لَنَآ
Appears 14 times in Quran
Occurrences in Quran
Found 14 verses containing "لَنَآ".
قَالُوا۟ سُبْحَٰنَكَ لَا عِلْمَ لَنَآ إِلَّا مَا عَلَّمْتَنَآ ۖ إِنَّكَ أَنتَ ٱلْعَلِيمُ ٱلْحَكِيمُ
As the angels were conscious of their natural limitations, they frankly confessed that they were unable to reflect all God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had granted them the power to reflect.
Important Words:
سبحانك (Holy art Thou). The word سبحان is the infinitive of سبح for which see 2:31. The infinitive form is used to intensify the meaning.
Commentary:
As the angels were conscious of their nature and limitations, they frankly confessed that they were unable to reflect God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had given them the power of reflecting. Man was a fuller image of God than the angels, or, for that matter, any other created being. Says God: We have created man in the best of constitutions (95:5).
39
Important Words:
سبحانك (Holy art Thou). The word سبحان is the infinitive of سبح for which see 2:31. The infinitive form is used to intensify the meaning.
Commentary:
As the angels were conscious of their nature and limitations, they frankly confessed that they were unable to reflect God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had given them the power of reflecting. Man was a fuller image of God than the angels, or, for that matter, any other created being. Says God: We have created man in the best of constitutions (95:5).
63
As the angels were conscious of their natural limitations, they frankly confessed that they were unable to reflect all God’s attributes as man could do, i.e. they could reflect only such of His attributes as He, in His eternal wisdom, had granted them the power to reflect.
أَلَمْ تَرَ إِلَى ٱلْمَلَإِ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ مِنۢ بَعْدِ مُوسَىٰٓ إِذْ قَالُوا۟ لِنَبِىٍّ لَّهُمُ ٱبْعَثْ لَنَا مَلِكًا نُّقَٰتِلْ فِى سَبِيلِ ٱللَّهِ ۖ قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ أَلَّا تُقَٰتِلُوا۟ ۖ قَالُوا۟ وَمَا لَنَآ أَلَّا نُقَٰتِلَ فِى سَبِيلِ ٱللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَٰرِنَا وَأَبْنَآئِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ تَوَلَّوْا۟ إِلَّا قَلِيلًا مِّنْهُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ
4:78.
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
4:78.
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
4:78.
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
d
4:78.
3
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
4
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
5
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
6
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
a
4:78.
253
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
a
4:78.
306
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
۞ يَوْمَ يَجْمَعُ ٱللَّهُ ٱلرُّسُلَ فَيَقُولُ مَاذَآ أُجِبْتُمْ ۖ قَالُوا۟ لَا عِلْمَ لَنَآ ۖ إِنَّكَ أَنتَ عَلَّٰمُ ٱلْغُيُوبِ
7:7; 28:66.
7:7; 28:66.
The answer of the Prophets implies that the object of God’s questioning would not be to elicit information from them or to supplement His own knowledge, but that they should give testimony against the disbelievers, as is also clear from 4:42.
7:7; 28:66.
Commentary:
The words, We have no knowledge; it is only Thou Who art the Knower of hidden things, constitute both a sort of veiled recommendation and a glorification of God. The Prophets will, in effect, say, "The people did indeed reject us; but Thou art the Knower of secrets. We do not know what was in their minds and whether they rejected us from their hearts or only expressed disbelief out of the fear of others. It is, therefore, for Thee to decide what their real attitude was and what treatment should be meted out to them." This recommendation seems to run counter to 4:42, which shows that the Prophets will bear witness against their people. The study of the relevant verses, however, shows that the occasions are different. The above-mentioned reply of the Prophets will be made when in the beginning God will question them in a general way; whereas the tendering of evidence will come at a later stage when God will call upon them definitely to come forward and give the required evidence about those who rejected them. There is, thus, no real conflict between the two verses.
The answer given by the Prophets is also in harmony with the dignity of God and constitutes an act of His glorification on the part of the Prophets. God perfectly knows what reply the people made to the Prophets, but, in spite of this, He will ask the Prophets to say what answer they were given by the people, as if He Himself was not aware of that answer. The Prophets, therefore, will very appropriately remove this apparent implication of ignorance on the part of God, by attributing all knowledge to Him.
