ذُو
Appears 25 times in Quran
Occurrences in Quran
Found 25 verses containing "ذُو".
مَّا يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ وَلَا ٱلْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍ مِّن رَّبِّكُمْ ۗ وَٱللَّهُ يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
3:75.
3:75.
3:75.
Commentary:
The People of the Book and the pagan tribes of Arabia grudged the favours which were being bestowed by God on Muslims. In reply to this, God says that He, being the Lord and Master of the entire Universe, could not forever bind Himself to one people but chose for His bounty whomsoever He pleased from among His creation. But now when He has chosen the Muslims, He is not confining His favours to one people only. The mission of the Holy Prophet being for all mankind, the call to come and receive God’s favours is universal and hence no people need now show envy or grudge. With the advent of Islam the era of الفضل العظیم i.e. "exceeding (viz. universal) bounty" had dawned.
c
3:75.
a
3:75.
112
Commentary:
The People of the Book and the pagan tribes of Arabia grudged the favours which were being bestowed by God on Muslims. In reply to this, God says that He, being the Lord and Master of the entire Universe, could not forever bind Himself to one people but chose for His bounty whomsoever He pleased from among His creation. But now when He has chosen the Muslims, He is not confining His favours to one people only. The mission of the Holy Prophet being for all mankind, the call to come and receive God’s favours is universal and hence no people need now show envy or grudge. With the advent of Islam the era of الفضل العظیم i.e. "exceeding (viz. universal) bounty" had dawned.
a
3:75.
فَهَزَمُوهُم بِإِذْنِ ٱللَّهِ وَقَتَلَ دَاوُۥدُ جَالُوتَ وَءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ وَٱلْحِكْمَةَ وَعَلَّمَهُۥ مِمَّا يَشَآءُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍ لَّفَسَدَتِ ٱلْأَرْضُ وَلَٰكِنَّ ٱللَّهَ ذُو فَضْلٍ عَلَى ٱلْعَٰلَمِينَ
جیسا کہ ہم اوپر بیان کر چکے ہیں پہلی آیات میں جدعون کا واقعہ بیان کیا گیا ہے۔ اب ان آیات میں حضرت داؤد علیہ السلام کا ذکر کیا گیا ہے اس کی وجہ یہ ہے کہ حضرت داؤد علیہ السلام کا واقعہ جدعون کے واقعہ سے بہت کچھ ملتا ہے۔ جدعون کے وقت میں فلسطینیوں نے اسرائیل کو فلسطین سے نکالنے کی کوشش کی تھی۔ لیکن وہ ابتدائی کوشش تھی جو حضرت داؤدؑ کے زمانہ میں آکر ختم ہوئی۔ پس اس واقعہ کو مشابہت مضمون کی وجہ سے اس کے ساتھ بیان کیا گیا ہے۔ ورنہ پہلا جدعون کا واقعہ ہے اور یہ داؤدؑ کا واقعہ ہے اور دونوں میں دو سو سال کا فاصلہ ہے۔
اب ایک سوال حل طلب رہ جاتا ہے اور وہ یہ کہ بائبل کے رو سے د
22:41.
Talut or Gideon was able to defeat Jalut or the Midianites but their overwhelming defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17: 4), which is similar to Jalut. Probably, the attributive name given by the Qur’an to the people was also borne by their leader in the time of David.
These words give in a nutshell the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace and not for creating disorder and breaking peace and depriving weak nations of freedom.
22:41.
Commentary:
Talut or Gideon was able to defeat Jalut or the Midianites and curb their rising spirits, but their crushing defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. This is why, whereas the defeat of Jalut by Talut has been spoken of by the Quran as ھزم i.e. routing, the complete crushing of their power has been referred to by the world قتل i.e. killing. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17:4), which is similar to Jalut. Probably the attributive name given by the Quran to the people was also borne by their leader in the time of David.
The last clause of the verse, i.e. and had it not been for Allah’s repelling men, some of them by the others, the earth would have become filled with disorder, gives, in a nutshell, the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace, and not for creating disorder and breaking peace. The clause also serves as a criterion between Muslims and their adversaries and beautifully points to the party destined for final victory in the struggle.
a
22:41.
194
这些字概括地说出了一切真理和正义战争的全部哲理。战争只能作为制止混乱而恢复和平的一种手段, 而不能作为制造混乱而破坏和平以及剥夺弱小国家自由的手段。
1
جیسا کہ ہم اوپر بیان کر چکے ہیں پہلی آیات میں جدعون کا واقعہ بیان کیا گیا ہے۔ اب ان آیات میں حضرت داؤد علیہ السلام کا ذکر کیا گیا ہے اس کی وجہ یہ ہے کہ حضرت داؤد علیہ السلام کا واقعہ جدعون کے واقعہ سے بہت کچھ ملتا ہے۔ جدعون کے وقت میں فلسطینیوں نے اسرائیل کو فلسطین سے نکالنے کی کوشش کی تھی۔ لیکن وہ ابتدائی کوشش تھی جو حضرت داؤدؑ کے زمانہ میں آکر ختم ہوئی۔ پس اس واقعہ کو مشابہت مضمون کی وجہ سے اس کے ساتھ بیان کیا گیا ہے۔ ورنہ پہلا جدعون کا واقعہ ہے اور یہ داؤدؑ کا واقعہ ہے اور دونوں میں دو سو سال کا فاصلہ ہے۔
اب ایک سوال حل طلب رہ جاتا ہے اور وہ یہ کہ بائبل کے رو سے د
b
22:41.
258
Commentary:
Talut or Gideon was able to defeat Jalut or the Midianites and curb their rising spirits, but their crushing defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. This is why, whereas the defeat of Jalut by Talut has been spoken of by the Quran as ھزم i.e. routing, the complete crushing of their power has been referred to by the world قتل i.e. killing. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17:4), which is similar to Jalut. Probably the attributive name given by the Quran to the people was also borne by their leader in the time of David.
The last clause of the verse, i.e. and had it not been for Allah’s repelling men, some of them by the others, the earth would have become filled with disorder, gives, in a nutshell, the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace, and not for creating disorder and breaking peace. The clause also serves as a criterion between Muslims and their adversaries and beautifully points to the party destined for final victory in the struggle.
c
22:41.
312
Talut or Gideon was able to defeat Jalut or the Midianites but their overwhelming defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17: 4), which is similar to Jalut. Probably, the attributive name given by the Qur’an to the people was also borne by their leader in the time of David.
313
These words give in a nutshell the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace and not for creating disorder and breaking peace and depriving weak nations of freedom.
وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَىٰ مَيْسَرَةٍ ۚ وَأَن تَصَدَّقُوا۟ خَيْرٌ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ
伊斯兰教竭力规劝贷款给人家, 但是贷款应当是无息而行善的。借款到期要还债时, 如果借债人觉得自己处境穷困, 要给他一段暂缓的时间, 直到他觉得自己较宽裕时才归还。
کَانَ دو قسم کا ہوتا ہے۔ تامہ بھی اور ناقصہ بھی۔ ناقصہ تو اسم اور خبر پر آتا ہے جیسے کَانَ الْبُسْتَانُ مُثْمِرًا باغ میں پھل لگے ہوئے ہیں اور تامہ وہ ہے جو مفرد فعل کے معنے دیتا ہے اور اس کے بعد کا اسم اس کا فاعل ہوتا ہے اس کے کئی معنے ہوتے ہیں مثلاً واقع ہوا‘ ثابت ہوا‘ موجود ہوا‘ حاضر ہوا۔ (اقرب) اس جگہ پر ’’حاضر ہوا‘‘ کے معنے ہیں اور کان تامہ ہے۔ مراد یہ ہے کہ اگر کوئی تنگ حال ہو کر کہے کہ میں تو یکدم قرض ادا نہیں کر سکتا تو خود راس المال کی وصولی میں بھی التوا کر دینا چاہیے۔
Islam urges the giving of loans but they should be beneficent loans, without interest. If the debtor finds himself in straitened circumstances when the time for the repayment of a loan arrives, he should be granted respite till he finds himself in easier circumstances.
Commentary:
The preceding verse enjoined the taking back of the original sums only. The present verse further exhorts the creditor to grant delay to a debtor in straitened circumstances.
Creditors are exhorted to deal kindly and beneficently with their brethren so that God may also (deal with them kindly. They should remember that if they have advanced loans to others, God has also advanced certain loans to them by conferring on them His numberless favours and bounties; and if they have a right to charge interest, God has also a right to make heavy demands from them, but He does not. And if He did, what would be the fate of man?
209
伊斯兰教竭力规劝贷款给人家, 但是贷款应当是无息而行善的。借款到期要还债时, 如果借债人觉得自己处境穷困, 要给他一段暂缓的时间, 直到他觉得自己较宽裕时才归还。
2
کَانَ دو قسم کا ہوتا ہے۔ تامہ بھی اور ناقصہ بھی۔ ناقصہ تو اسم اور خبر پر آتا ہے جیسے کَانَ الْبُسْتَانُ مُثْمِرًا باغ میں پھل لگے ہوئے ہیں اور تامہ وہ ہے جو مفرد فعل کے معنے دیتا ہے اور اس کے بعد کا اسم اس کا فاعل ہوتا ہے اس کے کئی معنے ہوتے ہیں مثلاً واقع ہوا‘ ثابت ہوا‘ موجود ہوا‘ حاضر ہوا۔ (اقرب) اس جگہ پر ’’حاضر ہوا‘‘ کے معنے ہیں اور کان تامہ ہے۔ مراد یہ ہے کہ اگر کوئی تنگ حال ہو کر کہے کہ میں تو یکدم قرض ادا نہیں کر سکتا تو خود راس المال کی وصولی میں بھی التوا کر دینا چاہیے۔
287
Commentary:
The preceding verse enjoined the taking back of the original sums only. The present verse further exhorts the creditor to grant delay to a debtor in straitened circumstances.
Creditors are exhorted to deal kindly and beneficently with their brethren so that God may also (deal with them kindly. They should remember that if they have advanced loans to others, God has also advanced certain loans to them by conferring on them His numberless favours and bounties; and if they have a right to charge interest, God has also a right to make heavy demands from them, but He does not. And if He did, what would be the fate of man?
353
Islam urges the giving of loans but they should be beneficent loans, without interest. If the debtor finds himself in straitened circumstances when the time for the repayment of a loan arrives, he should be granted respite till he finds himself in easier circumstances.
مِن قَبْلُ هُدًى لِّلنَّاسِ وَأَنزَلَ ٱلْفُرْقَانَ ۗ إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ ٱللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۗ وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ
5:96; 14:48; 39:38.
2:54, 186; 8:42; 21:49; 25:2.
Al-Furqan may refer to the Qur’an or to the heavenly signs vouchsafed to the Holy Prophet which establish his truth.
2:54, 186; 8:42; 21:49; 25:2.
5:96; 14:48; 39:38.
Important Words:
ذوانتقام (Possessor of the power to requite). انتقام is the noun-infinitive from نقم i.e. he took vengeance. They say نقم منه or انتقم منه meaning, he wreaked vengeance on him; he punished him; he inflicted penal retribution on him for what he had done. نقمة and انتقام both mean, vengeance or penal retribution or punishment (Aqrab & Lane).
Commentary:
The words, and He has sent down the Discrimination, placed at the end of the verse refer to the Quran, the coming down of which has already been mentioned in the beginning of the verse. The idea has been repeated here to point out that the Quran has come to take the place of the previous scriptures, the word "Discrimination" also pointing to the same fact. The word may also refer to the heavenly signs vouchsafed to Islam to establish its truth.
For an explanation of the term مصدق (fulfilling) see 2:42.
After the coming down of the Quran as a "Discrimination" and as "fulfilling" what is in the previous scriptures, the persistent rejection of the Holy Prophet becomes indeed deserving of great punishment, and the verse points out that the God of Islam being "Mighty" and "Possessor of the power to requite", those who have rejected the truth must be prepared for divine requital.
e
2:54, 186; 8:42; 21:49; 25:2.
f
5:96; 14:48; 39:38.
223
اَلْفُرْقَانْ (Al-Furqan) 可能指«古兰经», 或指惠予穆圣创立其真理的安拉的迹象。
a
2:54, 186; 8:42; 21:49; 25:2.
b
5:96; 14:48; 39:38.
296
Important Words:
ذوانتقام (Possessor of the power to requite). انتقام is the noun-infinitive from نقم i.e. he took vengeance. They say نقم منه or انتقم منه meaning, he wreaked vengeance on him; he punished him; he inflicted penal retribution on him for what he had done. نقمة and انتقام both mean, vengeance or penal retribution or punishment (Aqrab & Lane).
Commentary:
The words, and He has sent down the Discrimination, placed at the end of the verse refer to the Quran, the coming down of which has already been mentioned in the beginning of the verse. The idea has been repeated here to point out that the Quran has come to take the place of the previous scriptures, the word "Discrimination" also pointing to the same fact. The word may also refer to the heavenly signs vouchsafed to Islam to establish its truth.
For an explanation of the term مصدق (fulfilling) see 2:42.
After the coming down of the Quran as a "Discrimination" and as "fulfilling" what is in the previous scriptures, the persistent rejection of the Holy Prophet becomes indeed deserving of great punishment, and the verse points out that the God of Islam being "Mighty" and "Possessor of the power to requite", those who have rejected the truth must be prepared for divine requital.
a
5:96; 14:48; 39:38.
b
2:54, 186; 8:42; 21:49; 25:2.
367
Al-Furqan may refer to the Qur’an or to the heavenly signs vouchsafed to the Holy Prophet which establish his truth.
يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
2:106.
2:106.
2:106.
Commentary:
The word "bounty" here refers to the gift of revelation. The People of the Book are told that if God is pleased to grant prophethood to a people other than themselves, they can have no cause to grumble nor any ground for complaint. The word "exceeding" (lit. great) hints that since God is "Lord of exceeding bounty," it is in the fitness of things that His gifts and favours should descend on all peoples, at one time on this people and at another on that. The word also hints that God being "Lord of exceeding bounty", the time has now come for one universal dispensation for all mankind.
g
2:106.
a
2:106.
