قَلِیۡلٌ
Appears 11 times in Quran
Derived Words (4)
Words derived from the stem "قَلِیۡلٌ".
- The benefit of this world is little
- And a few
- but few
- is but little, as compared with the Hereafter
- a brief
- a few
- a small
- few
Occurrences in Quran
Found 11 verses containing "قَلِیۡلٌ".
مَتٰعٌ قَلِیۡلٌ ثُمَّ مَاۡوٰٮہُمۡ جَہَنَّمُ ۚ وَبِئۡسَ الۡمِہَادُ
基督教国家的繁荣是短暂的, 这节经文暗示一种快要落到他们头上的可怕惩罚, 而实际上, 现在已经开始降临到他们头上了。
قرآن مجید میں قَلِیْل کا لفظ ہے جس کے معنے اردو میں تھوڑے کے ہیں لیکن اس کا مفہوم پوری طرح چونکہ عارضی کے لفظ سے واضح ہوتا ہے اس لئے وہی ہم نے لکھ دیا ہے۔
The prosperity of Christian nations is only temporary, and the verse hints at the dreadful punishment which is in store for them and which has now actually begun to overtake them.
Commentary:
The prosperity of Christian nations is only temporary, and the verse hints at the dreadful punishment which is in store for them and which has now actually begun to overtake them.
304
基督教国家的繁荣是短暂的, 这节经文暗示一种快要落到他们头上的可怕惩罚, 而实际上, 现在已经开始降临到他们头上了。
1
قرآن مجید میں قَلِیْل کا لفظ ہے جس کے معنے اردو میں تھوڑے کے ہیں لیکن اس کا مفہوم پوری طرح چونکہ عارضی کے لفظ سے واضح ہوتا ہے اس لئے وہی ہم نے لکھ دیا ہے۔
479
Commentary:
The prosperity of Christian nations is only temporary, and the verse hints at the dreadful punishment which is in store for them and which has now actually begun to overtake them.
551
The prosperity of Christian nations is only temporary, and the verse hints at the dreadful punishment which is in store for them and which has now actually begun to overtake them.
وَلَوۡ اَنَّا کَتَبۡنَا عَلَیۡہِمۡ اَنِ اقۡتُلُوۡۤا اَنۡفُسَکُمۡ اَوِ اخۡرُجُوۡا مِنۡ دِیٰرِکُمۡ مَّا فَعَلُوۡہُ اِلَّا قَلِیۡلٌ مِّنۡہُمۡ ۖ وَلَوۡ اَنَّہُمۡ فَعَلُوۡا مَا یُوۡعَظُوۡنَ بِہٖ لَکَانَ خَیۡرًا لَّہُمۡ وَاَشَدَّ تَثۡبِیۡتًا
یعنی بڑے بڑے مجاہدات کرو۔
اس سے مراد جہاد کے لئے نکلنا ہے نہ کہ بے فائدہ نکلنا۔
6:78.
The words, Uqtulu Anfusakum, do not mean "slay yourselves" but "slay your people" (2:55), or "lay down your lives in the cause of God".
4:78.
Commentary:
This verse refers to the hypocrites of Medina. The words اقتلوا انفسکم (kill your people) do not mean "kill yourselves" because suicide has been declared in Islam to be unlawful.
The expression انفسکم simply means "your people" (see note on 2:55). The Refugees had to leave their hearths and homes and had to kill their own disbelieving kith and kin in the war that had been forced upon them by the latter.
c
6:78.
334
اُقْتُلُوْا اَنْفُسَكُمْ (Uqtulu Anfusakum) 的意思不是 “杀你们自己” 而是 “杀你们的民众” (2:55), 或者 “为安拉献出你们的生命。”
2
یعنی بڑے بڑے مجاہدات کرو۔
3
اس سے مراد جہاد کے لئے نکلنا ہے نہ کہ بے فائدہ نکلنا۔
a
4:78.
539
Commentary:
This verse refers to the hypocrites of Medina. The words اقتلوا انفسکم (kill your people) do not mean "kill yourselves" because suicide has been declared in Islam to be unlawful.
The expression انفسکم simply means "your people" (see note on 2:55). The Refugees had to leave their hearths and homes and had to kill their own disbelieving kith and kin in the war that had been forced upon them by the latter.
c
6:78.