The answer of the Prophets also implies that the object of God’s question was not to elicit information from them or to supplement His own knowledge, for He knew what answer they were given. In fact, there was some other purpose behind His question which was that they should give their testimony against the disbelievers, as is clear from 4:42, and thus carry out the Divine command referred to in the latter verse.
b
7:7; 28:66.
a
7:7; 28:66.
737
Commentary:
The words, We have no knowledge; it is only Thou Who art the Knower of hidden things, constitute both a sort of veiled recommendation and a glorification of God. The Prophets will, in effect, say, "The people did indeed reject us; but Thou art the Knower of secrets. We do not know what was in their minds and whether they rejected us from their hearts or only expressed disbelief out of the fear of others. It is, therefore, for Thee to decide what their real attitude was and what treatment should be meted out to them." This recommendation seems to run counter to 4:42, which shows that the Prophets will bear witness against their people. The study of the relevant verses, however, shows that the occasions are different. The above-mentioned reply of the Prophets will be made when in the beginning God will question them in a general way; whereas the tendering of evidence will come at a later stage when God will call upon them definitely to come forward and give the required evidence about those who rejected them. There is, thus, no real conflict between the two verses.
The answer given by the Prophets is also in harmony with the dignity of God and constitutes an act of His glorification on the part of the Prophets. God perfectly knows what reply the people made to the Prophets, but, in spite of this, He will ask the Prophets to say what answer they were given by the people, as if He Himself was not aware of that answer. The Prophets, therefore, will very appropriately remove this apparent implication of ignorance on the part of God, by attributing all knowledge to Him.
The answer of the Prophets also implies that the object of God’s question was not to elicit information from them or to supplement His own knowledge, for He knew what answer they were given. In fact, there was some other purpose behind His question which was that they should give their testimony against the disbelievers, as is clear from 4:42, and thus carry out the Divine command referred to in the latter verse.
a
7:7; 28:66.
803
The answer of the Prophets implies that the object of God’s questioning would not be to elicit information from them or to supplement His own knowledge, but that they should give testimony against the disbelievers, as is also clear from 4:42.
سَيَقُولُ ٱلَّذِينَ أَشْرَكُوا۟ لَوْ شَآءَ ٱللَّهُ مَآ أَشْرَكْنَا وَلَآ ءَابَآؤُنَا وَلَا حَرَّمْنَا مِن شَىْءٍ ۚ كَذَٰلِكَ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ حَتَّىٰ ذَاقُوا۟ بَأْسَنَا ۗ قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ فَتُخْرِجُوهُ لَنَآ ۖ إِن تَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَإِنْ أَنتُمْ إِلَّا تَخْرُصُونَ
16:36; 43:21.
حَتّٰی کا لفظ آیت میں ہے اور اردو میں اس کا ترجمہ لفظ ’’نہ‘‘ کی زیادتی سے ہوا کرتا ہے اس لئے ہم نے اسے بڑھا دیا ہے۔
16:36; 43:21.
16:36; 43:21
Commentary:
Being unable to answer the arguments given against idolatry and man-made laws in the foregoing passage, idolatrous Arabs had recourse to the trite plea in support of idol-worship: If Allah had pleased, we could not have joined gods with Him. From this they inferred that attributing co-partners to God was in accordance with God’s will. The Quran gives four answers to this plea, two in the present verse and two in the next. The first answer is contained in the words: In like manner did those who were before them accuse God’s Messengers of falsehood, until they tasted of Our wrath. These words signify that this plea of theirs is not a new one. The same plea was brought forward by those gone before. If this plea was true, and the act of setting up associate with God was in accordance with God’s will, why should He have punished the previous peoples? The very fact that God punished them for their associating gods with Him shows that this act of theirs was not in accordance with His will. The second answer is contained in the words: Have you any knowledge? Then produce it for us. You follow nothing but mere conjecture. And you do nothing but lie, i.e. you possess no argument based on true knowledge to support your assertion; what you say is mere conjecture. The remaining two answers are given in the next verse.
e
16:36; 43:21.
