قُرْءَانًا
Appears 8 times in Quran
Derived Words (4)
Words derived from the stem "قُرْءَانًا".
- a Qur’an
- Qur’an
- the Qur’an
- Qur’an in a foreign tongue
- And the Qur’an
- the Qur’an in clear, eloquent language
Occurrences in Quran
Found 8 verses containing "قُرْءَانًا".
وَلَوْ أَنَّ قُرْءَانًا سُيِّرَتْ بِهِ ٱلْجِبَالُ أَوْ قُطِّعَتْ بِهِ ٱلْأَرْضُ أَوْ كُلِّمَ بِهِ ٱلْمَوْتَىٰ ۗ بَل لِّلَّهِ ٱلْأَمْرُ جَمِيعًا ۗ أَفَلَمْ يَا۟يْـَٔسِ ٱلَّذِينَ ءَامَنُوٓا۟ أَن لَّوْ يَشَآءُ ٱللَّهُ لَهَدَى ٱلنَّاسَ جَمِيعًا ۗ وَلَا يَزَالُ ٱلَّذِينَ كَفَرُوا۟ تُصِيبُهُم بِمَا صَنَعُوا۟ قَارِعَةٌ أَوْ تَحُلُّ قَرِيبًا مِّن دَارِهِمْ حَتَّىٰ يَأْتِىَ وَعْدُ ٱللَّهِ ۚ إِنَّ ٱللَّهَ لَا يُخْلِفُ ٱلْمِيعَادَ
قرآن مجید میں یَایْئَسُ کا لفظ ہے جس کے عام معنے مایوس ہونے کے ہوتے ہیں۔ لیکن ایک معنے جاننے کے بھی ہیں (دیکھئے اقرب) یہی غیر معروف معنے اس جگہ لگتے ہیں۔
یعنی باربار تیرا لشکر مکہ کی طرف بڑھے گا اور اس کے قرب تک بڑھتا رہے گا۔
یعنی کفار پر عذاب پر عذاب آئیں گے اور لشکر کے بعد لشکر چڑھائی کرے گا۔ اور آخری لشکر ان کے گھروں کے پاس جاکر اترے گا۔ یعنی مکہ پر حملہ ہوگا۔
22:56.
3:155; 30:5.
Jibal is the plural of Jabal which figuratively means, (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab). The clause may mean that the Qur’an solves all the difficult problems that confront man, or it may mean that it has abrogated the old order of things and has inculcated a new approach to the various human problems.
These words figuratively mean that the Qur’an would speedily spread throughout the whole earth. Literally, it means that portions of land would be cut off from enemy territory and would pass into the possession of believers.
By means of the Qur’an those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Qur’an to the world.
Calamity after calamity shall continue to befall the disbelievers and they shall suffer reverses one after the other, till the prophecy relating to the utter destruction of their power will be fulfilled by the Fall of Mecca, their metropolis and chief citadel.
3:155; 30:5.
22:56.
Important Words:
الجبال (mountains) is the plural of الجبل (the mountain). Figuratively, the wordجبل means: (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab).
قطعت (be cut asunder) is formed from قطع (qatta‘a) which is derived from قطع (qata‘a), the former being the intensified form of the latter. They say قطع الشیء i.e. he cut the thing; or he cut it asunder. قطع النھر means, he crossed or went across the river. قطع الطیر means, the birds migrated or journeyed from colder regions to warmer ones. قطعه بالحجة means, he silenced him in argument (Aqrab).
یایئس (come to know) is derived from یئس which means (1) he despaired of the thing; (2) he knew. An Arab would say قد یئست انك رجل صدق i.e. I have known that thou art a good man. The clause افلم یایئس الذین آمنوا means, have not the believers yet come to know? The expression یئست المرأة means, the woman became barren i.e. despaired of bearing children (Lane & Aqrab).
قارعة (disaster) is derived from قرع. They say قرع الباب i.e. he knocked at the door. قرع الرجل means, he beat the man. قرعه امرmeans, the affair came on him all of a sudden. القارعة means, great calamity; sudden calamity; the Day of Resurrection or of Judgement; an army marching forth quickly and striking the enemy quickly (Aqrab & Taj).
Commentary:
The words, And if there were a Quran by which mountains could be moved or by which the earth could be cut asunder or by which the dead could be spoken to, they would not believe in it, do not mean that the Quran does not possess these qualities but that even when these wonderful attributes of the Quran were demonstrated, disbelievers would not believe. A construction similar to the one used in this verse occurs in a saying of the Holy Prophet who is reported to have said, لو کان الایمان معلقا بالثر یا لنا له رجل من ابناء فارس i.e. if faith were to ascend to the Pleiades, a man from among the sons of Persia would bring it back (Bukhari, Kitabut-Tafsir). This hadith does not mean that faith would not ascend to the Pleiades, or that a man from among the sons of Persia would not bring it back. On the contrary, it is a prophecy which foretold the disappearance of faith from the earth and its restoration in the latter days by a man from among the children of Persia. Incidentally, it may be noted here that this great prophecy was fulfilled by the appearance of Ahmad,the Promised Messiah, whose family was of Persian origin. But to revert to the subject. A description of the great powers and qualities of the Quran as given in the present verse also implies the hard-heartedness and uncompromising hostility of disbelievers to the divine truth.
Taken literally, the expression, by which mountains could be moved, would mean that the Quran contains prophecies of earthquakes of such severity as will virtually remove parts of mountains from their places. The Quran does indeed predict great upheavals (Surah 99).
