حِجَارَۃ
Appears 9 times in Quran
Derived Words (5)
Words derived from the stem "حِجَارَۃ".
- against stones
- like stones
- stones
- and stones
- stones
Occurrences in Quran
Found 9 verses containing "حِجَارَۃ".
فَاِنۡ لَّمۡ تَفۡعَلُوۡا وَلَنۡ تَفۡعَلُوۡا فَاتَّقُوا النَّارَ الَّتِیۡ وَقُوۡدُہَا النَّاسُ وَالۡحِجَارَۃُ ۖ اُعِدَّتۡ لِلۡکٰفِرِیۡنَ
3:11; 66:7.
اَلنَّاس (an-Nas) 即人与 اَلْحِجَارَة (al-Hijarah) 即石。这些词也可以理解为意指地狱中的两类犯人: اَلنَّاس 可指那些心中尚保留有对主的某些爱的不信教的人, 而 اَلْحِجَارَة 是指那些心中对主毫无爱的人们。那样的人确实就是石块。这个词是 حَجَرْ (Hajar) 的复数。حَجَرْ 的意思是:一块石头; 一块岩石; 金子, 也可以是一个无比的人, 即大人物; 领袖 (Lane)。
“燃料” 这个词, 可以理解为比喻的意义, 意为偶像崇拜会引起火狱的刑罚。因此, 偶像好像火狱中的燃料, 使火狱得到燃料而存在。或者说,”石块” 意味着偶像, 是偶像崇拜者的神, 旨在使他们亲眼看到他们的神在火狱中而羞辱偶像崇拜者。
یہاں سوال پیدا ہوتا ہے کہ پتھر تو بے جان چیز ہیں پھر انہیں آگ میں کیوں ڈالا جائے گا؟ اس کا جواب یہ ہے کہ حِجَارَۃٌ سے مراد وہ بت ہیں جن کو کفار خدائی صفات دیتے تھے۔ بے شک بے جان ہونے کی وجہ سے پتھروں کو تو کوئی سزا نہیں ملے گی‘ مگر اپنے معبودوں کو جہنم میں پڑا دیکھ کر ان لوگوں کو سزا ملے گی جو ان پر ایمان لائے تھے۔ اور اگر حِجَارَۃٌ سے عام پتھر مراد لئے جائیں تو اس سے پتھر کا کوئلہ مراد لیا جائے گا‘ جس سے آگ زیادہ تیز ہوتی ہے۔
3:11; 66:7.
The word "fuel" may be taken in a figurative sense, meaning that the punishment of Hell is caused by idol-worship. So the idols are like fuel for hell-fire being a means of bringing it into existence. Or, "stones" mean idols which the idolaters worship as gods, the idea being that the idolaters will be humiliated by witnessing that their gods were cast into the fire.
The words an-Nas (men) and al-Hijarah (stones) may also be taken as indicating two classes of inmates of Hell; an-Nas may denote those disbelievers who retain something of the love of God, and al-Hijarah (stones), those who have no love left for God in their hearts. Such men are indeed no better than stones. The word is plural of Hajar which means, a stone; a rock; gold, and also one unequalled, i.e. big man; a leader (Lane).
3:11; 66:7.
Important Words:
الحجارة (stones) is the plural of الحجر (a stone) which is derived from the verb حجر which means, he or it prevented or hindered or resisted. A stone is called حجر because it resists pressure owing to its hardness. الحجر also means, a rock or a great mass of stone; a metal as gold and silver which both together are sometimes called الحجران i.e. the two metals (Lane). Thus coal (not charcoal) would also be looked upon as حجر. The word حجارة may also be used metaphorically for idols made of stone or metal (Kashshaf).
اعدت (prepared) is derived from اعد which again is derived from عد which means, he considered or he counted. اعد means, he prepared a thing and made or kept it ready (Aqrab).
Commentary:
The verse says that if the opponents of Islam are not able to produce the like of the Quran as demanded in the previous verse, they should understand that it is the word of God and that they are not opposing a man but God Himself; they should, therefore, be ready to suffer the lot of those who oppose Divine will.
The clause, and never shall you do it, signifies that the disbelievers knew that the idols had no power of revealing anything; so they would never call upon the idols to help them.