4
حَتّٰی کا لفظ آیت میں ہے اور اردو میں اس کا ترجمہ لفظ ’’نہ‘‘ کی زیادتی سے ہوا کرتا ہے اس لئے ہم نے اسے بڑھا دیا ہے۔
b
16:36; 43:21
888
Commentary:
Being unable to answer the arguments given against idolatry and man-made laws in the foregoing passage, idolatrous Arabs had recourse to the trite plea in support of idol-worship: If Allah had pleased, we could not have joined gods with Him. From this they inferred that attributing co-partners to God was in accordance with God’s will. The Quran gives four answers to this plea, two in the present verse and two in the next. The first answer is contained in the words: In like manner did those who were before them accuse God’s Messengers of falsehood, until they tasted of Our wrath. These words signify that this plea of theirs is not a new one. The same plea was brought forward by those gone before. If this plea was true, and the act of setting up associate with God was in accordance with God’s will, why should He have punished the previous peoples? The very fact that God punished them for their associating gods with Him shows that this act of theirs was not in accordance with His will. The second answer is contained in the words: Have you any knowledge? Then produce it for us. You follow nothing but mere conjecture. And you do nothing but lie, i.e. you possess no argument based on true knowledge to support your assertion; what you say is mere conjecture. The remaining two answers are given in the next verse.
c
16:36; 43:21.
هَلْ يَنظُرُونَ إِلَّا تَأْوِيلَهُۥ ۚ يَوْمَ يَأْتِى تَأْوِيلُهُۥ يَقُولُ ٱلَّذِينَ نَسُوهُ مِن قَبْلُ قَدْ جَآءَتْ رُسُلُ رَبِّنَا بِٱلْحَقِّ فَهَل لَّنَا مِن شُفَعَآءَ فَيَشْفَعُوا۟ لَنَآ أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ ٱلَّذِى كُنَّا نَعْمَلُ ۚ قَدْ خَسِرُوٓا۟ أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ
26:103; 35:38; 39:59.
2:211; 6:159.
For the sake of convenience the word Ta’wil has been rendered here as fulfilment of warning. See also {372}.
2:211; 6:159.
26:103; 35:38; 39:59.
Important Words:
تاویل (fulfilment) means, revealing, disclosing, or expounding; interpretation; and issue, result or final sequel. The words ھل ینظرون الا تاویله mean, do they wait for aught save the result to which their case will come by the appearance of the promises and threats which it (the Book) has foretold (Lane). See also 3:8. For the sake of convenience the word has been rendered here as "fulfilment of warnings".
Commentary:
The verse constitutes at once a rebuke and a warning to the disbelievers. What are they waiting for, asks the verse, after they have been given such a Perfect Book as the Quran and such a Perfect Exemplar as the Holy Prophet, except that God’s promised punishment should overtake them?
a
26:103; 35:38; 39:59.
e
2:211; 6:159.
b
2:211; 6:159.
c
26:103; 35:38; 39:59.
953
Important Words:
تاویل (fulfilment) means, revealing, disclosing, or expounding; interpretation; and issue, result or final sequel. The words ھل ینظرون الا تاویله mean, do they wait for aught save the result to which their case will come by the appearance of the promises and threats which it (the Book) has foretold (Lane). See also 3:8. For the sake of convenience the word has been rendered here as "fulfilment of warnings".
Commentary:
The verse constitutes at once a rebuke and a warning to the disbelievers. What are they waiting for, asks the verse, after they have been given such a Perfect Book as the Quran and such a Perfect Exemplar as the Holy Prophet, except that God’s promised punishment should overtake them?
a
26:103; 35:38; 39:59.
d
2:211; 6:159.
983
For the sake of convenience the word Ta’wil has been rendered here as fulfilment of warning. See also {372}.
قَدِ ٱفْتَرَيْنَا عَلَى ٱللَّهِ كَذِبًا إِنْ عُدْنَا فِى مِلَّتِكُم بَعْدَ إِذْ نَجَّىٰنَا ٱللَّهُ مِنْهَا ۚ وَمَا يَكُونُ لَنَآ أَن نَّعُودَ فِيهَآ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّنَا ۚ وَسِعَ رَبُّنَا كُلَّ شَىْءٍ عِلْمًا ۚ عَلَى ٱللَّهِ تَوَكَّلْنَا ۚ رَبَّنَا ٱفْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِٱلْحَقِّ وَأَنتَ خَيْرُ ٱلْفَٰتِحِينَ
2:256; 40:8.
