حَرۡثَ
Appears 5 times in Quran
Derived Words (3)
Words derived from the stem "حَرۡثَ".
Occurrences in Quran
Found 5 verses containing "حَرۡثَ".
قَالَ اِنَّہٗ یَقُوۡلُ اِنَّہَا بَقَرَۃٌ لَّا ذَلُوۡلٌ تُثِیۡرُ الۡاَرۡضَ وَلَا تَسۡقِی الۡحَرۡثَ مُسَلَّمَۃٌ لَّا شِیَۃَ فِیۡہَا ۚ قَالُوا الۡـٰٔنَ جِئۡتَ بِالۡحَقِّ ۚ فَذَبَحُوۡہَا وَمَا کَادُوۡا یَفۡعَلُوۡنَ
67:16.
67:16.
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for this animal had crept into their minds also. This is why, when they made an idol for themselves, they made it in the shape of a calf (Qur’an 2:52 & Exod. 32: 4). In order that their minds should have been purged of the feeling of veneration for the cow, they were repeatedly commanded to sacrifice it (Num. 19: 1-9; Lev. 4: 1-21; 16: 3, 11). It seems that they had a particular cow, which served as a pet among them, and they had a misgiving that the order pertained to it. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questioning some conditions were added to specify the animal.
67:16.
Commentary:
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for the cow had crept into the minds of the Israelites as well. This is why, when they made an idol for themselves, they made it in the shape of a calf (Quran 2:52 & Exod. 32:4). It was, therefore, quite in the fitness of things that, in order to root out this evil inclination from the hearts of the Israelites, they should have been repeatedly commanded to sacrifice the cow. And this was actually the case (Num. 19:1-9; Lev. 4:1-21; 16:3, 11; etc.) A nation which freely slaughters an animal can never think of deifying it.
In the verses under comment, i.e. vv. 68 to 72, mention is made of Moses having ordered the Israelites to sacrifice a cow. It appears that at first they were bidden to sacrifice an ordinary cow, but it seems they had a particular cow which served as a pet among them and they had a natural misgiving that the order pertained to that cow. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questionings some conditions were added to specify the animal. Finally, when the description given by Moses corresponded to the particular cow which they had in view, they had perforce to say, Now hast thou brought the truth, the words showing that from the very beginning they had in their mind some particular cow to which they thought the command pertained. Caught in their own net, they were guided aright and had to slaughter the very cow which served as a pet among them and thus a great step was taken to uproot the evil from their hearts.
This incident finds mention in the Bible also (Num. 19:1-9). The Quranic version, however, differs slightly from that of the Bible. According to the Quran, the Israelites were at first ordered to slaughter an ordinary cow, and it was only on their repeated questioning that descriptions were added to specify it. On the other hand, the Biblical version makes no mention of this questioning, but tells us that at the very outset the Israelites were ordered to slaughter a cow answering a particular description. Again, the narrative of the Quran, shows that it was with great reluctance that the Israelites finally complied with the command, but the Bible throws no light on the manner in which the divine behest was carried out. It is not difficult to see on which side the truth lies. It is too much to believe that the Israelites, who were ever ready to quarrel with Moses on receipt of an injunction against their wishes, should have carried out, without question, the order relating to the slaughter of a cow.
b
67:16.
a
67:16.
78
Commentary:
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for the cow had crept into the minds of the Israelites as well. This is why, when they made an idol for themselves, they made it in the shape of a calf (Quran 2:52 & Exod. 32:4). It was, therefore, quite in the fitness of things that, in order to root out this evil inclination from the hearts of the Israelites, they should have been repeatedly commanded to sacrifice the cow. And this was actually the case (Num. 19:1-9; Lev. 4:1-21; 16:3, 11; etc.) A nation which freely slaughters an animal can never think of deifying it.
