خَرَّ
Appears 6 times in Quran
Derived Words (11)
Words derived from the stem "خَرَّ".
- fell down
- and Moses fell down
- so that the roof fell down
- and Moses fell down
- and fell down
- and fell down
- falls, as it were
- so that the roof fell down
- the liars
- falls, as it were
- fell down
Occurrences in Quran
Found 6 verses containing "خَرَّ".
وَلَمَّا جَآءَ مُوسَىٰ لِمِيقَٰتِنَا وَكَلَّمَهُۥ رَبُّهُۥ قَالَ رَبِّ أَرِنِىٓ أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَىٰنِى وَلَٰكِنِ ٱنظُرْ إِلَى ٱلْجَبَلِ فَإِنِ ٱسْتَقَرَّ مَكَانَهُۥ فَسَوْفَ تَرَىٰنِى ۚ فَلَمَّا تَجَلَّىٰ رَبُّهُۥ لِلْجَبَلِ جَعَلَهُۥ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا ۚ فَلَمَّآ أَفَاقَ قَالَ سُبْحَٰنَكَ تُبْتُ إِلَيْكَ وَأَنَا۠ أَوَّلُ ٱلْمُؤْمِنِينَ
2:254; 4:165.
这节经文对最重要的宗教论题之一--------是否人可以用肉眼见到安拉--------作了解释。这节经文并不支持用肉眼可以见到安拉的这种看法 (6:104)。用肉眼非但不能见到安拉, 也不能见到天使; 我们只能看到他们所显示的形式。同样地, 只能见到安拉的一种显示形式而不能见到他自己。因此, 像穆撒那样的安拉的一个伟大的先知, 他知道安拉所有的常德, 会要做一件做不到的事情, 这是不可理解的。穆撒知道他只能看到安拉的一种显示形式, 而不是安拉的本体。但是, 在从麦德彦去埃及的旅途中, 在那 “火光” 中已见到过安拉的一种显示形式。(28:30) 那么, “我的养主啊! 求你向我显示 (你的存在), 以便我看见你。” 这句话中所包含的他请求见到安拉又意味着什么呢? 这一请求看来指的是, 在较后一些时候, 在伊斯兰教的穆圣身上要发生的安拉最完美的显示形式。穆撒得到许诺说, 从以色列人的兄弟中将出现一个先知, 安拉要那个先知讲出他的话。(«申命记» 18:18-22) 这一预言意示, 安拉将给予比过去给予穆撒的更大的显示形式。因此, 他自然极想见到那许诺的将会是怎样一种安拉光荣和伟大的显示形式。他但愿能见到安拉可能向他显示那种光荣和伟大的形式。他被告知说, 那种显示形式非他的能力可能承受, 它不能在他心上发生, 而且安拉已经选择高山作为他在物质上的显示形式。那高山剧烈地震摇, 它看来好像已经破碎, 穆撒由于震摇的冲击而跌下, 失去了知觉。这使他认识到, 他的精神还没有达到那种高超的阶段使他可以成为他请求见到的安拉显示形式的那种对象。那个唯一的特殊地位是留给比他伟大得多的人--------安拉的创造物的冠冕--------圣洁的先知, 穆罕默德。穆撒的请求也可以认为是由于以色列家族的前辈要想肉眼见到安拉的事情所引起的。(2:56) 他的这一个不寻常的感受使穆撒认识到自己的请求是不合时宜的。因此他自发地大声说道, “我归向你, 我是 (这个时代) 第一个信仰者。”这句话意味着他认识到自己没有被授予那种能力使他能够见到安拉光荣的那种完美的显示形式。而那种完美的显示形式将发生在主许的先知的心上。他第一个相信那个伟大的先知命定会达到这种伟大精神的卓越地位。穆撒对穆圣的这一信念, 在46:11节经文中也曾谈及。
那座高山并没有真正破碎。这是句譬喻的话, 用来表达地震的极大严重性(读《出埃及记》24:18)。
2:254; 4:165.
This verse sheds some light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes (6:104). Not to say of seeing God with the physical eyes, man cannot even see angels; we can see only a manifestation of them. Similarly, only a manifestation of God can be seen and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses, with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the Fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee. The request seems to refer to the perfect manifestation of God which was to take place in the person of the Holy Proph
The mountain was not actually broken into pieces. The words have been used figuratively to express the great severity of the earthquake. See Exod. 24: 18.