363
Commentary:
The word "bounty" here refers to the gift of revelation. The People of the Book are told that if God is pleased to grant prophethood to a people other than themselves, they can have no cause to grumble nor any ground for complaint. The word "exceeding" (lit. great) hints that since God is "Lord of exceeding bounty," it is in the fitness of things that His gifts and favours should descend on all peoples, at one time on this people and at another on that. The word also hints that God being "Lord of exceeding bounty", the time has now come for one universal dispensation for all mankind.
a
2:106.
وَلَقَدْ صَدَقَكُمُ ٱللَّهُ وَعْدَهُۥٓ إِذْ تَحُسُّونَهُم بِإِذْنِهِۦ ۖ حَتَّىٰٓ إِذَا فَشِلْتُمْ وَتَنَٰزَعْتُمْ فِى ٱلْأَمْرِ وَعَصَيْتُم مِّنۢ بَعْدِ مَآ أَرَىٰكُم مَّا تُحِبُّونَ ۚ مِنكُم مَّن يُرِيدُ ٱلدُّنْيَا وَمِنكُم مَّن يُرِيدُ ٱلْءَاخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنكُمْ ۗ وَٱللَّهُ ذُو فَضْلٍ عَلَى ٱلْمُؤْمِنِينَ
صَرَفَ کے اصل معنے تو پھرانے کے ہیں لیکن چونکہ اس کے بعد عَنْ آیا ہے جس کے معنے دشمن کے حملہ سے بچانے کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ تمہیں دشمنوں کے حملہ سے بچا لیا۔
The "promise" refers to the general promise of victory and success repeatedly given to Muslims, particularly in 3:124-126.
The verse refers to the party of archers posted in the rear of the Muslim army at Uhud, and points out that they could not resist the temptation of taking part in actual fighting and in sharing the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage.
The "order" may refer either to the order of the Holy Prophet given to the party of archers on the hill not to leave their station without his permission, or to its import and significance, i.e. whether the Holy Prophet had really meant them to stay there even after the battle had been won; some saying that he did mean it and others alleging that he did not.
Muslims stationed at the hill paid no heed to their leader, ‘Abdullah b. Jubair, who, in compliance with the order of the Holy Prophet, told them not to quit the place, even if victory was within sight. They could not control themselves, and the result was that their act caused great suffering to Muslims.
The words refer to those archers who quitted the place at which they had been stationed. The Arabic clause may also signify that some members of the party desired the present world, i.e. taking part in the fighting and collecting the booty, while others (viz. ‘Abdullah b. Jubair and those of his comrades who did not quit their posts) desired the Hereafter, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
Commentary:
The word "promise" occurring in the verse refers to the general promise of victory and success repeatedly given to Muslims.
The clause, when you became lax, refers to the party of archers posted at the rear of the Muslim army at Uhud, and signifies that they could not resist the temptation of taking part in the actual fighting and in collecting the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage. Says the Holy Prophet: "Strong is not he who overthrows his rival in a wrestling match, but strong is he who controls himself in times of anger" (Bukhari ch. on Adab). The word, order, in the clause, you disagreed among yourselves concerning the order, may refer either to the order of the Holy Prophet given to the party of archers not to leave their station without his permission or to the import of the order, i.e. whether the Holy Prophet really meant them to stay there even after the battle had been won, some saying that he did mean that and others alleging that he did not.
The words, you disobeyed, signify that they paid no heed to their leader, ‘Abdullah bin Jubair, who, in compliance with the order of the Prophet, directed them not to quit the place, in spite of the fact that victory was within sight. They could not control themselves and so brought misfortune for the Muslims.
The words, those who desired the present world etc., refer to the party that abandoned the place at which they had been stationed. The Arabic clause may also be rendered as meaning that some members of the party desired the nearer thing, i.e. taking part in fighting and collecting the booty, while others (viz. ‘Abdullah bin Jubair and those of his comrades who did not quit their post) desired what was farther off, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
The words, He turned you away from them, signify that God imposed the reverse in order to make this incident a lesson for the future.
1
صَرَفَ کے اصل معنے تو پھرانے کے ہیں لیکن چونکہ اس کے بعد عَنْ آیا ہے جس کے معنے دشمن کے حملہ سے بچانے کے ہوتے ہیں۔ اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ تمہیں دشمنوں کے حملہ سے بچا لیا۔
435
Commentary:
The word "promise" occurring in the verse refers to the general promise of victory and success repeatedly given to Muslims.
The clause, when you became lax, refers to the party of archers posted at the rear of the Muslim army at Uhud, and signifies that they could not resist the temptation of taking part in the actual fighting and in collecting the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage. Says the Holy Prophet: "Strong is not he who overthrows his rival in a wrestling match, but strong is he who controls himself in times of anger" (Bukhari ch. on Adab). The word, order, in the clause, you disagreed among yourselves concerning the order, may refer either to the order of the Holy Prophet given to the party of archers not to leave their station without his permission or to the import of the order, i.e. whether the Holy Prophet really meant them to stay there even after the battle had been won, some saying that he did mean that and others alleging that he did not.
The words, you disobeyed, signify that they paid no heed to their leader, ‘Abdullah bin Jubair, who, in compliance with the order of the Prophet, directed them not to quit the place, in spite of the fact that victory was within sight. They could not control themselves and so brought misfortune for the Muslims.
The words, those who desired the present world etc., refer to the party that abandoned the place at which they had been stationed. The Arabic clause may also be rendered as meaning that some members of the party desired the nearer thing, i.e. taking part in fighting and collecting the booty, while others (viz. ‘Abdullah bin Jubair and those of his comrades who did not quit their post) desired what was farther off, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
The words, He turned you away from them, signify that God imposed the reverse in order to make this incident a lesson for the future.
499
The "promise" refers to the general promise of victory and success repeatedly given to Muslims, particularly in 3:124-126.
500
The verse refers to the party of archers posted in the rear of the Muslim army at Uhud, and points out that they could not resist the temptation of taking part in actual fighting and in sharing the booty, and their failure to control that desire was an act of cowardice on their part. It is indeed the heart which is the seat of true bravery and courage.
501
The "order" may refer either to the order of the Holy Prophet given to the party of archers on the hill not to leave their station without his permission, or to its import and significance, i.e. whether the Holy Prophet had really meant them to stay there even after the battle had been won; some saying that he did mean it and others alleging that he did not.
502
Muslims stationed at the hill paid no heed to their leader, ‘Abdullah b. Jubair, who, in compliance with the order of the Holy Prophet, told them not to quit the place, even if victory was within sight. They could not control themselves, and the result was that their act caused great suffering to Muslims.
503
The words refer to those archers who quitted the place at which they had been stationed. The Arabic clause may also signify that some members of the party desired the present world, i.e. taking part in the fighting and collecting the booty, while others (viz. ‘Abdullah b. Jubair and those of his comrades who did not quit their posts) desired the Hereafter, i.e. they thought of the ultimate consequence of disobeying the command of the Holy Prophet. Some were short-sighted, while others were far-sighted.
