خَلۡفِ
Appears 9 times in Quran
Derived Words (6)
Words derived from the stem "خَلۡفِ".
- and behind them
- behind them
- behind it
- behind them
- and behind him
- and after him
Occurrences in Quran
Found 9 verses containing "خَلۡفِ".
وَلۡیَخۡشَ الَّذِیۡنَ لَوۡ تَرَکُوۡا مِنۡ خَلۡفِہِمۡ ذُرِّیَّۃً ضِعٰفًا خَافُوۡا عَلَیۡہِمۡ فَلۡیَتَّقُوا اللّٰہَ وَلۡیَقُوۡلُوۡا قَوۡلًا سَدِیۡدًا
سَدِیْد کے معنے صرف سچ کے نہیں ہوتے بلکہ یہ معنے بھی اس میں شامل ہیں کہ کوئی فریب یا اِخفا اس میں نہ ہو۔
The verse contains a strong and highly forceful appeal in favour of the orphans.
Commentary:
The verse contains a strong and highly forceful appeal in favour of orphans. Those to whom the guardianship of orphans is entrusted are told to imagine just how they would feel if they knew that they were to die leaving behind little children and no one to take care of them. The implication is that they should treat their wards as kindly as they would like their own little children to be treated in case of their own death.
1
سَدِیْد کے معنے صرف سچ کے نہیں ہوتے بلکہ یہ معنے بھی اس میں شامل ہیں کہ کوئی فریب یا اِخفا اس میں نہ ہو۔
492
Commentary:
The verse contains a strong and highly forceful appeal in favour of orphans. Those to whom the guardianship of orphans is entrusted are told to imagine just how they would feel if they knew that they were to die leaving behind little children and no one to take care of them. The implication is that they should treat their wards as kindly as they would like their own little children to be treated in case of their own death.
572
The verse contains a strong and highly forceful appeal in favour of the orphans.
فَرِحِیۡنَ بِمَاۤ اٰتٰٮہُمُ اللّٰہُ مِنۡ فَضۡلِہٖ وَیَسۡتَبۡشِرُوۡنَ بِالَّذِیۡنَ لَمۡ یَلۡحَقُوۡا بِہِمۡ مِّنۡ خَلۡفِہِمۡ اَلَّا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ
2:63; 6:49; 7:50; 46:14.
2:63; 6:49; 7:50; 46:14.
The martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon triumph over their enemies, i.e. after death the veils are removed and the martyrs are given the knowledge of the victories in store for the Muslims. They receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
2:63; 6:49; 7:50; 46:14.
Important Words:
فرحین (jubilant) is the plural of فرح which is the verbal adjective from the verb فرح (Fariha) meaning, he rejoiced; he was glad and jubilant; he exulted and behaved proudly. فرحین therefore, means, (1) exultant and proud; (2) glad and jubilant, being well-pleased and satisfied (Lane & Aqrab). The word is used here in the latter sense.
یستبشرون (they rejoice) is derived from بشر. The word استبشر means, (1) he rejoiced or became rejoiced by receiving good and happy news; (2) he gave or conveyed good news so as to make the hearer rejoice at it (Aqrab & Lane). See also 2:26.
Commentary:
Taking the word یستبشرون (they rejoice) in the first-mentioned sense (see Important Words above), the verse would mean, they (the martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon be victorious and will triumph over their enemies, i.e. after death the veils have been removed and the martyrs have become definitely aware of the victories in store for Muslims. According to the second signification of the word, the verse would mean, they give good tidings to their brethren by appearing to them in dreams. The verse may also mean, they receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
c
2:63; 6:49; 7:50; 46:14.
a
2:63; 6:49; 7:50; 46:14.
453
Important Words:
فرحین (jubilant) is the plural of فرح which is the verbal adjective from the verb فرح (Fariha) meaning, he rejoiced; he was glad and jubilant; he exulted and behaved proudly. فرحین therefore, means, (1) exultant and proud; (2) glad and jubilant, being well-pleased and satisfied (Lane & Aqrab). The word is used here in the latter sense.