2:254; 4:165.
Important Words:
تجلی (manifested Himself) is derived from جلا . They say جلاالامر i.e. the affair was or became clear, manifest, displayed, uncovered or laid open. تجلی الشیء i.e. the thing became manifest or apparent. تجلی الشیء used transitively means, he looked at the thing standing upon a higher position. The Quranic expression فلماتجلی ربه للجبل means, when his Lord became manifest to the mountain, i.e. when He manifested Himself on the mountain (Lane & Aqrab).
دکا (pieces) is the noun-infinitive from دك i.e. he broke or crushed or pounded a thing. They say دك الارض i.e. he made even the elevations and depressions of the earth. دکته الحمی means, fever weakened him. دك , therefore, means, an even or level place; a land broken and made even; a crumbled mountain; a mound or hill or dust or earth such as is a sandhill. The Quranic words جعله دکا means, He made it even or level; or He made it crumbled (Lane).
Commentary:
This verse sheds light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes. Let alone seeing Him, the human eye cannot even see angels. Says the Quran: If God had appointed as Messenger an angel, He would have made him appear as a man (6:10). As we cannot see angels but only a manifestation of them, similarly we can see only a manifestation of God, and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee? The request seems to refer to the Perfect manifestation of God that was not granted to Moses but was to take place at the time of the Holy Prophet of Islam who was to be a مثیل or like of Moses. Indeed, Moses had already been given the promise that there was to appear, from among the brethren of the Israelites, a Prophet in whose mouth God was to put His word (Deut. 18:18-22). The words in which the promise was given implied a greater manifestation of God than had been vouchsafed to Moses. So Moses was naturally anxious to see what sort of God’s Glory and Majesty the promised Manifestation would be. He, therefore, wished that something of that Glory and Majesty might be shown to him. But a manifestation of that Glory was beyond the capacity of Moses to bear; it could not take place in or upon his heart. He was, therefore, asked to see a manifestation of it taking place at the Mount. But this should not be understood to mean that the Mount was to serve as a receptacle for the Great Glory: for, according to the Quran (33:73), the heart of Moses was certainly more capable of enduring it than the Mount. The Mount thus served only as the site or locality where that great manifestation was to take place. But even this proved too much for the Mount which shook violently.
The effect on the Mount was similar in nature to that produced on a Companion of the Holy Prophet when the latter’s head happened to be resting on his thigh at a time when a revelation descended on the Prophet. He felt such a heavy weight on his thigh that he feared that it would be crushed under it. Moses, too, could not bear to see the manifestation of Divine Power and Majesty and fell down unconscious, in spite of the fact that he had been warned beforehand of the terrible quaking that was to overtake the Mount. Thus it was that Moses realised that he did not possess the capacity for that powerful manifestation of Divine glory which was to take place later through the Holy Prophet of Islam. This is why when he recovered his senses, Moses cried, Holy art Thou, I turn towards Thee, and I am the first to believe. These words meant that he had realized that he did not possess the capacity for that perfect manifestation of Divine glory which was to take place through the Promised Prophet and that he was the first believer in the great spiritual eminence which that Prophet was destined to attain. This belief of Moses in the Holy Prophet has also been referred to in 46:11.
The words, He broke it into pieces, should not be taken literally, for the Mount was not actually broken into pieces. The words are used figuratively to express the great severity of the earthquake.
It may be also noted here that Moses was told to look at the mountain, and he was also told that he would see God if it remained in its place. The laying down of this condition shows that Moses had not asked for an impossible thing; for the laying down of a condition for an impossible thing is evidently meaningless.
The words, look at the mountain, implied that he should look outside himself because the manifestations could not take place within him. The fact that Moses fell down in a swoon shows that he did witness some manifestation, though only partly and imperfectly. The manifestation that takes place in the heart is permanent and lasting, while that which takes place outside is only temporary and passing.
A reference to this request of Moses to see God is to be found in Exod. 33:18.
d
2:254; 4:165.