فَٱنقَلَبُوا۟ بِنِعْمَةٍ مِّنَ ٱللَّهِ وَفَضْلٍ لَّمْ يَمْسَسْهُمْ سُوٓءٌ وَٱتَّبَعُوا۟ رِضْوَٰنَ ٱللَّهِ ۗ وَٱللَّهُ ذُو فَضْلٍ عَظِيمٍ
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
The Muslims returned from Badrus-Sughra after making great profit by trading at the annual fair held there. This is hinted in the word "bounty."
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
Commentary:
As stated above, the Muslims returned from Badras-Sughra after having made great profit by trading at the annual fair held there. This is hinted in the word "bounty". The words, no evil had touched them, mean that there was no fighting, the Meccans having failed to appear.
f
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
a
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
457
Commentary:
As stated above, the Muslims returned from Badras-Sughra after having made great profit by trading at the annual fair held there. This is hinted in the word "bounty". The words, no evil had touched them, mean that there was no fighting, the Meccans having failed to appear.
a
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
531
The Muslims returned from Badrus-Sughra after making great profit by trading at the annual fair held there. This is hinted in the word "bounty."
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقْتُلُوا۟ ٱلصَّيْدَ وَأَنتُمْ حُرُمٌ ۚ وَمَن قَتَلَهُۥ مِنكُم مُّتَعَمِّدًا فَجَزَآءٌ مِّثْلُ مَا قَتَلَ مِنَ ٱلنَّعَمِ يَحْكُمُ بِهِۦ ذَوَا عَدْلٍ مِّنكُمْ هَدْيًۢا بَٰلِغَ ٱلْكَعْبَةِ أَوْ كَفَّٰرَةٌ طَعَامُ مَسَٰكِينَ أَوْ عَدْلُ ذَٰلِكَ صِيَامًا لِّيَذُوقَ وَبَالَ أَمْرِهِۦ ۗ عَفَا ٱللَّهُ عَمَّا سَلَفَ ۚ وَمَنْ عَادَ فَيَنتَقِمُ ٱللَّهُ مِنْهُ ۗ وَٱللَّهُ عَزِيزٌ ذُو ٱنتِقَامٍ
2:276.
5:2, 97.
5:2, 97.
Important Words:
انتقام (retribution) is derived from نقم. They say نقم الیه i.e. he exacted vengeance upon him; he punished him. انتقمت منهmeans, I took vengeance on him; I inflicted penal retribution on him or I punished him. انتقام thus means, vengeance, punishment or penal retribution (Lane & Aqrab). See also 3:5 and 5:60.
Commentary:
If a man kills game, when he is in the state of احرام (pilgrimage), he should give as compensation a like animal to be taken to Mecca for sacrifice. For instance, if the game killed by him is a deer, he should offer a goat. If the like of the game killed cannot be found, then an animal costing approximately as much as the game killed should be offered, or failing that, the pilgrim should spend the estimated price of the game in feeding the poor, which is two مد per head according to some theologians and one صاع according to others, a مد being roughly two handfuls of corn while a صاع is four times as much as a مد. If, however, the pilgrim is unable to do even that, he should fast for as many days as the number of the poor he could feed with the estimated price of the game killed. The fasting and the feeding of the poor, as the case may be, should preferably be done at Mecca.
a
2:276.
d
5:2, 97.
a
5:2, 97.
b
2:276.723
Important Words:
انتقام (retribution) is derived from نقم. They say نقم الیه i.e. he exacted vengeance upon him; he punished him. انتقمت منهmeans, I took vengeance on him; I inflicted penal retribution on him or I punished him. انتقام thus means, vengeance, punishment or penal retribution (Lane & Aqrab). See also 3:5 and 5:60.
Commentary:
If a man kills game, when he is in the state of احرام (pilgrimage), he should give as compensation a like animal to be taken to Mecca for sacrifice. For instance, if the game killed by him is a deer, he should offer a goat. If the like of the game killed cannot be found, then an animal costing approximately as much as the game killed should be offered, or failing that, the pilgrim should spend the estimated price of the game in feeding the poor, which is two مد per head according to some theologians and one صاع according to others, a مد being roughly two handfuls of corn while a صاع is four times as much as a مد. If, however, the pilgrim is unable to do even that, he should fast for as many days as the number of the poor he could feed with the estimated price of the game killed. The fasting and the feeding of the poor, as the case may be, should preferably be done at Mecca.
a
2:276.
b
5:2, 97.
وَرَبُّكَ ٱلْغَنِىُّ ذُو ٱلرَّحْمَةِ ۚ إِن يَشَأْ يُذْهِبْكُمْ وَيَسْتَخْلِفْ مِنۢ بَعْدِكُم مَّا يَشَآءُ كَمَآ أَنشَأَكُم مِّن ذُرِّيَّةِ قَوْمٍ ءَاخَرِينَ
6:148; 18:59.
4:134; 14:20; 35:17.
Commentary:
The Divine attribute of الغنی (Self-Sufficient) means, "one able to do without others" (see 2:264). As God is Self-Sufficient, He can punish rejecters as and when He desires; but He is also full of mercy; therefore, He delays the hour of punishment.
The words مایشاء (what He pleases) have been used in preference to من یشاء (whom He pleases) in order to combine the idea of "any other people" with that of "in any other state or condition."
a
6:148; 18:59.
b
4:134; 14:20; 35:17.
a
6:148; 18:59.
b
4:134; 14:20; 35:17.
873
Commentary:
The Divine attribute of الغنی (Self-Sufficient) means, "one able to do without others" (see 2:264). As God is Self-Sufficient, He can punish rejecters as and when He desires; but He is also full of mercy; therefore, He delays the hour of punishment.
The words مایشاء (what He pleases) have been used in preference to من یشاء (whom He pleases) in order to combine the idea of "any other people" with that of "in any other state or condition."
a
4:134; 14:20; 35:17.
d
6:148; 18:59.
فَإِن كَذَّبُوكَ فَقُل رَّبُّكُمْ ذُو رَحْمَةٍ وَٰسِعَةٍ وَلَا يُرَدُّ بَأْسُهُۥ عَنِ ٱلْقَوْمِ ٱلْمُجْرِمِينَ
6:134; 7:157.
6:134; 7:157.
6:134; 7:157.
Commentary:
The verse answers an implied objection of the Jews, viz. if God had forbidden them certain extra things, why was not the prohibition continued in Islam? The verse answers this objection by saying that whereas the divine law of punishment demanded that Jews should be punished, the law of mercy demanded that Muslims should be shown mercy. It was unfair to continue a special prohibition that had been imposed by way of punishment under a new dispensation.
d
6:134; 7:157.
a
6:134; 7:157.
887
Commentary:
The verse answers an implied objection of the Jews, viz. if God had forbidden them certain extra things, why was not the prohibition continued in Islam? The verse answers this objection by saying that whereas the divine law of punishment demanded that Jews should be punished, the law of mercy demanded that Muslims should be shown mercy. It was unfair to continue a special prohibition that had been imposed by way of punishment under a new dispensation.
b
6:134; 7:157.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِن تَتَّقُوا۟ ٱللَّهَ يَجْعَل لَّكُمْ فُرْقَانًا وَيُكَفِّرْ عَنكُمْ سَيِّـَٔاتِكُمْ وَيَغْفِرْ لَكُمْ ۗ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
18:6; 64:10; 66:9.