In the verses under comment, i.e. vv. 68 to 72, mention is made of Moses having ordered the Israelites to sacrifice a cow. It appears that at first they were bidden to sacrifice an ordinary cow, but it seems they had a particular cow which served as a pet among them and they had a natural misgiving that the order pertained to that cow. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questionings some conditions were added to specify the animal. Finally, when the description given by Moses corresponded to the particular cow which they had in view, they had perforce to say, Now hast thou brought the truth, the words showing that from the very beginning they had in their mind some particular cow to which they thought the command pertained. Caught in their own net, they were guided aright and had to slaughter the very cow which served as a pet among them and thus a great step was taken to uproot the evil from their hearts.
This incident finds mention in the Bible also (Num. 19:1-9). The Quranic version, however, differs slightly from that of the Bible. According to the Quran, the Israelites were at first ordered to slaughter an ordinary cow, and it was only on their repeated questioning that descriptions were added to specify it. On the other hand, the Biblical version makes no mention of this questioning, but tells us that at the very outset the Israelites were ordered to slaughter a cow answering a particular description. Again, the narrative of the Quran, shows that it was with great reluctance that the Israelites finally complied with the command, but the Bible throws no light on the manner in which the divine behest was carried out. It is not difficult to see on which side the truth lies. It is too much to believe that the Israelites, who were ever ready to quarrel with Moses on receipt of an injunction against their wishes, should have carried out, without question, the order relating to the slaughter of a cow.
a
67:16.
108
The Israelites had lived for a long time among the Egyptians who had great veneration for the cow. Thus reverence for this animal had crept into their minds also. This is why, when they made an idol for themselves, they made it in the shape of a calf (Qur’an 2:52 & Exod. 32: 4). In order that their minds should have been purged of the feeling of veneration for the cow, they were repeatedly commanded to sacrifice it (Num. 19: 1-9; Lev. 4: 1-21; 16: 3, 11). It seems that they had a particular cow, which served as a pet among them, and they had a misgiving that the order pertained to it. So they repeatedly asked Moses to specify the cow which God meant to be slaughtered, and as a result of their questioning some conditions were added to specify the animal.
وَاِذَا تَوَلّٰی سَعٰی فِی الۡاَرۡضِ لِیُفۡسِدَ فِیۡہَا وَیُہۡلِکَ الۡحَرۡثَ وَالنَّسۡلَ ۗ وَاللّٰہُ لَا یُحِبُّ الۡفَسَادَ
حَرْث (Harth) 含意为, (1) 一片要播种的耕地或实际已种上某种作物的地; (2) 土地的收成或产品, 不管是农田作物或菜、果园地作物 (3) 收益、获得物或挣得的钱; (4) 报酬或酬金; (5) 财产; (6) 一妻或多妻, 因为妻子象耕地, 播下种子以孩子的形式出产庄稼。(Lane)
Harth means, (1) a piece of land ploughed for sowing, or actually sown with some crop; (2) crop or produce of land whether field-crop or garden-crop; (3) gain, acquisition or earning; (4) reward or recompense; (5) worldly goods; (6) wife or wives, because a wife is like tilth in which seed is sown to produce crop in the form of children (Lane).
Important Words:
تولی (he is in authority) is derived, from ولی. تولی means: (1) he turned his back, he went away from one’s presence; (2) he held command, or he was in authority; he became a والی or ruler (Aqrab & Taj).
سعی (runs about) means: (1) he walked briskly or he ran; (2) he made an effort; or he strove to obtain an object (Aqrab).
الحرث (the crops) is the noun-infinitive from حرث i.e. he ploughed or tilled the soil; he sowed seeds or planted plants in it; he acquired or earned or laboured for wealth or sustenance; he worked or laboured for the goods of the world. حرث means: (1) a tilth or a piece of land ploughed for sowing, or land actually sown with some crop; (2) land under crop; (3) crop or produce of land whether field crop or garden crop; (4) gain, acquisition or earning; (5) reward or recompense; (6) worldly goods; (7) wife or wives, because a wife is like a tilth in which seed is sown to bear crop in the form of children; (8) a much used road or a beaten track (Lane).