The word "fuel" may also be taken in a figurative sense, in which case the meaning would be that the punishment of Hell is caused by idol-worship. So the idols are like fuel for hellfire, being a means of bringing it into existence. The words الناس (men) and الحجارة (stones) may also be taken as indicating two classes of inmates of Hell. The word الناس (men) which, according to its root, signifies love, has been used to denote those disbelievers who may be called human in so far as they still retain something of the love of God which distinguishes human beings from stones. But the other disbelievers are called الحجارة (stones), for they have no love left for God. Such men are indeed no better than stones.
Though this verse speaks of fire and stones, it should be remembered that what is called the next world is not a material world. In fact, expressions used in the Quran to denote rewards and punishment should not be taken literally but metaphorically. It should also be noted that the punishment of the next world is not everlasting. According to Islam, Hell is not eternal. It is only a reformatory. The subject will be discussed later in its proper place.
a
3:11; 66:7.
29R
اَلنَّاس (an-Nas) 即人与 اَلْحِجَارَة (al-Hijarah) 即石。这些词也可以理解为意指地狱中的两类犯人: اَلنَّاس 可指那些心中尚保留有对主的某些爱的不信教的人, 而 اَلْحِجَارَة 是指那些心中对主毫无爱的人们。那样的人确实就是石块。这个词是 حَجَرْ (Hajar) 的复数。حَجَرْ 的意思是:一块石头; 一块岩石; 金子, 也可以是一个无比的人, 即大人物; 领袖 (Lane)。
29S
“燃料” 这个词, 可以理解为比喻的意义, 意为偶像崇拜会引起火狱的刑罚。因此, 偶像好像火狱中的燃料, 使火狱得到燃料而存在。或者说,”石块” 意味着偶像, 是偶像崇拜者的神, 旨在使他们亲眼看到他们的神在火狱中而羞辱偶像崇拜者。
1
یہاں سوال پیدا ہوتا ہے کہ پتھر تو بے جان چیز ہیں پھر انہیں آگ میں کیوں ڈالا جائے گا؟ اس کا جواب یہ ہے کہ حِجَارَۃٌ سے مراد وہ بت ہیں جن کو کفار خدائی صفات دیتے تھے۔ بے شک بے جان ہونے کی وجہ سے پتھروں کو تو کوئی سزا نہیں ملے گی‘ مگر اپنے معبودوں کو جہنم میں پڑا دیکھ کر ان لوگوں کو سزا ملے گی جو ان پر ایمان لائے تھے۔ اور اگر حِجَارَۃٌ سے عام پتھر مراد لئے جائیں تو اس سے پتھر کا کوئلہ مراد لیا جائے گا‘ جس سے آگ زیادہ تیز ہوتی ہے۔
a
3:11; 66:7.
31
Important Words:
الحجارة (stones) is the plural of الحجر (a stone) which is derived from the verb حجر which means, he or it prevented or hindered or resisted. A stone is called حجر because it resists pressure owing to its hardness. الحجر also means, a rock or a great mass of stone; a metal as gold and silver which both together are sometimes called الحجران i.e. the two metals (Lane). Thus coal (not charcoal) would also be looked upon as حجر. The word حجارة may also be used metaphorically for idols made of stone or metal (Kashshaf).
اعدت (prepared) is derived from اعد which again is derived from عد which means, he considered or he counted. اعد means, he prepared a thing and made or kept it ready (Aqrab).
Commentary:
The verse says that if the opponents of Islam are not able to produce the like of the Quran as demanded in the previous verse, they should understand that it is the word of God and that they are not opposing a man but God Himself; they should, therefore, be ready to suffer the lot of those who oppose Divine will.
The clause, and never shall you do it, signifies that the disbelievers knew that the idols had no power of revealing anything; so they would never call upon the idols to help them.
The word "fuel" may also be taken in a figurative sense, in which case the meaning would be that the punishment of Hell is caused by idol-worship. So the idols are like fuel for hellfire, being a means of bringing it into existence. The words الناس (men) and الحجارة (stones) may also be taken as indicating two classes of inmates of Hell. The word الناس (men) which, according to its root, signifies love, has been used to denote those disbelievers who may be called human in so far as they still retain something of the love of God which distinguishes human beings from stones. But the other disbelievers are called الحجارة (stones), for they have no love left for God. Such men are indeed no better than stones.