627
The words, Uqtulu Anfusakum, do not mean "slay yourselves" but "slay your people" (2:55), or "lay down your lives in the cause of God".
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ قِیۡلَ لَہُمۡ کُفُّوۡۤا اَیۡدِیَکُمۡ وَاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ فَلَمَّا کُتِبَ عَلَیۡہِمُ الۡقِتَالُ اِذَا فَرِیۡقٌ مِّنۡہُمۡ یَخۡشَوۡنَ النَّاسَ کَخَشۡیَۃِ اللّٰہِ اَوۡ اَشَدَّ خَشۡیَۃً ۚ وَقَالُوۡا رَبَّنَا لِمَ کَتَبۡتَ عَلَیۡنَا الۡقِتَالَ لَوۡلَاۤ اَخَّرۡتَنَاۤ اِلٰۤی اَجَلٍ قَرِیۡبٍ ۗ قُلۡ مَتٰعُ الدُّنۡیَا قَلِیۡلٌ وَّالۡاٰخِرَۃُ خَیۡرٌ لِّمَنِ اتَّقٰی وَلَا تُظۡلَمُوۡنَ فَتِیۡلًا
2:247; 4:67.
14:45; 63:11.
9:38; 57:21.
See 4:50.
The verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was due to temporary excitement.
2:247; 4:67.
14:45; 63:11.
9:38; 57:21.
See 4:50.
Commentary:
This verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was only due to a temporary excitement.
The verse may also be regarded as referring to انصار (Helpers) of Medina who, before the advent of Islam to that city, were constantly at war among themselves. But when they accepted Islam, they were asked to cease fighting. When, however, they were called upon to take up arms to defend Islam, a section of them, who were always fighting among themselves before they embraced Islam, became afraid of fighting in the cause of God.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
4:50.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
See 4:50.
546
Commentary:
This verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was only due to a temporary excitement.
The verse may also be regarded as referring to انصار (Helpers) of Medina who, before the advent of Islam to that city, were constantly at war among themselves. But when they accepted Islam, they were asked to cease fighting. When, however, they were called upon to take up arms to defend Islam, a section of them, who were always fighting among themselves before they embraced Islam, became afraid of fighting in the cause of God.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
See 4:50.
634
The verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was due to temporary excitement.
وَاذۡکُرُوۡۤا اِذۡ اَنۡتُمۡ قَلِیۡلٌ مُّسۡتَضۡعَفُوۡنَ فِی الۡاَرۡضِ تَخَافُوۡنَ اَنۡ یَّتَخَطَّفَکُمُ النَّاسُ فَاٰوٰٮکُمۡ وَاَیَّدَکُمۡ بِنَصۡرِہٖ وَرَزَقَکُمۡ مِّنَ الطَّیِّبٰتِ لَعَلَّکُمۡ تَشۡکُرُوۡنَ
Muslims are here told that as God had saved them when they were weak in the land and were surrounded by strong and mischievous people, so they should strive to protect the weak when they are in power. The verse implies a prophecy that Muslims will soon attain political power.
7:87.
Commentary:
Muslims are here told that as God saved them when they were weak in the land and were surrounded by wicked and mischievous people, so they should strive to save those who are weak and surrounded by dangers. The verse also hints that as Muslims will soon prosper and attain power, they should never forget the days of hardships through which they have passed, i.e. in the days of their power, they should never oppress the weak creatures of God but should always treat them with justice and mercy.
b
7:87.
1115
Commentary:
Muslims are here told that as God saved them when they were weak in the land and were surrounded by wicked and mischievous people, so they should strive to save those who are weak and surrounded by dangers. The verse also hints that as Muslims will soon prosper and attain power, they should never forget the days of hardships through which they have passed, i.e. in the days of their power, they should never oppress the weak creatures of God but should always treat them with justice and mercy.