النسل (progeny). نسل الولد means, he begot a child. نسل الرجل means, the man had many children; the progeny of the man increased. نسل means: (1) creatures; (2) children; (3) progeny, whether of man or beast (Aqrab & Lane).
Commentary:
This verse further develops the idea contained in the preceding one. The type of man described in the previous verse (i.e. one whose talk about the affairs of this world is very pleasing but who is selfish at heart) becomes unmasked when he happens to be in authority, or when he goes away from the presence of the people and meets his associates in private. Thus both the meanings of the word تولی as mentioned under Important Words are appropriate here: (1) While he is in the presence of those who are sincere lovers of mankind, he says pleasing things; but when he goes away from them and meets his comrades in private, he strives to create disorder on the earth. (2) Similarly, when he happens to come to power, he becomes exposed and all his talk about improving the affairs of the world vanishes like smoke, and instead of acting like a reformer, he actually becomes a source of disorder.
The clause, destroy the crops and the progeny, means that all his efforts are directed towards harming people and their property. The words حرث and نسل have a number of meanings and all are applicable here. They refer to all kinds of damage relating to person and property.
The words, Allah loves not disorder, come as a fitting reply to the clause in the preceding verse, i.e. he calls Allah to witness as to that which is in his heart. Allah’s evidence goes against him, for the man is after disorder, and Allah loves not disorder.
148
حَرْث (Harth) 含意为, (1) 一片要播种的耕地或实际已种上某种作物的地; (2) 土地的收成或产品, 不管是农田作物或菜、果园地作物 (3) 收益、获得物或挣得的钱; (4) 报酬或酬金; (5) 财产; (6) 一妻或多妻, 因为妻子象耕地, 播下种子以孩子的形式出产庄稼。(Lane)
212
Important Words:
تولی (he is in authority) is derived, from ولی. تولی means: (1) he turned his back, he went away from one’s presence; (2) he held command, or he was in authority; he became a والی or ruler (Aqrab & Taj).
سعی (runs about) means: (1) he walked briskly or he ran; (2) he made an effort; or he strove to obtain an object (Aqrab).
الحرث (the crops) is the noun-infinitive from حرث i.e. he ploughed or tilled the soil; he sowed seeds or planted plants in it; he acquired or earned or laboured for wealth or sustenance; he worked or laboured for the goods of the world. حرث means: (1) a tilth or a piece of land ploughed for sowing, or land actually sown with some crop; (2) land under crop; (3) crop or produce of land whether field crop or garden crop; (4) gain, acquisition or earning; (5) reward or recompense; (6) worldly goods; (7) wife or wives, because a wife is like a tilth in which seed is sown to bear crop in the form of children; (8) a much used road or a beaten track (Lane).
النسل (progeny). نسل الولد means, he begot a child. نسل الرجل means, the man had many children; the progeny of the man increased. نسل means: (1) creatures; (2) children; (3) progeny, whether of man or beast (Aqrab & Lane).
Commentary:
This verse further develops the idea contained in the preceding one. The type of man described in the previous verse (i.e. one whose talk about the affairs of this world is very pleasing but who is selfish at heart) becomes unmasked when he happens to be in authority, or when he goes away from the presence of the people and meets his associates in private. Thus both the meanings of the word تولی as mentioned under Important Words are appropriate here: (1) While he is in the presence of those who are sincere lovers of mankind, he says pleasing things; but when he goes away from them and meets his comrades in private, he strives to create disorder on the earth. (2) Similarly, when he happens to come to power, he becomes exposed and all his talk about improving the affairs of the world vanishes like smoke, and instead of acting like a reformer, he actually becomes a source of disorder.
The clause, destroy the crops and the progeny, means that all his efforts are directed towards harming people and their property. The words حرث and نسل have a number of meanings and all are applicable here. They refer to all kinds of damage relating to person and property.
The words, Allah loves not disorder, come as a fitting reply to the clause in the preceding verse, i.e. he calls Allah to witness as to that which is in his heart. Allah’s evidence goes against him, for the man is after disorder, and Allah loves not disorder.