Figuratively, the word "mountain" may mean, great hardships and difficulties. In this sense, the description in the verse fitly applies to the Quran, because it solves all political, social, economic, moral and spiritual problems in a way that no other religious Scripture does. The word also means "learned men" among a people, or their "chiefs." According to this meaning of the word also, the description is quite applicable to the Quran, for with its advent, the old leaders of the people and the learned among them disappeared. The system of government underwent a complete transformation and hereditary kingship was replaced by Khilafat i.e. a representative form of government. The old learning, which was founded on superstition and capricious fear, was superseded by one based on experiment, observation and a knowledge of the properties of things. The Quran abounds in verses exhorting men to make use of reason and reflection rather than indulge in superstitious notions, and enjoins them to make a close study of the objects of nature. The whole universe, says the Quran, has been created for the benefit of man, who is repeatedly urged to compel it into his service. The Quran, in short, abrogated the old order of things and inculcated a new approach to the various human problems.
The expression, by which the earth could be cut asunder, figuratively means that the Quran would speedily spread throughout the earth. Literally, the expression means that portions of land would be cut off from enemy territory and would pass into the possession of the believers. Both these things were fulfilled as predicted by the Quran, for it spread very quickly throughout the world, and whole countries fell into Muslim hands.
The words, by which the dead were spoken to, mean that dead and by-gone people should bear witness to the truth of the Quran, that is to say, the righteous forefathers of the living generation should testify to its Divine origin. This was also fulfilled. In the Old and the New Testaments, the "People of the Book" have evidence of the righteous men of old bearing witness to the truth of the Holy Prophet, yet they rejected that evidence. "The dead being spoken to" may also mean the appearance of the dead in dreams and visions and their bearing witness to the truth of the heavenly Messenger, but evil-minded people reject this evidence also. Both these things happened not only in the time of the Holy Prophet but also in the case of Ahmad, the Promised Messiah. The word "dead" also applies to the spiritually dead. The word has been used in this sense in the Quran (8:25). In this sense, the verse would mean that by means of the Quran those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Quran to the world.
The words, the matter rests entirely with Allah, mean that though these things may appear impossible, yet they will surely come to pass, because the Almighty God with Whom "the matter rests entirely" and to Whom nothing is impossible has Himself foretold their occurrence. To this Almightiness of God the attention of disbelievers is pointedly drawn in the words, Have not the believers yet come to know that if Allah had enforced His will, He could have surely guided all mankind? In the following sentence even the time is specified when these things will come to pass. The words, disaster shall not cease to befall them for what they have wrought or to alight near their home, until the promise of Allah comes to pass, mean, that calamity after calamity shall continue to befall the Meccans, and they shall suffer reverses one after another, till the prophecy relating to the utter destruction of their power is fulfilled. This prophecy met its fulfilment in a wonderful manner. In spite of the many signs the disbelievers had witnessed and the many reverses they had suffered at the hands of Muslims, they refused to see the truth till at the head of ten thousand devoted followers or, to use the words of the Bible, "ten thousand saints," the Holy Prophet marched towards Mecca and encamped "near their home," and with his triumphant entry into that city the power of pagan Arabia was completely broken and its glory departed forever and all vestige of unbelief and idolatry disappeared from the country.
b
3:155; 30:5.
c
22:56.
1
قرآن مجید میں یَایْئَسُ کا لفظ ہے جس کے عام معنے مایوس ہونے کے ہوتے ہیں۔ لیکن ایک معنے جاننے کے بھی ہیں (دیکھئے اقرب) یہی غیر معروف معنے اس جگہ لگتے ہیں۔
2
یعنی باربار تیرا لشکر مکہ کی طرف بڑھے گا اور اس کے قرب تک بڑھتا رہے گا۔
3
یعنی کفار پر عذاب پر عذاب آئیں گے اور لشکر کے بعد لشکر چڑھائی کرے گا۔ اور آخری لشکر ان کے گھروں کے پاس جاکر اترے گا۔ یعنی مکہ پر حملہ ہوگا۔
a
3:155; 30:5.
b
22:56.
1643
Important Words:
الجبال (mountains) is the plural of الجبل (the mountain). Figuratively, the wordجبل means: (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab).
قطعت (be cut asunder) is formed from قطع (qatta‘a) which is derived from قطع (qata‘a), the former being the intensified form of the latter. They say قطع الشیء i.e. he cut the thing; or he cut it asunder. قطع النھر means, he crossed or went across the river. قطع الطیر means, the birds migrated or journeyed from colder regions to warmer ones. قطعه بالحجة means, he silenced him in argument (Aqrab).
یایئس (come to know) is derived from یئس which means (1) he despaired of the thing; (2) he knew. An Arab would say قد یئست انك رجل صدق i.e. I have known that thou art a good man. The clause افلم یایئس الذین آمنوا means, have not the believers yet come to know? The expression یئست المرأة means, the woman became barren i.e. despaired of bearing children (Lane & Aqrab).
قارعة (disaster) is derived from قرع. They say قرع الباب i.e. he knocked at the door. قرع الرجل means, he beat the man. قرعه امرmeans, the affair came on him all of a sudden. القارعة means, great calamity; sudden calamity; the Day of Resurrection or of Judgement; an army marching forth quickly and striking the enemy quickly (Aqrab & Taj).