517
这节经文对最重要的宗教论题之一--------是否人可以用肉眼见到安拉--------作了解释。这节经文并不支持用肉眼可以见到安拉的这种看法 (6:104)。用肉眼非但不能见到安拉, 也不能见到天使; 我们只能看到他们所显示的形式。同样地, 只能见到安拉的一种显示形式而不能见到他自己。因此, 像穆撒那样的安拉的一个伟大的先知, 他知道安拉所有的常德, 会要做一件做不到的事情, 这是不可理解的。穆撒知道他只能看到安拉的一种显示形式, 而不是安拉的本体。但是, 在从麦德彦去埃及的旅途中, 在那 “火光” 中已见到过安拉的一种显示形式。(28:30) 那么, “我的养主啊! 求你向我显示 (你的存在), 以便我看见你。” 这句话中所包含的他请求见到安拉又意味着什么呢? 这一请求看来指的是, 在较后一些时候, 在伊斯兰教的穆圣身上要发生的安拉最完美的显示形式。穆撒得到许诺说, 从以色列人的兄弟中将出现一个先知, 安拉要那个先知讲出他的话。(«申命记» 18:18-22) 这一预言意示, 安拉将给予比过去给予穆撒的更大的显示形式。因此, 他自然极想见到那许诺的将会是怎样一种安拉光荣和伟大的显示形式。他但愿能见到安拉可能向他显示那种光荣和伟大的形式。他被告知说, 那种显示形式非他的能力可能承受, 它不能在他心上发生, 而且安拉已经选择高山作为他在物质上的显示形式。那高山剧烈地震摇, 它看来好像已经破碎, 穆撒由于震摇的冲击而跌下, 失去了知觉。这使他认识到, 他的精神还没有达到那种高超的阶段使他可以成为他请求见到的安拉显示形式的那种对象。那个唯一的特殊地位是留给比他伟大得多的人--------安拉的创造物的冠冕--------圣洁的先知, 穆罕默德。穆撒的请求也可以认为是由于以色列家族的前辈要想肉眼见到安拉的事情所引起的。(2:56) 他的这一个不寻常的感受使穆撒认识到自己的请求是不合时宜的。因此他自发地大声说道, “我归向你, 我是 (这个时代) 第一个信仰者。”这句话意味着他认识到自己没有被授予那种能力使他能够见到安拉光荣的那种完美的显示形式。而那种完美的显示形式将发生在主许的先知的心上。他第一个相信那个伟大的先知命定会达到这种伟大精神的卓越地位。穆撒对穆圣的这一信念, 在46:11节经文中也曾谈及。
518
那座高山并没有真正破碎。这是句譬喻的话, 用来表达地震的极大严重性(读《出埃及记》24:18)。
a
2:254; 4:165.
1033
Important Words:
تجلی (manifested Himself) is derived from جلا . They say جلاالامر i.e. the affair was or became clear, manifest, displayed, uncovered or laid open. تجلی الشیء i.e. the thing became manifest or apparent. تجلی الشیء used transitively means, he looked at the thing standing upon a higher position. The Quranic expression فلماتجلی ربه للجبل means, when his Lord became manifest to the mountain, i.e. when He manifested Himself on the mountain (Lane & Aqrab).
دکا (pieces) is the noun-infinitive from دك i.e. he broke or crushed or pounded a thing. They say دك الارض i.e. he made even the elevations and depressions of the earth. دکته الحمی means, fever weakened him. دك , therefore, means, an even or level place; a land broken and made even; a crumbled mountain; a mound or hill or dust or earth such as is a sandhill. The Quranic words جعله دکا means, He made it even or level; or He made it crumbled (Lane).
Commentary:
This verse sheds light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes. Let alone seeing Him, the human eye cannot even see angels. Says the Quran: If God had appointed as Messenger an angel, He would have made him appear as a man (6:10). As we cannot see angels but only a manifestation of them, similarly we can see only a manifestation of God, and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee? The request seems to refer to the Perfect manifestation of God that was not granted to Moses but was to take place at the time of the Holy Prophet of Islam who was to be a مثیل or like of Moses. Indeed, Moses had already been given the promise that there was to appear, from among the brethren of the Israelites, a Prophet in whose mouth God was to put His word (Deut. 18:18-22). The words in which the promise was given implied a greater manifestation of God than had been vouchsafed to Moses. So Moses was naturally anxious to see what sort of God’s Glory and Majesty the promised Manifestation would be. He, therefore, wished that something of that Glory and Majesty might be shown to him. But a manifestation of that Glory was beyond the capacity of Moses to bear; it could not take place in or upon his heart. He was, therefore, asked to see a manifestation of it taking place at the Mount. But this should not be understood to mean that the Mount was to serve as a receptacle for the Great Glory: for, according to the Quran (33:73), the heart of Moses was certainly more capable of enduring it than the Mount. The Mount thus served only as the site or locality where that great manifestation was to take place. But even this proved too much for the Mount which shook violently.