یستبشرون (they rejoice) is derived from بشر. The word استبشر means, (1) he rejoiced or became rejoiced by receiving good and happy news; (2) he gave or conveyed good news so as to make the hearer rejoice at it (Aqrab & Lane). See also 2:26.
Commentary:
Taking the word یستبشرون (they rejoice) in the first-mentioned sense (see Important Words above), the verse would mean, they (the martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon be victorious and will triumph over their enemies, i.e. after death the veils have been removed and the martyrs have become definitely aware of the victories in store for Muslims. According to the second signification of the word, the verse would mean, they give good tidings to their brethren by appearing to them in dreams. The verse may also mean, they receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
d
2:63; 6:49; 7:50; 46:14.
528
The martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon triumph over their enemies, i.e. after death the veils are removed and the martyrs are given the knowledge of the victories in store for the Muslims. They receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
ثُمَّ لَاٰتِیَنَّہُمۡ مِّنۡۢ بَیۡنِ اَیۡدِیۡہِمۡ وَمِنۡ خَلۡفِہِمۡ وَعَنۡ اَیۡمٰنِہِمۡ وَعَنۡ شَمَآئِلِہِمۡ ۖ وَلَا تَجِدُ اَکۡثَرَہُمۡ شٰکِرِیۡنَ
Note the network of seductions threatened by Satan.
Commentary:
Note the network of seductions created by Satan. But the great truth still stands and shalt ever stand: As to My servants, thou (Satan) shalt certainly have no power over them (17:66). The refuge certainly lies in God only, the Lord of man and the Lord of Satan and indeed the Lord of the worlds.
921
Commentary:
Note the network of seductions created by Satan. But the great truth still stands and shalt ever stand: As to My servants, thou (Satan) shalt certainly have no power over them (17:66). The refuge certainly lies in God only, the Lord of man and the Lord of Satan and indeed the Lord of the worlds.
955
Note the network of seductions threatened by Satan.
لَہٗ مُعَقِّبٰتٌ مِّنۡۢ بَیۡنِ یَدَیۡہِ وَمِنۡ خَلۡفِہٖ یَحۡفَظُوۡنَہٗ مِنۡ اَمۡرِ اللّٰہِ ۗ اِنَّ اللّٰہَ لَا یُغَیِّرُ مَا بِقَوۡمٍ حَتّٰی یُغَیِّرُوۡا مَا بِاَنۡفُسِہِمۡ ۗ وَاِذَاۤ اَرَادَ اللّٰہُ بِقَوۡمٍ سُوۡٓءًا فَلَا مَرَدَّ لَہٗ ۚ وَمَا لَہُمۡ مِّنۡ دُوۡنِہٖ مِنۡ وَّالٍ
8:54.
یعنی خدا تعالیٰ کی طرف سے۔
تشریح کے لئے دیکھو سورۃ الانفال نوٹ آیت نمبر۵۴۔
8:54.
The word Al-Mu‘aqqibat signifies, the angels of the night and the day because they succeed each other by turns. The plural feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency. The word, rendered here as 'a succession of angels,' may refer to the celestial beings in Heaven; or to the devoted Companions of the Holy Prophet who guarded him risking their lives.
8:54.
Important Words:
معقبات (a succession of angels) is the plural of معقب which is derived from عقب (‘aqaba). They say عقبه i.e. he came after him, as though at his heels; or he followed him closely or he succeeded him. عقب بغزاة بعد غزاة (‘aqqaba) means, he followed up one expedition with another. عقب فی الامر means, he went repeatedly to and fro; or he made repeated efforts to accomplish the affair: striving or exerting himself. معقب means, he who or that which comes after another. ملك معقب means, an angel that follows another. المعقبات means, the angels of the night and the day because they succeed one another by turns (the feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency as in علامة); utterance of سبحان الله and الحمد لله and الله اکبر repeated after Prayers. معقب also signifies one who makes warring expeditions repeatedly and does not stay with his family after his return; one who seeks after a thing repeatedly, striving or exerting himself; one who puts off or repels the payment of what is due from him (Lane).