Commentary:
The words, And if there were a Quran by which mountains could be moved or by which the earth could be cut asunder or by which the dead could be spoken to, they would not believe in it, do not mean that the Quran does not possess these qualities but that even when these wonderful attributes of the Quran were demonstrated, disbelievers would not believe. A construction similar to the one used in this verse occurs in a saying of the Holy Prophet who is reported to have said, لو کان الایمان معلقا بالثر یا لنا له رجل من ابناء فارس i.e. if faith were to ascend to the Pleiades, a man from among the sons of Persia would bring it back (Bukhari, Kitabut-Tafsir). This hadith does not mean that faith would not ascend to the Pleiades, or that a man from among the sons of Persia would not bring it back. On the contrary, it is a prophecy which foretold the disappearance of faith from the earth and its restoration in the latter days by a man from among the children of Persia. Incidentally, it may be noted here that this great prophecy was fulfilled by the appearance of Ahmad,the Promised Messiah, whose family was of Persian origin. But to revert to the subject. A description of the great powers and qualities of the Quran as given in the present verse also implies the hard-heartedness and uncompromising hostility of disbelievers to the divine truth.
Taken literally, the expression, by which mountains could be moved, would mean that the Quran contains prophecies of earthquakes of such severity as will virtually remove parts of mountains from their places. The Quran does indeed predict great upheavals (Surah 99).
Figuratively, the word "mountain" may mean, great hardships and difficulties. In this sense, the description in the verse fitly applies to the Quran, because it solves all political, social, economic, moral and spiritual problems in a way that no other religious Scripture does. The word also means "learned men" among a people, or their "chiefs." According to this meaning of the word also, the description is quite applicable to the Quran, for with its advent, the old leaders of the people and the learned among them disappeared. The system of government underwent a complete transformation and hereditary kingship was replaced by Khilafat i.e. a representative form of government. The old learning, which was founded on superstition and capricious fear, was superseded by one based on experiment, observation and a knowledge of the properties of things. The Quran abounds in verses exhorting men to make use of reason and reflection rather than indulge in superstitious notions, and enjoins them to make a close study of the objects of nature. The whole universe, says the Quran, has been created for the benefit of man, who is repeatedly urged to compel it into his service. The Quran, in short, abrogated the old order of things and inculcated a new approach to the various human problems.
The expression, by which the earth could be cut asunder, figuratively means that the Quran would speedily spread throughout the earth. Literally, the expression means that portions of land would be cut off from enemy territory and would pass into the possession of the believers. Both these things were fulfilled as predicted by the Quran, for it spread very quickly throughout the world, and whole countries fell into Muslim hands.
The words, by which the dead were spoken to, mean that dead and by-gone people should bear witness to the truth of the Quran, that is to say, the righteous forefathers of the living generation should testify to its Divine origin. This was also fulfilled. In the Old and the New Testaments, the "People of the Book" have evidence of the righteous men of old bearing witness to the truth of the Holy Prophet, yet they rejected that evidence. "The dead being spoken to" may also mean the appearance of the dead in dreams and visions and their bearing witness to the truth of the heavenly Messenger, but evil-minded people reject this evidence also. Both these things happened not only in the time of the Holy Prophet but also in the case of Ahmad, the Promised Messiah. The word "dead" also applies to the spiritually dead. The word has been used in this sense in the Quran (8:25). In this sense, the verse would mean that by means of the Quran those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Quran to the world.
The words, the matter rests entirely with Allah, mean that though these things may appear impossible, yet they will surely come to pass, because the Almighty God with Whom "the matter rests entirely" and to Whom nothing is impossible has Himself foretold their occurrence. To this Almightiness of God the attention of disbelievers is pointedly drawn in the words, Have not the believers yet come to know that if Allah had enforced His will, He could have surely guided all mankind? In the following sentence even the time is specified when these things will come to pass. The words, disaster shall not cease to befall them for what they have wrought or to alight near their home, until the promise of Allah comes to pass, mean, that calamity after calamity shall continue to befall the Meccans, and they shall suffer reverses one after another, till the prophecy relating to the utter destruction of their power is fulfilled. This prophecy met its fulfilment in a wonderful manner. In spite of the many signs the disbelievers had witnessed and the many reverses they had suffered at the hands of Muslims, they refused to see the truth till at the head of ten thousand devoted followers or, to use the words of the Bible, "ten thousand saints," the Holy Prophet marched towards Mecca and encamped "near their home," and with his triumphant entry into that city the power of pagan Arabia was completely broken and its glory departed forever and all vestige of unbelief and idolatry disappeared from the country.
a
22:56.
b
3:155; 30:5.
1441
Jibal is the plural of Jabal which figuratively means, (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab). The clause may mean that the Qur’an solves all the difficult problems that confront man, or it may mean that it has abrogated the old order of things and has inculcated a new approach to the various human problems.
1442
These words figuratively mean that the Qur’an would speedily spread throughout the whole earth. Literally, it means that portions of land would be cut off from enemy territory and would pass into the possession of believers.
1443
By means of the Qur’an those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Qur’an to the world.
1444
Calamity after calamity shall continue to befall the disbelievers and they shall suffer reverses one after the other, till the prophecy relating to the utter destruction of their power will be fulfilled by the Fall of Mecca, their metropolis and chief citadel.