The effect on the Mount was similar in nature to that produced on a Companion of the Holy Prophet when the latter’s head happened to be resting on his thigh at a time when a revelation descended on the Prophet. He felt such a heavy weight on his thigh that he feared that it would be crushed under it. Moses, too, could not bear to see the manifestation of Divine Power and Majesty and fell down unconscious, in spite of the fact that he had been warned beforehand of the terrible quaking that was to overtake the Mount. Thus it was that Moses realised that he did not possess the capacity for that powerful manifestation of Divine glory which was to take place later through the Holy Prophet of Islam. This is why when he recovered his senses, Moses cried, Holy art Thou, I turn towards Thee, and I am the first to believe. These words meant that he had realized that he did not possess the capacity for that perfect manifestation of Divine glory which was to take place through the Promised Prophet and that he was the first believer in the great spiritual eminence which that Prophet was destined to attain. This belief of Moses in the Holy Prophet has also been referred to in 46:11.
The words, He broke it into pieces, should not be taken literally, for the Mount was not actually broken into pieces. The words are used figuratively to express the great severity of the earthquake.
It may be also noted here that Moses was told to look at the mountain, and he was also told that he would see God if it remained in its place. The laying down of this condition shows that Moses had not asked for an impossible thing; for the laying down of a condition for an impossible thing is evidently meaningless.
The words, look at the mountain, implied that he should look outside himself because the manifestations could not take place within him. The fact that Moses fell down in a swoon shows that he did witness some manifestation, though only partly and imperfectly. The manifestation that takes place in the heart is permanent and lasting, while that which takes place outside is only temporary and passing.
A reference to this request of Moses to see God is to be found in Exod. 33:18.
b
2:254; 4:165.
1046
This verse sheds some light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes (6:104). Not to say of seeing God with the physical eyes, man cannot even see angels; we can see only a manifestation of them. Similarly, only a manifestation of God can be seen and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses, with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the Fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee. The request seems to refer to the perfect manifestation of God which was to take place in the person of the Holy Proph
1047
The mountain was not actually broken into pieces. The words have been used figuratively to express the great severity of the earthquake. See Exod. 24: 18.
قَدْ مَكَرَ ٱلَّذِينَ مِن قَبْلِهِمْ فَأَتَى ٱللَّهُ بُنْيَٰنَهُم مِّنَ ٱلْقَوَاعِدِ فَخَرَّ عَلَيْهِمُ ٱلسَّقْفُ مِن فَوْقِهِمْ وَأَتَىٰهُمُ ٱلْعَذَابُ مِنْ حَيْثُ لَا يَشْعُرُونَ
39:26; 59:3.
39:26; 59:3.
It was no ordinary destruction which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers were spared.
39:26; 59:3.
Commentary:
The verse purports to say that it was nothing new on the part of the leaders of disbelief in the time of the Holy Prophet to deceive their followers and thus to keep them ignorant of the true teachings of Islam. The same device was adopted by the opponents of former Prophets. But their machinations were never attended with success; rather they recoiled upon their authors.
The verse also implies an effective retort to the opponents of the Holy Prophet. They say that he merely repeats what was said by other Prophets before him. To this objection the verse retorts that the Holy Prophet’s disbelievers, too, are only copying and imitating what was said and done by the opponents of previous Prophets. Only they have chosen the wrong side, and have imitated the party which met its ruin.
It was not an ordinary ruin which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers escaped. So the leaders of disbelief are warned that they should not be proud of their following, because when the time came for Divine punishment, all their power and influence would be of no avail to them and their whole organization with all its firmly founded institutions would fall to pieces. So it actually came to pass on the Fall of Mecca.
The verse also adds that Divine destruction always comes in forms and from quarters most unexpected. The expression "coming of God" means the coming of Divine punishment. See also 13:42.
e
39:26; 59:3.
b
39:26; 59:3.