Though this verse speaks of fire and stones, it should be remembered that what is called the next world is not a material world. In fact, expressions used in the Quran to denote rewards and punishment should not be taken literally but metaphorically. It should also be noted that the punishment of the next world is not everlasting. According to Islam, Hell is not eternal. It is only a reformatory. The subject will be discussed later in its proper place.
a
3:11; 66:7.
45
The word "fuel" may be taken in a figurative sense, meaning that the punishment of Hell is caused by idol-worship. So the idols are like fuel for hell-fire being a means of bringing it into existence. Or, "stones" mean idols which the idolaters worship as gods, the idea being that the idolaters will be humiliated by witnessing that their gods were cast into the fire.
46
The words an-Nas (men) and al-Hijarah (stones) may also be taken as indicating two classes of inmates of Hell; an-Nas may denote those disbelievers who retain something of the love of God, and al-Hijarah (stones), those who have no love left for God in their hearts. Such men are indeed no better than stones. The word is plural of Hajar which means, a stone; a rock; gold, and also one unequalled, i.e. big man; a leader (Lane).
ثُمَّ قَسَتۡ قُلُوۡبُکُمۡ مِّنۡۢ بَعۡدِ ذٰلِکَ فَہِیَ کَالۡحِجَارَۃِ اَوۡ اَشَدُّ قَسۡوَۃً ۚ وَاِنَّ مِنَ الۡحِجَارَۃِ لَمَا یَتَفَجَّرُ مِنۡہُ الۡاَنۡہٰرُ ۚ وَاِنَّ مِنۡہَا لَمَا یَشَّقَّقُ فَیَخۡرُجُ مِنۡہُ الۡمَآءُ ۚ وَاِنَّ مِنۡہَا لَمَا یَہۡبِطُ مِنۡ خَشۡیَۃِ اللّٰہِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
5:14; 6:44; 57:17.
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
5:14; 6:44; 57:17.
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
5:14; 6:44; 57:17.
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
2
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
a
5:14; 6:44; 57:17.
81
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
111
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
112
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
وَاِذۡ قَالُوا اللّٰہُمَّ اِنۡ کَانَ ہٰذَا ہُوَ الۡحَقَّ مِنۡ عِنۡدِکَ فَاَمۡطِرۡ عَلَیۡنَا حِجَارَۃً مِّنَ السَّمَآءِ اَوِ ائۡتِنَا بِعَذَابٍ اَلِیۡمٍ
阿布•贾赫耳 (اَبُوْجَهْل) 在白德尔بَدْر) ) 战地上祈祷的几乎就是这些话 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。这一祈祷确实是实现了。阿布·贾赫耳连同古来西的其他首领都被杀死, 他们的尸体被抛入一个土坑内。
It was almost in these words that Abu Jahl prayed in the battlefield of Badr (Bukhari, ch. on Tafsir). The prayer was literally fulfilled. Abu Jahl along with many other leaders of the Quraish was killed and their bodies were thrown into a pit.
Commentary:
This was the prayer which Abu Jahl, the leader of the disbelievers, offered to God at Badr and it was accepted. He prayed on that memorable day that God might destroy him and his party if the Prophet was in the right (Bukhari, ch. on Tafsir). Strange to say, not only were Abu Jahl and his companions punished at Badr by God but, as prayed for by Abu Jahl, even stones were rained down upon them; for, when at the throwing of a handful of pebbles by the Holy Prophet (8:18), there arose a strong wind, it literally rained upon the disbelieving host hard pebbles from the desert.
545
阿布•贾赫耳 (اَبُوْجَهْل) 在白德尔بَدْر) ) 战地上祈祷的几乎就是这些话 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。这一祈祷确实是实现了。阿布·贾赫耳连同古来西的其他首领都被杀死, 他们的尸体被抛入一个土坑内。
1121
Commentary:
This was the prayer which Abu Jahl, the leader of the disbelievers, offered to God at Badr and it was accepted. He prayed on that memorable day that God might destroy him and his party if the Prophet was in the right (Bukhari, ch. on Tafsir). Strange to say, not only were Abu Jahl and his companions punished at Badr by God but, as prayed for by Abu Jahl, even stones were rained down upon them; for, when at the throwing of a handful of pebbles by the Holy Prophet (8:18), there arose a strong wind, it literally rained upon the disbelieving host hard pebbles from the desert.