244
Harth means, (1) a piece of land ploughed for sowing, or actually sown with some crop; (2) crop or produce of land whether field-crop or garden-crop; (3) gain, acquisition or earning; (4) reward or recompense; (5) worldly goods; (6) wife or wives, because a wife is like tilth in which seed is sown to produce crop in the form of children (Lane).
نِسَآؤُکُمۡ حَرۡثٌ لَّکُمۡ فَاۡتُوۡا حَرۡثَکُمۡ اَنّٰی شِئۡتُمۡ ۖ وَقَدِّمُوۡا لِاَنۡفُسِکُمۡ ۚ وَاتَّقُوا اللّٰہَ وَاعۡلَمُوۡۤا اَنَّکُمۡ مُّلٰقُوۡہُ ۗ وَبَشِّرِ الۡمُؤۡمِنِیۡنَ
قرآن کریم میں دو لفظ ہیں لِاَ نْفُسِکُمْ یعنی اَنْفُس اور کُمْ مترجم بالعموم اَ نْفُس کا ترجمہ ’’جان‘‘ کر دیتے ہیں۔ لیکن اردو میں جان کا استعمال اس موقعہ پر نہیں کیا جاتا۔ یہ تو کہتے ہیں کہ اپنے جان پر ظلم نہ کرو‘ اپنی جان کو کچھ آرام دو۔ لیکن یہ نہیں کہتے کہ اپنی جان کو بھی کچھ دو۔ اسی طرح یہ بھی نہیں کہتے کہ اپنی جانوں کے لئے کچھ آگے بھیجو۔ ہاں یہ کہیں گے کہ اپنے مسقبل کا بھی کچھ فکر کرو۔ اپنی آئندہ زندگی کے لئے بھی کچھ انتظام کرو۔ لیکن یہ محاورہ چونکہ مفہوم کو تو ادا کرتا ہے مگر لفظوں سے دور چلا جاتا ہے۔ میں نے درمیانی راہ اختیار کرکے ’’اپنے لئ
See {244}.
Anna means, (1) how; (2) when; and (3) where. (Aqrab).
This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Qur’an. An extremely delicate subject has been dealt with in a most decent and discreet manner and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a sort of tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should a believer do, for on the harvest which he is to reap in the form of children depends not only his own but also his community’s entire future. It is to this supreme fact that the words so pointedly refer. Thus the likening of woman to tilth throws a flood of light on the morality of eugenics and sex.
Important Words:
حرث (tilth). See 2: 206.
انی (how and when) means: (1) how; (2) when; and (3) where (Aqrab).
قدموا (send ahead) is derived from قدم meaning, he came or stepped forward. قدم (qaddama) means, be sent forward or sent ahead; he put forward; he offered. قدم لنفسه means, he did good or evil that will in future bear good or bad fruit for himself. قدمه علی غیره means, he preferred him to others. قدم له الثمن means, he paid him the price in advance (Aqrab). The Quran uses this expression to point out that whatever good or evil deed a man does, serves like a seed to bear a future crop. No action is ever lost.
مؤمنین (those who obey) is derived from آمن meaning: (1) he believed; (2) he obeyed (Aqrab). Here it gives the latter meaning. For a fuller discussion of this word see 2:4.
Commentary:
This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Quran. An extremely delicate subject has been dealt with in a most decent and discreet manner, and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. The expression has a twofold significance depending on the meaning of the words اتوا حرثکم (approach your tilth). If approaching the tilth means coition, then the expression approach your tilth how you like would signify that: (1) you should go in unto your wife in a manner suited to her capacity as a tilth and in no other manner; and (2) that both of you should try to keep your hearts pure at the time of coition so that the issue of the process may also share that purity. Says the Holy Prophet, "When the husband goes in unto his wife, they should both pray to God saying, 'Our Lord, keep both of us away from Satan; and if Thou grant us an issue, keep that also away from him' " (Muslim Kitabun-Nikah).
