مَثَلُ
Appears 16 times in Quran
Derived Words (16)
Words derived from the stem "مَثَلُ".
- And their description
- Their case
- their description
- His case is like the case
- attribute
- is the most
- Their case
- their description
- case
- likeness
- state
- the case
- The likeness
- The similitude
- His case therefore
- His case therefore
- And the case
- attribute
- is the most
- and the example of the earlier peoples has gone before
- case
- likeness
- state
- the case
- The likeness
- The similitude
Occurrences in Quran
Found 16 verses containing "مَثَلُ".
مَثَلُہُمۡ کَمَثَلِ الَّذِی اسۡتَوۡقَدَ نَارًا فَلَمَّاۤ اَضَآءَتۡ مَا حَوۡلَہٗ ذَہَبَ اللّٰہُ بِنُوۡرِہِمۡ وَتَرَکَہُمۡ فِیۡ ظُلُمٰتٍ لَّا یُبۡصِرُوۡنَ
6:40, 123; 24:41.
“火” 这个词有时用于战争。在这节经文中 “燃火的人” 可能意指:或者是那些虚伪者串通不信道者向伊斯兰教进行战争, 或者是穆圣在主的旨意下点起精神之光。传说穆圣曾经说过: “我的样子就像一个点起火光的人似的” («布哈里»)。
这句话的意思是, 那些虚伪者煽动战争来重新建立他们已丧失的势力, 但那些战争的实际结果却是暴露了他们的虚伪性以及随之发生的他们的混乱与困惑。«古兰经»中总是用 ظُلْمَة (Zulma) 这个词的复数,它的意思是道德与精神上的黑暗。罪与恶从来不单独存在。一个罪恶会引出另一个罪恶, 一件不幸的事情会引出另一件不幸的事情。这意思是, 虚伪者被多方面的危险与灾难所压垮。
مَثَلُھُمْ کَمَثَلِ الَّذِی اسْتَوْقَدَ نَارًا عربی زبان میں نَار کا لفظ جنگ کے لئے بھی بولا جاتا ہے۔ پس آیت کا مطلب یہ ہے کہ منافقوں نے مسلمانوں کوہرانے کے لئے کفار سے لڑوا دیا۔ مگر جب جنگ پھیل گئی تو نتیجہ اُلٹ نکلا۔ مسلمان جیت گئے اور اللہ تعالیٰ نے منافقوں کو ایسی حالت میں چھوڑ دیا کہ ان کو اس اُلجھن سے نکلنے کا کوئی راستہ نظر نہیں آتا تھا اور اندھوں کی طرح اِدھر اُدھر مارے پھرتے تھے۔
اندھیروں کا لفظ اس امر کے اظہار کے لئے استعمال کیا گیا ہے کہ صرف ظاہری تاریکی ہی نہیں بلکہ اور کئی قسم کے خطرات بھی لاحق ہو گئے ہیں۔ اردو میں چونکہ اندھیرے کا لفظ اس موقعہ پر جمع کے صیغہ میں استعمال نہیں ہوتا اور اگر کر بھی لیں تو وہ معنی نہیں دیتا جو عربی سے ظاہر ہوتے ہیں اس لئے ’’قسم قسم کے‘‘ کے الفاظ خطوط وحدانی میں بڑھا دیئے گئے ہیں تا اصل مفہوم پڑھنے والے پر واضح ہو جائے قرآن کریم میں یہ لفظ ہمیشہ جمع کے طور پر استعمال ہوا ہے کیونکہ جب بھی استعمال ہوا ہے کسی اخلاقی یا روحانی امر کی تمثیل بیان کرنے کے لئے ہوا ہے اور گناہ اور بداخلاقیاں اکیلی نہیں رہتیں بلکہ ای
6:40, 123; 24:41.