2:256; 40:8.
2:256; 40:8.
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
b
2:256; 40:8.
b
2:256; 40:8.
988
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
a
2:256; 40:8.
وَٱتَّبَعْتُ مِلَّةَ ءَابَآءِىٓ إِبْرَٰهِيمَ وَإِسْحَٰقَ وَيَعْقُوبَ ۚ مَا كَانَ لَنَآ أَن نُّشْرِكَ بِٱللَّهِ مِن شَىْءٍ ۚ ذَٰلِكَ مِن فَضْلِ ٱللَّهِ عَلَيْنَا وَعَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ
2:134.
2:134.
2:134.
Commentary
The expression, This is of Allah’s grace upon us and upon mankind, shows that prophethood is a boon not only for the person on whom it is conferred, but also for the entire people to whom he is sent, for all men profit by it according to their respective capacities.
a
2:134.
a
2:134.
1542
Commentary
The expression, This is of Allah’s grace upon us and upon mankind, shows that prophethood is a boon not only for the person on whom it is conferred, but also for the entire people to whom he is sent, for all men profit by it according to their respective capacities.
a
2:134.
قَالَتْ لَهُمْ رُسُلُهُمْ إِن نَّحْنُ إِلَّا بَشَرٌ مِّثْلُكُمْ وَلَٰكِنَّ ٱللَّهَ يَمُنُّ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦ ۖ وَمَا كَانَ لَنَآ أَن نَّأْتِيَكُم بِسُلْطَٰنٍ إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُؤْمِنُونَ
3:165; 6:125.
18:111; 41:7.
A Messenger of God who is sent for the guidance of men and to serve as a model or exemplar for them must be a man like themselves; for, without being a human being like themselves, he could not be a model for them.
18:111; 41:7.
3:165; 6:125.
Commentary:
This verse constitutes a reply to the objections of disbelievers mentioned in the preceding verse.
The reply is to the effect that a Messenger of God who is sent for the guidance of men and to serve as a model or exemplar for them must be a man like themselves; for, without being a human being like themselves, he could not be a model for them. If he were a "co-partner" of God or a so-called "son" or an angel or any other superhuman being, he could not be a model for men. So God chooses of His servants whom He pleases. There is none to set limits to His powers and choice.
The words, And it is not for us to bring you a proof except by the command of Allah, do not mean that the Messengers of God could not adduce a proof in support of their claim. They are meant only to answer the demand of disbelievers that the Prophets should prove their power and superiority over them. They are told by the Messengers that power and victory all come from God and that, as human beings, they (the Messengers) possess no superiority over them.
c
18:111; 41:7.
d
3:165; 6:125.
a
18:111; 41:7.
b
3:165; 6:125.
1666
Commentary:
This verse constitutes a reply to the objections of disbelievers mentioned in the preceding verse.
The reply is to the effect that a Messenger of God who is sent for the guidance of men and to serve as a model or exemplar for them must be a man like themselves; for, without being a human being like themselves, he could not be a model for them. If he were a "co-partner" of God or a so-called "son" or an angel or any other superhuman being, he could not be a model for men. So God chooses of His servants whom He pleases. There is none to set limits to His powers and choice.
The words, And it is not for us to bring you a proof except by the command of Allah, do not mean that the Messengers of God could not adduce a proof in support of their claim. They are meant only to answer the demand of disbelievers that the Prophets should prove their power and superiority over them. They are told by the Messengers that power and victory all come from God and that, as human beings, they (the Messengers) possess no superiority over them.
a
3:165; 6:125.
c
18:111; 41:7.
1459
A Messenger of God who is sent for the guidance of men and to serve as a model or exemplar for them must be a man like themselves; for, without being a human being like themselves, he could not be a model for them.