وَقُرْءَانًا فَرَقْنَٰهُ لِتَقْرَأَهُۥ عَلَى ٱلنَّاسِ عَلَىٰ مُكْثٍ وَنَزَّلْنَٰهُ تَنزِيلًا
25:33; 73:5.
«古兰经» 必须满足两类人的需要: (a) 它必须解答直接听讲的人们所提出的各种暂时性的反对意见来满足刚刚改信伊斯兰教的那些人的精神要求; (b) 它必须为人类大量的和各种各样的问题地制订出合乎每一世界的指导方针。涉及麦加多神教徒的许多反对意见的那些经文, 以及对早期穆期林的精神教育的那些经文, 自然应该首先予以启示, 而涉及人类持久性精神需求的那些经文要启示得较后一些。因此, «古兰经» 的经文是每隔一个时期逐渐地启示的。每当不信的人提出一项反对意见时, 就启示一些包含对这样一项反对意见的解答的经文。同样地, 在早期穆斯林要求提供对某一时机的指导方针时, 必须启示必要和有关
的一些经文来满足该一时机的需要。那就是 «古兰经» 原来启示的顺序。可是, 由于 «古兰经» 的直接听讲的人们的临时需要不同于人类总的永久性的要求, «古兰经» 在后来编成经本时的经文顺序, 自然和原来启示的顺序不同了。
25:33; 73:5.
The Qur’an had to meet the needs of two classes of people: (a) It had to answer the temporary objections of its immediate addressees and to satisfy the immediate spiritual needs of the first converts to Islam: and (b) it had to lay down guidance for the multitudinous and multifarious problems of mankind for all time. The verses dealing with the objections of Meccan idolaters and the spiritual upbringing of early Muslims naturally had to be revealed first and those which dealt with the lasting spiritual human needs were revealed afterwards. Thus the Quranic verses were revealed piecemeal and at intervals. Whenever a particular objection was raised by disbelievers, verses containing the answer to such an objection were revealed. Similarly, when the early Muslims were required to be provided with guidance at a particular occasion, necessary and relevant verses were revealed to meet the needs of that occasion. That was the order in which the Qur’an was originally revealed. But since the temporary needs of
25:33; 73:5.
Commentary:
This verse explains why the present order of the chapters and verses of the Quran is different from the order in which they were originally revealed. As a matter of fact the Quran had to meet the needs of two classes of people: (a) It had to answer the temporary objections, of its immediate addressees and satisfy the immediate needs of the first converts to Islam; and (b) it had to lay down guidance for the multitudinous and multifarious problems of mankind for all time. The verses dealing with the objections of Meccan idolaters and the spiritual upbringing of early Muslims naturally had to be revealed first and those which dealt with the lasting spiritual human needs were revealed afterwards. Thus the Quranic verses were revealed piecemeal and at intervals. Whenever a particular objection was raised by disbelievers, verses containing the answer to such an objection were revealed. Similarly, when early Muslims were required to be provided with guidance at a particular occasion, necessary and relevant verses were revealed to meet the needs of that occasion. That was the order in which the Quran was originally revealed. But since the temporary needs of the immediate addressees of the Quran were different from the permanent requirements of mankind in general, the order in which the Quran was later compiled in the form of a book had naturally to be different from that in which it was originally revealed. It may be noted that the present order of the chapters of the Quran and of the verses was also made in accordance with Divine command. There are traditions which clearly relate that whenever a verse or a group of verses was revealed to the Holy Prophet, he would send for one of the recorders and direct him to record the revealed verse or verses indicating to him at the same time the chapter and the particular place in it to which they belonged. This shows that whenever the Holy Prophet received a certain revelation he was also divinely informed where the revealed verse or verses were to be placed. It is indeed an outstanding miracle of the Quran that it was revealed in an order which was best suited for the needs of the period during which it was revealed and was arranged for permanent use in the order which was also best suited for humanity’s permanent needs. The subject of the Quranic verses having been revealed in one order and subsequently arranged in a different order has been dealt with at some length in General Introduction.
d
25:33; 73:5.
737
«古兰经» 必须满足两类人的需要: (a) 它必须解答直接听讲的人们所提出的各种暂时性的反对意见来满足刚刚改信伊斯兰教的那些人的精神要求; (b) 它必须为人类大量的和各种各样的问题地制订出合乎每一世界的指导方针。涉及麦加多神教徒的许多反对意见的那些经文, 以及对早期穆期林的精神教育的那些经文, 自然应该首先予以启示, 而涉及人类持久性精神需求的那些经文要启示得较后一些。因此, «古兰经» 的经文是每隔一个时期逐渐地启示的。每当不信的人提出一项反对意见时, 就启示一些包含对这样一项反对意见的解答的经文。同样地, 在早期穆斯林要求提供对某一时机的指导方针时, 必须启示必要和有关
的一些经文来满足该一时机的需要。那就是 «古兰经» 原来启示的顺序。可是, 由于 «古兰经» 的直接听讲的人们的临时需要不同于人类总的永久性的要求, «古兰经» 在后来编成经本时的经文顺序, 自然和原来启示的顺序不同了。
b
25:33; 73:5.