Commentary:
The pronoun "him" in the words "for him" in the beginning of the verse refers to the Holy Prophet and the verse means that, like worldly kings, God has appointed body-guards for the Holy Prophet. This meaning is supported by the several unsuccessful attempts that were made on his life and the protection that God vouchsafed to him amidst the many mortal dangers which surrounded him. His life was constantly in danger, both at Mecca and Medina, but he remained safe because he enjoyed Divine protection, being guarded by angels and his own devoted Companions. The word معقباتrendered here as "a succession of angles" may refer both to the celestial beings in heaven and to the devoted Companions of the Holy Prophet who so eagerly guarded him with their lives.
The pronoun "him" may also have a wider application, meaning, every person. In this case, the verse would mean that God has appointed guardian angels for the protection of every person. He is exposed every moment to various kinds of dangers; for instance, innumerable harmful germs enter his body with every breath but God has provided the antidote in his very system and the germs very often fail to do him any harm. In diverse other ways also, man is providentially protected from dangers that assail him without his ever knowing of them.
If applied to disbelievers, the verse would imply a warning to them that if they did not desist from their evil ways, God would withdraw His protection from them and they would perish.
The words, Allah changes not the condition of a people until they change that which is in their hearts, do not mean that God shows no mercy or favour to the sinful and the wicked. It only means that He does not change His attitude of kindness and benignity to those of His servants who have earned His favour by good works, unless they effect a change in themselves and forsake the path of virtue and take to evil. The verse thus hints that when a people are visited with successive afflictions which drive them to ruin and destruction, that is a sure sign that they have become morally and spiritually degenerate.
d
8:54.
1
یعنی خدا تعالیٰ کی طرف سے۔
2
تشریح کے لئے دیکھو سورۃ الانفال نوٹ آیت نمبر۵۴۔
a
8:54.
1623
Important Words:
معقبات (a succession of angels) is the plural of معقب which is derived from عقب (‘aqaba). They say عقبه i.e. he came after him, as though at his heels; or he followed him closely or he succeeded him. عقب بغزاة بعد غزاة (‘aqqaba) means, he followed up one expedition with another. عقب فی الامر means, he went repeatedly to and fro; or he made repeated efforts to accomplish the affair: striving or exerting himself. معقب means, he who or that which comes after another. ملك معقب means, an angel that follows another. المعقبات means, the angels of the night and the day because they succeed one another by turns (the feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency as in علامة); utterance of سبحان الله and الحمد لله and الله اکبر repeated after Prayers. معقب also signifies one who makes warring expeditions repeatedly and does not stay with his family after his return; one who seeks after a thing repeatedly, striving or exerting himself; one who puts off or repels the payment of what is due from him (Lane).
Commentary:
The pronoun "him" in the words "for him" in the beginning of the verse refers to the Holy Prophet and the verse means that, like worldly kings, God has appointed body-guards for the Holy Prophet. This meaning is supported by the several unsuccessful attempts that were made on his life and the protection that God vouchsafed to him amidst the many mortal dangers which surrounded him. His life was constantly in danger, both at Mecca and Medina, but he remained safe because he enjoyed Divine protection, being guarded by angels and his own devoted Companions. The word معقباتrendered here as "a succession of angles" may refer both to the celestial beings in heaven and to the devoted Companions of the Holy Prophet who so eagerly guarded him with their lives.
The pronoun "him" may also have a wider application, meaning, every person. In this case, the verse would mean that God has appointed guardian angels for the protection of every person. He is exposed every moment to various kinds of dangers; for instance, innumerable harmful germs enter his body with every breath but God has provided the antidote in his very system and the germs very often fail to do him any harm. In diverse other ways also, man is providentially protected from dangers that assail him without his ever knowing of them.