The word "fire" is sometimes used for war. "The kindler of fire" in the verse may signify either the hypocrites who conspired with disbelievers to wage war against Islam, or the Holy Prophet who under God’s command kindled a Divine light. He is reported to have said: 'My example is like that of a person who kindles a fire' (Bukhari).
The expression signifies that the hypocrites fomented wars in order to re-establish their lost influence but the actual result of these wars was the exposure of their hypocrisy and their consequent confusion and perplexity. The word Zulumat has always been used in the Qur’an in the plural, signifying moral and spiritual darkness. Sin and vice never exist in isolation. One vice attracts another and one misfortune draws another. The meaning is that the hypocrites are overtaken by manifold dangers and calamities.
6:40, 123; 24:41.
Important Words:
مثل (case) gives a number of meanings: (1) likeness or similitude; (2) state or condition; (3) reason or argument; (4) proverb, etc (Aqrab)..
اضاء (it lighted up) is derived from ضاء i.e. it or he became bright or lit up. اضاء is used both transitively and intransitively. Used transitively it means, it lit up or lighted up (the surroundings, etc.), and used intransitively it means, it became bright or lit up. الضیاء or الضوء means, light (Aqrab). In the verse under comment the word has been used transitively.
ظلمات (darkness or lit. darknesses), which is the plural of ظلمة i.e. darkness or absence of light, is derived from ظلم i.e. it became dark. The word ظلمة is also used figuratively to signify ضلالة i.e. error or ignorance, just as the word نور i.e. light is sometimes used to signify ھدایة i.e. guidance (Aqrab). ظلمة also means, affliction, hardship and danger. In the verse the word ظلمات has been used in the plural form in order to signify that the position or place spoken of is not only wanting in light, but is also ful1 of various dangers. In the Quran the word is always used in the plural and denotes different kinds of darkness, physical, moral or spiritual. In the moral and spiritual sense the plural form also signifies that sins and evil deeds do not stand alone, but grow and multiply, one stumbling leading to another.
Commentary:
The verse speaks of hypocrites who were unbelievers at heart but outwardly formed part of the Muslim community. The light of the Holy Prophet or the light of Islam touched their outside, but owing to the diseased condition of their hearts it could not penetrate their inside, which is essential for true religious conversion; so they remained virtually deprived of that light. "The kindler of fire" in the verse can mean either: (1) the class of hypocrites who kindled a fire for themselves, i.e. they accepted the light of Islam but when the light grew in intensity and lit up the surroundings, their hidden disease got the better of them and they lost the light and were left in utter darkness. In this case the Arabic text would read somewhat like this: مثلھم كمثل الذین استوقدوا نارا فلما اضاءت ماحولھم۔الخ i.e. their condition is like the condition of those who kindle a fire, etc. This reading would be quite correct according to Arabic idiom and the style of the Quran itself. Or, (2) it may mean the Holy Prophet of Islam who, under God’s command, kindled a fire or a light but then the class of hypocrites came into being, whom the light touched but did not penetrate. Though apparently in light, they were really deprived of it, and owing to the disease of their heart their deprivation grew as the light increased. In this case the Arabic text would read somewhat like this: مثلھم كمثل بعض اصحاب الذی استوقد نارا فلما اضاءت ماحوله۔الخ i.e. their condition is like the condition of some of those surrounding a person who kindles a fire, etc. This reading is also correct according to the Arabic idiom. In either case the people deprived of light are the hypocrites.
By 'a fire' is meant, the light of divine teaching and heavenly signs. This is corroborated by other passages in the Quran. In 28:30, 31, it is said that Moses saw a fire near Mount Sinai and, approaching it, he heard a voice, saying, O Moses, verily I, even I, am Allah, the Lord of the worlds. Elsewhere in the Quran divine revelation is compared to "fire" and it is stated that some human beings possessing extraordinary spiritual potency are near to being lit up even without divine revelation (24:36). Thus, according to the Quran, the word "fire" sometimes signifies the light of divine teaching and heavenly signs, and in the present verse the word has been used in this very sense.