On the contrary, if "approaching the tilth" means selecting and dealing with the wife, the expression approach your tilth how you like would mean: (1) That you should select a wife who is best suited as a tilth, i.e. (a) she should be ولودviz. capable of producing children and not barren; (b) she should be healthy, capable of producing healthy children; (c) she should be well qualified to give good training to the children; and (d) she should be ودود i.e. of loving nature so that there may reign an atmosphere of love and harmony in the house and the children may benefit by it. (2) That you should look after and treat your wife well so that her life may be happy and contented and she may become best disposed to bring up the children well. (3) That you should keep yourselves also in a state of good physical and moral health so that your seed for your tilth may also be healthy in every respect.
A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should you, for on the harvest which you are to reap in the form of children depends not only your own but also your community’s entire future. It is to this supreme fact that the clause, and send ahead some good for yourselves, so pointedly refers. In short, the likening of woman to tilth throws a flood of light on the morality of eugenics and sex. But the real basis of all happiness and progress is the fear of God and in the words, fear Allah and know that you shall meet Him, the Quran warns the Faithful never to lose sight of the real object of marriage even in the heat of carnal passions for even the seat of these passions is the source of the procreation of children and the continuation of a good race on the earth. Finally, the clause, and bear glad tidings to those who obey, contains a mighty بشارة (good news) for those who may obey this injunction, for it would not only make their own lives supremely happy but would also secure for them the best progeny for all time.
4
قرآن کریم میں دو لفظ ہیں لِاَ نْفُسِکُمْ یعنی اَنْفُس اور کُمْ مترجم بالعموم اَ نْفُس کا ترجمہ ’’جان‘‘ کر دیتے ہیں۔ لیکن اردو میں جان کا استعمال اس موقعہ پر نہیں کیا جاتا۔ یہ تو کہتے ہیں کہ اپنے جان پر ظلم نہ کرو‘ اپنی جان کو کچھ آرام دو۔ لیکن یہ نہیں کہتے کہ اپنی جان کو بھی کچھ دو۔ اسی طرح یہ بھی نہیں کہتے کہ اپنی جانوں کے لئے کچھ آگے بھیجو۔ ہاں یہ کہیں گے کہ اپنے مسقبل کا بھی کچھ فکر کرو۔ اپنی آئندہ زندگی کے لئے بھی کچھ انتظام کرو۔ لیکن یہ محاورہ چونکہ مفہوم کو تو ادا کرتا ہے مگر لفظوں سے دور چلا جاتا ہے۔ میں نے درمیانی راہ اختیار کرکے ’’اپنے لئ
230
Important Words:
حرث (tilth). See 2: 206.
انی (how and when) means: (1) how; (2) when; and (3) where (Aqrab).
قدموا (send ahead) is derived from قدم meaning, he came or stepped forward. قدم (qaddama) means, be sent forward or sent ahead; he put forward; he offered. قدم لنفسه means, he did good or evil that will in future bear good or bad fruit for himself. قدمه علی غیره means, he preferred him to others. قدم له الثمن means, he paid him the price in advance (Aqrab). The Quran uses this expression to point out that whatever good or evil deed a man does, serves like a seed to bear a future crop. No action is ever lost.
مؤمنین (those who obey) is derived from آمن meaning: (1) he believed; (2) he obeyed (Aqrab). Here it gives the latter meaning. For a fuller discussion of this word see 2:4.
Commentary:
This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Quran. An extremely delicate subject has been dealt with in a most decent and discreet manner, and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. The expression has a twofold significance depending on the meaning of the words اتوا حرثکم (approach your tilth). If approaching the tilth means coition, then the expression approach your tilth how you like would signify that: (1) you should go in unto your wife in a manner suited to her capacity as a tilth and in no other manner; and (2) that both of you should try to keep your hearts pure at the time of coition so that the issue of the process may also share that purity. Says the Holy Prophet, "When the husband goes in unto his wife, they should both pray to God saying, 'Our Lord, keep both of us away from Satan; and if Thou grant us an issue, keep that also away from him' " (Muslim Kitabun-Nikah).