Furqan means, (1) that which distinguishes between right and wrong; (2) proof or evidence or argument; (3) aid or victory, and (4) dawn (Lane).
48:6; 64:10; 66:9.
Important Words:
فرقان (distinction) means: (1) that which enables one to distinguish between truth and falsehood and right and wrong; (2) proof or evidence or argument; (3) aid or victory; (4) dawn (Lane). See also 2:54.
Commentary:
The word فرقان (distinction) may be taken here in all the four senses mentioned under Important Words above. Firstly, if a man becomes God-fearing, he is given a light by means of which he is able to distinguish between right and wrong. Secondly, the righteous and the God-fearing are taught and vouchsafed proofs and arguments by God. They do not blindly believe in the truth of their religion but they are granted proofs and arguments for what they believe. Thirdly, God-fearing men receive aid and victory from God. Fourthly, God removes from them the darkness of hardships and there dawns upon them the day of happiness and bliss.
b
18:6; 64:10; 66:9.
544
فُرْقَانْ (Furqan) 的意思是: (1) 可以区分正确和错误的事物; (2) 证明或明证或论证; (3) 帮助或胜利; (4) 黎明 (Lane)。
a
48:6; 64:10; 66:9.
1118
Important Words:
فرقان (distinction) means: (1) that which enables one to distinguish between truth and falsehood and right and wrong; (2) proof or evidence or argument; (3) aid or victory; (4) dawn (Lane). See also 2:54.
Commentary:
The word فرقان (distinction) may be taken here in all the four senses mentioned under Important Words above. Firstly, if a man becomes God-fearing, he is given a light by means of which he is able to distinguish between right and wrong. Secondly, the righteous and the God-fearing are taught and vouchsafed proofs and arguments by God. They do not blindly believe in the truth of their religion but they are granted proofs and arguments for what they believe. Thirdly, God-fearing men receive aid and victory from God. Fourthly, God removes from them the darkness of hardships and there dawns upon them the day of happiness and bliss.
a
18:6; 64:10; 66:9.
1114
Furqan means, (1) that which distinguishes between right and wrong; (2) proof or evidence or argument; (3) aid or victory, and (4) dawn (Lane).
فَلَا تَحْسَبَنَّ ٱللَّهَ مُخْلِفَ وَعْدِهِۦ رُسُلَهُۥٓ ۗ إِنَّ ٱللَّهَ عَزِيزٌ ذُو ٱنتِقَامٍ
3:195; 10:104; 58:22.
3:195; 10:104; 58:22.
3:195; 10:104; 58:22.
Commentary:
The verse is addressed to the reader or to each and every individual from among the enemies of Islam. The Divine attributes mentioned in the verse refer to those enemies of Islam who were bent upon extirpating the small Muslim community. God assures the Holy Prophet that He will certainly punish those who seek to destroy Islam and will make the cause of truth triumph.
b
3:195; 10:104; 58:22.
a
3:195; 10:104; 58:22.
1702
Commentary:
The verse is addressed to the reader or to each and every individual from among the enemies of Islam. The Divine attributes mentioned in the verse refer to those enemies of Islam who were bent upon extirpating the small Muslim community. God assures the Holy Prophet that He will certainly punish those who seek to destroy Islam and will make the cause of truth triumph.
b
3:195; 10:104; 58:22.
وَرَبُّكَ ٱلْغَفُورُ ذُو ٱلرَّحْمَةِ ۖ لَوْ يُؤَاخِذُهُم بِمَا كَسَبُوا۟ لَعَجَّلَ لَهُمُ ٱلْعَذَابَ ۚ بَل لَّهُم مَّوْعِدٌ لَّن يَجِدُوا۟ مِن دُونِهِۦ مَوْئِلًا
6:134, 148.
10:12; 35:46.
Important Words:
موئلا (refuge) is derived from وال. They say وال فلانا i.e. he made such a one his refuge. وال الرجل منه means, the man sought refuge from him. وال الیه means, he sought refuge with him or fled to him for refuge or protection. وال الی اللّٰه means, he returned to God. موئلا means, a place of refuge or simply refuge (Aqrab).
Commentary:
God does not destroy a sinful people forthwith. It is against His Law. He first grants them respite and warns them of the impending punishment by raising a Prophet among them who invites them to truth and urges them to give up iniquitous ways. It is only when they persist in transgression that destructive punishment comes upon them and then they can find no refuge from it.
b
6:134, 148.
c
10:12; 35:46.
a
6:134, 148.
b
10:12; 35:46.
2099
Important Words:
موئلا (refuge) is derived from وال. They say وال فلانا i.e. he made such a one his refuge. وال الرجل منه means, the man sought refuge from him. وال الیه means, he sought refuge with him or fled to him for refuge or protection. وال الی اللّٰه means, he returned to God. موئلا means, a place of refuge or simply refuge (Aqrab).
Commentary:
God does not destroy a sinful people forthwith. It is against His Law. He first grants them respite and warns them of the impending punishment by raising a Prophet among them who invites them to truth and urges them to give up iniquitous ways. It is only when they persist in transgression that destructive punishment comes upon them and then they can find no refuge from it.
c
6:134, 148.
d
10:12; 35:46.
كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَعَادٌ وَفِرْعَوْنُ ذُو ٱلْأَوْتَادِ
9:70; 40:32; 50:13.
Autadul-Ard means, mountains; and Autadul-Bilad signifies, the chief men of the towns; and Dhul-Autad signifies, lord of large armies or stakes (Aqrab).
9:70; 40:32; 50:13.
Important Words:
اوتاد (stakes) is the plural of وتد. They say وتد الوتد i.e. he made the peg firm or he drove it into the hole. اوتاد means, tent-pegs, poles, wooden nails; stakes etc. اوتاد الارض signifies, the mountains; اوتاد البلاد means, the chief men of the towns and اوتاد الفم means, the teeth (Aqrab). ذو الاوتاد thus signifies, lord of large armies or stakes or of firmly established dominions.
e
9:70; 40:32; 50:13.
1107
اَوْتَادُ الْاَرْض (Autadul-Ard) 的意思是山岳; 而 اَوْتَادُ الْبِلَاد (Autadul-Bilad) 意指城镇中的首领; ذُوالْاَوْتَاد (Dhul Autad) 意指大军团的巨头或赌注的大庄家 (اَقْرَبْ, Aqrab)。
a
9:70; 40:32; 50:13.
3383
Important Words:
اوتاد (stakes) is the plural of وتد. They say وتد الوتد i.e. he made the peg firm or he drove it into the hole. اوتاد means, tent-pegs, poles, wooden nails; stakes etc. اوتاد الارض signifies, the mountains; اوتاد البلاد means, the chief men of the towns and اوتاد الفم means, the teeth (Aqrab). ذو الاوتاد thus signifies, lord of large armies or stakes or of firmly established dominions.
b
9:70; 40:32; 50:13.
2520
Autadul-Ard means, mountains; and Autadul-Bilad signifies, the chief men of the towns; and Dhul-Autad signifies, lord of large armies or stakes (Aqrab).
رَفِيعُ ٱلدَّرَجَٰتِ ذُو ٱلْعَرْشِ يُلْقِى ٱلرُّوحَ مِنْ أَمْرِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦ لِيُنذِرَ يَوْمَ ٱلتَّلَاقِ
16:3; 97:5.