1112
Muslims are here told that as God had saved them when they were weak in the land and were surrounded by strong and mischievous people, so they should strive to protect the weak when they are in power. The verse implies a prophecy that Muslims will soon attain political power.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا مَا لَکُمۡ اِذَا قِیۡلَ لَکُمُ انۡفِرُوۡا فِیۡ سَبِیۡلِ اللّٰہِ اثَّاقَلۡتُمۡ اِلَی الۡاَرۡضِ ۚ اَرَضِیۡتُمۡ بِالۡحَیٰوۃِ الدُّنۡیَا مِنَ الۡاٰخِرَۃِ ۚ فَمَا مَتٰعُ الۡحَیٰوۃِ الدُّنۡیَا فِی الۡاٰخِرَۃِ اِلَّا قَلِیۡلٌ
13:27.
See 3:15.
The reference is to the expedition to Tabuk, a town situated about halfway between Medina and Damascus. News was brought to the Holy Prophet that the Greeks of the Eastern Roman Empire, popularly known as the Romans, had amassed on the Syrian frontier. At the head of an army about 30,000 strong the Holy Prophet left Medina in the 9th year of the Hijrah. On account of great hardships the Muslim army had to suffer in the long and difficult journey, it came to be known as Jaishul-‘Usrah, i.e. the distressed army.
13:27.
3:15.
Commentary:
Just as true Muslims should always be prepared to desist from war, whenever they are required to do so, (see preceding verse), they should also be ever ready to march forth in the cause of Allah whenever called upon. It is to this great truth that the present verse draws our attention. Indeed, with this verse the Quran begins to throw light on such residents of Medina as were weak of faith, including the hypocrites, and exposes the attitude they adopted to evade the obligations that devolved on them as members of the Muslim community. The hypocrites are particularly addressed, the reference being to the expedition to Tabuk, a town situated about halfway between Medina and Damascus. News was brought to the Holy Prophet that the Greeks of the Eastern Roman Empire were assembling their forces on the Syrian frontier. As the Greeks, popularly known as Romans, possessed a regular and well-disciplined army, the Holy Prophet thought it necessary to make thorough preparations to meet them. Contrary to his usual practice, he even announced his objective making no secret of his destination, so that those, who took part in it, should do so in full consciousness of the length and hardships of the journey. It was a time of great trial. The long and arduous journey through the desert was undertaken in the midst of the hot weather. The season promised drought and scarcity for those who took part in the expedition and the ripeness of the harvest for those who stayed behind. Pious Muslims, however, in their devotion to the cause of Islam, promptly responded to the Prophet’s call. Of those who stayed behind without permission only three were true believers,
the rest being all hypocrites. Thus at the head of an army about 30,000 strong the Holy Prophet left Medina in the 9th year of Hijrah. On account of the great hardships the Muslim army had to suffer in the long journey, it came to be called جیش العسرة i.e. the distressed army.
a
3:15.
b
13:27.
a
13:27.
b
3:15.
1198
Commentary:
Just as true Muslims should always be prepared to desist from war, whenever they are required to do so, (see preceding verse), they should also be ever ready to march forth in the cause of Allah whenever called upon. It is to this great truth that the present verse draws our attention. Indeed, with this verse the Quran begins to throw light on such residents of Medina as were weak of faith, including the hypocrites, and exposes the attitude they adopted to evade the obligations that devolved on them as members of the Muslim community. The hypocrites are particularly addressed, the reference being to the expedition to Tabuk, a town situated about halfway between Medina and Damascus. News was brought to the Holy Prophet that the Greeks of the Eastern Roman Empire were assembling their forces on the Syrian frontier. As the Greeks, popularly known as Romans, possessed a regular and well-disciplined army, the Holy Prophet thought it necessary to make thorough preparations to meet them. Contrary to his usual practice, he even announced his objective making no secret of his destination, so that those, who took part in it, should do so in full consciousness of the length and hardships of the journey. It was a time of great trial. The long and arduous journey through the desert was undertaken in the midst of the hot weather. The season promised drought and scarcity for those who took part in the expedition and the ripeness of the harvest for those who stayed behind. Pious Muslims, however, in their devotion to the cause of Islam, promptly responded to the Prophet’s call. Of those who stayed behind without permission only three were true believers,
the rest being all hypocrites. Thus at the head of an army about 30,000 strong the Holy Prophet left Medina in the 9th year of Hijrah. On account of the great hardships the Muslim army had to suffer in the long journey, it came to be called جیش العسرة i.e. the distressed army.
b
13:27.
c
See 3:15.