2035
Commentary:
This verse explains why the present order of the chapters and verses of the Quran is different from the order in which they were originally revealed. As a matter of fact the Quran had to meet the needs of two classes of people: (a) It had to answer the temporary objections, of its immediate addressees and satisfy the immediate needs of the first converts to Islam; and (b) it had to lay down guidance for the multitudinous and multifarious problems of mankind for all time. The verses dealing with the objections of Meccan idolaters and the spiritual upbringing of early Muslims naturally had to be revealed first and those which dealt with the lasting spiritual human needs were revealed afterwards. Thus the Quranic verses were revealed piecemeal and at intervals. Whenever a particular objection was raised by disbelievers, verses containing the answer to such an objection were revealed. Similarly, when early Muslims were required to be provided with guidance at a particular occasion, necessary and relevant verses were revealed to meet the needs of that occasion. That was the order in which the Quran was originally revealed. But since the temporary needs of the immediate addressees of the Quran were different from the permanent requirements of mankind in general, the order in which the Quran was later compiled in the form of a book had naturally to be different from that in which it was originally revealed. It may be noted that the present order of the chapters of the Quran and of the verses was also made in accordance with Divine command. There are traditions which clearly relate that whenever a verse or a group of verses was revealed to the Holy Prophet, he would send for one of the recorders and direct him to record the revealed verse or verses indicating to him at the same time the chapter and the particular place in it to which they belonged. This shows that whenever the Holy Prophet received a certain revelation he was also divinely informed where the revealed verse or verses were to be placed. It is indeed an outstanding miracle of the Quran that it was revealed in an order which was best suited for the needs of the period during which it was revealed and was arranged for permanent use in the order which was also best suited for humanity’s permanent needs. The subject of the Quranic verses having been revealed in one order and subsequently arranged in a different order has been dealt with at some length in General Introduction.
b
25:33; 73:5.
1659
The Qur’an had to meet the needs of two classes of people: (a) It had to answer the temporary objections of its immediate addressees and to satisfy the immediate spiritual needs of the first converts to Islam: and (b) it had to lay down guidance for the multitudinous and multifarious problems of mankind for all time. The verses dealing with the objections of Meccan idolaters and the spiritual upbringing of early Muslims naturally had to be revealed first and those which dealt with the lasting spiritual human needs were revealed afterwards. Thus the Quranic verses were revealed piecemeal and at intervals. Whenever a particular objection was raised by disbelievers, verses containing the answer to such an objection were revealed. Similarly, when the early Muslims were required to be provided with guidance at a particular occasion, necessary and relevant verses were revealed to meet the needs of that occasion. That was the order in which the Qur’an was originally revealed. But since the temporary needs of
وَكَذَٰلِكَ أَنزَلْنَٰهُ قُرْءَانًا عَرَبِيًّا وَصَرَّفْنَا فِيهِ مِنَ ٱلْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًا
42:8; 43:4; 46:13.
42:8; 43:4; 46:13.
42:8; 43:4; 46:13.
Commentary:
The verse purports to say that if the western nations wish to escape the Divine punishment which they have incurred by their evil deeds, and which is in store for them; they can do so by accepting the message of Islam and by following the Holy Prophet.
b
42:8; 43:4; 46:13.
c
42:8; 43:4; 46:13.
2322A
Commentary:
The verse purports to say that if the western nations wish to escape the Divine punishment which they have incurred by their evil deeds, and which is in store for them; they can do so by accepting the message of Islam and by following the Holy Prophet.
c
42:8; 43:4; 46:13.
وَلَوْ جَعَلْنَٰهُ قُرْءَانًا أَعْجَمِيًّا لَّقَالُوا۟ لَوْلَا فُصِّلَتْ ءَايَٰتُهُۥٓ ۖ ءَا۬عْجَمِىٌّ وَعَرَبِىٌّ ۗ قُلْ هُوَ لِلَّذِينَ ءَامَنُوا۟ هُدًى وَشِفَآءٌ ۖ وَٱلَّذِينَ لَا يُؤْمِنُونَ فِىٓ ءَاذَانِهِمْ وَقْرٌ وَهُوَ عَلَيْهِمْ عَمًى ۚ أُو۟لَٰٓئِكَ يُنَادَوْنَ مِن مَّكَانٍۭ بَعِيدٍ
16:104; 26:196; 46:13.
مطلب یہ ہے کہ جو نبی ساری دنیا کی طرف آنا تھا اس نے بہرحال ایک ہی ملک میں آنا تھا اور ایک ہی قوم کو اس نے ابتدائً مخاطب کرنا تھا۔ باقی قوموں نے اس قوم سے سیکھ کر اس کو دنیا میں پھیلانا تھا۔ پس بتایا ہے کہ قرآن کریم ہم نے عربی زبان میں اتارا ہے پس مکہ والوں میں سے جو لوگ ایمان لے آئیں گے ان کو اس سے ہدایت اور شفا ملے گی اور دوسرے لوگ ان سے سیکھ لیں گے۔
جب کوئی شخص دور ہو اور اندھا بھی ہو تو اس کو ہدایت دینا مشکل ہوتا ہے دور ہونے کی وجہ سے وہ آواز نہیں سن سکتا اور اندھا ہونے کی وجہ سے وہ اشارے نہیں سمجھ سکتا۔
16:104; 26:196; 46:13.
The meaning of the Qur’an is obscure to them and the beauty and usefulness of its teaching are hidden from them.
The expression, They are being called from a far-off place, signifies that on the Day of Judgment the disbelievers will not be allowed to approach the Throne of the Almighty, but will be called from a far-off place to render an account of their evil deeds. It may also mean that the disbelievers have shut their ears to the Qur’an, and refuse to ponder over it, so it has become as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
16:104; 26:196; 46:13.