وَمَا لَنَآ أَلَّا نَتَوَكَّلَ عَلَى ٱللَّهِ وَقَدْ هَدَىٰنَا سُبُلَنَا ۚ وَلَنَصْبِرَنَّ عَلَىٰ مَآ ءَاذَيْتُمُونَا ۚ وَعَلَى ٱللَّهِ فَلْيَتَوَكَّلِ ٱلْمُتَوَكِّلُونَ
11:57, 89; 12:68.
11:57, 89; 12:68.
11:57, 89; 12:68.
Commentary:
The expression, when He has showed us our ways, signifies that the superiority of a Prophet lies in the fact that he proves that man stands in need of God’s assistance by demonstrating his weaknesses. The expression also hints at the great truth that Divine law embodies only such injunctions as are for the good of man himself, the words "our ways" meaning the ways by following which man can make all kinds of progress.
By the words, And we will surely bear with patience all the harm you do us, the Messengers of God make a confession of their weakness. Far from claiming any superiority over their opponents, they admit that their opponents excel them in material means and that if Divinehelp does not come to their succour, they would have to suffer untold pain and persecution at their hands. As, however, they had undertaken their task by the command of God, they would bear all hardships with patience and would thus prove that it was not their own exaltation and aggrandizement that they had in view. And, as their trust was in God, they also knew that final success was assured for them.
e
11:57, 89; 12:68.
a
11:57, 89; 12:68.
1667
Commentary:
The expression, when He has showed us our ways, signifies that the superiority of a Prophet lies in the fact that he proves that man stands in need of God’s assistance by demonstrating his weaknesses. The expression also hints at the great truth that Divine law embodies only such injunctions as are for the good of man himself, the words "our ways" meaning the ways by following which man can make all kinds of progress.
By the words, And we will surely bear with patience all the harm you do us, the Messengers of God make a confession of their weakness. Far from claiming any superiority over their opponents, they admit that their opponents excel them in material means and that if Divinehelp does not come to their succour, they would have to suffer untold pain and persecution at their hands. As, however, they had undertaken their task by the command of God, they would bear all hardships with patience and would thus prove that it was not their own exaltation and aggrandizement that they had in view. And, as their trust was in God, they also knew that final success was assured for them.
b
11:57, 89; 12:68.
وَلَوْلَآ إِذْ سَمِعْتُمُوهُ قُلْتُم مَّا يَكُونُ لَنَآ أَن نَّتَكَلَّمَ بِهَٰذَا سُبْحَٰنَكَ هَٰذَا بُهْتَٰنٌ عَظِيمٌ
قَالُوا۟ سُبْحَٰنَكَ مَا كَانَ يَنۢبَغِى لَنَآ أَن نَّتَّخِذَ مِن دُونِكَ مِنْ أَوْلِيَآءَ وَلَٰكِن مَّتَّعْتَهُمْ وَءَابَآءَهُمْ حَتَّىٰ نَسُوا۟ ٱلذِّكْرَ وَكَانُوا۟ قَوْمًۢا بُورًا
34:42.
34:42.
34:42.
Important Words:
بورا (ruined) is derived from بار which means, he or it perished. They say بارت السوق i.e. the market became dull. بار العمل means, the work became null and void. بارت الارض means, the land was or became uncultivated. The Arabic saying بادوا و باروا means, they became extinct and perished. بور means, a bad and corrupt man or people; a ruined man or people; a man or people in a state of perdition (Lane & Aqrab).
f
34:42.
b
34:42.
2656
Important Words:
بورا (ruined) is derived from بار which means, he or it perished. They say بارت السوق i.e. the market became dull. بار العمل means, the work became null and void. بارت الارض means, the land was or became uncultivated. The Arabic saying بادوا و باروا means, they became extinct and perished. بور means, a bad and corrupt man or people; a ruined man or people; a man or people in a state of perdition (Lane & Aqrab).
c
34:42.
وَإِذَا سَمِعُوا۟ ٱللَّغْوَ أَعْرَضُوا۟ عَنْهُ وَقَالُوا۟ لَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ سَلَٰمٌ عَلَيْكُمْ لَا نَبْتَغِى ٱلْجَٰهِلِينَ
25:64, 73.
یعنی مشرکین وغیرہ سے جب خدائی باتوں کے متعلق ہنسی ٹھٹھے کی بات سنتے ہیں۔
25:64, 73.
c
25:64, 73.