1184
The reference is to the expedition to Tabuk, a town situated about halfway between Medina and Damascus. News was brought to the Holy Prophet that the Greeks of the Eastern Roman Empire, popularly known as the Romans, had amassed on the Syrian frontier. At the head of an army about 30,000 strong the Holy Prophet left Medina in the 9th year of the Hijrah. On account of great hardships the Muslim army had to suffer in the long and difficult journey, it came to be known as Jaishul-‘Usrah, i.e. the distressed army.
حَتّٰۤی اِذَا جَآءَ اَمۡرُنَا وَفَارَ التَّنُّوۡرُ قُلۡنَا احۡمِلۡ فِیۡہَا مِنۡ کُلٍّ زَوۡجَیۡنِ اثۡنَیۡنِ وَاَہۡلَکَ اِلَّا مَنۡ سَبَقَ عَلَیۡہِ الۡقَوۡلُ وَمَنۡ اٰمَنَ ۚ وَمَاۤ اٰمَنَ مَعَہٗۤ اِلَّا قَلِیۡلٌ
یہاں ماضی کا لفظ ہے لیکن پیشگوئیوں میں اکثر قرآن مجید ماضی کے لفظ استعمال کرتا ہے یہ بتانے کے لئے کہ یہ بات ایسی ہی یقین ہے جیسے کوئی گذری ہوئی چیز یقینی ہوتی ہے۔
23:28; 54:13.
23:28.
The Deluge was not merely due to the gushing forth of the water from springs. But, as is clear from 54:12, 13, its real cause was the bursting of the clouds. Rain fell in torrents and there was water everywhere and, as generally happens during heavy rain, water also began to gush forth from the depths of the earth, and springs and fountains began to sprout, and thus water, both from the heavens and the earth, flooded the whole land. Noah lived in a mountainous country where springs were found in large numbers.
The words 'of every kind' do not here mean all the animals, but all such animals as were needed by Noah. Surely, the Ark was not big enough to carry a pair of all kinds of animals found in the world. The addition of the word 'two' also shows that as many animals were to be taken as were absolutely necessary.
23:28; 54:13.
23:28.
Important Words:
فار (gushed forth). They say فارت القدر the kettle boiled or estuated. فارت نفسه means, his stomach heaved; or he became agitated by a tendency to vomit. فار الماء means, the water gushed forth and flowed. فار العرق means, the vein became excited and flowed forth with blood (Lane & Aqrab).
تنور (fountains of the earth) is derived from the root تنر and means, a sort of fire-place or oven in which bread is baked; the surface of the ground; the highest part of the earth; any place from which water pours forth, i.e. a fountain etc.; a place where the water of a valley collects; the shining of the dawn (Lane).
Commentary:
It should be remembered that the punishment which overtook the people of Noah was not merely due to the gushing forth of the water from a spring. But, as is clear from other passages of the Quran, the real source of the Deluge were the clouds. Rain fell in such abundance that there was water everywhere and as sometimes happens during heavy rain, water also began to gush forth from the depths of the earth, and springs and fountains began to sprout, and thus water, both from the heavens and the earth, flooded the whole land. In 54:12, 13, we read, Then We opened the gates of heaven with water pouring down; and We caused the earth to gush forth with springs; so the waters met for the purpose that had been decreed. Similarly v. 45 below also speaks of water from both the heavens and the earth. In fact, it appears from the Quran that Noah lived in a mountainous country where springs were found in abundance, for in v. 44 Noah’s son is represented as saying, I shall soon betake myself to a mountain which will shelter me from the water, which shows that Noah lived at the foot of a mountain. Obviously when floods were rising fast on all sides, his son could not think of going to a far off mountain and taking shelter there.
The word کل (all) does not here mean all the animals of the earth. It only means all such animals as Noah needed. It has been similarly used in a restricted sense in other verses of the Quran as well. For instance, in 27:24, which speaks of the Queen of Sheba, we read, "She has been given everything." But all commentators are agreed in holding that by "everything" is here meant all that the Queen of Sheba needed and not everything in the literal sense of the word. If she had possessed "everything" in the literal sense of the word, she would have had in her possession everything existing in the world and Solomon dared not have said to her ambassador, Go back to them, for we shall surely come to them with hosts, against which they will have no power, and we shall drive them out from there in disgrace, and they will feel abased (27:38). Moreover, the Ark certainly was not big enough to carry a pair of all kinds of animals found in the world. The addition of the word "two" also shows that it was meant that as few animals were to be taken as were absolutely necessary.
