God being the Possessor of all the best attributes mentioned in the Qur’an or the Hadith, there is no need to devise other attributes for Him, which are inconsistent with His Majesty, Dignity and all-comprehensive Mercy.
اَلَہُمۡ اَرۡجُلٌ یَّمۡشُوۡنَ بِہَاۤ ۖ اَمۡ لَہُمۡ اَیۡدٍ یَّبۡطِشُوۡنَ بِہَاۤ ۖ اَمۡ لَہُمۡ اَعۡیُنٌ یُّبۡصِرُوۡنَ بِہَاۤ ۖ اَمۡ لَہُمۡ اٰذَانٌ یَّسۡمَعُوۡنَ بِہَا ۗ قُلِ ادۡعُوۡا شُرَکَآءَکُمۡ ثُمَّ کِیۡدُوۡنِ فَلَا تُنۡظِرُوۡنِ
2:8; 22:47; 45:24.
10:72; 11:56.
这一节和下一节经文加强了前一节经文中向非信者提出的挑战。他们受到挑战说, 要他们祈求他们的诸神灵在反对伊斯兰教的战斗中帮助他们, 利用他们全部资源和集合他们所有的军队来向伊斯兰教进攻, 千方百计地来消灭它并不失时机地进攻穆圣, 然后看看他们联合起来的决定性的挣扎能给他 作出什么损害。安拉已许诺帮助他的先知和他的事业兴旺和胜利。(5:68和58:22)
2:8; 22:47; 45:24.
10:72; 11:56.
This and the next verse constitute an amplification of the challenge held out to disbelievers in the previous verse. They are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, leaving no stone unturned to bring it to naught and to lose no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
2:8; 22:47; 45:24.
10:72; 11:56.
Commentary:
This and the next verse are an amplification of the challenge held out in the previous one. Disbelievers are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, combining their feet, hands, eyes and ears (symbolic of different classes of men) and leaving no stone unturned to bring it to naught and to waste no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
The above challenge was made at Mecca, when Islam, being yet in its infancy, was very weak and the Holy Prophet and his followers seemed to be entirely at the mercy of their cruel and powerful foe. Such a challenge under such conditions could not but be issued by a true Messenger of God. The challenge was also meant to demonstrate to the Meccans the helplessness of their gods; for it invited them to enlist their help against Islam.
a
2:8; 22:47; 45:24.
b
10:72; 11:56.
533
这一节和下一节经文加强了前一节经文中向非信者提出的挑战。他们受到挑战说, 要他们祈求他们的诸神灵在反对伊斯兰教的战斗中帮助他们, 利用他们全部资源和集合他们所有的军队来向伊斯兰教进攻, 千方百计地来消灭它并不失时机地进攻穆圣, 然后看看他们联合起来的决定性的挣扎能给他 作出什么损害。安拉已许诺帮助他的先知和他的事业兴旺和胜利。(5:68和58:22)
b
2:8; 22:47; 45:24.
c
10:72; 11:56.
1081
Commentary:
This and the next verse are an amplification of the challenge held out in the previous one. Disbelievers are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, combining their feet, hands, eyes and ears (symbolic of different classes of men) and leaving no stone unturned to bring it to naught and to waste no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
The above challenge was made at Mecca, when Islam, being yet in its infancy, was very weak and the Holy Prophet and his followers seemed to be entirely at the mercy of their cruel and powerful foe. Such a challenge under such conditions could not but be issued by a true Messenger of God. The challenge was also meant to demonstrate to the Meccans the helplessness of their gods; for it invited them to enlist their help against Islam.
a
2:8; 22:47; 45:24.
b
10:72; 11:56.
1086
This and the next verse constitute an amplification of the challenge held out to disbelievers in the previous verse. They are challenged to call upon their gods to help them in their campaign against Islam, to make use of their entire resources and to muster all their forces to attack it, leaving no stone unturned to bring it to naught and to lose no time in attacking the Holy Prophet and then see what harm their combined and determined efforts do to him. God has promised to help His Prophet and to make his cause prosper and triumph (5:68 & 58:22).
یَوۡمَ یُحۡمٰی عَلَیۡہَا فِیۡ نَارِ جَہَنَّمَ فَتُکۡوٰی بِہَا جِبَاہُہُمۡ وَجُنُوۡبُہُمۡ وَظُہُوۡرُہُمۡ ۖ ہٰذَا مَا کَنَزۡتُمۡ لِاَنۡفُسِکُمۡ فَذُوۡقُوۡا مَا کُنۡتُمۡ تَکۡنِزُوۡنَ
The expression seems to be figurative. When a rich man, out of miserliness or pride, refuses to help a needy person, his forehead becomes contracted into a frown. Then he turns aside and finally disdainfully shows his back to the man seeking his help. Quite appropriately, it is mentioned that the foreheads, the sides and the backs will be branded.
Important Words:
تکوی (branded) is formed from کوی. They say کواہ i.e. he cauterized him or it; he burnt his or its skin with a piece of iron or the like (Lane). کویت الدابة means, I cauterized or branded the beast with a piece of hot iron (Mufradat). کوت العقرب فلانا means, the scorpion stung such a one. الکی which is the noun-infinitive from کوی means, the act of cauterizing or branding with a piece of hot iron (whether for the purpose of putting a mark or for curing a disease). The Arabs say آخر الدواء الکی i.e. the last remedy (in certain diseases) is cauterizing (Aqrab).
Commentary:
The reward and punishment of the life to come will not be of a physical nature, but will be the spiritual representation of the actions of man in the present life. This is clear from the verse under comment, which states that only three parts of the body—the forehead, the side and the back—will be branded.
The expression is clearly figurative. When a rich man, out of miserliness or pride, refuses to help a beggar, the first sign that appears on his person is that his forehead contracts into a frown. Then he turns on his side, and finally he disdainfully shows his back to the man seeking his help. Fittingly, therefore, the forehead, the side and the back have been spoken of here as being branded, i.e. in the afterlife these parts will appear to be branded with a hot iron, as if bearing testimony against themselves.
The verse also signifies that even in the present life the hoarded treasures of Jews and Christians will become a source of grievous punishment for them. In this case, the threatened punishment might be taken to refer to devastating wars such as the present one, in which hot metal in various forms is destroying the western peoples. They receive it on their foreheads, sides and backs, i.e. whether facing the enemy or making a flank movement or turning their backs; and, curiously enough, Jews are as much hit by these wars as are Christians.
1195
Important Words:
تکوی (branded) is formed from کوی. They say کواہ i.e. he cauterized him or it; he burnt his or its skin with a piece of iron or the like (Lane). کویت الدابة means, I cauterized or branded the beast with a piece of hot iron (Mufradat). کوت العقرب فلانا means, the scorpion stung such a one. الکی which is the noun-infinitive from کوی means, the act of cauterizing or branding with a piece of hot iron (whether for the purpose of putting a mark or for curing a disease). The Arabs say آخر الدواء الکی i.e. the last remedy (in certain diseases) is cauterizing (Aqrab).
Commentary:
The reward and punishment of the life to come will not be of a physical nature, but will be the spiritual representation of the actions of man in the present life. This is clear from the verse under comment, which states that only three parts of the body—the forehead, the side and the back—will be branded.
The expression is clearly figurative. When a rich man, out of miserliness or pride, refuses to help a beggar, the first sign that appears on his person is that his forehead contracts into a frown. Then he turns on his side, and finally he disdainfully shows his back to the man seeking his help. Fittingly, therefore, the forehead, the side and the back have been spoken of here as being branded, i.e. in the afterlife these parts will appear to be branded with a hot iron, as if bearing testimony against themselves.
The verse also signifies that even in the present life the hoarded treasures of Jews and Christians will become a source of grievous punishment for them. In this case, the threatened punishment might be taken to refer to devastating wars such as the present one, in which hot metal in various forms is destroying the western peoples. They receive it on their foreheads, sides and backs, i.e. whether facing the enemy or making a flank movement or turning their backs; and, curiously enough, Jews are as much hit by these wars as are Christians.
1180
The expression seems to be figurative. When a rich man, out of miserliness or pride, refuses to help a needy person, his forehead becomes contracted into a frown. Then he turns aside and finally disdainfully shows his back to the man seeking his help. Quite appropriately, it is mentioned that the foreheads, the sides and the backs will be branded.
فَلَا تُعۡجِبۡکَ اَمۡوٰلُہُمۡ وَلَاۤ اَوۡلٰدُہُمۡ ۚ اِنَّمَا یُرِیۡدُ اللّٰہُ لِیُعَذِّبَہُمۡ بِہَا فِی الۡحَیٰوۃِ الدُّنۡیَا وَتَزۡہَقَ اَنۡفُسُہُمۡ وَہُمۡ کٰفِرُوۡنَ
9:85.
9:85.
Hypocrites are warned that their wealth and their children, for whose sake they had refrained from going to battle, would become a source of extreme mental torture for them. Their children would embrace the Faith they hate and would spend their wealth to further and strengthen its cause.
9:85.
Commentary:
The verse warns the hypocrites that their possessions and their children, for whose sake they refrained from going to battle, would become a source of torture for them.
Their children would embrace the faith they hate and would become its devoted followers and, thus, their wealth would also be used in furthering and strengthening the very cause which they abhorred. Think of the shock which ‘Abdullah bin Ubayy, leader of the hypocrites at Medina, must have felt on learning that his own son had asked the Holy Prophet to allow him to kill his father when the latter, on one occasion, used highly insulting and threatening language regarding the Holy Prophet and tried to create discord among the Faithful.
b
9:85.
b
9:85.
1211
Commentary:
The verse warns the hypocrites that their possessions and their children, for whose sake they refrained from going to battle, would become a source of torture for them.