If applied to disbelievers, the verse would imply a warning to them that if they did not desist from their evil ways, God would withdraw His protection from them and they would perish.
The words, Allah changes not the condition of a people until they change that which is in their hearts, do not mean that God shows no mercy or favour to the sinful and the wicked. It only means that He does not change His attitude of kindness and benignity to those of His servants who have earned His favour by good works, unless they effect a change in themselves and forsake the path of virtue and take to evil. The verse thus hints that when a people are visited with successive afflictions which drive them to ruin and destruction, that is a sure sign that they have become morally and spiritually degenerate.
a
8:54.
1427
The word Al-Mu‘aqqibat signifies, the angels of the night and the day because they succeed each other by turns. The plural feminine form is used because of the frequency of their doing so, since in Arabic the feminine form is sometimes employed to impart emphasis and frequency. The word, rendered here as 'a succession of angels,' may refer to the celestial beings in Heaven; or to the devoted Companions of the Holy Prophet who guarded him risking their lives.
وَجَعَلۡنَا مِنۡۢ بَیۡنِ اَیۡدِیۡہِمۡ سَدًّا وَّمِنۡ خَلۡفِہِمۡ سَدًّا فَاَغۡشَیۡنٰہُمۡ فَہُمۡ لَا یُبۡصِرُوۡنَ
یعنی ایک طرف تو ان کے بیوی بچے ان کو رسوم کی پابندی پر مجبور کرتے ہیں۔ کوئی شادی بیاہ ہوتا ہے تو بیٹا کہتا ہے ’’ابّا فلاں کی شادی پر تو ایسے باجے بجے تھے اور اتنا خرچ ہوا تھا‘ میری شادی بھی شاندار کریں اور اتنے زیور بنوائیں‘‘ کبھی بیوی ایسی ہی باتیں کہہ کر اس کو ایسی رسوم پر مجبور کرتی ہے جو اس کا گلا گھونٹ دیتی ہیں اور کبھی پرانے بزرگ باپ دادا اور چچا وغیرہ جو پچھلی نسل کے ہیں قسم قسم کی باتیں بنا کر اس کو رسوم کے گڑھے میں گرانا چاہتے ہیں اور مصیبت محسوس کرکے جو عقل اس کو آتی ہے اس کی طرف اسے لوٹنے نہیں دیتے۔ غرض چاروں طرف سے اس کی عقل پر اتنے پردے ڈالے جاتے ہیں کہ
قران مجید میں فَاَغْشَیْنٰـھُمْ کے الفاظ ہیں جس کے معنے ہیں کہ ہم نے ان کو ڈھانک دیا ہے۔ یہ قرآنی محاورہ ہے۔ چونکہ تمام نتائج خداتعالیٰ نکالتا ہے اس لئے بہت سی جگہوں پر عمل کو بھی خداتعالیٰ اپنی طرف منسوب کر لیتا ہے تا انسان کو یہ سمجھ آئے کہ میں اپنی مرضی کے مطابق اپنی بداعمالی سے نہیں ہٹ سکتا بلکہ متواتر بداعمالی کے بعد خداتعالیٰ کی طبعی سزا مجھ پر نازل ہو جائے گی اور میں اپنی بداعمالی کے جال میں ایسا پھنس جاؤں گا کہ اس سے نکلنا میرے لئے مشکل ہو جائے گا۔
On account of the barriers of usages, prejudices and pride the disbelievers could not have looked forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment.
Commentary:
The barriers referred to in the verse may be the barriers of usages, prejudices, and pride of disbelievers. They could not look forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment. The result of the barriers placed before and behind them was that they themselves became totally devoid of all spiritual light.