4
یعنی مشرکین وغیرہ سے جب خدائی باتوں کے متعلق ہنسی ٹھٹھے کی بات سنتے ہیں۔
a
23:4; 25:73.
b
25:64.
a
25:64, 73.
فَلِذَٰلِكَ فَٱدْعُ ۖ وَٱسْتَقِمْ كَمَآ أُمِرْتَ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ ۖ وَقُلْ ءَامَنتُ بِمَآ أَنزَلَ ٱللَّهُ مِن كِتَٰبٍ ۖ وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ ۖ ٱللَّهُ رَبُّنَا وَرَبُّكُمْ ۖ لَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ ۖ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ ۖ ٱللَّهُ يَجْمَعُ بَيْنَنَا ۖ وَإِلَيْهِ ٱلْمَصِيرُ
2:140; 10:42.
11:113.
5:50.
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There exists, therefore, no cause for them to quarrel with him.
11:113.
5:50; 6:57.
2:140; 10:42.
Commentary:
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There was, therefore, no cause for them to quarrel with him. But since they continued to reject him, so time will show who is in the right and who in the wrong. The words, "Allah will gather us together" may imply a prophecy that disbelievers will join the fold of Islam.
a
11:113.
b
5:50.
c
2:140; 10:42.
1201
穆圣在这里奉命告知, 前先知的信徒们深信呈现在他们面前的全部启示经文。因此对他们来说, 没有理由和他争执。
a
11:113.
b
5:50; 6:57.
c
2:140; 10:42.
3613
Commentary:
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There was, therefore, no cause for them to quarrel with him. But since they continued to reject him, so time will show who is in the right and who in the wrong. The words, "Allah will gather us together" may imply a prophecy that disbelievers will join the fold of Islam.
a
2:140; 10:42.
c
11:113.
d
5:50.
2648
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There exists, therefore, no cause for them to quarrel with him.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ تُوبُوٓا۟ إِلَى ٱللَّهِ تَوْبَةً نَّصُوحًا عَسَىٰ رَبُّكُمْ أَن يُكَفِّرَ عَنكُمْ سَيِّـَٔاتِكُمْ وَيُدْخِلَكُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ يَوْمَ لَا يُخْزِى ٱللَّهُ ٱلنَّبِىَّ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ ۖ نُورُهُمْ يَسْعَىٰ بَيْنَ أَيْدِيهِمْ وَبِأَيْمَٰنِهِمْ يَقُولُونَ رَبَّنَآ أَتْمِمْ لَنَا نُورَنَا وَٱغْفِرْ لَنَآ ۖ إِنَّكَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
48:6; 64:10.
信者在天园中永无休止地追求完美的欲望在这句话中得到了表达: “我们的养主啊, 求你为了我们 (的益处) 完成我们的光辉吧。” 这说明天园中的生活并不是毫无生气的。相反, 天园中的精神进展将是无限的, 因为当信者获得某阶段所特有的美德的时候, 他们不会就此停止, 而是看到前面还有更高阶段的美德, 发现他们所达到的阶段并非最高阶段, 他们就继而向前, 永无止境。
信者进入天园后将力求 مَغْفِرَة (Maghfirah), 即克服缺陷 (Lane)。 他们将不停地祈求安拉赐予达到完美并完全沐浴在真主的光明中, 他们将继续向上, 把每一阶段与他们所祈求的更高阶段作比较看作有欠缺, 因此将祈求安拉使其度过有欠缺的阶段, 以便他们能够到达更高阶段。这是 اِسْتِغْفَار (Istighfar) 的真正含意, 字面上的意思是“请求宽恕过失。”
لَام عربی میں فائدہ کے معنے ادا کرنے کے لئے آتا ہے اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ اے ہمارے ربّ ہمارا نور ہمارے فائدہ کے لئے پورا کر دے۔
48:6; 64:10.
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, 'Our Lord perfect our light for us,' shows that life in Paradise will not be one of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and finding that the stage at which they had arrived was not the highest stage will proceed further, and so on without end.