Their children would embrace the faith they hate and would become its devoted followers and, thus, their wealth would also be used in furthering and strengthening the very cause which they abhorred. Think of the shock which ‘Abdullah bin Ubayy, leader of the hypocrites at Medina, must have felt on learning that his own son had asked the Holy Prophet to allow him to kill his father when the latter, on one occasion, used highly insulting and threatening language regarding the Holy Prophet and tried to create discord among the Faithful.
b
9:85.
1192
Hypocrites are warned that their wealth and their children, for whose sake they had refrained from going to battle, would become a source of extreme mental torture for them. Their children would embrace the Faith they hate and would spend their wealth to further and strengthen its cause.
وَلَا تُعۡجِبۡکَ اَمۡوٰلُہُمۡ وَاَوۡلٰدُہُمۡ ۚ اِنَّمَا یُرِیۡدُ اللّٰہُ اَنۡ یُّعَذِّبَہُمۡ بِہَا فِی الدُّنۡیَا وَتَزۡہَقَ اَنۡفُسُہُمۡ وَہُمۡ کٰفِرُوۡنَ
9:55.
9:55.
b
9:55.
a
9:55.
1237
Commentary:
See note on 9:55 above.
a
9:55.
خُذۡ مِنۡ اَمۡوٰلِہِمۡ صَدَقَۃً تُطَہِّرُہُمۡ وَتُزَکِّیۡہِمۡ بِہَا وَصَلِّ عَلَیۡہِمۡ ۖ اِنَّ صَلَوٰتَکَ سَکَنٌ لَّہُمۡ ۗ وَاللّٰہُ سَمِیۡعٌ عَلِیۡمٌ
یعنی مومنوں کے۔
’’ترقی کے سامان مہیا کرے‘‘ تُزَکِّیْھِمْ کا ترجمہ ہے جو زکوٰ ۃ سے نکلا ہے اور اس کے ایک معنے بڑھانے اور ترقی دینے کے بھی ہوتے ہیں اور یہی معنے اس جگہ کے مناسب حال ہیں۔
Commentary:
The persons referred to in the preceding verse brought a part of their property and begged the Holy Prophet to take the same as alms, but he told them that he had no instructions to accept anything from them, whereupon this verse was revealed, allowing him to accept their alms and to pray for them.
1
یعنی مومنوں کے۔
2
’’ترقی کے سامان مہیا کرے‘‘ تُزَکِّیْھِمْ کا ترجمہ ہے جو زکوٰ ۃ سے نکلا ہے اور اس کے ایک معنے بڑھانے اور ترقی دینے کے بھی ہوتے ہیں اور یہی معنے اس جگہ کے مناسب حال ہیں۔
1252
Commentary:
The persons referred to in the preceding verse brought a part of their property and begged the Holy Prophet to take the same as alms, but he told them that he had no instructions to accept anything from them, whereupon this verse was revealed, allowing him to accept their alms and to pray for them.
اِنَّ الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا وَرَضُوۡا بِالۡحَیٰوۃِ الدُّنۡیَا وَاطۡمَاَنُّوۡا بِہَا وَالَّذِیۡنَ ہُمۡ عَنۡ اٰیٰتِنَا غٰفِلُوۡنَ
10:12, 46; 25:22.
The study of human nature reveals the important fact that all human progress is bound up with the instincts of hope and fear. Our best efforts are inspired by one or other of these two instincts. Some persons labour and sweat, actuated by hope of acquisition and aggrandizement; others work out of fear. The present verse makes an appeal to both these classes of men by using the word Raja which means, he hoped; he feared (Lane).
10:12, 46; 25:22.
Important Words:
یرجون (look for) is derived from رجا which has two contrary meanings i.e. (1) he hoped, and (2) he feared. They say رجوته I hoped for him or it; and مارجوتك i.e. I feared not thee (Lane & Aqrab).
Commentary:
It is a characteristic of the style of the Quran that it uses words and expressions that are apparently simple but embody a vast variety of meanings. As the Arabic language is most adapted to serve this purpose, God has bestowed upon it the honour of being the language of the Quran. رجا (looking for) is one such word and means both hope and fear. The use of this word in the present verse has therefore made it rich with deep meaning.
The study of human nature reveals the important fact that all human progress is bound up with the instincts of hope and fear. Our best efforts are inspired by one or other of these two instincts. Some persons labour and sweat, actuated by hopes of acquisition and aggrandizement; others work out of fear lest they should come to grief. The present verse contains an appeal to both classes. To those for whom the incentive to work is hope, the verse says, "Why don’t you hope to meet God and shape your conduct according to, and in anticipation of, that meeting; because on the hope of that meeting depends all your material prosperity as well as your moral and spiritual advancement." To those whom fear alone can incite to action, it says, "Why don’t you fear and try to escape God’s punishment which, if it overtakes you, will destroy you outright." Thus in one single word the Quran has exhorted to action both and, for that matter, all classes of men.
In the words, are content with the life of this world and feel at rest therewith, is beautifully given the Islamic point of view with regard to material progress. Islam is not opposed to the search for, or attainment of, material prosperity. What it disapproves is that one should make the acquisition of the things of this world the aim and end of one’s existence and should have no thought for the Hereafter. Secondly, Islam disapproves the idea that after one has attained prosperity, one should give up all further effort at making still more progress. As a matter of fact, the good of the Hereafter, coupled with material prosperity, is spoken of in the Quran as one of the favours of God and every Muslim is exhorted to pray for it (2:202).
The words, those who are heedless of Our Signs, throw further light on the subject, viz. that God is displeased with only those who are wholly engrossed in the pursuit of material things and consign all spiritual things to oblivion.
d
10:12, 46; 25:22.
583
研究人类的天性, 揭露了人类所有进步都是与希望和畏惧的本能相连系的 (这一事实)。我们的最大努力都是由这两种本能的这一种或那一种所激发的。有些人劳动和流汗, 是希望得到和提高他们的权力、地位和财富(所促使的); 而其他一些人却是由于害怕而工作。这节经文用 رَجَا (Raja) 这个单词, 意即: 他希望; 他畏惧 (Lane), 向这两种人呼吁。
a
10:12, 46; 25:22.
1283
Important Words:
یرجون (look for) is derived from رجا which has two contrary meanings i.e. (1) he hoped, and (2) he feared. They say رجوته I hoped for him or it; and مارجوتك i.e. I feared not thee (Lane & Aqrab).
Commentary:
It is a characteristic of the style of the Quran that it uses words and expressions that are apparently simple but embody a vast variety of meanings. As the Arabic language is most adapted to serve this purpose, God has bestowed upon it the honour of being the language of the Quran. رجا (looking for) is one such word and means both hope and fear. The use of this word in the present verse has therefore made it rich with deep meaning.
The study of human nature reveals the important fact that all human progress is bound up with the instincts of hope and fear. Our best efforts are inspired by one or other of these two instincts. Some persons labour and sweat, actuated by hopes of acquisition and aggrandizement; others work out of fear lest they should come to grief. The present verse contains an appeal to both classes. To those for whom the incentive to work is hope, the verse says, "Why don’t you hope to meet God and shape your conduct according to, and in anticipation of, that meeting; because on the hope of that meeting depends all your material prosperity as well as your moral and spiritual advancement." To those whom fear alone can incite to action, it says, "Why don’t you fear and try to escape God’s punishment which, if it overtakes you, will destroy you outright." Thus in one single word the Quran has exhorted to action both and, for that matter, all classes of men.
In the words, are content with the life of this world and feel at rest therewith, is beautifully given the Islamic point of view with regard to material progress. Islam is not opposed to the search for, or attainment of, material prosperity. What it disapproves is that one should make the acquisition of the things of this world the aim and end of one’s existence and should have no thought for the Hereafter. Secondly, Islam disapproves the idea that after one has attained prosperity, one should give up all further effort at making still more progress. As a matter of fact, the good of the Hereafter, coupled with material prosperity, is spoken of in the Quran as one of the favours of God and every Muslim is exhorted to pray for it (2:202).
The words, those who are heedless of Our Signs, throw further light on the subject, viz. that God is displeased with only those who are wholly engrossed in the pursuit of material things and consign all spiritual things to oblivion.
a
10:12, 46; 25:22.
1239
The study of human nature reveals the important fact that all human progress is bound up with the instincts of hope and fear. Our best efforts are inspired by one or other of these two instincts. Some persons labour and sweat, actuated by hope of acquisition and aggrandizement; others work out of fear. The present verse makes an appeal to both these classes of men by using the word Raja which means, he hoped; he feared (Lane).
ہُوَ الَّذِیۡ یُسَیِّرُکُمۡ فِی الۡبَرِّ وَالۡبَحۡرِ ۖ حَتّٰۤی اِذَا کُنۡتُمۡ فِی الۡفُلۡکِ وَجَرَیۡنَ بِہِمۡ بِرِیۡحٍ طَیِّبَۃٍ وَّفَرِحُوۡا بِہَا جَآءَتۡہَا رِیۡحٌ عَاصِفٌ وَّجَآءَہُمُ الۡمَوۡجُ مِنۡ کُلِّ مَکَانٍ وَّظَنُّوۡۤا اَنَّہُمۡ اُحِیۡطَ بِہِمۡ ۙ دَعَوُا اللّٰہَ مُخۡلِصِیۡنَ لَہُ الدِّیۡنَ لَئِنۡ اَنۡجَیۡتَنَا مِنۡ ہٰذِہٖ لَنَکُوۡنَنَّ مِنَ الشّٰکِرِیۡنَ
17:67; 29:66; 31:33.