1828
Commentary:
The verse purports to say that it was nothing new on the part of the leaders of disbelief in the time of the Holy Prophet to deceive their followers and thus to keep them ignorant of the true teachings of Islam. The same device was adopted by the opponents of former Prophets. But their machinations were never attended with success; rather they recoiled upon their authors.
The verse also implies an effective retort to the opponents of the Holy Prophet. They say that he merely repeats what was said by other Prophets before him. To this objection the verse retorts that the Holy Prophet’s disbelievers, too, are only copying and imitating what was said and done by the opponents of previous Prophets. Only they have chosen the wrong side, and have imitated the party which met its ruin.
It was not an ordinary ruin which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers escaped. So the leaders of disbelief are warned that they should not be proud of their following, because when the time came for Divine punishment, all their power and influence would be of no avail to them and their whole organization with all its firmly founded institutions would fall to pieces. So it actually came to pass on the Fall of Mecca.
The verse also adds that Divine destruction always comes in forms and from quarters most unexpected. The expression "coming of God" means the coming of Divine punishment. See also 13:42.
a
39:26; 59:3.
1540
It was no ordinary destruction which overtook the opponents of past Prophets. They were destroyed root and branch. The very foundations of the edifices they had erected and the walls and the roofs thereof tumbled down upon them, that is to say, neither the leaders nor their followers were spared.
حُنَفَآءَ لِلَّهِ غَيْرَ مُشْرِكِينَ بِهِۦ ۚ وَمَن يُشْرِكْ بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخْطَفُهُ ٱلطَّيْرُ أَوْ تَهْوِى بِهِ ٱلرِّيحُ فِى مَكَانٍ سَحِيقٍ
人是安拉的最高贵的创造物。整个宇宙--------日、月、星辰、大地、海洋、山脉等等都是为人服务的。人在道德上与精神上都能达到很高的境界。在人的身上可以反映出安拉的常德。因而, 如果人把自己降到很低的地位去崇拜无生命的物体时, 那他就像从天落下, 从精神的高峰跌落到道德的低谷, 智力也随之减退。
قرآن مجید میں کَاَ نَّھَا ہے مگر لغت میں لکھا ہے کہ ’’ک‘‘ زائد حرف کے طور پر یعنی صرف تاکید کے لئے بھی استعمال ہوتا ہے اس لئے ہم نے اس کے ترجمہ کو چھوڑ دیا ہے۔
آیت میں ’’اَوْ‘‘ کا لفظ ہے ہم نے اس کے معنے ’’اور‘‘کے کئے ہیں اور یہ عربی زبان کے لحاظ سے درست ہے۔
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc. have been made to serve him. He can rise morally and spiritually so high as to reflect in his person Divine attributes. So if he degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation.
Commentary:
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc., have been made to serve him. He can rise morally and spiritually so high as to reflect in his person the Divine attributes. So if man whom God has given the highest place in His whole creation degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation. This, in brief, is the purport of this verse.
A brief note on idolatry is here called for. Broadly speaking idolatry consists in the paying of Divine honours to idols, images or any created object; the ascription of Divine powers to natural agencies and the excessive admiration, veneration or love for any person or thing. Besides this, idolatry has several other subtler forms. Some of these are as follows:
1. To believe that there are more beings than one who possess equal and similar powers and attributes and who have equal share in the creation and control of the universe with God.
2. To show allegiance or veneration to beings or objects other than God in the form of acts and movements of the body which are expressive of the highest veneration for those beings or objects and which are prescribed by different religions to be offered only to the Supreme Being and which have been regarded as part of worship, such as prostration, etc.
3. To rely fully and completely upon material means for the fulfilment of one’s needs to the entire exclusion of trust in God.
4. To ascribe to human beings attributes which are God’s own exclusive prerogatives, such as His being Eternal and Everlasting and His attribute of creation or quickening the dead.
5. To think of a person that he has attained to such stage of nearness to God that God is bound to and does accept all his prayers. This amounts to ascribing Divine powers to him.
6. To entertain feelings of love, veneration for, or fear of, any human being greater or even equal to those which he has for God. All these different forms of idolatry have been expressed by the four words used by the Quran, viz. ند (like or equal); شریک (co-partner or sharer); اله(worthy of worship) and رب (sustainer).