Commentary:
The verse means to say that all the teachings of the Quran have been explained in most lucid, expressive and meaningful language, but it matters little to those who have closed their hearts and ears to it, and whose eyes have been sealed up.
The expression, they are being called to from a far-off place signifies that on the Day of Judgement the disbelievers will not be allowed to approach the Throne of God, but will be called from a far-off place to render an account of their evil deeds. It may also mean that disbelievers have shut their ears to the Quran, and they refuse to ponder over it, so it remains as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
c
16:104; 26:196; 46:13.
2
مطلب یہ ہے کہ جو نبی ساری دنیا کی طرف آنا تھا اس نے بہرحال ایک ہی ملک میں آنا تھا اور ایک ہی قوم کو اس نے ابتدائً مخاطب کرنا تھا۔ باقی قوموں نے اس قوم سے سیکھ کر اس کو دنیا میں پھیلانا تھا۔ پس بتایا ہے کہ قرآن کریم ہم نے عربی زبان میں اتارا ہے پس مکہ والوں میں سے جو لوگ ایمان لے آئیں گے ان کو اس سے ہدایت اور شفا ملے گی اور دوسرے لوگ ان سے سیکھ لیں گے۔
3
جب کوئی شخص دور ہو اور اندھا بھی ہو تو اس کو ہدایت دینا مشکل ہوتا ہے دور ہونے کی وجہ سے وہ آواز نہیں سن سکتا اور اندھا ہونے کی وجہ سے وہ اشارے نہیں سمجھ سکتا۔
a
16:104; 26:196; 46:13.
3593
Commentary:
The verse means to say that all the teachings of the Quran have been explained in most lucid, expressive and meaningful language, but it matters little to those who have closed their hearts and ears to it, and whose eyes have been sealed up.
The expression, they are being called to from a far-off place signifies that on the Day of Judgement the disbelievers will not be allowed to approach the Throne of God, but will be called from a far-off place to render an account of their evil deeds. It may also mean that disbelievers have shut their ears to the Quran, and they refuse to ponder over it, so it remains as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
c
16:104; 26:196; 46:13.
2638A
The meaning of the Qur’an is obscure to them and the beauty and usefulness of its teaching are hidden from them.
2639
The expression, They are being called from a far-off place, signifies that on the Day of Judgment the disbelievers will not be allowed to approach the Throne of the Almighty, but will be called from a far-off place to render an account of their evil deeds. It may also mean that the disbelievers have shut their ears to the Qur’an, and refuse to ponder over it, so it has become as unintelligible to them as an indistinct and confused voice that a person hears from a far-off place.
قُرْءَانًا عَرَبِيًّا غَيْرَ ذِى عِوَجٍ لَّعَلَّهُمْ يَتَّقُونَ
12:3; 42:8; 43:4.
12:3; 42:8; 43:4.
c
12:3; 42:8; 43:4.
a
12:3; 42:8; 43:4.
3455
Commentary:
For an explanation of قرآناً عربیاً see 12:3.
d
12:3; 42:8; 43:4.
كِتَٰبٌ فُصِّلَتْ ءَايَٰتُهُۥ قُرْءَانًا عَرَبِيًّا لِّقَوْمٍ يَعْلَمُونَ
11:2.
11:2.
11:2.
Important Words:
عربیا (clear, eloquent language) is derived from عرب (‘ariba or ‘aruba). The root meanings of this word denote fulness, abundance and plainness coupled with chasteness. Hence all the words formed from this root express the idea of fulness, abundance and clearness. Thus the words قرآنا عربیا would mean, the Book which is most extensively and regularly read and which expresses its ideas and themes in a most clear, eloquent and comprehensive language. See also 12:3 & 20:114.
d
11:2.
d
11:2.
3556
Important Words:
عربیا (clear, eloquent language) is derived from عرب (‘ariba or ‘aruba). The root meanings of this word denote fulness, abundance and plainness coupled with chasteness. Hence all the words formed from this root express the idea of fulness, abundance and clearness. Thus the words قرآنا عربیا would mean, the Book which is most extensively and regularly read and which expresses its ideas and themes in a most clear, eloquent and comprehensive language. See also 12:3 & 20:114.
d
11:2.
وَكَذَٰلِكَ أَوْحَيْنَآ إِلَيْكَ قُرْءَانًا عَرَبِيًّا لِّتُنذِرَ أُمَّ ٱلْقُرَىٰ وَمَنْ حَوْلَهَا وَتُنذِرَ يَوْمَ ٱلْجَمْعِ لَا رَيْبَ فِيهِ ۚ فَرِيقٌ فِى ٱلْجَنَّةِ وَفَرِيقٌ فِى ٱلسَّعِيرِ
20:114; 39:29; 43:4; 46:13.
6:93.
这里可以指麦加, 因为麦加不仅是 «古兰经» 得到启示时阿拉伯的商业和经济大都市, 而且始终注定是全世界的精神中心, 全人类都要从它的胸怀中吸取精神生活的乳汁。麦加在地理上也位于世界的中心。«古兰经» 也称为 اُمُّ الْكِتَاب (Ummul-Kitab, 经典之母), 启示 «古兰经» 用的阿拉伯文称为 اُمُّ الْاَلْسِنَة (Ummul-Alsinah, 语言之母), 麦加称为 اُمُّ الْقُرٰى (Ummul-Qura, 城市之母或母城)。
20:114; 39:29; 43:4; 46:13.