On the contrary, if "approaching the tilth" means selecting and dealing with the wife, the expression approach your tilth how you like would mean: (1) That you should select a wife who is best suited as a tilth, i.e. (a) she should be ولودviz. capable of producing children and not barren; (b) she should be healthy, capable of producing healthy children; (c) she should be well qualified to give good training to the children; and (d) she should be ودود i.e. of loving nature so that there may reign an atmosphere of love and harmony in the house and the children may benefit by it. (2) That you should look after and treat your wife well so that her life may be happy and contented and she may become best disposed to bring up the children well. (3) That you should keep yourselves also in a state of good physical and moral health so that your seed for your tilth may also be healthy in every respect.
A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should you, for on the harvest which you are to reap in the form of children depends not only your own but also your community’s entire future. It is to this supreme fact that the clause, and send ahead some good for yourselves, so pointedly refers. In short, the likening of woman to tilth throws a flood of light on the morality of eugenics and sex. But the real basis of all happiness and progress is the fear of God and in the words, fear Allah and know that you shall meet Him, the Quran warns the Faithful never to lose sight of the real object of marriage even in the heat of carnal passions for even the seat of these passions is the source of the procreation of children and the continuation of a good race on the earth. Finally, the clause, and bear glad tidings to those who obey, contains a mighty بشارة (good news) for those who may obey this injunction, for it would not only make their own lives supremely happy but would also secure for them the best progeny for all time.
270
See {244}.
271
Anna means, (1) how; (2) when; and (3) where. (Aqrab).
272
This verse constitutes an eloquent testimony to the inimitably pure and dignified language of the Qur’an. An extremely delicate subject has been dealt with in a most decent and discreet manner and the whole philosophy of marriage and conjugal relations has been given in one brief sentence, i.e. Your wives are a sort of tilth for you. A woman is indeed like a tilth in which the seed of progeny is sown. A wise husbandman selects the best soil, prepares the best tilth, secures the best seed, and chooses the best time and manner of sowing it. So should a believer do, for on the harvest which he is to reap in the form of children depends not only his own but also his community’s entire future. It is to this supreme fact that the words so pointedly refer. Thus the likening of woman to tilth throws a flood of light on the morality of eugenics and sex.
مَثَلُ مَا یُنۡفِقُوۡنَ فِیۡ ہٰذِہِ الۡحَیٰوۃِ الدُّنۡیَا کَمَثَلِ رِیۡحٍ فِیۡہَا صِرٌّ اَصَابَتۡ حَرۡثَ قَوۡمٍ ظَلَمُوۡۤا اَنۡفُسَہُمۡ فَاَہۡلَکَتۡہُ ۚ وَمَا ظَلَمَہُمُ اللّٰہُ وَلٰکِنۡ اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
10:25; 68:18-21.
مطلب یہ ہے کہ خرچ تو انسان اس لئے کرتا ہے کہ اسے ترقی حاصل ہو مگر چونکہ یہ لوگ منافقت سے خرچ کرتے ہیں ان کا خرچ ویسا ہی نتیجہ پیدا کرتا ہے‘ جیسا کہ شمالی بادِ تُند جو سخت ٹھنڈی ہوتی ہے اور کھیتیوں کو تباہ کردیتی ہے۔ اسی طرح وہ خرچ بھی ان کے اعمال کے نتائج کو تباہ کر دے گا۔
10:25; 68:18-21.
The idea underlying this verse is that the efforts of the disbelievers against Islam will recoil on themselves. Whatever they do or spend with a view to injuring the cause of Islam will only injure themselves.
10:25; 68:18-21.
Important Words:
صر (intense cold). They say صر الباب i.e. the door made a sound or a creaking sound. صر الطائر means, the bird (hawk or falcon) uttered its cry. صر means, it (plant) became smitten with intense cold; or he (a person) had an iron collar put round his neck. So صر means: (1) intense cold; (2) cold that smites the herbage and destroys it; (3) sound or noise; (4) a wind with an excessively loud sound; (5) fire (Lane & Lisan).