It further appears that after entering Paradise, the believers will seek Maghfirah, i.e. suppression of defects (Lane). They will be continually praying to God for the attainment of perfection and complete immersion in Divine Light and will be continually going upwards regarding each state as defective in comparison with a higher one, to which they will aspire, and will therefore pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, 'asking forgiveness for one’s lapses.'
8:30; 48:6; 64:10.
Commentary:
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, "Our Lord perfect our light for us," shows that life in Paradise will not be a life of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and thus finding that the stage at which they had arrived was not the highest stage, will desire the attainment of the next higher stage, and so on without end.
In short the believers will go on making advancement in Paradise and shall never recede a step. Their activity far from ceasing will rather increase. The Holy Prophet is reported to have said that in Paradise the believers will be imparted knowledge of new attributes of God which they will try to copy in themselves.
From the verse it further appears that after entering Paradise, the believers will seek maghfirah, i.e. "suppression of a defect." In this sense of maghfirah the verse means that the righteous will be continually praying to God for the attainment of perfection and complete immersion in divine light. They will be continually going upwards and will regard each state as defective in comparison with a higher one to which they will aspire and will, therefore, pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, "asking forgiveness for one’s lapses."
c
48:6; 64:10.
1444
信者在天园中永无休止地追求完美的欲望在这句话中得到了表达: “我们的养主啊, 求你为了我们 (的益处) 完成我们的光辉吧。” 这说明天园中的生活并不是毫无生气的。相反, 天园中的精神进展将是无限的, 因为当信者获得某阶段所特有的美德的时候, 他们不会就此停止, 而是看到前面还有更高阶段的美德, 发现他们所达到的阶段并非最高阶段, 他们就继而向前, 永无止境。
1445
信者进入天园后将力求 مَغْفِرَة (Maghfirah), 即克服缺陷 (Lane)。 他们将不停地祈求安拉赐予达到完美并完全沐浴在真主的光明中, 他们将继续向上, 把每一阶段与他们所祈求的更高阶段作比较看作有欠缺, 因此将祈求安拉使其度过有欠缺的阶段, 以便他们能够到达更高阶段。这是 اِسْتِغْفَار (Istighfar) 的真正含意, 字面上的意思是“请求宽恕过失。”
2
لَام عربی میں فائدہ کے معنے ادا کرنے کے لئے آتا ہے اس لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ اے ہمارے ربّ ہمارا نور ہمارے فائدہ کے لئے پورا کر دے۔
a
8:30; 48:6; 64:10.
4284
Commentary:
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, "Our Lord perfect our light for us," shows that life in Paradise will not be a life of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and thus finding that the stage at which they had arrived was not the highest stage, will desire the attainment of the next higher stage, and so on without end.
In short the believers will go on making advancement in Paradise and shall never recede a step. Their activity far from ceasing will rather increase. The Holy Prophet is reported to have said that in Paradise the believers will be imparted knowledge of new attributes of God which they will try to copy in themselves.
From the verse it further appears that after entering Paradise, the believers will seek maghfirah, i.e. "suppression of a defect." In this sense of maghfirah the verse means that the righteous will be continually praying to God for the attainment of perfection and complete immersion in divine light. They will be continually going upwards and will regard each state as defective in comparison with a higher one to which they will aspire and will, therefore, pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, "asking forgiveness for one’s lapses."
b
48:6; 64:10.
3075
The never-ceasing desire for perfection on the part of believers in Paradise as expressed in the words, 'Our Lord perfect our light for us,' shows that life in Paradise will not be one of inaction. On the contrary, spiritual advance in Paradise will know no end, for as the believers will attain excellence, characteristic of a certain stage, they will not stop at that, but seeing in front of it a higher stage of excellence and finding that the stage at which they had arrived was not the highest stage will proceed further, and so on without end.
3076
It further appears that after entering Paradise, the believers will seek Maghfirah, i.e. suppression of defects (Lane). They will be continually praying to God for the attainment of perfection and complete immersion in Divine Light and will be continually going upwards regarding each state as defective in comparison with a higher one, to which they will aspire, and will therefore pray to God to suppress the defective state that they may be able to get to the higher one. This is the true significance of Istighfar of which the literal meaning is, 'asking forgiveness for one’s lapses.'