اس جگہ مومن و کافر کا اکٹھا ذکر کیا ہے کیونکہ دونوں ایک ہی کشتی میں سوار ہوتے ہیں۔
یعنی کشتیوں کے شاندار چلنے پر۔
اس جگہ اب خالص کافروں کا ذکر ہے جو خداتعالیٰ کی نُصرت پر یقین نہیں رکھتے۔
17:67; 29:66; 31:33.
As a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the respite that is granted to disbelievers may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
17:67; 29:66; 31:33.
Important Words:
عاصف (violent) is the active participle from عصف. They say عصفت الریح i.e. the wind blew violently or vehemently. عصفت الناقة براکبھا means, the she-camel went quickly with her rider, as if she were the wind. عصف الدھربھم means, the time destroyed them. عصف الزرع means, he cut the corn before its attaining maturity. ریح عاصف means, wind blowing violently or vehemently. یوم عاصف means, a day violent in respect of wind and storm (Lane & Aqrab).
Commentary:
The verse purports to say that on the part of God the system of punishing and showing mercy goes hand in hand, as does on the part of disbelievers the habit of acting wickedly in time of ease and repenting temporarily when punishment overtakes them. But disbelievers always ignore the fact that, just as a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the remission that is granted to them may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
It is worthy of note that whereas the verse uses the pronoun "you" in the second person in the first two clauses, it suddenly changes to a pronoun of the third person (them, they) in the third and the following clauses. This is not without purpose. The first two clauses referred to both believers and disbelievers, for it is both for believers and disbelievers that God has provided the means of travel by land and sea. Hence the pronoun "you" has been used in the first two clauses. But as in the following clauses it has been pointed out that a section of the people become ungrateful, therefore here the second person has been changed into the third person, in order to show that it is only disbelievers that become ungrateful.
d
17:67; 29:66; 31:33.
1
اس جگہ مومن و کافر کا اکٹھا ذکر کیا ہے کیونکہ دونوں ایک ہی کشتی میں سوار ہوتے ہیں۔
2
یعنی کشتیوں کے شاندار چلنے پر۔
3
اس جگہ اب خالص کافروں کا ذکر ہے جو خداتعالیٰ کی نُصرت پر یقین نہیں رکھتے۔
a
17:67; 29:66; 31:33.
1298
Important Words:
عاصف (violent) is the active participle from عصف. They say عصفت الریح i.e. the wind blew violently or vehemently. عصفت الناقة براکبھا means, the she-camel went quickly with her rider, as if she were the wind. عصف الدھربھم means, the time destroyed them. عصف الزرع means, he cut the corn before its attaining maturity. ریح عاصف means, wind blowing violently or vehemently. یوم عاصف means, a day violent in respect of wind and storm (Lane & Aqrab).
Commentary:
The verse purports to say that on the part of God the system of punishing and showing mercy goes hand in hand, as does on the part of disbelievers the habit of acting wickedly in time of ease and repenting temporarily when punishment overtakes them. But disbelievers always ignore the fact that, just as a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the remission that is granted to them may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
It is worthy of note that whereas the verse uses the pronoun "you" in the second person in the first two clauses, it suddenly changes to a pronoun of the third person (them, they) in the third and the following clauses. This is not without purpose. The first two clauses referred to both believers and disbelievers, for it is both for believers and disbelievers that God has provided the means of travel by land and sea. Hence the pronoun "you" has been used in the first two clauses. But as in the following clauses it has been pointed out that a section of the people become ungrateful, therefore here the second person has been changed into the third person, in order to show that it is only disbelievers that become ungrateful.
e
17:67; 29:66; 31:33.
1251
As a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the respite that is granted to disbelievers may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
وَلَقَدۡ ہَمَّتۡ بِہٖ ۖ وَہَمَّ بِہَا لَوۡلَاۤ اَنۡ رَّاٰ بُرۡہٰنَ رَبِّہٖ ۚ کَذٰلِکَ لِنَصۡرِفَ عَنۡہُ السُّوۡٓءَ وَالۡفَحۡشَآءَ ۚ اِنَّہٗ مِنۡ عِبَادِنَا الۡمُخۡلَصِیۡنَ
The wife of Joseph’s master intended a thing about Joseph (i.e. copulation). Similarly, Joseph intended a thing about her, i.e. resisting her evil intention. That Joseph did not intend anything evil is clear from the previous verse. His only object was to dissuade her from her evil purpose.
By 'manifest Sign' are meant the heavenly Signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5), the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16) and also his being taken out alive from the well.
Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or to collect great wealth for him or to give him in marriage the most beautiful girl in Arabia. The offer was of course contemptuously rejected by the Holy Prophet with the historic words, 'If you place the sun on my right hand and the moon on my left hand, even then I will not give up preaching God’s Unity (Hisham).
Commentary:
This verse tells us that the wife of Joseph’s master intended a thing about Joseph (i.e. copulation) in which she did not succeed. Similarly, Joseph intended a thing about her (i.e. turning her to pure thoughts), but he too did not succeed in his endeavour. That Joseph did not intend anything evil is clear from the previous verse. His only purpose was to dissuade her from her evil course.
By "manifest sign" is meant the heavenly signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5) and the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16). Surely, the person who was being prepared for the exalted office of a Prophet could not debase himself before an idolatrous woman.
The words, that We might turn away from him evil and indecency, signify that a person who had witnessed such signs could not stoop to evil. They may also mean that God brought about these circumstances so that Joseph should no longer live in the evil company of his master’s wicked wife and her evil companions which might have exercised a pernicious influence on him.
Here there is another point of resemblance between Joseph and the Holy Prophet. Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or amass great wealth for him or give him in marriage the most beautiful girl in Arabia. The offer was of course disdainfully rejected by the Prophet with the historic words, "If you place the sun on my right hand and the moon on my left hand, I will not give up preaching the Oneness of God." (Zurqani & Hisham). This constitutes the eleventh resemblance between these two great Prophets.
1528
Commentary:
This verse tells us that the wife of Joseph’s master intended a thing about Joseph (i.e. copulation) in which she did not succeed. Similarly, Joseph intended a thing about her (i.e. turning her to pure thoughts), but he too did not succeed in his endeavour. That Joseph did not intend anything evil is clear from the previous verse. His only purpose was to dissuade her from her evil course.
By "manifest sign" is meant the heavenly signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5) and the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16). Surely, the person who was being prepared for the exalted office of a Prophet could not debase himself before an idolatrous woman.
The words, that We might turn away from him evil and indecency, signify that a person who had witnessed such signs could not stoop to evil. They may also mean that God brought about these circumstances so that Joseph should no longer live in the evil company of his master’s wicked wife and her evil companions which might have exercised a pernicious influence on him.
Here there is another point of resemblance between Joseph and the Holy Prophet. Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or amass great wealth for him or give him in marriage the most beautiful girl in Arabia. The offer was of course disdainfully rejected by the Prophet with the historic words, "If you place the sun on my right hand and the moon on my left hand, I will not give up preaching the Oneness of God." (Zurqani & Hisham). This constitutes the eleventh resemblance between these two great Prophets.
1373
The wife of Joseph’s master intended a thing about Joseph (i.e. copulation). Similarly, Joseph intended a thing about her, i.e. resisting her evil intention. That Joseph did not intend anything evil is clear from the previous verse. His only object was to dissuade her from her evil purpose.
1374
By 'manifest Sign' are meant the heavenly Signs which Joseph had already witnessed, e.g. the wonderful dream which foretold his future greatness (v. 5), the revelation he had received when cast into the well, which also pointed to his later eminence and glory (v. 16) and also his being taken out alive from the well.
1375
Just as an attempt was made to tempt Joseph away from the path of piety and rectitude, similarly, the idolaters of Mecca made an unsuccessful attempt to make the Holy Prophet give up preaching the Unity of God by offering to make him their king or to collect great wealth for him or to give him in marriage the most beautiful girl in Arabia. The offer was of course contemptuously rejected by the Holy Prophet with the historic words, 'If you place the sun on my right hand and the moon on my left hand, even then I will not give up preaching God’s Unity (Hisham).
مَا تَعۡبُدُوۡنَ مِنۡ دُوۡنِہٖۤ اِلَّاۤ اَسۡمَآءً سَمَّیۡتُمُوۡہَاۤ اَنۡتُمۡ وَاٰبَآؤُکُمۡ مَّاۤ اَنۡزَلَ اللّٰہُ بِہَا مِنۡ سُلۡطٰنٍ ۚ اِنِ الۡحُکۡمُ اِلَّا لِلّٰہِ ۚ اَمَرَ اَلَّا تَعۡبُدُوۡۤا اِلَّاۤ اِیَّاہُ ۚ ذٰلِکَ الدِّیۡنُ الۡقَیِّمُ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
30:31; 98:6.
7:72; 53:24.
6:58; 12:68.
2:84; 17:24; 41:15.
7:72; 53:24.
6:58; 12:68.
2:84; 17:24; 41:15.
30:31; 98:6.
Commentary:
The verse draws attention to the great principle that the things which claim to be from God must be accompanied by some evidence of Divine authority and power. It is by this criterion that the claim of different religions to be of Divine origin must be tested. The religion which claims to be from God must show on what Divine authority it bases its claim. It does not stand to reason that a divine religion should depend on human and purely rational arguments for the demonstration of its truth. That religion which claims to come from Heaven must have heavenly evidence to support its claim. This is what is hinted at in the words, Allah has sent down no authority for that.