6:93.
The reference may be to Mecca, because Mecca was not only the commercial and political metropolis of Arabia at the time when the Qur’an was revealed but was destined for all time to be the spiritual centre of the whole world and from its breast the whole of humanity was to suck the milk of spiritual life. Geographically also Mecca is situated in the centre of the world. The Qur’an has also been called Ummul-Kitab (Mother of the Book) and Arabic in which it has been revealed Ummul-Alsinah (Mother of tongues) and Mecca has been called Ummul-Qura (Mother of towns or Mother-town).
20:114; 39:29; 43:4; 46:13.
6:93.
Commentary:
For an explanation of قرآناً عربیاً see 12:3 and 41:4.
The reference in the words أم القری (Mother of Towns) may be to Mecca, because Mecca was not only the commercial and political metropolis of Arabia at the time when the Quran was revealed but was destined for all time to come to be the spiritual centre of the whole world and from its breast the whole of humanity was to suck the milk of spiritual life. Geographically also Mecca is situated in the centre of the world. The Quran has been called أم الکتاب (Mother of the Book) and Arabic in which the Quran has been revealed أم الالسنة (Mother of Tongues) and Mecca أم القری (Mother of Towns or Mother-Town).
The reference in the expression یوم الـجمع i.e. the Day of Gathering, may preferably be to the Judgement Day which has also been called یوم الـحشر i.e. the Day of Resurrection (41:20), یوم التناد i.e. the Day of Mutual Calling (40:33), یوم التلاق i.e. the Day of Meeting (40:16) and یوم الـحساب i.e. the Day of Reckoning (40:28), in the Quran. یوم الـجمع may also refer to that Day of Gathering when all the forces of disbelief assembled in the Battle of the Ditch to administer a coup de grace to the rising power of Islam. It may also refer to the Latter Days when the whole of mankind was to become, as it were, like one family. See also 38:12; 54:46.
b
20:114; 39:29; 43:4; 46:13.
c
6:93.
1199
这里可以指麦加, 因为麦加不仅是 «古兰经» 得到启示时阿拉伯的商业和经济大都市, 而且始终注定是全世界的精神中心, 全人类都要从它的胸怀中吸取精神生活的乳汁。麦加在地理上也位于世界的中心。«古兰经» 也称为 اُمُّ الْكِتَاب (Ummul-Kitab, 经典之母), 启示 «古兰经» 用的阿拉伯文称为 اُمُّ الْاَلْسِنَة (Ummul-Alsinah, 语言之母), 麦加称为 اُمُّ الْقُرٰى (Ummul-Qura, 城市之母或母城)。
c
20:114; 39:29; 43:4; 46:13.
d
6:93.
3607
Commentary:
For an explanation of قرآناً عربیاً see 12:3 and 41:4.
The reference in the words أم القری (Mother of Towns) may be to Mecca, because Mecca was not only the commercial and political metropolis of Arabia at the time when the Quran was revealed but was destined for all time to come to be the spiritual centre of the whole world and from its breast the whole of humanity was to suck the milk of spiritual life. Geographically also Mecca is situated in the centre of the world. The Quran has been called أم الکتاب (Mother of the Book) and Arabic in which the Quran has been revealed أم الالسنة (Mother of Tongues) and Mecca أم القری (Mother of Towns or Mother-Town).
The reference in the expression یوم الـجمع i.e. the Day of Gathering, may preferably be to the Judgement Day which has also been called یوم الـحشر i.e. the Day of Resurrection (41:20), یوم التناد i.e. the Day of Mutual Calling (40:33), یوم التلاق i.e. the Day of Meeting (40:16) and یوم الـحساب i.e. the Day of Reckoning (40:28), in the Quran. یوم الـجمع may also refer to that Day of Gathering when all the forces of disbelief assembled in the Battle of the Ditch to administer a coup de grace to the rising power of Islam. It may also refer to the Latter Days when the whole of mankind was to become, as it were, like one family. See also 38:12; 54:46.
b
20:114; 39:29; 43:4; 46:13.
c
6:93.
2645
The reference may be to Mecca, because Mecca was not only the commercial and political metropolis of Arabia at the time when the Qur’an was revealed but was destined for all time to be the spiritual centre of the whole world and from its breast the whole of humanity was to suck the milk of spiritual life. Geographically also Mecca is situated in the centre of the world. The Qur’an has also been called Ummul-Kitab (Mother of the Book) and Arabic in which it has been revealed Ummul-Alsinah (Mother of tongues) and Mecca has been called Ummul-Qura (Mother of towns or Mother-town).
قُلْ أُوحِىَ إِلَىَّ أَنَّهُ ٱسْتَمَعَ نَفَرٌ مِّنَ ٱلْجِنِّ فَقَالُوٓا۟ إِنَّا سَمِعْنَا قُرْءَانًا عَجَبًا
46:31.