861
人是安拉的最高贵的创造物。整个宇宙--------日、月、星辰、大地、海洋、山脉等等都是为人服务的。人在道德上与精神上都能达到很高的境界。在人的身上可以反映出安拉的常德。因而, 如果人把自己降到很低的地位去崇拜无生命的物体时, 那他就像从天落下, 从精神的高峰跌落到道德的低谷, 智力也随之减退。
2
قرآن مجید میں کَاَ نَّھَا ہے مگر لغت میں لکھا ہے کہ ’’ک‘‘ زائد حرف کے طور پر یعنی صرف تاکید کے لئے بھی استعمال ہوتا ہے اس لئے ہم نے اس کے ترجمہ کو چھوڑ دیا ہے۔
3
آیت میں ’’اَوْ‘‘ کا لفظ ہے ہم نے اس کے معنے ’’اور‘‘کے کئے ہیں اور یہ عربی زبان کے لحاظ سے درست ہے۔
2462
Commentary:
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc., have been made to serve him. He can rise morally and spiritually so high as to reflect in his person the Divine attributes. So if man whom God has given the highest place in His whole creation degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation. This, in brief, is the purport of this verse.
A brief note on idolatry is here called for. Broadly speaking idolatry consists in the paying of Divine honours to idols, images or any created object; the ascription of Divine powers to natural agencies and the excessive admiration, veneration or love for any person or thing. Besides this, idolatry has several other subtler forms. Some of these are as follows:
1. To believe that there are more beings than one who possess equal and similar powers and attributes and who have equal share in the creation and control of the universe with God.
2. To show allegiance or veneration to beings or objects other than God in the form of acts and movements of the body which are expressive of the highest veneration for those beings or objects and which are prescribed by different religions to be offered only to the Supreme Being and which have been regarded as part of worship, such as prostration, etc.
3. To rely fully and completely upon material means for the fulfilment of one’s needs to the entire exclusion of trust in God.
4. To ascribe to human beings attributes which are God’s own exclusive prerogatives, such as His being Eternal and Everlasting and His attribute of creation or quickening the dead.
5. To think of a person that he has attained to such stage of nearness to God that God is bound to and does accept all his prayers. This amounts to ascribing Divine powers to him.
6. To entertain feelings of love, veneration for, or fear of, any human being greater or even equal to those which he has for God. All these different forms of idolatry have been expressed by the four words used by the Quran, viz. ند (like or equal); شریک (co-partner or sharer); اله(worthy of worship) and رب (sustainer).
1949
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc. have been made to serve him. He can rise morally and spiritually so high as to reflect in his person Divine attributes. So if he degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation.
فَلَمَّا قَضَيْنَا عَلَيْهِ ٱلْمَوْتَ مَا دَلَّهُمْ عَلَىٰ مَوْتِهِۦٓ إِلَّا دَآبَّةُ ٱلْأَرْضِ تَأْكُلُ مِنسَأَتَهُۥ ۖ فَلَمَّا خَرَّ تَبَيَّنَتِ ٱلْجِنُّ أَن لَّوْ كَانُوا۟ يَعْلَمُونَ ٱلْغَيْبَ مَا لَبِثُوا۟ فِى ٱلْعَذَابِ ٱلْمُهِينِ
素莱曼的无用的儿子和继承者, 里霍博姆 (Rehoboam), 在他无力的统治下,素莱曼强大的帝国瓦解了 («列王纪上» 第12, 13, 14章和 «犹太白科全书»参看“Rehoboam”)。
یعنی ان کا وارث دنیا کا کیڑا تھا۔ نیک بندہ نہ تھا۔ سلیمانؑ کے بعد اس کے رویہ سے لوگ بدک گئے اور بغاوتیں شروع ہو گئیں۔ (دیکھئے بائبل۔ ۱۔ سلاطین باب۱۲)
یعنی اگر وہ سمجھتے کہ سلیمانؑ جیسے بادشاہ کے ملک پر بھی ایک دن تباہی آئے گی تو وہ اس آزادی کے دن کی انتظار میں ان کی فرمانبرداری ہی نہ کرتے۔
Solomon’s worthless son and successor, Rehoboam, under whose weak rule Solomon’s great and mighty Kingdom fell to pieces (1 Kings, chaps. 12, 13, 14 & Jewish. Enc. under "Rehoboam").
Disruption and disintegration of Solomon’s Kingdom set in in Rehoboam’s time.