In the expression الدین القیم meaning "the right religion" i.e. a religion which puts into a right state the affairs of this world and of the next, the principle has been laid down that only that religion can be said to be a true religion which satisfies both the physical and the spiritual needs of man. It also points out that only that religion can be called "the right religion" which saves men from shirk or setting up equals to God. There is no doubt that shirk has proved a great hindrance in the way of human progress. How can a people who look upon elements which God has created for their service as objects of worship, examine and analyse them and put them to their service?
a
7:72; 53:24.
b
6:58; 12:68.
c
2:84; 17:24; 41:15.
d
30:31; 98:6.
a
7:72; 53:24.
b
6:58; 12:68.
c
2:84; 17:24; 41:15.
d
30:31; 98:6.
1544
Commentary:
The verse draws attention to the great principle that the things which claim to be from God must be accompanied by some evidence of Divine authority and power. It is by this criterion that the claim of different religions to be of Divine origin must be tested. The religion which claims to be from God must show on what Divine authority it bases its claim. It does not stand to reason that a divine religion should depend on human and purely rational arguments for the demonstration of its truth. That religion which claims to come from Heaven must have heavenly evidence to support its claim. This is what is hinted at in the words, Allah has sent down no authority for that.
In the expression الدین القیم meaning "the right religion" i.e. a religion which puts into a right state the affairs of this world and of the next, the principle has been laid down that only that religion can be said to be a true religion which satisfies both the physical and the spiritual needs of man. It also points out that only that religion can be called "the right religion" which saves men from shirk or setting up equals to God. There is no doubt that shirk has proved a great hindrance in the way of human progress. How can a people who look upon elements which God has created for their service as objects of worship, examine and analyse them and put them to their service?
a
30:31; 98:6.
b
7:72; 53:24.
c
6:58; 12:68.
d
2:84; 17:24; 41:15.
وَیُسَبِّحُ الرَّعۡدُ بِحَمۡدِہٖ وَالۡمَلٰٓئِکَۃُ مِنۡ خِیۡفَتِہٖ وَیُرۡسِلُ الصَّوٰعِقَ فَیُصِیۡبُ بِہَا مَنۡ یَّشَآءُ وَہُمۡ یُجٰدِلُوۡنَ فِی اللّٰہِ وَہُوَ شَدِیۡدُ الۡمِحَالِ
مفسرین کہتے ہیں کہ رَعدؔ ایک فرشتہ کا نام ہے لیکن یہ غلط ہے۔ خود بجلی بھی زبان حال سے خداتعالیٰ کی تسبیح اور حمد کرتی ہے پس خواہ مخواہ فرشتوں کو بیچ میں گھسیٹنے کی ضرورت نہ تھی۔
16:51; 42:6.
24:44.
Important Words:
محال (punishment) is derived from ماحل which is again derived from محل. They say محل البلد i.e. the town had no rain and became affected with drought and dearth. ماحله means, he devised a plan or hatched a plot against him; he showed enmity towards him, the other doing the same in return. محال means, plan or device; power or might; quarrel or disputation; enmity; punishment or torment; severity; destruction (Aqrab).
Commentary:
Disbelievers are here told that they should give up hugging the fond hope that the present afflictions and trials of Muslims (hinted at in the words "thunders" and "thunderbolts") would bring about the latter’s ruin. Not all lightning is destructive nor are all clouds the source of unmixed good. Their afflictions cannot bring about the ruin of believers. On the contrary, they will bring about their moral and spiritual advancement, for they bring into play their hidden faculties and bring them nearer to God. Thunder and lightning are after all the creation of God and are meant to glorify Him. They cannot therefore, cause the destruction of God’s faithful servants, whom He has promised to protect, for that would be against His glory-fication. So existing thunders and the dark clouds of temporary miseries and tribulations only contribute to the progress and prosperity of the Faithful.
The verse further points out that thunder and clouds are under the control of God’s angels, who are the first cause, and have been created to serve and advance the cause of God’s Messengers. Why then, should the believers fear the thunder and clouds of adversity that are now bursting upon them? They would only destroy those who seek to frustrate the purpose of God. The words, they dispute concerning Allah, are intended to point out that it is no law of nature that is being discussed here but a prophecy of punishment for disbelievers.
The words شدید المحال (severe in punishing) may also be rendered as "strong in planning" thus hinting that God is not only severe in punishing but it is also impossible to frustrate His plans.
f
16:51; 42:6.
g
24:44.
3
مفسرین کہتے ہیں کہ رَعدؔ ایک فرشتہ کا نام ہے لیکن یہ غلط ہے۔ خود بجلی بھی زبان حال سے خداتعالیٰ کی تسبیح اور حمد کرتی ہے پس خواہ مخواہ فرشتوں کو بیچ میں گھسیٹنے کی ضرورت نہ تھی۔
a
16:51; 42:6.
b
24:44.
1625
Important Words:
محال (punishment) is derived from ماحل which is again derived from محل. They say محل البلد i.e. the town had no rain and became affected with drought and dearth. ماحله means, he devised a plan or hatched a plot against him; he showed enmity towards him, the other doing the same in return. محال means, plan or device; power or might; quarrel or disputation; enmity; punishment or torment; severity; destruction (Aqrab).
Commentary:
Disbelievers are here told that they should give up hugging the fond hope that the present afflictions and trials of Muslims (hinted at in the words "thunders" and "thunderbolts") would bring about the latter’s ruin. Not all lightning is destructive nor are all clouds the source of unmixed good. Their afflictions cannot bring about the ruin of believers. On the contrary, they will bring about their moral and spiritual advancement, for they bring into play their hidden faculties and bring them nearer to God. Thunder and lightning are after all the creation of God and are meant to glorify Him. They cannot therefore, cause the destruction of God’s faithful servants, whom He has promised to protect, for that would be against His glory-fication. So existing thunders and the dark clouds of temporary miseries and tribulations only contribute to the progress and prosperity of the Faithful.
The verse further points out that thunder and clouds are under the control of God’s angels, who are the first cause, and have been created to serve and advance the cause of God’s Messengers. Why then, should the believers fear the thunder and clouds of adversity that are now bursting upon them? They would only destroy those who seek to frustrate the purpose of God. The words, they dispute concerning Allah, are intended to point out that it is no law of nature that is being discussed here but a prophecy of punishment for disbelievers.
The words شدید المحال (severe in punishing) may also be rendered as "strong in planning" thus hinting that God is not only severe in punishing but it is also impossible to frustrate His plans.
c
16:51; 42:6.
d
24:44.
وَمَا مَنَعَنَاۤ اَنۡ نُّرۡسِلَ بِالۡاٰیٰتِ اِلَّاۤ اَنۡ کَذَّبَ بِہَا الۡاَوَّلُوۡنَ ۚ وَاٰتَیۡنَا ثَمُوۡدَ النَّاقَۃَ مُبۡصِرَۃً فَظَلَمُوۡا بِہَا ۚ وَمَا نُرۡسِلُ بِالۡاٰیٰتِ اِلَّا تَخۡوِیۡفًا
17:95; 18:56.
17:95; 18:56.
Or, the meaning may be: Could the fact that former people rejected the Prophets be the reason that further Signs should not be sent, i.e. it could not be the reason for the withholding of heavenly Signs.
17:95; 18:56.
Important Words:
ظلموا بھا (unjustly rejected it). The word ظلم means, (1) he did wrong; or acted wrongfully, unjustly or tyrannically, (2) he put a thing in a wrong place or in a place not its own. They say من اشبه اباہ فما ظلم i.e. whoso resembles his father, he has not put the likeness in a wrong place; (3) he made him suffer loss as in وما ظلمونا ولکن کانوا انفسھم یظلمون i.e. and they made not Us to suffer loss or detriment but it was themselves they made to suffer loss or detriment. ظلم الارض means, he dug the ground in what was not the place of digging. ظلمه also means, he imposed upon him a thing that was above his power or ability. The word is also used transitively by means of ب as in the Quranic words فظلموا بھا i.e. and they disbelieved in them (the Signs) or unjustly rejected them (Lane & Aqrab). See also 2:36, 52.
Commentary:
The verse beautifully states that heavenly signs will never cease to appear. It warns Muslims not to entertain such a foolish belief and proceeds to refute and demolish the only possible objection against the appearance of heavenly signs. The objection is: When the people to whom the signs were first shown did not profit by them, where was the warrant that their successors would do so? The arguments given in refutation of this objection are: (a) If the rejection of heavenly signs had been a reasonable ground, no Prophet after the very first Prophet—Adam––would have appeared. But this did not happen and fresh Prophets continued to appear in all ages and fresh signs continued to be shown at their hands, which showed that the rejection of signs never proved a barrier in the way of the appearance of new signs. (b) Prophets are sent in the world in order to warn wrongdoers of their transgressions and iniquities and of the impending Divine punishment in consequence of those iniquities. Any such punishment without a previous warning and without showing signs would be contrary to Divine mercy.
As an illustration of the claim that wrongdoers never go unpunished if they do not repent, special mention has been made of the tribe of Thamud because the Thamud were an Arab tribe and their history was a matter of common knowledge with pagan Arabs as well as with the Jews of Arabia.
a
17:95; 18:56.
a
17:95; 18:56.
1989
Important Words:
ظلموا بھا (unjustly rejected it). The word ظلم means, (1) he did wrong; or acted wrongfully, unjustly or tyrannically, (2) he put a thing in a wrong place or in a place not its own. They say من اشبه اباہ فما ظلم i.e. whoso resembles his father, he has not put the likeness in a wrong place; (3) he made him suffer loss as in وما ظلمونا ولکن کانوا انفسھم یظلمون i.e. and they made not Us to suffer loss or detriment but it was themselves they made to suffer loss or detriment. ظلم الارض means, he dug the ground in what was not the place of digging. ظلمه also means, he imposed upon him a thing that was above his power or ability. The word is also used transitively by means of ب as in the Quranic words فظلموا بھا i.e. and they disbelieved in them (the Signs) or unjustly rejected them (Lane & Aqrab). See also 2:36, 52.