另见注释1225。
这里指的是一伙纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人。他们是非阿拉伯人, 因为他们是陌生人, 所以被称作 “精纳”, 这个字有一个意思是 “陌生人”。(Lane) 这节经文提到的这件事似乎不同于 46:30-33 经文中所提到的, 虽然有些权威认为指这两节, 因为这里的 “一伙精纳” 所说的话跟 46:30-33 经文中提到的一伙精纳所说的话似乎相像。
پہلے بھی جِنّوں کے آنے کا ذکر ہے مگر وہاں یہ ذکر ہے کہ رسول کریم صلی اللہ علیہ وسلم کے پاس کچھ جِنّ آئے۔ یہاں یہ ذکر ہے کہ خداتعالیٰ نے وحی سے بتایا کہ کچھ جِنّوں نے آپ کا قرآن سنا ہے پس یہ واقعہ اور ہے اور وہ اور۔ اس واقعہ اور جِنّوں کو سمجھنے کے لئے دیکھئے سورۃ احقاف آیت۳۰ و سبا آیت۱۳۔ سورۃ احقاف میں جن جِنّوں کا ذکر ہے ہم تاریخ اور حدیث سے ثابت کر چکے ہیں کہ وہ کچھ یہودی تھے۔ پس یہاں بھی جِنّوں سے مراد مکہ سے باہر کے کچھ یہودی ہیں۔ جن کو قرآن کا علم ہوا اور وہ سننے آئے مگر قوم سے ڈر کر پوشیدہ ہی سن کر چلے گئے۔
46:31.
See {2733}.
The reference may be to a party of the Jews of Nasibain. They were non-Arabs and being strangers they have been called "jinn" which word among other things means, a stranger (Lane). The incident mentioned in this verse seems to be different from the one referred to in 46:30-33, though the verse is taken by some authorities to refer to those verses, because the words put in the mouth of 'a company of the jinn' in the present verse possess a seeming resemblance with the words spoken by a party of the jinn referred to in 46:30-33.
46:30.
Important Words:
جن (jinn) is derived from جن (Janna) which means, it veiled, concealed, covered or protected him or it. جن (jinn) means, such beings as remain aloof from the people concealing themselves; strangers; the main or chief part or body of mankind, etc. (Lane & Aqrab). See also 6:101,129 and 27:18.
Commentary:
The reference in the words "a company of the jinn" may be to a party of Jews of Nasibin. They were non-Arabs and being strangers they have been called جن (jinn) which word among other things means, a stranger. The incident mentioned in the verse seems to be different from the one referred to in vv. 46:30-33, though the verse is taken by some authorities to refer to those verses; the words put in the mouth of "a company of the jinn" mentioned in the present verse having a seeming resemblance with the words spoken by "a party of the jinn" referred to in vv. 46:30-33.
The word جن also meaning a large body of mankind, the verse may be taken as embodying a prophecy that at sometime in future large numbers of men from among the powerful nations of the world will accept Islam.
b
46:31.
1497
另见注释1225。
1498
这里指的是一伙纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人。他们是非阿拉伯人, 因为他们是陌生人, 所以被称作 “精纳”, 这个字有一个意思是 “陌生人”。(Lane) 这节经文提到的这件事似乎不同于 46:30-33 经文中所提到的, 虽然有些权威认为指这两节, 因为这里的 “一伙精纳” 所说的话跟 46:30-33 经文中提到的一伙精纳所说的话似乎相像。
1
پہلے بھی جِنّوں کے آنے کا ذکر ہے مگر وہاں یہ ذکر ہے کہ رسول کریم صلی اللہ علیہ وسلم کے پاس کچھ جِنّ آئے۔ یہاں یہ ذکر ہے کہ خداتعالیٰ نے وحی سے بتایا کہ کچھ جِنّوں نے آپ کا قرآن سنا ہے پس یہ واقعہ اور ہے اور وہ اور۔ اس واقعہ اور جِنّوں کو سمجھنے کے لئے دیکھئے سورۃ احقاف آیت۳۰ و سبا آیت۱۳۔ سورۃ احقاف میں جن جِنّوں کا ذکر ہے ہم تاریخ اور حدیث سے ثابت کر چکے ہیں کہ وہ کچھ یہودی تھے۔ پس یہاں بھی جِنّوں سے مراد مکہ سے باہر کے کچھ یہودی ہیں۔ جن کو قرآن کا علم ہوا اور وہ سننے آئے مگر قوم سے ڈر کر پوشیدہ ہی سن کر چلے گئے۔
b
46:30.
4398
Important Words:
جن (jinn) is derived from جن (Janna) which means, it veiled, concealed, covered or protected him or it. جن (jinn) means, such beings as remain aloof from the people concealing themselves; strangers; the main or chief part or body of mankind, etc. (Lane & Aqrab). See also 6:101,129 and 27:18.
Commentary:
The reference in the words "a company of the jinn" may be to a party of Jews of Nasibin. They were non-Arabs and being strangers they have been called جن (jinn) which word among other things means, a stranger. The incident mentioned in the verse seems to be different from the one referred to in vv. 46:30-33, though the verse is taken by some authorities to refer to those verses; the words put in the mouth of "a company of the jinn" mentioned in the present verse having a seeming resemblance with the words spoken by "a party of the jinn" referred to in vv. 46:30-33.
The word جن also meaning a large body of mankind, the verse may be taken as embodying a prophecy that at sometime in future large numbers of men from among the powerful nations of the world will accept Islam.
b
46:31.
3136
See {2733}.
3137
The reference may be to a party of the Jews of Nasibain. They were non-Arabs and being strangers they have been called "jinn" which word among other things means, a stranger (Lane). The incident mentioned in this verse seems to be different from the one referred to in 46:30-33, though the verse is taken by some authorities to refer to those verses, because the words put in the mouth of 'a company of the jinn' in the present verse possess a seeming resemblance with the words spoken by a party of the jinn referred to in 46:30-33.