Important Words:
منساة (staff) is derived from نسا. They say نسا الدابة i.e. he urged or drove the beast. منساة means, a staff or large stick, so called because a beast is driven with it; a pastor’s big staff (Lane & Aqrab).
Commentary:
The reference in the words "a worm of the earth" is to Solomon’s worthless son and successor, Rehoboam, under whose weak rule the great and mighty kingdom of Solomon fell to pieces. Besides leading a life of ease and luxury, he was surrounded by foolish and selfish counsellors whose bad advice led him to pursue a policy which brought about the ruin and downfall of the kingdom which had been reared on firm and sound footing by his great father. The wild mountain tribes realizing that the strong hand which had held them under subjection was no more, rebelled and revolted, with the result that disorder and chaos followed and Solomon’s mighty kingdom cracked and crumbled. See 1 Kings, Chaps. 12, 13, 14 & Jew. Enc. Under "Rehoboam."
The expression "that ate away his staff," signifies that the disruption and disintegration of Solomon’s kingdom set in Rehoboam’s time.
1044
素莱曼的无用的儿子和继承者, 里霍博姆 (Rehoboam), 在他无力的统治下,素莱曼强大的帝国瓦解了 («列王纪上» 第12, 13, 14章和 «犹太白科全书»参看“Rehoboam”)。
3
یعنی ان کا وارث دنیا کا کیڑا تھا۔ نیک بندہ نہ تھا۔ سلیمانؑ کے بعد اس کے رویہ سے لوگ بدک گئے اور بغاوتیں شروع ہو گئیں۔ (دیکھئے بائبل۔ ۱۔ سلاطین باب۱۲)
4
یعنی اگر وہ سمجھتے کہ سلیمانؑ جیسے بادشاہ کے ملک پر بھی ایک دن تباہی آئے گی تو وہ اس آزادی کے دن کی انتظار میں ان کی فرمانبرداری ہی نہ کرتے۔
3141
Important Words:
منساة (staff) is derived from نسا. They say نسا الدابة i.e. he urged or drove the beast. منساة means, a staff or large stick, so called because a beast is driven with it; a pastor’s big staff (Lane & Aqrab).
Commentary:
The reference in the words "a worm of the earth" is to Solomon’s worthless son and successor, Rehoboam, under whose weak rule the great and mighty kingdom of Solomon fell to pieces. Besides leading a life of ease and luxury, he was surrounded by foolish and selfish counsellors whose bad advice led him to pursue a policy which brought about the ruin and downfall of the kingdom which had been reared on firm and sound footing by his great father. The wild mountain tribes realizing that the strong hand which had held them under subjection was no more, rebelled and revolted, with the result that disorder and chaos followed and Solomon’s mighty kingdom cracked and crumbled. See 1 Kings, Chaps. 12, 13, 14 & Jew. Enc. Under "Rehoboam."
The expression "that ate away his staff," signifies that the disruption and disintegration of Solomon’s kingdom set in Rehoboam’s time.
2382
Solomon’s worthless son and successor, Rehoboam, under whose weak rule Solomon’s great and mighty Kingdom fell to pieces (1 Kings, chaps. 12, 13, 14 & Jewish. Enc. under "Rehoboam").
2383
Disruption and disintegration of Solomon’s Kingdom set in in Rehoboam’s time.
قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَىٰ نِعَاجِهِۦ ۖ وَإِنَّ كَثِيرًا مِّنَ ٱلْخُلَطَآءِ لَيَبْغِى بَعْضُهُمْ عَلَىٰ بَعْضٍ إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَقَلِيلٌ مَّا هُمْ ۗ وَظَنَّ دَاوُۥدُ أَنَّمَا فَتَنَّٰهُ فَٱسْتَغْفَرَ رَبَّهُۥ وَخَرَّ رَاكِعًا وَأَنَابَ ۩
یعنی اگر یہ تمثیل سچ ہے۔ ورنہ وہ جانتے تھے کہ وہ جھوٹ بول رہے ہیں۔
یعنی دشمنوں کو ایسی جرأت کا پیدا ہونا بتاتا ہے کہ فتنہ ملک میں سر اٹھا رہا ہے۔
یعنی اس طرح کا واقعہ بادشاہ کے ساتھ کبھی پیش نہیں آسکتا جب تک کہ اللہ تعالیٰ کا منشا بھی ویسا ہی نہ ہو۔ تبھی ’’ہم نے اسے آزمائش میں ڈالا ہے‘‘ کے الفاظ استعمال کیے گئے ہیں۔ اور مراد یہ ہے کہ اس فیصلہ میں نظام آسمانی شامل ہے۔
David was not taken in by the mask of ordinary litigants that the two intruders had put on; he saw through the game. Though he did not lose his presence of mind and gave his decision like a sane and sedate judge, yet he realized that his control over his people had weakened and that, despite the precautions he had taken, he was not quite safe from the schemes and plots of his enemies. He felt that the incident was a reminder from God. So he adopted the only course which the righteous and the God-fearing adopt in such circumstances. He prayed to God and sought His protection against the schemes and conspiracies of his enemies. The insinuation behind the tale of the litigants was that David was a tyrant who was extending his domination over small and weak neighbouring tribes.