Commentary:
The verse beautifully states that heavenly signs will never cease to appear. It warns Muslims not to entertain such a foolish belief and proceeds to refute and demolish the only possible objection against the appearance of heavenly signs. The objection is: When the people to whom the signs were first shown did not profit by them, where was the warrant that their successors would do so? The arguments given in refutation of this objection are: (a) If the rejection of heavenly signs had been a reasonable ground, no Prophet after the very first Prophet—Adam––would have appeared. But this did not happen and fresh Prophets continued to appear in all ages and fresh signs continued to be shown at their hands, which showed that the rejection of signs never proved a barrier in the way of the appearance of new signs. (b) Prophets are sent in the world in order to warn wrongdoers of their transgressions and iniquities and of the impending Divine punishment in consequence of those iniquities. Any such punishment without a previous warning and without showing signs would be contrary to Divine mercy.
As an illustration of the claim that wrongdoers never go unpunished if they do not repent, special mention has been made of the tribe of Thamud because the Thamud were an Arab tribe and their history was a matter of common knowledge with pagan Arabs as well as with the Jews of Arabia.
b
17:95; 18:56.
1627
Or, the meaning may be: Could the fact that former people rejected the Prophets be the reason that further Signs should not be sent, i.e. it could not be the reason for the withholding of heavenly Signs.
قُلِ ادۡعُوا اللّٰہَ اَوِ ادۡعُوا الرَّحۡمٰنَ ۖ اَیًّا مَّا تَدۡعُوۡا فَلَہُ الۡاَسۡمَآءُ الۡحُسۡنٰی ۚ وَلَا تَجۡہَرۡ بِصَلَاتِکَ وَلَا تُخَافِتۡ بِہَا وَابۡتَغِ بَیۡنَ ذٰلِکَ سَبِیۡلًا
یعنی عیسائیوں کو جو یہود کا حصہ ہیں اور صفت رحمان کے منکر ہیں۔ چنانچہ ان کی کتابوں پر بسم اللہ لکھی ہوتی ہے مگر رحمٰن کا لفظ اس میں سے کاٹا ہوا ہوتا ہے۔ کیونکہ رحمٰن کی صفت کفّارہ کو ردّ کرتی ہے۔
بہت اونچی آواز میں دعا کرنے سے اس لئے روکا کہ اس میں دکھاوا ہو سکتا ہے اور بالکل نیچی آواز سے اس لئے روکا کہ بہت آہستہ پڑھنے سے بات بھول جاتی ہے اور توجہ قائم نہیں رہتی۔
7:181; 20:9; 59:25.
7:56, 206.
God possesses innumerable attributes and a Muslim should invoke in his prayer that particular Divine attribute which has special bearing on the matter for which he seeks Divine guidance and help.
7:181; 20:9; 59:25.
7:56,206.
Commentary:
In the previous verse reference was made to prostrations and prayers. In the present verse a Muslim is taught how to pray while prostrating for the fulfilment of God’s promises and the betterment of his own self.
The expression, His are the most beautiful names, signifies that God has many names which express His various attributes and a Muslim should invoke in his prayer that particular attribute of God which has a special bearing on the matter for which he wants to pray. If, for instance, the object of prayer falls under the category of God’s attribute of رحمانیتthe supplicant should invoke His attribute of الرحمان (the Gracious). Similarly, if the object for which he prays has particular reference to the attribute of الرحیم (the Merciful), or الرزاق (the Great Sustainer), or الوھاب (the Bestower), these attributes should be invoked and so on, i.e. prayer should be offered to God by invoking the relevant Divine attributes.
The word صلواة applies to both the five daily Prayers, and prayer in general. The context, however, shows that it is prayer in general that is meant here.
The expression, but seek a way between, implies an injunction that we should pray to God neither too-loudly, for He is not deaf, nor in too low a voice as that would interfere with our concentration of mind in prayer.
c
7:181; 20:9; 59:25.
d
7:56, 206.
738
安拉有无数的常德。穆斯林在祈祷时应该祈求与他寻求安拉引导和帮助的那件事情有特别关系的那些特定的常德。
3
یعنی عیسائیوں کو جو یہود کا حصہ ہیں اور صفت رحمان کے منکر ہیں۔ چنانچہ ان کی کتابوں پر بسم اللہ لکھی ہوتی ہے مگر رحمٰن کا لفظ اس میں سے کاٹا ہوا ہوتا ہے۔ کیونکہ رحمٰن کی صفت کفّارہ کو ردّ کرتی ہے۔
4
بہت اونچی آواز میں دعا کرنے سے اس لئے روکا کہ اس میں دکھاوا ہو سکتا ہے اور بالکل نیچی آواز سے اس لئے روکا کہ بہت آہستہ پڑھنے سے بات بھول جاتی ہے اور توجہ قائم نہیں رہتی۔
a
7:181; 20:9; 59:25.
b
7:56,206.
2039
Commentary:
In the previous verse reference was made to prostrations and prayers. In the present verse a Muslim is taught how to pray while prostrating for the fulfilment of God’s promises and the betterment of his own self.
The expression, His are the most beautiful names, signifies that God has many names which express His various attributes and a Muslim should invoke in his prayer that particular attribute of God which has a special bearing on the matter for which he wants to pray. If, for instance, the object of prayer falls under the category of God’s attribute of رحمانیتthe supplicant should invoke His attribute of الرحمان (the Gracious). Similarly, if the object for which he prays has particular reference to the attribute of الرحیم (the Merciful), or الرزاق (the Great Sustainer), or الوھاب (the Bestower), these attributes should be invoked and so on, i.e. prayer should be offered to God by invoking the relevant Divine attributes.
The word صلواة applies to both the five daily Prayers, and prayer in general. The context, however, shows that it is prayer in general that is meant here.
The expression, but seek a way between, implies an injunction that we should pray to God neither too-loudly, for He is not deaf, nor in too low a voice as that would interfere with our concentration of mind in prayer.
b
7:181; 20:9; 59:25.
c
7:56, 206.
1661
God possesses innumerable attributes and a Muslim should invoke in his prayer that particular Divine attribute which has special bearing on the matter for which he seeks Divine guidance and help.
ثُمَّ لَنَحۡنُ اَعۡلَمُ بِالَّذِیۡنَ ہُمۡ اَوۡلٰی بِہَا صِلِیًّا
In this verse, thumma is a conjunction denoting order of enunciation and not proper order, meaning 'and.' The word would signify, 'and We tell you another thing that……'
The words may mean; (a) Those who are more fitted to burn in the fire than to be left out of it; (b) those who are more deserving than others to burn in the fire; (c) those who deserve to be punished more by being thrown into the fire than by any other means.
Commentary:
In this verse ثم is a conjunction denoting order of enunciation and not proper order, meaning 'and'. The meaning of the word would be, and (We tell you another thing that…)
The words الذین ھم اولی بھا صلیا may mean:
(a) those who are more fitted to burn in the fire than to be left out of it;
(b) those who are more deserving than other people to burn in the fire;
(c) those who deserve to be punished more by being thrown into the fire than by any other means.
The reference in the verse is to the Christian nations who at other places in the Quran (18:95; 21:97) have been called یاجوج و ماجوج. They have been so called because they have made free use of firearms such as guns, tanks, atom-bombs etc., اج (fire) being the root from which both these names have been derived. As these nations have made free use of firearms, so shall they be punished with fire.
2211
Commentary:
In this verse ثم is a conjunction denoting order of enunciation and not proper order, meaning 'and'. The meaning of the word would be, and (We tell you another thing that…)
The words الذین ھم اولی بھا صلیا may mean:
(a) those who are more fitted to burn in the fire than to be left out of it;
(b) those who are more deserving than other people to burn in the fire;
(c) those who deserve to be punished more by being thrown into the fire than by any other means.
The reference in the verse is to the Christian nations who at other places in the Quran (18:95; 21:97) have been called یاجوج و ماجوج. They have been so called because they have made free use of firearms such as guns, tanks, atom-bombs etc., اج (fire) being the root from which both these names have been derived. As these nations have made free use of firearms, so shall they be punished with fire.
1792
In this verse, thumma is a conjunction denoting order of enunciation and not proper order, meaning 'and.' The word would signify, 'and We tell you another thing that……'
1793
The words may mean; (a) Those who are more fitted to burn in the fire than to be left out of it; (b) those who are more deserving than others to burn in the fire; (c) those who deserve to be punished more by being thrown into the fire than by any other means.
فَلَا یَصُدَّنَّکَ عَنۡہَا مَنۡ لَّا یُؤۡمِنُ بِہَا وَاتَّبَعَ ہَوٰٮہُ فَتَرۡدٰی
Important Words:
The pronoun ھا in عنھا (therefrom) and بھا (therein) may refer to (a) "the Hour" and (b) the Prayer and worship of God; or in عنھا it may refer to Prayer and worship of God, and in بھا to "the Hour".
1
اس جگہ ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
2
اس جگہ ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
2250
Important Words:
The pronoun ھا in عنھا (therefrom) and بھا (therein) may refer to (a) "the Hour" and (b) the Prayer and worship of God; or in عنھا it may refer to Prayer and worship of God, and in بھا to "the Hour".
قَالَ ہِیَ عَصَایَ اَتَوَکَّؤُا عَلَیۡہَا وَاَہُشُّ بِہَا عَلٰی غَنَمِیۡ وَلِیَ فِیۡہَا مَاٰرِبُ اُخۡرٰی
Ma’arib (uses) is the plural of Ma’ribah, which is derived from ariba. They say Ariba Ilaihi, i.e. he wanted it and sought it; and Ma’arib means, wants, uses, needs, requirements, purposes (Lane).