The expression. Dhul-‘Arsh (Lord of the Throne), is like Dhur-Rahmah (Lord of Mercy) and refutes the popular wrong notion that ‘Arsh is something material.
16:3; 97:5.
Commentary:
In this verse God has been described as ذوالعرش which literally meaning, "Possessor or Owner of the Throne," has been translated as Lord of the Throne for want of a better word. Elsewhere (23:87, 117) God has been described as رب العرش i.e. Lord of the Throne. عرش (Throne) as mentioned above (v. 8) signifies Divine attributes. The construction ذوالعرش (Lord of the Throne) is like ذو الرحمة i.e. Lord of mercy (18:59) and thus refutes the popular wrong notion that عرش is something physical. For الروح (Word) see 4:172 and16:3.
b
16:3; 97:5.
1158
ذُوالْعَرْش (Dhul ‘Arsh, 帝位的养主) 这一用语, 和 ذُوالرَّحْمَة (Dhur-Rahmah, 永久仁慈的养主) 相似, 驳斥了那种普遍的错误看法, 说 ‘Arsh 是一种物质的东西。
a
16:3; 97:5.
3506
Commentary:
In this verse God has been described as ذوالعرش which literally meaning, "Possessor or Owner of the Throne," has been translated as Lord of the Throne for want of a better word. Elsewhere (23:87, 117) God has been described as رب العرش i.e. Lord of the Throne. عرش (Throne) as mentioned above (v. 8) signifies Divine attributes. The construction ذوالعرش (Lord of the Throne) is like ذو الرحمة i.e. Lord of mercy (18:59) and thus refutes the popular wrong notion that عرش is something physical. For الروح (Word) see 4:172 and16:3.
e
16:3; 97:5.
2600
The expression. Dhul-‘Arsh (Lord of the Throne), is like Dhur-Rahmah (Lord of Mercy) and refutes the popular wrong notion that ‘Arsh is something material.
وَمَا يُلَقَّىٰهَآ إِلَّا ٱلَّذِينَ صَبَرُوا۟ وَمَا يُلَقَّىٰهَآ إِلَّا ذُو حَظٍّ عَظِيمٍ
Important Words:
حظ (share of good) is infinitive noun from حظ (hazza). They say حظ فی الامر i.e. he was or became fortunate or possessed of good fortune in the affair; he was or became wealthy. حظmeans, fortune or particularly good fortune; a share, portion or lot, especially of something good or excellent, luck; dignity; nobility (Lane & Aqrab).
Commentary:
The very high standard of good moral conduct referred to in the preceding verse can only be attained by putting up, without grumbling or fretting, with hardships one has to face in the way of God. And fortunate, indeed, is the person who disciplines himself to such a high standard.
3585
Important Words:
حظ (share of good) is infinitive noun from حظ (hazza). They say حظ فی الامر i.e. he was or became fortunate or possessed of good fortune in the affair; he was or became wealthy. حظmeans, fortune or particularly good fortune; a share, portion or lot, especially of something good or excellent, luck; dignity; nobility (Lane & Aqrab).
Commentary:
The very high standard of good moral conduct referred to in the preceding verse can only be attained by putting up, without grumbling or fretting, with hardships one has to face in the way of God. And fortunate, indeed, is the person who disciplines himself to such a high standard.
إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلْقُوَّةِ ٱلْمَتِينُ
ذُو مِرَّةٍ فَٱسْتَوَىٰ
Mirrah means, strength of make or intellect; sound judgment; firmness (Aqrab). Dhu Mirrah may also mean, one whose powers perpetually manifest themselves.
The expression, Istawa ‘alash-Shai’i means, he gained or had the mastery or complete ascendancy over the thing. If applied to the Holy Prophet, the expression would mean that his physical and intellectual powers have attained their fullest vigour and maturity.
Important Words:
مرة (strength) is derived from مر i.e. he went or went away. أمر الحبل means, he twisted the rope tightly. استمر مریرہ means, hisresolution or determination became firm or strong. استمر بالشیء means, he became strong enough to bear the thing. مرة means,strength; strength of make; strength of intellect; sound judgement and firmness. They say ھو رجل ذومرة i.e. he is a strong man or he is possessed of strong intellect and sound judgement and firmness (Lane & Aqrab).
استویٰ (gained ascendance over everything) is derived from سوی. They say استوی i.e. the affair of the man became right or straight. استوی means, he became full-grown and mature in body and intellect or he attained the completion of his make and intellect. استوی علی ظھر دابة means, he was or became firm or became firmly seated or settled himself on the back of his beast. استوی علی الشیء also means, he gained or had the mastery or complete ascendancy over the thing. استوی الطعام means, the food became thoroughly cooked (Lane & Aqrab). See also 2:30 & 19:11.
Commentary:
The expression ذومرة, besides the meaning given under Important Words above, signifies: One Whose power perpetually manifest them-selves. The word استوی besides the meaning given in the text may also apply to the Holy Prophet, signifying that the Prophet’s physical and intellectual powers have attained their fullest vigour and maturity. For a collective note on this and the next two verses see v. 10.
3971
Important Words:
مرة (strength) is derived from مر i.e. he went or went away. أمر الحبل means, he twisted the rope tightly. استمر مریرہ means, hisresolution or determination became firm or strong. استمر بالشیء means, he became strong enough to bear the thing. مرة means,strength; strength of make; strength of intellect; sound judgement and firmness. They say ھو رجل ذومرة i.e. he is a strong man or he is possessed of strong intellect and sound judgement and firmness (Lane & Aqrab).
استویٰ (gained ascendance over everything) is derived from سوی. They say استوی i.e. the affair of the man became right or straight. استوی means, he became full-grown and mature in body and intellect or he attained the completion of his make and intellect. استوی علی ظھر دابة means, he was or became firm or became firmly seated or settled himself on the back of his beast. استوی علی الشیء also means, he gained or had the mastery or complete ascendancy over the thing. استوی الطعام means, the food became thoroughly cooked (Lane & Aqrab). See also 2:30 & 19:11.
Commentary:
The expression ذومرة, besides the meaning given under Important Words above, signifies: One Whose power perpetually manifest them-selves. The word استوی besides the meaning given in the text may also apply to the Holy Prophet, signifying that the Prophet’s physical and intellectual powers have attained their fullest vigour and maturity. For a collective note on this and the next two verses see v. 10.
2872
Mirrah means, strength of make or intellect; sound judgment; firmness (Aqrab). Dhu Mirrah may also mean, one whose powers perpetually manifest themselves.
2873
The expression, Istawa ‘alash-Shai’i means, he gained or had the mastery or complete ascendancy over the thing. If applied to the Holy Prophet, the expression would mean that his physical and intellectual powers have attained their fullest vigour and maturity.
وَٱلْحَبُّ ذُو ٱلْعَصْفِ وَٱلرَّيْحَانُ
Important Words:
العصف (husk) is inf. noun from عصف (‘asafa). They say عصف الریح i.e. the wind blew violently or vehemently. The Arabs say عصف بھم الدھر i.e. the time destroyed them. عصف الزرع means, he cut the corn before it attained maturity. عصف means, the herb of corn or the seed-produce; the husk; straw; the stalk or stem of corn (Lane & Aqrab).