Commentary:
David was not taken in by the mask of ordinary litigants that the two intruders had put on; he saw through the game. Though he did not lose his presence of mind and gave his decision like a sane and sedate judge, yet he realized that his control over his people had weakened and that, despite the precautions he had taken, he was not quite safe from the schemes and plots of his enemies. He felt that the incident was a reminder from God. So he adopted the only course which the righteous and the God-fearing adopt in such circumstances. He prayed to God and sought Divine protection against the schemes and conspiracies of his enemies. The insinuation behind the tale of the litigants was that David was a tyrant who was extending his domination over small and weak neighbouring tribes.
1
یعنی اگر یہ تمثیل سچ ہے۔ ورنہ وہ جانتے تھے کہ وہ جھوٹ بول رہے ہیں۔
2
یعنی دشمنوں کو ایسی جرأت کا پیدا ہونا بتاتا ہے کہ فتنہ ملک میں سر اٹھا رہا ہے۔
3
یعنی اس طرح کا واقعہ بادشاہ کے ساتھ کبھی پیش نہیں آسکتا جب تک کہ اللہ تعالیٰ کا منشا بھی ویسا ہی نہ ہو۔ تبھی ’’ہم نے اسے آزمائش میں ڈالا ہے‘‘ کے الفاظ استعمال کیے گئے ہیں۔ اور مراد یہ ہے کہ اس فیصلہ میں نظام آسمانی شامل ہے۔
3395
Commentary:
David was not taken in by the mask of ordinary litigants that the two intruders had put on; he saw through the game. Though he did not lose his presence of mind and gave his decision like a sane and sedate judge, yet he realized that his control over his people had weakened and that, despite the precautions he had taken, he was not quite safe from the schemes and plots of his enemies. He felt that the incident was a reminder from God. So he adopted the only course which the righteous and the God-fearing adopt in such circumstances. He prayed to God and sought Divine protection against the schemes and conspiracies of his enemies. The insinuation behind the tale of the litigants was that David was a tyrant who was extending his domination over small and weak neighbouring tribes.
2525
David was not taken in by the mask of ordinary litigants that the two intruders had put on; he saw through the game. Though he did not lose his presence of mind and gave his decision like a sane and sedate judge, yet he realized that his control over his people had weakened and that, despite the precautions he had taken, he was not quite safe from the schemes and plots of his enemies. He felt that the incident was a reminder from God. So he adopted the only course which the righteous and the God-fearing adopt in such circumstances. He prayed to God and sought His protection against the schemes and conspiracies of his enemies. The insinuation behind the tale of the litigants was that David was a tyrant who was extending his domination over small and weak neighbouring tribes.
قُتِلَ ٱلْخَرَّٰصُونَ
Important Words:
الخراصون (liars) is the plural of خراص (kharras) which is the intensive form of خارص which is act. part. from خرص which means, he lied, he said what was untrue. خرص النخل means, he computed by conjecture the quantity of the fruit upon the palm-trees. تخرص و اخترص (takharrasa) means, he forged a lie. خارص means, a liar and خراص a great liar (Lane & Aqrab).
3898
Important Words:
الخراصون (liars) is the plural of خراص (kharras) which is the intensive form of خارص which is act. part. from خرص which means, he lied, he said what was untrue. خرص النخل means, he computed by conjecture the quantity of the fruit upon the palm-trees. تخرص و اخترص (takharrasa) means, he forged a lie. خارص means, a liar and خراص a great liar (Lane & Aqrab).