1
یعنی ایک طرف تو ان کے بیوی بچے ان کو رسوم کی پابندی پر مجبور کرتے ہیں۔ کوئی شادی بیاہ ہوتا ہے تو بیٹا کہتا ہے ’’ابّا فلاں کی شادی پر تو ایسے باجے بجے تھے اور اتنا خرچ ہوا تھا‘ میری شادی بھی شاندار کریں اور اتنے زیور بنوائیں‘‘ کبھی بیوی ایسی ہی باتیں کہہ کر اس کو ایسی رسوم پر مجبور کرتی ہے جو اس کا گلا گھونٹ دیتی ہیں اور کبھی پرانے بزرگ باپ دادا اور چچا وغیرہ جو پچھلی نسل کے ہیں قسم قسم کی باتیں بنا کر اس کو رسوم کے گڑھے میں گرانا چاہتے ہیں اور مصیبت محسوس کرکے جو عقل اس کو آتی ہے اس کی طرف اسے لوٹنے نہیں دیتے۔ غرض چاروں طرف سے اس کی عقل پر اتنے پردے ڈالے جاتے ہیں کہ
2
قران مجید میں فَاَغْشَیْنٰـھُمْ کے الفاظ ہیں جس کے معنے ہیں کہ ہم نے ان کو ڈھانک دیا ہے۔ یہ قرآنی محاورہ ہے۔ چونکہ تمام نتائج خداتعالیٰ نکالتا ہے اس لئے بہت سی جگہوں پر عمل کو بھی خداتعالیٰ اپنی طرف منسوب کر لیتا ہے تا انسان کو یہ سمجھ آئے کہ میں اپنی مرضی کے مطابق اپنی بداعمالی سے نہیں ہٹ سکتا بلکہ متواتر بداعمالی کے بعد خداتعالیٰ کی طبعی سزا مجھ پر نازل ہو جائے گی اور میں اپنی بداعمالی کے جال میں ایسا پھنس جاؤں گا کہ اس سے نکلنا میرے لئے مشکل ہو جائے گا۔
3218
Commentary:
The barriers referred to in the verse may be the barriers of usages, prejudices, and pride of disbelievers. They could not look forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment. The result of the barriers placed before and behind them was that they themselves became totally devoid of all spiritual light.
2429
On account of the barriers of usages, prejudices and pride the disbelievers could not have looked forward to the great and bright future which lay before them if they accepted Islam, and they did not look back to the histories of past peoples who rejected the truth and were seized with Divine punishment.
اِذۡ جَآءَتۡہُمُ الرُّسُلُ مِنۡۢ بَیۡنِ اَیۡدِیۡہِمۡ وَمِنۡ خَلۡفِہِمۡ اَلَّا تَعۡبُدُوۡۤا اِلَّا اللّٰہَ ۖ قَالُوۡا لَوۡ شَآءَ رَبُّنَا لَاَنۡزَلَ مَلٰٓئِکَۃً فَاِنَّا بِمَاۤ اُرۡسِلۡتُمۡ بِہٖ کٰفِرُوۡنَ
安拉的使者在民族存在的整个时期都继续出现。
Divine Messengers continued to appear during the whole span of their national life.
2:84; 12:41; 17:24.
Commentary:
The verse means to say that the Prophets of God used all possible means to make their people accept the Divine Message and also warned them of Divine punishment if they rejected it.
1182
安拉的使者在民族存在的整个时期都继续出现。
a
2:84; 12:41; 17:24.
3567
Commentary:
The verse means to say that the Prophets of God used all possible means to make their people accept the Divine Message and also warned them of Divine punishment if they rejected it.
2627A
Divine Messengers continued to appear during the whole span of their national life.
لَّا یَاۡتِیۡہِ الۡبٰطِلُ مِنۡۢ بَیۡنِ یَدَیۡہِ وَلَا مِنۡ خَلۡفِہٖ ۖ تَنۡزِیۡلٌ مِّنۡ حَکِیۡمٍ حَمِیۡدٍ
15:11.
یعنی یہ ایسی کتاب ہے کہ نہ اس کے سامنے باطل ٹھہر سکتا ہے اور نہ اس کی تعلیم کے جاری کرنے کے نتیجہ میں باطل کو کوئی مدد مل سکتی ہے۔ یہ اس لئے ہے کہ اس قرآن کو بڑی حکمت والے اور بڑی تعریفوں والے خدا کی طرف سے اتار گیا ہے۔
15:11.