الریحان (fragrant plants) is derived from راح and means, any sweet-smelling plant; or its extremities when the first of its blossoms come forth upon it or its leaves; offspring; a bounty or gift of God; sustenance (Lane & Aqrab).
Commentary:
This and the preceding two verses briefly point to all those natural things which are so essential for the physical development of man, عصف being the fodder for animals which form an indispensable part of his life. The verses purport to say that when, out of His unbounded grace and beneficence, God has created all the things that are necessary for man’s physical life, is inconceivable that He should have omitted to provide the things which are so essential for his spiritual growth, which is the very aim and object of his life. For that purpose God sent His Messengers and Prophets and through them He revealed Himself. The words العصف (husk) and الریحان (fragrance) may point respectively to the physical and spiritual needs and requirements of man.
4054
Important Words:
العصف (husk) is inf. noun from عصف (‘asafa). They say عصف الریح i.e. the wind blew violently or vehemently. The Arabs say عصف بھم الدھر i.e. the time destroyed them. عصف الزرع means, he cut the corn before it attained maturity. عصف means, the herb of corn or the seed-produce; the husk; straw; the stalk or stem of corn (Lane & Aqrab).
الریحان (fragrant plants) is derived from راح and means, any sweet-smelling plant; or its extremities when the first of its blossoms come forth upon it or its leaves; offspring; a bounty or gift of God; sustenance (Lane & Aqrab).
Commentary:
This and the preceding two verses briefly point to all those natural things which are so essential for the physical development of man, عصف being the fodder for animals which form an indispensable part of his life. The verses purport to say that when, out of His unbounded grace and beneficence, God has created all the things that are necessary for man’s physical life, is inconceivable that He should have omitted to provide the things which are so essential for his spiritual growth, which is the very aim and object of his life. For that purpose God sent His Messengers and Prophets and through them He revealed Himself. The words العصف (husk) and الریحان (fragrance) may point respectively to the physical and spiritual needs and requirements of man.
وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو ٱلْجَلَٰلِ وَٱلْإِكْرَامِ
وَجْه (Wajh) 的意思中有一个是, 人所关心的或人所注意的 (28:89); 事物本身; 宠爱; 赞同 (اَقْرَبْ, Aqrab)。因为地球将化为乌有, 天体消失无遗, 整个物质宇宙不再存在, 然而人的理性却要求有一个不会变化或衰败的存在。这存在就是全宇宙的创造者, 万物的第一个也是最后的起因。这节经文和以上几节指的是同时起作用的两条不变的自然法则, 那就是 (1) 每一事物都会衰微, 腐朽和死亡; (2) 顺从真主的经典就能确保生命的继续。
یہاں وَجْہٌ کا لفظ ہے جو مصدر کے معنے میں بھی آتا ہے اور مصدر بمعنے اسم فاعل بھی ہوتا ہے اور اسم مفعول بھی۔ یہاں ہم نے اسے اسم مفعول کے معنے میں استعمال کیا ہے جس کی رو سے آیت کا یہ ترجمہ کیا گیا ہے کہ صرف وہی چیز بچتی ہے جس کی طرف تیرے ربّ کی توجہ ہو۔
Wajh, among other things, means, that which is under one’s care, or, 'to which one directs one’s attention' (28:89); the thing itself; favour; countenance (Aqrab). Since the earth will be reduced to nothing and heavenly bodies all brought to naught and the whole material universe made non- existent, still human reason demands that there should be a Being Who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verses point to two immutable laws of nature which work simultaneously, viz. (1) everything is subject to decline, decadence and death; and (2) compliance with Divine laws ensures continuity of life.
Commentary:
For وجه (person) see 2:113. Among other things the word means, "that which is under the care of God" or "to which God directs His attention." In 28:89, we have کل شیء ھالک الا وجھه i.e. everything will perish except that which is under the care and protection of God or that by which His pleasure is sought. The word also means, the thing itself; object and motive; favour or countenance as جعل ذالک لوجه اللّٰه i.e. he did it in order to obtain the favour of God (Lane & Aqrab).
Commentary:
The verse embodies a very sound and solid argument to prove and support God’s existence. It purports to say that since the earth is to be reduced to nothing and heavenly bodies all brought to nought and the whole material universe made non-existent, still human reason demands that there should be a being who should remain and who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verse point to two immutable laws of nature working simultaneously, viz. (1) everything is subject to decline, decadence and death, and (2) compliance with divine laws ensures continuity of life.
1351
وَجْه (Wajh) 的意思中有一个是, 人所关心的或人所注意的 (28:89); 事物本身; 宠爱; 赞同 (اَقْرَبْ, Aqrab)。因为地球将化为乌有, 天体消失无遗, 整个物质宇宙不再存在, 然而人的理性却要求有一个不会变化或衰败的存在。这存在就是全宇宙的创造者, 万物的第一个也是最后的起因。这节经文和以上几节指的是同时起作用的两条不变的自然法则, 那就是 (1) 每一事物都会衰微, 腐朽和死亡; (2) 顺从真主的经典就能确保生命的继续。
2
یہاں وَجْہٌ کا لفظ ہے جو مصدر کے معنے میں بھی آتا ہے اور مصدر بمعنے اسم فاعل بھی ہوتا ہے اور اسم مفعول بھی۔ یہاں ہم نے اسے اسم مفعول کے معنے میں استعمال کیا ہے جس کی رو سے آیت کا یہ ترجمہ کیا گیا ہے کہ صرف وہی چیز بچتی ہے جس کی طرف تیرے ربّ کی توجہ ہو۔
4065
Commentary:
For وجه (person) see 2:113. Among other things the word means, "that which is under the care of God" or "to which God directs His attention." In 28:89, we have کل شیء ھالک الا وجھه i.e. everything will perish except that which is under the care and protection of God or that by which His pleasure is sought. The word also means, the thing itself; object and motive; favour or countenance as جعل ذالک لوجه اللّٰه i.e. he did it in order to obtain the favour of God (Lane & Aqrab).
Commentary:
The verse embodies a very sound and solid argument to prove and support God’s existence. It purports to say that since the earth is to be reduced to nothing and heavenly bodies all brought to nought and the whole material universe made non-existent, still human reason demands that there should be a being who should remain and who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verse point to two immutable laws of nature working simultaneously, viz. (1) everything is subject to decline, decadence and death, and (2) compliance with divine laws ensures continuity of life.
2931
Wajh, among other things, means, that which is under one’s care, or, 'to which one directs one’s attention' (28:89); the thing itself; favour; countenance (Aqrab). Since the earth will be reduced to nothing and heavenly bodies all brought to naught and the whole material universe made non- existent, still human reason demands that there should be a Being Who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verses point to two immutable laws of nature which work simultaneously, viz. (1) everything is subject to decline, decadence and death; and (2) compliance with Divine laws ensures continuity of life.
سَابِقُوٓا۟ إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ ٱلسَّمَآءِ وَٱلْأَرْضِ أُعِدَّتْ لِلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۚ ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
3:134.
3:134.