1117
It was almost in these words that Abu Jahl prayed in the battlefield of Badr (Bukhari, ch. on Tafsir). The prayer was literally fulfilled. Abu Jahl along with many other leaders of the Quraish was killed and their bodies were thrown into a pit.
فَلَمَّا جَآءَ اَمۡرُنَا جَعَلۡنَا عٰلِیَہَا سَافِلَہَا وَاَمۡطَرۡنَا عَلَیۡہَا حِجَارَۃً مِّنۡ سِجِّیۡلٍ مَّنۡضُوۡدٍ
یعنی عذاب کے متعلق۔
15:75.
51:34.
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
15:75.
51:34.
Important Words:
سجیل (stones of clay) is derived from سجل (sajjala) which is again derived from سجل (sajala). They say سجل القرآن (sajjalal-Quran) i.e. he read or recited the Quran continuously.
سجل القاضی (sajjalal-Qadi) means, the judge decided judicially and recorded the sentence in his record. سجل به means, he threw it from above. سجیل means, stones like lumps of dry or tough clay; stones of clay. The Quranic words mean, stones of clay which had been written or decreed for them that they should be punished therewith (Lane & Aqrab).
منضود (layer upon layer) is derived from نضد which means, he put goods or commodities one upon another, or he put or set them together in regular order; he put them one upon another or side by side compactly or he set them together in regular order (Lane).
Commentary:
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
The expression, layer upon layer, suggests that the earthquake shocks were repeated over some length of time.
a
15:75.
b
51:34.
1
یعنی عذاب کے متعلق۔
d
15:75.
e
51:34.
1463
Important Words:
سجیل (stones of clay) is derived from سجل (sajjala) which is again derived from سجل (sajala). They say سجل القرآن (sajjalal-Quran) i.e. he read or recited the Quran continuously.
سجل القاضی (sajjalal-Qadi) means, the judge decided judicially and recorded the sentence in his record. سجل به means, he threw it from above. سجیل means, stones like lumps of dry or tough clay; stones of clay. The Quranic words mean, stones of clay which had been written or decreed for them that they should be punished therewith (Lane & Aqrab).
منضود (layer upon layer) is derived from نضد which means, he put goods or commodities one upon another, or he put or set them together in regular order; he put them one upon another or side by side compactly or he set them together in regular order (Lane).
Commentary:
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
The expression, layer upon layer, suggests that the earthquake shocks were repeated over some length of time.
d
15:75.
e
51:34.
1339A
It appears that the people of Lot were destroyed by a terrible earthquake. Violent earthquakes often turn parts of the earth upside down and fragments of earth fly off into the air and then fall down.
فَجَعَلۡنَا عٰلِیَہَا سَافِلَہَا وَاَمۡطَرۡنَا عَلَیۡہِمۡ حِجَارَۃً مِّنۡ سِجِّیۡلٍ
11:83.
یعنی زلزلہ سے زمین تہ و بالا کر دی۔
11:83.
11:83.
Important Words:
سجیل (clay). See 11:83.
Commentary:
The houses of Lot’s people were turned upside down. This punishment corresponded to their unnatural offence. The punishment apparently took the form of a severe earthquake which raised portions of the stony soil and buried them under; or the houses had walls of stones and rubble laid in clay and these were violently shattered and the debris thrown all around.
e
11:83.
1
یعنی زلزلہ سے زمین تہ و بالا کر دی۔
b
11:83.
1778
Important Words:
سجیل (clay). See 11:83.
Commentary:
The houses of Lot’s people were turned upside down. This punishment corresponded to their unnatural offence. The punishment apparently took the form of a severe earthquake which raised portions of the stony soil and buried them under; or the houses had walls of stones and rubble laid in clay and these were violently shattered and the debris thrown all around.
c
11:83.
۞ قُلۡ کُوۡنُوۡا حِجَارَۃً اَوۡ حَدِیۡدًا
Commentary:
The verse may either be taken as saying to disbelievers that even if their hearts should become hard like iron or stone or any other similar substance, God would bring about among them that wholesome change which He had decreed to bring about through the Holy Prophet. Or it may be taken as answering their doubts about resurrection mentioned in the previous verse and says to them that they could not escape Divine punishment even if they became converted into iron or stone or any other hard substance.