The words, except those against whom the word has already gone forth, do not mean "except those of whom thou hast been informed," but "except those against whom God’s judgement has already been passed."
b
23:28; 54:13.
c
23:28.
1
یہاں ماضی کا لفظ ہے لیکن پیشگوئیوں میں اکثر قرآن مجید ماضی کے لفظ استعمال کرتا ہے یہ بتانے کے لئے کہ یہ بات ایسی ہی یقین ہے جیسے کوئی گذری ہوئی چیز یقینی ہوتی ہے۔
b
23:28; 54:13.
c
23:28.
1422
Important Words:
فار (gushed forth). They say فارت القدر the kettle boiled or estuated. فارت نفسه means, his stomach heaved; or he became agitated by a tendency to vomit. فار الماء means, the water gushed forth and flowed. فار العرق means, the vein became excited and flowed forth with blood (Lane & Aqrab).
تنور (fountains of the earth) is derived from the root تنر and means, a sort of fire-place or oven in which bread is baked; the surface of the ground; the highest part of the earth; any place from which water pours forth, i.e. a fountain etc.; a place where the water of a valley collects; the shining of the dawn (Lane).
Commentary:
It should be remembered that the punishment which overtook the people of Noah was not merely due to the gushing forth of the water from a spring. But, as is clear from other passages of the Quran, the real source of the Deluge were the clouds. Rain fell in such abundance that there was water everywhere and as sometimes happens during heavy rain, water also began to gush forth from the depths of the earth, and springs and fountains began to sprout, and thus water, both from the heavens and the earth, flooded the whole land. In 54:12, 13, we read, Then We opened the gates of heaven with water pouring down; and We caused the earth to gush forth with springs; so the waters met for the purpose that had been decreed. Similarly v. 45 below also speaks of water from both the heavens and the earth. In fact, it appears from the Quran that Noah lived in a mountainous country where springs were found in abundance, for in v. 44 Noah’s son is represented as saying, I shall soon betake myself to a mountain which will shelter me from the water, which shows that Noah lived at the foot of a mountain. Obviously when floods were rising fast on all sides, his son could not think of going to a far off mountain and taking shelter there.
The word کل (all) does not here mean all the animals of the earth. It only means all such animals as Noah needed. It has been similarly used in a restricted sense in other verses of the Quran as well. For instance, in 27:24, which speaks of the Queen of Sheba, we read, "She has been given everything." But all commentators are agreed in holding that by "everything" is here meant all that the Queen of Sheba needed and not everything in the literal sense of the word. If she had possessed "everything" in the literal sense of the word, she would have had in her possession everything existing in the world and Solomon dared not have said to her ambassador, Go back to them, for we shall surely come to them with hosts, against which they will have no power, and we shall drive them out from there in disgrace, and they will feel abased (27:38). Moreover, the Ark certainly was not big enough to carry a pair of all kinds of animals found in the world. The addition of the word "two" also shows that it was meant that as few animals were to be taken as were absolutely necessary.
The words, except those against whom the word has already gone forth, do not mean "except those of whom thou hast been informed," but "except those against whom God’s judgement has already been passed."
b
23:28; 54:13.
c
23:28.
1315
The Deluge was not merely due to the gushing forth of the water from springs. But, as is clear from 54:12, 13, its real cause was the bursting of the clouds. Rain fell in torrents and there was water everywhere and, as generally happens during heavy rain, water also began to gush forth from the depths of the earth, and springs and fountains began to sprout, and thus water, both from the heavens and the earth, flooded the whole land. Noah lived in a mountainous country where springs were found in large numbers.
1316
The words 'of every kind' do not here mean all the animals, but all such animals as were needed by Noah. Surely, the Ark was not big enough to carry a pair of all kinds of animals found in the world. The addition of the word 'two' also shows that as many animals were to be taken as were absolutely necessary.
مَتٰعٌ قَلِیۡلٌ وَّلَہُمۡ عَذَابٌ اَلِیۡمٌ
3:198; 4:78.