‘Ard meaning value and vastness, the verse signifies that (a) the reward of the righteous in the Hereafter will be beyond measure or count. (b) Paradise being as extensive as both the heavens and the earth—the whole space—it comprises Hell also. This shows that Paradise and hell are not two distinct and separate places but two conditions or states of mind. A well- known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: 'If Paradise comprises in its vastness heavens and earth, where is Hell,' the Holy Prophet is reported to have replied, 'Where is the night when the day comes' (Kathir).
3:134; 35:33.
Important Words:
عرض (value) is derived from عرض (‘arada). عرض الشیء لفلان means, he showed, manifested, presented the thing to such a one means, breadth, width; vastness; latitude. ذھب طولاً و عرضاً means, he went lengthwise and breadthwise. The word also means, worldly goods; price; gain; a compensation; a substitute; any goods or commodities except gold or silver; etc. (Lane).
Commentary:
In view of different meanings of عرض given under Important Words the verse would mean that the heavens and the earth—the whole universe—would be given to believers as a reward for the good works they had done in this life, which signifies that the reward of the righteous in the afterlife would be beyond measure or count. Or the Paradise comprising both the heavens and the earth may signify that the believers will live in Paradise both in this life and in the Hereafter. Moreover, the fact that Paradise as conceived by the Quran is as extensive as both the heavens and the earth—the whole space—shows that it comprises Hell also. This means that Paradise and Hell are not two distinct and separate places but two conditions or states of mind. A well-known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: "If Paradise comprises in its vastness heavens and earth, where is Hell," the Holy Prophet is reported to have replied, أین اللیل اذا جاء النھار i.e. where is the night when the day comes (Ibn Kathir). Besides, the substitution of the words مغفرة من ربکم وجنة in the verse under comment for مغفرة من اللّٰه و رضوان in the preceding verse shows that Paradise (جنة) in fact means the pleasure of God (رضوان). What a beautiful conception of Paradise!
c
3:134.
a
3:134; 35:33.
4164
Important Words:
عرض (value) is derived from عرض (‘arada). عرض الشیء لفلان means, he showed, manifested, presented the thing to such a one means, breadth, width; vastness; latitude. ذھب طولاً و عرضاً means, he went lengthwise and breadthwise. The word also means, worldly goods; price; gain; a compensation; a substitute; any goods or commodities except gold or silver; etc. (Lane).
Commentary:
In view of different meanings of عرض given under Important Words the verse would mean that the heavens and the earth—the whole universe—would be given to believers as a reward for the good works they had done in this life, which signifies that the reward of the righteous in the afterlife would be beyond measure or count. Or the Paradise comprising both the heavens and the earth may signify that the believers will live in Paradise both in this life and in the Hereafter. Moreover, the fact that Paradise as conceived by the Quran is as extensive as both the heavens and the earth—the whole space—shows that it comprises Hell also. This means that Paradise and Hell are not two distinct and separate places but two conditions or states of mind. A well-known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: "If Paradise comprises in its vastness heavens and earth, where is Hell," the Holy Prophet is reported to have replied, أین اللیل اذا جاء النھار i.e. where is the night when the day comes (Ibn Kathir). Besides, the substitution of the words مغفرة من ربکم وجنة in the verse under comment for مغفرة من اللّٰه و رضوان in the preceding verse shows that Paradise (جنة) in fact means the pleasure of God (رضوان). What a beautiful conception of Paradise!
a
3:134.
2996
‘Ard meaning value and vastness, the verse signifies that (a) the reward of the righteous in the Hereafter will be beyond measure or count. (b) Paradise being as extensive as both the heavens and the earth—the whole space—it comprises Hell also. This shows that Paradise and hell are not two distinct and separate places but two conditions or states of mind. A well- known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: 'If Paradise comprises in its vastness heavens and earth, where is Hell,' the Holy Prophet is reported to have replied, 'Where is the night when the day comes' (Kathir).
لِّئَلَّا يَعْلَمَ أَهْلُ ٱلْكِتَٰبِ أَلَّا يَقْدِرُونَ عَلَىٰ شَىْءٍ مِّن فَضْلِ ٱللَّهِ ۙ وَأَنَّ ٱلْفَضْلَ بِيَدِ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
2:106; 3:74.
2:106; 3:74.
Let the People of the Book disabuse their minds of the false notion that Divine grace is their monopoly and know that now God had transferred it to another people—the followers of Islam.
2:106.
2:106; 3:74.
Commentary:
In the preceding verse the Muslims were promised both spiritual and material benefits and blessings in order to let People of the Book disabuse their minds of the false notion that Divine grace was their monopoly and also to remind them that now God had transferred it to another people—the followers of Islam.
d
2:106; 3:74.
a
2:106.
b
2:106; 3:74.
4170
Commentary:
In the preceding verse the Muslims were promised both spiritual and material benefits and blessings in order to let People of the Book disabuse their minds of the false notion that Divine grace was their monopoly and also to remind them that now God had transferred it to another people—the followers of Islam.
a
2:106; 3:74.
3000
Let the People of the Book disabuse their minds of the false notion that Divine grace is their monopoly and know that now God had transferred it to another people—the followers of Islam.
ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
Commentary:
The verse refers to the good fortune of the people among whom the Holy Prophetsa will be raised for the second time in the person of one of his followers—the Promised Messiah.
4237
Commentary:
The verse refers to the good fortune of the people among whom the Holy Prophetsa will be raised for the second time in the person of one of his followers—the Promised Messiah.
لِيُنفِقْ ذُو سَعَةٍ مِّن سَعَتِهِۦ ۖ وَمَن قُدِرَ عَلَيْهِ رِزْقُهُۥ فَلْيُنفِقْ مِمَّآ ءَاتَىٰهُ ٱللَّهُ ۚ لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا مَآ ءَاتَىٰهَا ۚ سَيَجْعَلُ ٱللَّهُ بَعْدَ عُسْرٍ يُسْرًا
2:234.
2:234.
2:234.
b
2:234.
a
2:234.
a
2:234.
ذُو ٱلْعَرْشِ ٱلْمَجِيدُ
عرش سے مراد خداتعالیٰ کا تخت حکومت ہے اور عرش کا مالک ہونے سے مراد یہ ہے کہ خداتعالیٰ ایسے قانونوں کے ساتھ دنیا میں حکومت کرتا ہے کہ جن سے اس کی اعلیٰ شان ظاہر ہوتی ہے۔ ظلم اور جبر ثابت نہیں ہوتا۔
Commentary:
The word عرش (Throne) signifying regal might, power and sovereignty (Lane), the verse means that God has the power to punish evildoers and to confer the kingdom of the earth on His righteous servants. He can do what He likes.
1
عرش سے مراد خداتعالیٰ کا تخت حکومت ہے اور عرش کا مالک ہونے سے مراد یہ ہے کہ خداتعالیٰ ایسے قانونوں کے ساتھ دنیا میں حکومت کرتا ہے کہ جن سے اس کی اعلیٰ شان ظاہر ہوتی ہے۔ ظلم اور جبر ثابت نہیں ہوتا۔
4666
Commentary:
The word عرش (Throne) signifying regal might, power and sovereignty (Lane), the verse means that God has the power to punish evildoers and to confer the kingdom of the earth on His righteous servants. He can do what He likes.