It may be inferred from this verse that after the lapse of a long time one substance may become transformed into quite a new one. Coal becomes transformed into diamond and forests of petrified trees have been discovered in some parts of the globe. Similarly, it is not impossible that the human body, after having remained buried in the earth for a long time, may possibly become transformed into stone or iron or some other substance, though geological research has so far made no such discovery.
1980
Commentary:
The verse may either be taken as saying to disbelievers that even if their hearts should become hard like iron or stone or any other similar substance, God would bring about among them that wholesome change which He had decreed to bring about through the Holy Prophet. Or it may be taken as answering their doubts about resurrection mentioned in the previous verse and says to them that they could not escape Divine punishment even if they became converted into iron or stone or any other hard substance.
It may be inferred from this verse that after the lapse of a long time one substance may become transformed into quite a new one. Coal becomes transformed into diamond and forests of petrified trees have been discovered in some parts of the globe. Similarly, it is not impossible that the human body, after having remained buried in the earth for a long time, may possibly become transformed into stone or iron or some other substance, though geological research has so far made no such discovery.
لِنُرۡسِلَ عَلَیۡہِمۡ حِجَارَۃً مِّنۡ طِیۡنٍ
11:83.
دیکھئے سورۃ عنکبوت آیت ۳۲ نوٹ نمبر ۴۔
11:83.
11:83.
c
11:83.
3
دیکھئے سورۃ عنکبوت آیت ۳۲ نوٹ نمبر ۴۔
d
11:83.
c
11:83.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا قُوۡۤا اَنۡفُسَکُمۡ وَاَہۡلِیۡکُمۡ نَارًا وَّقُوۡدُہَا النَّاسُ وَالۡحِجَارَۃُ عَلَیۡہَا مَلٰٓئِکَۃٌ غِلَاظٌ شِدَادٌ لَّا یَعۡصُوۡنَ اللّٰہَ مَاۤ اَمَرَہُمۡ وَیَفۡعَلُوۡنَ مَا یُؤۡمَرُوۡنَ
2:25.
سوال ہو سکتا ہے کہ بتوں کو آگ میں ڈالنے کی کیا غرض ہے وہ تو بے جان ہیں۔ اس کا جواب یہ ہے کہ گو وہ بے جان ہیں مگر کفار تو ان کو خدائی صفات دیتے تھے۔ ان کو جہنم میں ڈالنے سے کفار پر ان کے عقیدہ کی غلطی ثابت ہوتی تھی۔ اور بتوں پر کوئی ظلم نہ تھا۔ کیونکہ وہ بے جان ہیں۔
2:25.
2:25.
Commentary:
As the Surah deals particularly with domestic disagreements and conflicts, believers are enjoined to train and educate members of their household in such a way that there should reign complete harmony, peace and concord in the house as it prevails in Paradise.
a
2:25.
1
سوال ہو سکتا ہے کہ بتوں کو آگ میں ڈالنے کی کیا غرض ہے وہ تو بے جان ہیں۔ اس کا جواب یہ ہے کہ گو وہ بے جان ہیں مگر کفار تو ان کو خدائی صفات دیتے تھے۔ ان کو جہنم میں ڈالنے سے کفار پر ان کے عقیدہ کی غلطی ثابت ہوتی تھی۔ اور بتوں پر کوئی ظلم نہ تھا۔ کیونکہ وہ بے جان ہیں۔
a
2:25.
4283
Commentary:
As the Surah deals particularly with domestic disagreements and conflicts, believers are enjoined to train and educate members of their household in such a way that there should reign complete harmony, peace and concord in the house as it prevails in Paradise.
a
2:25.