3:198; 4:78.
3:198; 4:78.
Commentary:
False claimants to Divine revelation may enjoy a limited respite but their life is sure to be cut short and before they have made any headway, they die an ignominious death. According to the Quran a person who falsely claims to have received Divine revelation and to have been entrusted with a Divine mission cannot enjoy a long respite—much less the period which the Holy Prophet lived after he laid claim to prophethood.
b
3:198; 4:78.
b
3:198; 4:78.
1918
Commentary:
False claimants to Divine revelation may enjoy a limited respite but their life is sure to be cut short and before they have made any headway, they die an ignominious death. According to the Quran a person who falsely claims to have received Divine revelation and to have been entrusted with a Divine mission cannot enjoy a long respite—much less the period which the Holy Prophet lived after he laid claim to prophethood.
b
3:198; 4:78.
سَیَقُوۡلُوۡنَ ثَلٰثَۃٌ رَّابِعُہُمۡ کَلۡبُہُمۡ وَیَقُوۡلُوۡنَ خَمۡسَۃٌ سَادِسُہُمۡ کَلۡبُہُمۡ رَجۡمًۢا بِالۡغَیۡبِ ۖ وَیَقُوۡلُوۡنَ سَبۡعَۃٌ وَّثَامِنُہُمۡ کَلۡبُہُمۡ ۚ قُل رَّبِّیۡۤ اَعۡلَمُ بِعِدَّتِہِمۡ مَّا یَعۡلَمُہُمۡ اِلَّا قَلِیۡلٌ ۗ فَلَا تُمَارِ فِیۡہِمۡ اِلَّا مِرَآءً ظٰہِرًا وَّلَا تَسۡتَفۡتِ فِیۡہِمۡ مِّنۡہُمۡ اَحَدًا
这些猜测看来是根据那地下墓穴某些小室墙上所刻图像而产生的; 可是每一刻出的图像指的只是一个特定的家族、一伙人或小组。在墓穴中某一时期中避难的人数不得而知。从图像中看,似乎总是有一只狗陪伴着一伙避难者。
یہ پرانی غاروں کے مختلف کمروں کی کیفیت ہے بعض کمروں کے کتبے بتاتے ہیں کہ وہاں تین نے پناہ لی‘ بعض کتبے بتاتے ہیں کہ وہاں سات نے پناہ لی۔ اسی طرح مختلف کمروں کے متعلق مختلف تعداد بتائی گئی ہے۔
کیٹا کومبز(Catacombs) میں پناہ گزیں مسیحیوں کے ساتھ ہر جگہ کتا بھی دکھایا گیا ہے۔
تعجب ہے کہ قرآن مجید تو کہتا ہے کہ اصحاب کہف کی تعداد صرف تھوڑے لوگ جانتے ہیں مگر تفسیریں دیکھو تو معلوم ہوتا ہے کہ ان کی تعداد بچہ بچہ کو معلوم ہے۔
These guesses seem to be based on inscriptions on the walls of some of the chambers in the catacombs; but each inscription has reference only to a particular family, party or group. The total number of those who took refuge in the catacombs at any time is not known. A dog seems, from the inscriptions, to have always accompanied a party of refugees.
Important Words:
فلا تمار (So argue not). تمار is derived from مری. They say مری حقه i.e. he disputed, doubted or questioned his right. امتری الشیء means, he elicited the thing. الریح تمری السحاب means, the wind draws forth the clouds. ماراہ means, he disputed or argued with him obstinately (Lane & Aqrab).
ظاھرا (plain) is derived from ظھر i.e. it was or became apparent, plain, manifest or obvious. ظھر البیت means, he got upon the top of the house; ظھر علیه means, he knew, became acquainted with or got knowledge of him or it; he overcame or subdued; gained the mastery or victory or prevailed over him. They say فلان لا یظھر علیه احد i.e. such a one is a person whom no one can overcome or overpower. (Lane & Aqrab).
Commentary:
This verse refers to a popular discussion about the number of the Dwellers of the Cave. The Quran regards all estimates about their number as futile surmises. The words, My Lord knows best their number, dismiss all such discussion as fruitless waste of effort because only God knows what their real number was. The Arabic expression مایعلھم الاقلیل means, (a) none knows their number; the Arabic word قلیل, being the equivalent of the English word 'few,' signifies 'none'; or (b) the expression means that a very few people have knowledge of the truth about them or are acquainted with their history. These fortunate few know that the Dwellers of the Cave were early Christians who in times of persecution under different Roman Emperors took refuge in the catacombs and that they were several thousands in number.