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matters of common concern. عصا means, a rod strong enough to support the weight of a man; communal and family life; a community; the shin-bone. شق العصا means, he separated himself from the community. شقوا عصا المسلمین means, they caused a split in the ranks of the Muslim community (Aqrab & Lane).
مآرب (uses) is the plural of مأربة which is derived from أرب (ariba). They say أرب بالشیء i.e. he became devoted to the thing. أرب الیه او به means, he wanted it and sought it. أربة means, want; intellect. غیر اولی الاربة means, idiots; persons deficient in intellect; persons such as have no need of women. مآرب means, wants, uses, needs, requirements, purposes (Lane & Aqrab).
Commentary:
God had only asked Moses what was in his hand. Moses did not confine himself to giving a direct reply, viz. that it was only a rod that he had held in his hand but also went on to enumerate some of its uses. It may be that taking advantage of his communion with the Divine Being, Moses desired to prolong the blessed talk.
As stated above it was a vision that Moses had seen and "rod" in the language of visions signifies a Prophet’s own community or people and "sheep" signifies those who do not actually belong to his community but only are under his care and protection. Moses’s reply meant that he not only invited and welcomed the help of his own people and relied upon their support in the furtherance of his own cause but also looked after the interests of other people who were under his protection but did not actually belong to his community.
2251
Important Words:
عصا (rod). عصا الرجل means, he beat the man with a rod. عصا القوم means, he brought together the people, or he made them agree on some matters of common concern. عصا means, a rod strong enough to support the weight of a man; communal and family life; a community; the shin-bone. شق العصا means, he separated himself from the community. شقوا عصا المسلمین means, they caused a split in the ranks of the Muslim community (Aqrab & Lane).
مآرب (uses) is the plural of مأربة which is derived from أرب (ariba). They say أرب بالشیء i.e. he became devoted to the thing. أرب الیه او به means, he wanted it and sought it. أربة means, want; intellect. غیر اولی الاربة means, idiots; persons deficient in intellect; persons such as have no need of women. مآرب means, wants, uses, needs, requirements, purposes (Lane & Aqrab).
Commentary:
God had only asked Moses what was in his hand. Moses did not confine himself to giving a direct reply, viz. that it was only a rod that he had held in his hand but also went on to enumerate some of its uses. It may be that taking advantage of his communion with the Divine Being, Moses desired to prolong the blessed talk.
As stated above it was a vision that Moses had seen and "rod" in the language of visions signifies a Prophet’s own community or people and "sheep" signifies those who do not actually belong to his community but only are under his care and protection. Moses’s reply meant that he not only invited and welcomed the help of his own people and relied upon their support in the furtherance of his own cause but also looked after the interests of other people who were under his protection but did not actually belong to his community.
1816
Ma’arib (uses) is the plural of Ma’ribah, which is derived from ariba. They say Ariba Ilaihi, i.e. he wanted it and sought it; and Ma’arib means, wants, uses, needs, requirements, purposes (Lane).
وَنَضَعُ الۡمَوٰزِیۡنَ الۡقِسۡطَ لِیَوۡمِ الۡقِیٰمَۃِ فَلَا تُظۡلَمُ نَفۡسٌ شَیۡـًٔا ۖ وَّاِنۡ کَانَ مِثۡقَالَ حَبَّۃٍ مِّنۡ خَرۡدَلٍ اَتَیۡنَا بِہَا ۗ وَکَفٰی بِنَا حٰسِبِیۡنَ
قرآن مجید میں دو لفظ ہیں اَلْمَوَازِیْن اور اَلْقِسْط چونکہ قِسْط بھی اَلْمَوَازِیْن کا ہم معنی ہے اور ترکیب میں اس کا بدل ہے اس لئے ہم نے دونوں لفظوں کے ایک معنے کر دئے ہیں۔
4:41; 18:50.
The verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, then a time must come when punishment should come to an end and the reward of good works should begin. Contrary to the teachings of other religions the Qur’an teaches that it is Heaven and not Hell that is everlasting. See also {1351}.
4:41; 18:50.
Important Words:
خردل means, grain of mustard seed. خردل الطعام (khardala) means, he ate the best part of the food. خردل اللحم means, he cut the meat into small pieces (Aqrab).
Commentary:
Besides being a continuation of the subject dealt with in the preceding verses the present verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, as the verse says, then a time must come when the punishment of his evil deeds should come to an end and the reward of his good works should begin. Contrary to the teachings of other religions the Quran teaches us that it is the Heaven and not Hell that is everlasting. The Islamic conception of Heaven and Hell is evidently more in keeping with reason and common sense. See also (11:109).
a
4:41; 18:50.
840
这节经文清楚地表明, 火狱不是永久的。即使人做了极细微的一点善行也必得到果报; 惩罚应予结束而对善行的报答应予开始的时刻, 必然到来。与其他各种宗教的教义相反, «古兰经»教导说, 永恒存在的是天园而不是火狱。
2
قرآن مجید میں دو لفظ ہیں اَلْمَوَازِیْن اور اَلْقِسْط چونکہ قِسْط بھی اَلْمَوَازِیْن کا ہم معنی ہے اور ترکیب میں اس کا بدل ہے اس لئے ہم نے دونوں لفظوں کے ایک معنے کر دئے ہیں۔
b
4:41; 18:50.
2388
Important Words:
خردل means, grain of mustard seed. خردل الطعام (khardala) means, he ate the best part of the food. خردل اللحم means, he cut the meat into small pieces (Aqrab).
Commentary:
Besides being a continuation of the subject dealt with in the preceding verses the present verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, as the verse says, then a time must come when the punishment of his evil deeds should come to an end and the reward of his good works should begin. Contrary to the teachings of other religions the Quran teaches us that it is the Heaven and not Hell that is everlasting. The Islamic conception of Heaven and Hell is evidently more in keeping with reason and common sense. See also (11:109).
a
4:41; 18:50.
1893
The verse makes it clear that Hell is not everlasting. If even the slightest good work done by a man is to be rewarded, then a time must come when punishment should come to an end and the reward of good works should begin. Contrary to the teachings of other religions the Qur’an teaches that it is Heaven and not Hell that is everlasting. See also {1351}.
اَفَلَمۡ یَسِیۡرُوۡا فِی الۡاَرۡضِ فَتَکُوۡنَ لَہُمۡ قُلُوۡبٌ یَّعۡقِلُوۡنَ بِہَاۤ اَوۡ اٰذَانٌ یَّسۡمَعُوۡنَ بِہَا ۖ فَاِنَّہَا لَا تَعۡمَی الۡاَبۡصٰرُ وَلٰکِنۡ تَعۡمَی الۡقُلُوۡبُ الَّتِیۡ فِی الصُّدُوۡرِ
12:110; 30:10; 35:45; 40:22; 47:11.
12:110; 30:10; 35:45; 40:22; 47:11.
It is clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Qur’an are the spiritually dead, blind and deaf.
12:110; 30:10; 35:45; 40:22; 47:11.
Commentary:
The verse exhorts disbelievers to study the histories of and to learn a lesson from the fate of those people who rejected the former Prophets. It is also clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Quran are the spiritually blind, deaf and dead. See also 17:73.
c
12:110; 30:10; 35:45; 40:22; 47:11.
b
12:110; 30:10; 35:45; 40:22; 47:11.
2476
Commentary:
The verse exhorts disbelievers to study the histories of and to learn a lesson from the fate of those people who rejected the former Prophets. It is also clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Quran are the spiritually blind, deaf and dead. See also 17:73.
b
12:110; 30:10; 35:45; 40:22; 47:11.
1961
It is clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Qur’an are the spiritually dead, blind and deaf.
اَلَمۡ تَکُنۡ اٰیٰتِیۡ تُتۡلٰی عَلَیۡکُمۡ فَکُنۡتُمۡ بِہَا تُکَذِّبُوۡنَ
40:51; 45:32; 67:9.
40:51; 45:32; 67:9.
40:51; 45:32; 67:9.
b
40:51; 45:32; 67:9.
c
40:51; 45:32; 67:9.
d
40:51; 45:32; 67:9.
وَجَحَدُوۡا بِہَا وَاسۡتَیۡقَنَتۡہَاۤ اَنۡفُسُہُمۡ ظُلۡمًا وَّعُلُوًّا ۚ فَانۡظُرۡ کَیۡفَ کَانَ عٰقِبَۃُ الۡمُفۡسِدِیۡنَ
2:88.
2:88.
2:88.
b
2:88.
c
2:88.
b
2:88.
اِرۡجِعۡ اِلَیۡہِمۡ فَلَنَاۡتِیَنَّہُمۡ بِجُنُوۡدٍ لَّا قِبَلَ لَہُمۡ بِہَا وَلَنُخۡرِجَنَّہُمۡ مِّنۡہَاۤ اَذِلَّۃً وَّہُمۡ صٰغِرُوۡنَ
ھُمْ صَاغِرُوْنَ یعنی جب وہ بادشاہت کی عزت کو کھو بیٹھیں گے۔
Qibal means, power, strength, authority. They say mali bihi Qibalun, i.e. I have no power against him (Aqrab).
Important Words:
قبل (power) is derived from قبل (qabala). They say قبل علی الشیء i.e. he took to the thing and stuck to it.
قبل المکان means, he came to the place. قبل (qibalun) means, side, direction, presence; power, strength, authority. They say مالی به قبل i.e. there is no power for me against him, أتانی من قبله means, he came to me from his presence or his direction (Aqrab).