تَرۡمِیۡہِمۡ بِحِجَارَۃٍ مِّنۡ سِجِّیۡلٍ
鸟群把侵略者的尸体当作美食, 将片片硬肉击向石头, 就像鸟儿啄食动物尸体身上的小片硬肉时所为般。小品词 بَا (ba) 的意思是 عَلٰى (‘ala), 即在……之上, 或靠……着。
یہ فقرہ تقلیب نسبت کے طور پر استعمال ہوا ہے جیسے کہتے ہیں ’’پرنالہ چلتا ہے‘‘ یا ’’نہر چلتی ہے‘‘ حالانکہ نہ نہر چلتی ہے‘ نہ پرنالہ چلتا ہے۔ بلکہ پانی چل رہا ہوتا ہے۔ اسی لئے ہم نے ترجمہ یہ نہیں کیا کہ پرندے اصحابِ فیل پر پتھر مارتے تھے بلکہ یہ کیا ہے کہ ان کے گوشت کو وہ سخت قسم کے پتھروں پر مارتے تھے اور نوچتے تھے کیوں کہ یہاں تَرْمِیْھِمْ بِحِجَارَۃٍ آتا ہے اور عربی زبان میں بَاء کے معنے عَلٰی کے بھی ہوتے ہیں۔ پس لفظی طور پر عربی کے لحاظ سے یہ ترجمہ ہو جائے گا کہ وہ ان کو پتھروں پر مارتے تھے اور یہی ترجمہ ہم نے کیا ہے۔ چیلیں وغیرہ جب مُردوں کے گوشت کھ
Swarms of birds feasted themselves upon dead bodies of the invaders, striking the severed pieces against stones, as birds generally do when eating the small and severed pieces of the dead body of an animal; the particle ba meaning ‘ala, i.e. upon or against (Lane).
Important Words:
ب (against). Among a variety meanings, this particle is syn. with علی meaning, over, upon, at, or against. An Arab poet says:
أ رب یبول الثعلبان برأسه
لقد ھان من بالت علیه الثعالب
i.e. how can he be رب (Lord) upon whose head jackals make water and how base he is (Al-Yawaqit wal-Jawahir, vol. 1).
In the Quran we have منھم من ان تأمنه بدینار i.e. "of them is he that if thou give him charge over a dinar (3:76)."
Commentary:
Swarms of birds feasted themselves upon dead bodies of the invaders, striking the severed pieces against stones, as birds generally do when eating the small and severed pieces of the dead body of an animal.
1791
鸟群把侵略者的尸体当作美食, 将片片硬肉击向石头, 就像鸟儿啄食动物尸体身上的小片硬肉时所为般。小品词 بَا (ba) 的意思是 عَلٰى (‘ala), 即在……之上, 或靠……着。
1
یہ فقرہ تقلیب نسبت کے طور پر استعمال ہوا ہے جیسے کہتے ہیں ’’پرنالہ چلتا ہے‘‘ یا ’’نہر چلتی ہے‘‘ حالانکہ نہ نہر چلتی ہے‘ نہ پرنالہ چلتا ہے۔ بلکہ پانی چل رہا ہوتا ہے۔ اسی لئے ہم نے ترجمہ یہ نہیں کیا کہ پرندے اصحابِ فیل پر پتھر مارتے تھے بلکہ یہ کیا ہے کہ ان کے گوشت کو وہ سخت قسم کے پتھروں پر مارتے تھے اور نوچتے تھے کیوں کہ یہاں تَرْمِیْھِمْ بِحِجَارَۃٍ آتا ہے اور عربی زبان میں بَاء کے معنے عَلٰی کے بھی ہوتے ہیں۔ پس لفظی طور پر عربی کے لحاظ سے یہ ترجمہ ہو جائے گا کہ وہ ان کو پتھروں پر مارتے تھے اور یہی ترجمہ ہم نے کیا ہے۔ چیلیں وغیرہ جب مُردوں کے گوشت کھ
4845
Important Words:
ب (against). Among a variety meanings, this particle is syn. with علی meaning, over, upon, at, or against. An Arab poet says:
أ رب یبول الثعلبان برأسه
لقد ھان من بالت علیه الثعالب
i.e. how can he be رب (Lord) upon whose head jackals make water and how base he is (Al-Yawaqit wal-Jawahir, vol. 1).
In the Quran we have منھم من ان تأمنه بدینار i.e. "of them is he that if thou give him charge over a dinar (3:76)."
Commentary:
Swarms of birds feasted themselves upon dead bodies of the invaders, striking the severed pieces against stones, as birds generally do when eating the small and severed pieces of the dead body of an animal.
3438
Swarms of birds feasted themselves upon dead bodies of the invaders, striking the severed pieces against stones, as birds generally do when eating the small and severed pieces of the dead body of an animal; the particle ba meaning ‘ala, i.e. upon or against (Lane).