Towards the end of the verse Muslims are admonished not to try to know the details about the Dwellers of the Cave as any effort in this direction will lead them nowhere, rather it is likely to make confusion worse confounded.
754
这些猜测看来是根据那地下墓穴某些小室墙上所刻图像而产生的; 可是每一刻出的图像指的只是一个特定的家族、一伙人或小组。在墓穴中某一时期中避难的人数不得而知。从图像中看,似乎总是有一只狗陪伴着一伙避难者。
2
یہ پرانی غاروں کے مختلف کمروں کی کیفیت ہے بعض کمروں کے کتبے بتاتے ہیں کہ وہاں تین نے پناہ لی‘ بعض کتبے بتاتے ہیں کہ وہاں سات نے پناہ لی۔ اسی طرح مختلف کمروں کے متعلق مختلف تعداد بتائی گئی ہے۔
3
کیٹا کومبز(Catacombs) میں پناہ گزیں مسیحیوں کے ساتھ ہر جگہ کتا بھی دکھایا گیا ہے۔
4
تعجب ہے کہ قرآن مجید تو کہتا ہے کہ اصحاب کہف کی تعداد صرف تھوڑے لوگ جانتے ہیں مگر تفسیریں دیکھو تو معلوم ہوتا ہے کہ ان کی تعداد بچہ بچہ کو معلوم ہے۔
2063
Important Words:
فلا تمار (So argue not). تمار is derived from مری. They say مری حقه i.e. he disputed, doubted or questioned his right. امتری الشیء means, he elicited the thing. الریح تمری السحاب means, the wind draws forth the clouds. ماراہ means, he disputed or argued with him obstinately (Lane & Aqrab).
ظاھرا (plain) is derived from ظھر i.e. it was or became apparent, plain, manifest or obvious. ظھر البیت means, he got upon the top of the house; ظھر علیه means, he knew, became acquainted with or got knowledge of him or it; he overcame or subdued; gained the mastery or victory or prevailed over him. They say فلان لا یظھر علیه احد i.e. such a one is a person whom no one can overcome or overpower. (Lane & Aqrab).
Commentary:
This verse refers to a popular discussion about the number of the Dwellers of the Cave. The Quran regards all estimates about their number as futile surmises. The words, My Lord knows best their number, dismiss all such discussion as fruitless waste of effort because only God knows what their real number was. The Arabic expression مایعلھم الاقلیل means, (a) none knows their number; the Arabic word قلیل, being the equivalent of the English word 'few,' signifies 'none'; or (b) the expression means that a very few people have knowledge of the truth about them or are acquainted with their history. These fortunate few know that the Dwellers of the Cave were early Christians who in times of persecution under different Roman Emperors took refuge in the catacombs and that they were several thousands in number.
Towards the end of the verse Muslims are admonished not to try to know the details about the Dwellers of the Cave as any effort in this direction will lead them nowhere, rather it is likely to make confusion worse confounded.
1684
These guesses seem to be based on inscriptions on the walls of some of the chambers in the catacombs; but each inscription has reference only to a particular family, party or group. The total number of those who took refuge in the catacombs at any time is not known. A dog seems, from the inscriptions, to have always accompanied a party of refugees.
یَعۡمَلُوۡنَ لَہٗ مَا یَشَآءُ مِنۡ مَّحٰرِیۡبَ وَتَمٰثِیۡلَ وَجِفَانٍ کَالۡجَوَابِ وَقُدُوۡرٍ رَّاسِیٰتٍ ۚ اِعۡمَلُوۡۤا اٰلَ دَاوٗدَ شُکۡرًا ۚ وَقَلِیۡلٌ مِّنۡ عِبَادِیَ الشَّکُوۡرُ
21:81.
ترجمہ میں ضمیر کی جگہ ظاہر اسم استعمال کیا گیا ہے۔
جیسے اجمیر شریف کی دیگیں۔
21:81.