Commentary:
The idea underlying this verse is that the efforts of the disbelievers against Islam will react only against themselves. Whatever they do and whatever they spend with a view to injuring or destroying Islam will only injure the disbelievers themselves. God sent Islam for the good of the people, but by rejecting it they are bringing about their own ruin.
f
10:25; 68:18-21.
1
مطلب یہ ہے کہ خرچ تو انسان اس لئے کرتا ہے کہ اسے ترقی حاصل ہو مگر چونکہ یہ لوگ منافقت سے خرچ کرتے ہیں ان کا خرچ ویسا ہی نتیجہ پیدا کرتا ہے‘ جیسا کہ شمالی بادِ تُند جو سخت ٹھنڈی ہوتی ہے اور کھیتیوں کو تباہ کردیتی ہے۔ اسی طرح وہ خرچ بھی ان کے اعمال کے نتائج کو تباہ کر دے گا۔
b
10:25; 68:18-21.
402
Important Words:
صر (intense cold). They say صر الباب i.e. the door made a sound or a creaking sound. صر الطائر means, the bird (hawk or falcon) uttered its cry. صر means, it (plant) became smitten with intense cold; or he (a person) had an iron collar put round his neck. So صر means: (1) intense cold; (2) cold that smites the herbage and destroys it; (3) sound or noise; (4) a wind with an excessively loud sound; (5) fire (Lane & Lisan).
Commentary:
The idea underlying this verse is that the efforts of the disbelievers against Islam will react only against themselves. Whatever they do and whatever they spend with a view to injuring or destroying Islam will only injure the disbelievers themselves. God sent Islam for the good of the people, but by rejecting it they are bringing about their own ruin.
a
10:25; 68:18-21.
461
The idea underlying this verse is that the efforts of the disbelievers against Islam will recoil on themselves. Whatever they do or spend with a view to injuring the cause of Islam will only injure themselves.
مَنۡ کَانَ یُرِیۡدُ حَرۡثَ الۡاٰخِرَۃِ نَزِدۡ لَہٗ فِیۡ حَرۡثِہٖ ۖ وَمَنۡ کَانَ یُرِیۡدُ حَرۡثَ الدُّنۡیَا نُؤۡتِہٖ مِنۡہَا وَمَا لَہٗ فِی الۡاٰخِرَۃِ مِنۡ نَّصِیۡبٍ
3:146; 17:19, 20.
Those whose efforts are wholly directed towards acquiring the vain and paltry things of this life will be deprived of the bliss and blessings of everlasting life of the Hereafter, but those who prepare for the next life will have Divine blessings bestowed upon them without measure and diminution.
3:146; 4:135; 17:20.
3:146; 17:19.
Commentary:
In v. 19 above believers and disbelievers in life after death have been mentioned together. The present verse warns those whose efforts are wholly directed towards acquiring the vanities and paltry things of this life that they will be deprived of the bliss and blessings of everlasting life of the Hereafter, but those who prepare for the next life will have Divine blessings bestowed upon them without measure or diminution.
c
3:146; 17:19, 20.
1205
那些完全致力于获得今生虚荣及价值卑微的东西的人将被剥夺后世的幸福和永恒的赐福, 而那些为后世准备的人将获得安拉给予的不可计量的赐福。
c
3:146; 4:135; 17:20.
d
3:146; 17:19.
3617
Commentary:
In v. 19 above believers and disbelievers in life after death have been mentioned together. The present verse warns those whose efforts are wholly directed towards acquiring the vanities and paltry things of this life that they will be deprived of the bliss and blessings of everlasting life of the Hereafter, but those who prepare for the next life will have Divine blessings bestowed upon them without measure or diminution.
c
3:146; 17:19, 20.
2652
Those whose efforts are wholly directed towards acquiring the vain and paltry things of this life will be deprived of the bliss and blessings of everlasting life of the Hereafter, but those who prepare for the next life will have Divine blessings bestowed upon them without measure and diminution.