The Qur’an is such a wonderful Book that not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern science.
15:10.
Commentary:
The words من بین یدیه may mean, before the Quran was revealed and من خلفه after it has been revealed.
The verse purports to say that the Quran is such a wonderful Book that "not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern discoveries and inventions" because it has been revealed by God Who is the Source and Fountainhead of all wisdom and knowledge.
a
15:11.
1
یعنی یہ ایسی کتاب ہے کہ نہ اس کے سامنے باطل ٹھہر سکتا ہے اور نہ اس کی تعلیم کے جاری کرنے کے نتیجہ میں باطل کو کوئی مدد مل سکتی ہے۔ یہ اس لئے ہے کہ اس قرآن کو بڑی حکمت والے اور بڑی تعریفوں والے خدا کی طرف سے اتار گیا ہے۔
a
15:10.
3591
Commentary:
The words من بین یدیه may mean, before the Quran was revealed and من خلفه after it has been revealed.
The verse purports to say that the Quran is such a wonderful Book that "not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern discoveries and inventions" because it has been revealed by God Who is the Source and Fountainhead of all wisdom and knowledge.
a
15:11.
2638
The Qur’an is such a wonderful Book that not one of the great truths, principles and ideals enunciated by it has ever been contravened or contradicted by ancient learning or modern science.
۞ وَاذۡکُرۡ اَخَا عَادٍ اِذۡ اَنۡذَرَ قَوۡمَہٗ بِالۡاَحۡقَافِ وَقَدۡ خَلَتِ النُّذُرُ مِنۡۢ بَیۡنِ یَدَیۡہِ وَمِنۡ خَلۡفِہٖۤ اَلَّا تَعۡبُدُوۡۤا اِلَّا اللّٰہَ اِنِّیۡۤ اَخَافُ عَلَیۡکُمۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ
7:66; 11:51.
اَحْقَاف‘ حِقْفٌ کی جمع ہے جس کے معنے ریت کے اونچے ٹیلے کے ہوتے ہیں۔ یہ نام اس قوم کے انجام کی وجہ سے رکھا گیا ہے۔ ورنہ پہلے تو وہ سر سبز زمین میں رہتے تھے۔ مگر جیسا کہ قرآن کریم میں بیان کیا گیا ہے‘ ان پر ایک سخت آندھی آئی جو سات رات دن تک چلتی رہی اور وہ تباہ ہو گئے (سورۃ الحآقۃ: ۷‘۸) اور اس آندھی کی وجہ سے ان کے ملک میں کثرت سے ریت کے ٹیلے پیدا ہو گئے جن کے نیچے وہ قوم دَب گئی۔
عذاب کی چھوٹی گھڑی بھی لمبی معلوم ہوتی ہے۔ اس لئے قرآن کریم میں عذاب کے دن کو اکثر یوم عظیم کہا جاتا ہے کیونکہ عذاب کا دن ختم ہوتا نظر نہیں آتا۔
7:66; 11:51.
7:66; 11:51.
Commentary:
‘Ad was not the name of one tribe but of a group of tribes. The tribe has been called ‘Adi Iram in the Quran (89:8). They were a highly powerful and cultured people and had specialized in architecture. They ruled over rich and fertile territories in Yemen. As a result of their rejection of the Prophet Hud, and their wicked and immoral deeds, they were destroyed by a violent wind which continued to lash them for seven consecutive days, burying their chief cities under heaps of sand and dust. For detailed notes on ‘Ad see 11:51 and 26:124.
c
7:66; 11:51.