Besides being a highly prosperous, powerful and civilized monarch, Solomon was the prince of builders among Israelite rulers. He had a special taste for architecture which had greatly developed under him. The Temple of Jerusalem bears an eloquent testimony to his fine architectural taste.
21:81.
Important Words:
محاریب (palaces) is the plural of محراب which among other things means, a palace; a mosque (Lane & Aqrab). See also 3:38.
جفان (basins) is the plural of جفنة which is an infinitive noun from جفن. They say جفن الناقة i.e. he slaughtered the she-camel and gave the flesh for food to the people in bowls. جفنة means, a large bowl or receptacle, particularly used for food; a small well; a generous man. جفنة غراء means, a generous man who entertains many guests and feeds many. He is so called because people are fed by him in the جفنة (Lane & Aqrab).
جواب (reservoirs) is the plural of جابیة which is derived from جبا. They say جبا الخراج i.e. he collected the tribute. جبا الماء فی الحوضmeans, he collected the water in the pond. جواب is the plural of جابیة which means, a large watering-trough in which water is collected for camels, a water reservoir; a company of men (Lane & Aqrab).
راسیات (fixed) is the plural of راسیة which is derived from رسا which means, it was or became fixed, firm, stable. قدر راسیةmeans, a cooking pot that will not be removed from its place on account of its large size and heaviness. جبال راسیة means, firm mountains (Lane & Aqrab). See also 16:16.
Commentary:
The verse shows that besides being a highly prosperous, powerful and civilized monarch, Solomon was the prince of builders among Israelite rulers. He had a special taste for architecture which had greatly developed under him. The Temple of Jerusalem bears an eloquent testimony to his fine architectural taste.
b
21:81.
1
ترجمہ میں ضمیر کی جگہ ظاہر اسم استعمال کیا گیا ہے۔
2
جیسے اجمیر شریف کی دیگیں۔
a
21:81.
3140
Important Words:
محاریب (palaces) is the plural of محراب which among other things means, a palace; a mosque (Lane & Aqrab). See also 3:38.
جفان (basins) is the plural of جفنة which is an infinitive noun from جفن. They say جفن الناقة i.e. he slaughtered the she-camel and gave the flesh for food to the people in bowls. جفنة means, a large bowl or receptacle, particularly used for food; a small well; a generous man. جفنة غراء means, a generous man who entertains many guests and feeds many. He is so called because people are fed by him in the جفنة (Lane & Aqrab).
جواب (reservoirs) is the plural of جابیة which is derived from جبا. They say جبا الخراج i.e. he collected the tribute. جبا الماء فی الحوضmeans, he collected the water in the pond. جواب is the plural of جابیة which means, a large watering-trough in which water is collected for camels, a water reservoir; a company of men (Lane & Aqrab).
راسیات (fixed) is the plural of راسیة which is derived from رسا which means, it was or became fixed, firm, stable. قدر راسیةmeans, a cooking pot that will not be removed from its place on account of its large size and heaviness. جبال راسیة means, firm mountains (Lane & Aqrab). See also 16:16.
Commentary:
The verse shows that besides being a highly prosperous, powerful and civilized monarch, Solomon was the prince of builders among Israelite rulers. He had a special taste for architecture which had greatly developed under him. The Temple of Jerusalem bears an eloquent testimony to his fine architectural taste.
a
21:81.
2381
Besides being a highly prosperous, powerful and civilized monarch, Solomon was the prince of builders among Israelite rulers. He had a special taste for architecture which had greatly developed under him. The Temple of Jerusalem bears an eloquent testimony to his fine architectural taste.
قَالَ لَقَدۡ ظَلَمَکَ بِسُؤَالِ نَعۡجَتِکَ اِلٰی نِعَاجِہٖ ۖ وَاِنَّ کَثِیۡرًا مِّنَ الۡخُلَطَآءِ لَیَبۡغِیۡ بَعۡضُہُمۡ عَلٰی بَعۡضٍ اِلَّا الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ وَقَلِیۡلٌ مَّا ہُمۡ ۗ وَظَنَّ دَاوٗدُ اَنَّمَا فَتَنّٰہُ فَاسۡتَغۡفَرَ رَبَّہٗ وَخَرَّ رَاکِعًا وَّاَنَابَ ۩
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.