1
ھُمْ صَاغِرُوْنَ یعنی جب وہ بادشاہت کی عزت کو کھو بیٹھیں گے۔
2838
Important Words:
قبل (power) is derived from قبل (qabala). They say قبل علی الشیء i.e. he took to the thing and stuck to it.
قبل المکان means, he came to the place. قبل (qibalun) means, side, direction, presence; power, strength, authority. They say مالی به قبل i.e. there is no power for me against him, أتانی من قبله means, he came to me from his presence or his direction (Aqrab).
2170
Qibal means, power, strength, authority. They say mali bihi Qibalun, i.e. I have no power against him (Aqrab).
حَتّٰۤی اِذَا جَآءُوۡ قَالَ اَکَذَّبۡتُمۡ بِاٰیٰتِیۡ وَلَمۡ تُحِیۡطُوۡا بِہَا عِلۡمًا اَمَّاذَا کُنۡتُمۡ تَعۡمَلُوۡنَ
10:40.
یعنی پوری طرح تحقیقات نہ کی تھی صرف قوم کے لیڈروں کے بھڑکانے سے بھڑک اٹھے تھے۔
10:40.
10:40.
Commentary:
The particle أما (rather) sometimes is used to lend emphasis to the statement which follows it. It is also used in the sense of بل (rather). Here it is used in the latter sense.
b
10:40.
1
یعنی پوری طرح تحقیقات نہ کی تھی صرف قوم کے لیڈروں کے بھڑکانے سے بھڑک اٹھے تھے۔
b
10:40.
2868
Commentary:
The particle أما (rather) sometimes is used to lend emphasis to the statement which follows it. It is also used in the sense of بل (rather). Here it is used in the latter sense.
a
10:40.
وَلُوۡطًا اِذۡ قَالَ لِقَوۡمِہٖۤ اِنَّکُمۡ لَتَاۡتُوۡنَ الۡفٰحِشَۃَ مَا سَبَقَکُمۡ بِہَا مِنۡ اَحَدٍ مِّنَ الۡعٰلَمِیۡنَ
7:81; 11:79.
7:81; 11:79.
7:81; 11:79.
d
7:81; 11:79.
e
7:81; 11:79.
c
7:81; 11:79.
ثُمَّ کَانَ عٰقِبَۃَ الَّذِیۡنَ اَسٰٓـُٔوا السُّوۡۤاٰۤی اَنۡ کَذَّبُوۡا بِاٰیٰتِ اللّٰہِ وَکَانُوۡا بِہَا یَسۡتَہۡزِءُوۡنَ
Commentary:
As stated above the truth and triumph of Islam form the basic and central theme of the present Surah. In v. 8 above we are told that the endeavours of disbelievers are confined to the acquisition of things of the material world, and that they give no thought to the fact that there is a better and higher spiritual life after this life and that the real purpose and aim of all religions, as of Islam, is the realization of this supreme fact. The present and the preceding two verses deal with the truth of Islam and adduce three arguments in its support: (a) The creation of man and the subjection of all created things to his service; (b) the great wisdom and beautiful design and order that pervade the entire universe; and (c) the life history of the past Prophets and the sad end of their rejecters. The verse under comment purports to say that all these arguments lead to but one conclusion, viz. that those unfortunate people who rejected God’s Message and persecuted His Messengers and persisted in transgression, vice and sin, came to grief, and such will also be the end of the opponents of Islam. They, too, will meet with failure and frustration and Islam’s cause will triumph.
2997
Commentary:
As stated above the truth and triumph of Islam form the basic and central theme of the present Surah. In v. 8 above we are told that the endeavours of disbelievers are confined to the acquisition of things of the material world, and that they give no thought to the fact that there is a better and higher spiritual life after this life and that the real purpose and aim of all religions, as of Islam, is the realization of this supreme fact. The present and the preceding two verses deal with the truth of Islam and adduce three arguments in its support: (a) The creation of man and the subjection of all created things to his service; (b) the great wisdom and beautiful design and order that pervade the entire universe; and (c) the life history of the past Prophets and the sad end of their rejecters. The verse under comment purports to say that all these arguments lead to but one conclusion, viz. that those unfortunate people who rejected God’s Message and persecuted His Messengers and persisted in transgression, vice and sin, came to grief, and such will also be the end of the opponents of Islam. They, too, will meet with failure and frustration and Islam’s cause will triumph.
وَاِذَاۤ اَذَقۡنَا النَّاسَ رَحۡمَۃً فَرِحُوۡا بِہَا ۖ وَاِنۡ تُصِبۡہُمۡ سَیِّئَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ اِذَا ہُمۡ یَقۡنَطُوۡنَ
10:22; 41:51, 52; 42:49.
10:22; 41:51, 52; 42:49.
10:22; 41:51-52; 42:49.
Important Words:
یقنطون (are in despair) is formed from قنط which means, he despaired. قانط which is active participle from this root means, one who despairs of God’s mercy. The Arabs say قنط ماءہ عنا i.e. he withheld or debarred his water from us. قنوط (infinitive noun) means, complete despair (Lane & Aqrab).
d
10:22; 41:51, 52; 42:49.
c
10:22; 41:51-52; 42:49.
3016
Important Words:
یقنطون (are in despair) is formed from قنط which means, he despaired. قانط which is active participle from this root means, one who despairs of God’s mercy. The Arabs say قنط ماءہ عنا i.e. he withheld or debarred his water from us. قنوط (infinitive noun) means, complete despair (Lane & Aqrab).
c
10:22; 41:51, 52; 42:49.
یٰبُنَیَّ اِنَّہَاۤ اِنۡ تَکُ مِثۡقَالَ حَبَّۃٍ مِّنۡ خَرۡدَلٍ فَتَکُنۡ فِیۡ صَخۡرَۃٍ اَوۡ فِی السَّمٰوٰتِ اَوۡ فِی الۡاَرۡضِ یَاۡتِ بِہَا اللّٰہُ ۚ اِنَّ اللّٰہَ لَطِیۡفٌ خَبِیۡرٌ
一切善或恶的行为都不会没有结果的。它会留下永久的痕迹。50:19节经文所讲的就是这一伟大的真理。
No action, good or bad, goes vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
Commentary:
The verse points to an important law of nature, viz. that no action, good or bad, is in vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
1008
一切善或恶的行为都不会没有结果的。它会留下永久的痕迹。50:19节经文所讲的就是这一伟大的真理。
3043
Commentary:
The verse points to an important law of nature, viz. that no action, good or bad, is in vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
2308
No action, good or bad, goes vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
اِنَّمَا یُؤۡمِنُ بِاٰیٰتِنَا الَّذِیۡنَ اِذَا ذُکِّرُوۡا بِہَا خَرُّوۡا سُجَّدًا وَّسَبَّحُوۡا بِحَمۡدِ رَبِّہِمۡ وَہُمۡ لَا یَسۡتَکۡبِرُوۡنَ ۩
17:108, 110; 19:59.
17:108, 110; 19:59.
17:108, 110; 19:59.
d
17:108, 110; 19:59.
b
17:108, 110; 19:59.
a
17:108, 110; 19:59.
فَالۡیَوۡمَ لَا یَمۡلِکُ بَعۡضُکُمۡ لِبَعۡضٍ نَّفۡعًا وَّلَا ضَرًّا وَّنَقُوۡلُ لِلَّذِیۡنَ ظَلَمُوۡا ذُوۡقُوۡا عَذَابَ النَّارِ الَّتِیۡ کُنۡتُمۡ بِہَا تُکَذِّبُوۡنَ
8:15; 10:53; 22:23.
8:15; 10:53; 22:23.
8:15; 10:53; 22:23.
e
8:15; 10:53; 22:23.
b
8:15; 10:53; 22:23.
b
8:15; 10:53; 22:23.
بَلٰی قَدۡ جَآءَتۡکَ اٰیٰتِیۡ فَکَذَّبۡتَ بِہَا وَاسۡتَکۡبَرۡتَ وَکُنۡتَ مِنَ الۡکٰفِرِیۡنَ
安拉给予沉陷于罪恶中的人们许多悔过自新的机会。只有在他们蓄意并反复拒绝真理时, 只有在他们所犯的罪恶超出了应有的范围时, 清算日确确实实来到他们面前时, 他们才感到后悔莫及, 空自叹息。
Many chances are given to the man who is steeped in sin to repent and reform himself. It is when his rejection of Truth is deliberate and repeated, and when he exceeds all legitimate bounds in committing sin and transgression and when the day of reckoning is actually upon him that his sighs and regrets prove of no avail to him.
Commentary:
The verse means to say that many chances are given to the man who is steeped in sin to repent and reform himself. It is when his rejection of truth is deliberate and repeated, and he exceeds all legitimate bounds in committing sin and transgression and when the day of reckoning actually arrives, that his sighs and regrets prove of no avail to him.
1145
安拉给予沉陷于罪恶中的人们许多悔过自新的机会。只有在他们蓄意并反复拒绝真理时, 只有在他们所犯的罪恶超出了应有的范围时, 清算日确确实实来到他们面前时, 他们才感到后悔莫及, 空自叹息。
3479
Commentary:
The verse means to say that many chances are given to the man who is steeped in sin to repent and reform himself. It is when his rejection of truth is deliberate and repeated, and he exceeds all legitimate bounds in committing sin and transgression and when the day of reckoning actually arrives, that his sighs and regrets prove of no avail to him.
2586
Many chances are given to the man who is steeped in sin to repent and reform himself. It is when his rejection of Truth is deliberate and repeated, and when he exceeds all legitimate bounds in committing sin and transgression and when the day of reckoning is actually upon him that his sighs and regrets prove of no avail to him.