1
اَحْقَاف‘ حِقْفٌ کی جمع ہے جس کے معنے ریت کے اونچے ٹیلے کے ہوتے ہیں۔ یہ نام اس قوم کے انجام کی وجہ سے رکھا گیا ہے۔ ورنہ پہلے تو وہ سر سبز زمین میں رہتے تھے۔ مگر جیسا کہ قرآن کریم میں بیان کیا گیا ہے‘ ان پر ایک سخت آندھی آئی جو سات رات دن تک چلتی رہی اور وہ تباہ ہو گئے (سورۃ الحآقۃ: ۷‘۸) اور اس آندھی کی وجہ سے ان کے ملک میں کثرت سے ریت کے ٹیلے پیدا ہو گئے جن کے نیچے وہ قوم دَب گئی۔
2
عذاب کی چھوٹی گھڑی بھی لمبی معلوم ہوتی ہے۔ اس لئے قرآن کریم میں عذاب کے دن کو اکثر یوم عظیم کہا جاتا ہے کیونکہ عذاب کا دن ختم ہوتا نظر نہیں آتا۔
b
7:66; 11:51.
3775
Commentary:
‘Ad was not the name of one tribe but of a group of tribes. The tribe has been called ‘Adi Iram in the Quran (89:8). They were a highly powerful and cultured people and had specialized in architecture. They ruled over rich and fertile territories in Yemen. As a result of their rejection of the Prophet Hud, and their wicked and immoral deeds, they were destroyed by a violent wind which continued to lash them for seven consecutive days, burying their chief cities under heaps of sand and dust. For detailed notes on ‘Ad see 11:51 and 26:124.
a
7:66; 11:51.
اِلَّا مَنِ ارۡتَضٰی مِنۡ رَّسُوۡلٍ فَاِنَّہٗ یَسۡلُکُ مِنۡۢ بَیۡنِ یَدَیۡہِ وَمِنۡ خَلۡفِہٖ رَصَدًا
这节经文体现了一条无可争辩标准, 以区别向安拉的使者启示的未知领域的奥秘的性质和范围, 以及向其他走正道的信者揭示的未知领域的奥秘的性质和范围。这种区别就在于, 安拉的使者得到了恩赐的 اِظْهَار عَلَى الْغَيْب (Izhar ‘alal-Ghaib), 即在所启示目未见的知识的数量上占优势, 而安拉的贤哲者, 不享有这一特征。再者, 安拉的使者所赐得的启示得到了安拉的特殊保护, 不会遭到邪恶的精神界的歪曲或窜改, 而其他走正道的信者所启示到的奥秘不那么安全。
یعنی وہ اس کو کثرت سے علوم غیبیہ بخشتا ہے۔
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted Izhar ‘alal-Ghaib, i.e. predominance over the unseen, secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is secure against being distorted or tampered with by evil spirits, while secrets revealed to other righteous men are not so safe.
Commentary:
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted إظھار علی الغیب i.e. predominance over the unseen; secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is completely secure against being distorted or tampered with by the evil one, while secrets revealed to ordinary righteous men are not so safe.
1508
这节经文体现了一条无可争辩标准, 以区别向安拉的使者启示的未知领域的奥秘的性质和范围, 以及向其他走正道的信者揭示的未知领域的奥秘的性质和范围。这种区别就在于, 安拉的使者得到了恩赐的 اِظْهَار عَلَى الْغَيْب (Izhar ‘alal-Ghaib), 即在所启示目未见的知识的数量上占优势, 而安拉的贤哲者, 不享有这一特征。再者, 安拉的使者所赐得的启示得到了安拉的特殊保护, 不会遭到邪恶的精神界的歪曲或窜改, 而其他走正道的信者所启示到的奥秘不那么安全。
1
یعنی وہ اس کو کثرت سے علوم غیبیہ بخشتا ہے۔
4412
Commentary:
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted إظھار علی الغیب i.e. predominance over the unseen; secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is completely secure against being distorted or tampered with by the evil one, while secrets revealed to ordinary righteous men are not so safe.
3148
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted Izhar ‘alal-Ghaib, i.e. predominance over the unseen, secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is secure against being distorted or tampered with by evil spirits, while secrets revealed to other righteous men are not so safe.