یَسۡتَعۡجِلُ بِہَا الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِہَا ۖ وَالَّذِیۡنَ اٰمَنُوۡا مُشۡفِقُوۡنَ مِنۡہَا وَیَعۡلَمُوۡنَ اَنَّہَا الۡحَقُّ ۗ اَلَاۤ اِنَّ الَّذِیۡنَ یُمَارُوۡنَ فِی السَّاعَۃِ لَفِیۡ ضَلٰلٍۭ بَعِیۡدٍ
یعنی چونکہ وہ مانتے ہی نہیں کہ ہم پر عذاب آنا ہے اس لئے وہ کہتے رہتے ہیں کہ جلدی عذاب لاؤ کیونکہ جب ان کے نزدیک عذاب نے آنا ہی نہیں تو وہ جلدی آئے یا دیر سے آئے ان کے نزدیک ایک سی بات ہے۔
13:7.
As disbelievers do not believe in the Day of Judgment, they have no fear of it, so they demand its speedy coming; but believers know that on that awful Day they will have to render an account of their actions and, therefore, while they make every preparation for it, they are at the same time afraid of facing it.
13:7; 27:47.
Commentary:
Disbelievers do not believe in the Day of Judgement, so they demand its speedy coming; but with true believers, the case is quite different. They know that on the Day of Judgement they will have to render an account of their actions and, therefore, while they make every preparation for it, they are also afraid to face it.
a
13:7.
1204
因为不信者不相信最后判断日, 也不害怕它, 他们要求它迅速到来;但信者知道, 在那可怕的日子里, 他们将要交待自己的行为, 因此他们一边为此作每一种准备, 同时害怕面临这一天。
1
یعنی چونکہ وہ مانتے ہی نہیں کہ ہم پر عذاب آنا ہے اس لئے وہ کہتے رہتے ہیں کہ جلدی عذاب لاؤ کیونکہ جب ان کے نزدیک عذاب نے آنا ہی نہیں تو وہ جلدی آئے یا دیر سے آئے ان کے نزدیک ایک سی بات ہے۔
a
13:7; 27:47.
3616
Commentary:
Disbelievers do not believe in the Day of Judgement, so they demand its speedy coming; but with true believers, the case is quite different. They know that on the Day of Judgement they will have to render an account of their actions and, therefore, while they make every preparation for it, they are also afraid to face it.
a
13:7.
2651
As disbelievers do not believe in the Day of Judgment, they have no fear of it, so they demand its speedy coming; but believers know that on that awful Day they will have to render an account of their actions and, therefore, while they make every preparation for it, they are at the same time afraid of facing it.
فَاِنۡ اَعۡرَضُوۡا فَمَاۤ اَرۡسَلۡنٰکَ عَلَیۡہِمۡ حَفِیۡظًا ۖ اِنۡ عَلَیۡکَ اِلَّا الۡبَلٰغُ ۗ وَاِنَّاۤ اِذَاۤ اَذَقۡنَا الۡاِنۡسٰنَ مِنَّا رَحۡمَۃً فَرِحَ بِہَا ۖ وَاِنۡ تُصِبۡہُمۡ سَیِّئَۃٌۢ بِمَا قَدَّمَتۡ اَیۡدِیۡہِمۡ فَاِنَّ الۡاِنۡسٰنَ کَفُوۡرٌ
11:11.
11:11.
17:84; 30:34; 39:9.
a
11:11.
b
17:84; 30:34; 39:9.
a
11:11.
وَاِنَّہٗ لَعِلۡمٌ لِّلسَّاعَۃِ فَلَا تَمۡتَرُنَّ بِہَا وَاتَّبِعُوۡنِ ۚ ہٰذَا صِرٰطٌ مُّسۡتَقِیۡمٌ
“复生日” 可以指穆撒教规终止的时刻。اِنَّهٗ (Inna hu) 中的代词即可指伊撒, 也可指 «古兰经»。这节经的意思可以指伊撒之后以色列人将被剥夺先知品位的天赋, 也可指另一种教规--------«古兰经»--------将取代穆撒教规。
بعض علماء نے اس کے یہ معنے کیے ہیں کہ اِنَّہٗ کی ضمیر جس کو ہم نے قرآن کی طرف پھیرا ہے مسیحؑ کی طرف جاتی ہے اور آیت کا مطلب یہ ہے کہ مسیحؑ کو قیامت کا علم ہے۔ حالانکہ علم کے معنے مصدر کی حیثیت میں اسم فاعل کے بھی ہوتے ہیں جیسے کہ مفسرین خود بھی تسلیم کرتے ہیں اور اس صورت میں اس کے معنے وہی بن جاتے ہیں جو ہم نے کیے ہیں۔
قیامت کا علم بخشنے کے یہ معنے ہیں کہ دنیا میں جو جو بڑی تباہیاں آنے والی ہیں ان کا ذکر قرآن مجید میں موجود ہے۔ مسلمانوں کی ابتدائی تباہی کا بھی اور ان کی آخری تباہی کا بھی۔ عیسائیوں کی ابتدائی تباہی کا بھی اور ان کی آخری تباہی کا بھی اور اسی طرح دوسری بڑی بڑی قوموں کی تباہی کا بھی۔
"Hour" may denote the time of the end of the Mosaic Dispensation and the pronoun hu in inna hu may refer either to Jesus or to the Qur’an and the verse would mean, that after Jesus the Israelites will be deprived of the gift of Prophethood, or that another Dispensation—Quranic Dispensation—will take the place of Mosaic Dispensation.
Commentary:
The "hour" here may denote the time of the end of Mosaic Dispensation and of the rise of a new Shari‘ah, and the pronoun ہ in the expression إنه may refer to Jesus. The verse may thus signify that Jesus was the last Prophet of the House of Israel. His fatherless birth symbolised the total spiritual sterility of the Israelite people. It also constituted a warning to the Jews that by their persistent rejection of truth and opposition to heavenly Messengers, they had forfeited the Divine blessing of prophethood and, therefore, no Prophet would henceforth spring from the loins of a Jewish father. It was in this sense that Jesus was a "sign of the Hour." Jesus himself realized this. He said to his people:
"Therefore I say unto you, the kingdom of God shall be taken away from you and given to a nation bringing forth the fruits thereof" (Matt. 21:43).
If the pronoun ہ in the expression إنه be taken to refer to the Quran, as some commentators have done, the verse would mean that the Quran is "a sign of the Hour" i.e. a sign that the Israelites are about to be deprived of the Divine gift of prophethood and that another Dispensation—Islamic Dispensation—will now take the place of Mosaic Dispensation. Or the verse may signify that all the great calamities and catastrophes that will overwhelm the world, or the great changes that will take place in future, have been mentioned specifically or by implication in the Quran.
1230
“复生日” 可以指穆撒教规终止的时刻。اِنَّهٗ (Inna hu) 中的代词即可指伊撒, 也可指 «古兰经»。这节经的意思可以指伊撒之后以色列人将被剥夺先知品位的天赋, 也可指另一种教规--------«古兰经»--------将取代穆撒教规。
1
بعض علماء نے اس کے یہ معنے کیے ہیں کہ اِنَّہٗ کی ضمیر جس کو ہم نے قرآن کی طرف پھیرا ہے مسیحؑ کی طرف جاتی ہے اور آیت کا مطلب یہ ہے کہ مسیحؑ کو قیامت کا علم ہے۔ حالانکہ علم کے معنے مصدر کی حیثیت میں اسم فاعل کے بھی ہوتے ہیں جیسے کہ مفسرین خود بھی تسلیم کرتے ہیں اور اس صورت میں اس کے معنے وہی بن جاتے ہیں جو ہم نے کیے ہیں۔
2
قیامت کا علم بخشنے کے یہ معنے ہیں کہ دنیا میں جو جو بڑی تباہیاں آنے والی ہیں ان کا ذکر قرآن مجید میں موجود ہے۔ مسلمانوں کی ابتدائی تباہی کا بھی اور ان کی آخری تباہی کا بھی۔ عیسائیوں کی ابتدائی تباہی کا بھی اور ان کی آخری تباہی کا بھی اور اسی طرح دوسری بڑی بڑی قوموں کی تباہی کا بھی۔
3681
Commentary:
The "hour" here may denote the time of the end of Mosaic Dispensation and of the rise of a new Shari‘ah, and the pronoun ہ in the expression إنه may refer to Jesus. The verse may thus signify that Jesus was the last Prophet of the House of Israel. His fatherless birth symbolised the total spiritual sterility of the Israelite people. It also constituted a warning to the Jews that by their persistent rejection of truth and opposition to heavenly Messengers, they had forfeited the Divine blessing of prophethood and, therefore, no Prophet would henceforth spring from the loins of a Jewish father. It was in this sense that Jesus was a "sign of the Hour." Jesus himself realized this. He said to his people:
"Therefore I say unto you, the kingdom of God shall be taken away from you and given to a nation bringing forth the fruits thereof" (Matt. 21:43).
If the pronoun ہ in the expression إنه be taken to refer to the Quran, as some commentators have done, the verse would mean that the Quran is "a sign of the Hour" i.e. a sign that the Israelites are about to be deprived of the Divine gift of prophethood and that another Dispensation—Islamic Dispensation—will now take the place of Mosaic Dispensation. Or the verse may signify that all the great calamities and catastrophes that will overwhelm the world, or the great changes that will take place in future, have been mentioned specifically or by implication in the Quran.
2685
"Hour" may denote the time of the end of the Mosaic Dispensation and the pronoun hu in inna hu may refer either to Jesus or to the Qur’an and the verse would mean, that after Jesus the Israelites will be deprived of the gift of Prophethood, or that another Dispensation—Quranic Dispensation—will take the place of Mosaic Dispensation.