According to Arab usage, the word "fire" is sometimes also used for war. In 5:65 the Jews are said to have lighted the fire of war. In this sense, the verse would mean that hypocrites conspired with disbelievers to wage war against Islam. But the war only served to increase the power of Islam, leaving the hypocrites utterly confounded.
The words, Allah took away their light, may mean that the wars tore away from the hypocrites the bright mantle of Islam with which they had disguised themselves. The wars not only failed to bring the expected victory to the disbelievers, but also helped to expose the hypocrites who betrayed themselves by failing to join up with the Muslims and share the perils of the wars with them. The gradual extension and elaboration of the teachings of Islam also helped the exposure. The more commands there were to obey, the more burdensome did obedience prove to the hypocrites.
The expression, left them in thick darkness; they see not, means that the hypocrites had fomented the wars in order to re-establish their influence but the actual result of these wars was the exposure of their hypocrisy and their consequent confusion and perplexity.
If the word "fire" means the light of Islam, the verse would signify that though the light of Islam touched the hypocrites on the outside, yet their hearts remained unaffected by it. God deprived them not only of the light of revelation with all its blessings but also of the light of conscience which He has implanted in the nature of man.
d
6:40, 123; 24:41.
29H
“火” 这个词有时用于战争。在这节经文中 “燃火的人” 可能意指:或者是那些虚伪者串通不信道者向伊斯兰教进行战争, 或者是穆圣在主的旨意下点起精神之光。传说穆圣曾经说过: “我的样子就像一个点起火光的人似的” («布哈里»)。
29I
这句话的意思是, 那些虚伪者煽动战争来重新建立他们已丧失的势力, 但那些战争的实际结果却是暴露了他们的虚伪性以及随之发生的他们的混乱与困惑。«古兰经»中总是用 ظُلْمَة (Zulma) 这个词的复数,它的意思是道德与精神上的黑暗。罪与恶从来不单独存在。一个罪恶会引出另一个罪恶, 一件不幸的事情会引出另一件不幸的事情。这意思是, 虚伪者被多方面的危险与灾难所压垮。
1
مَثَلُھُمْ کَمَثَلِ الَّذِی اسْتَوْقَدَ نَارًا عربی زبان میں نَار کا لفظ جنگ کے لئے بھی بولا جاتا ہے۔ پس آیت کا مطلب یہ ہے کہ منافقوں نے مسلمانوں کوہرانے کے لئے کفار سے لڑوا دیا۔ مگر جب جنگ پھیل گئی تو نتیجہ اُلٹ نکلا۔ مسلمان جیت گئے اور اللہ تعالیٰ نے منافقوں کو ایسی حالت میں چھوڑ دیا کہ ان کو اس اُلجھن سے نکلنے کا کوئی راستہ نظر نہیں آتا تھا اور اندھوں کی طرح اِدھر اُدھر مارے پھرتے تھے۔
2
اندھیروں کا لفظ اس امر کے اظہار کے لئے استعمال کیا گیا ہے کہ صرف ظاہری تاریکی ہی نہیں بلکہ اور کئی قسم کے خطرات بھی لاحق ہو گئے ہیں۔ اردو میں چونکہ اندھیرے کا لفظ اس موقعہ پر جمع کے صیغہ میں استعمال نہیں ہوتا اور اگر کر بھی لیں تو وہ معنی نہیں دیتا جو عربی سے ظاہر ہوتے ہیں اس لئے ’’قسم قسم کے‘‘ کے الفاظ خطوط وحدانی میں بڑھا دیئے گئے ہیں تا اصل مفہوم پڑھنے والے پر واضح ہو جائے قرآن کریم میں یہ لفظ ہمیشہ جمع کے طور پر استعمال ہوا ہے کیونکہ جب بھی استعمال ہوا ہے کسی اخلاقی یا روحانی امر کی تمثیل بیان کرنے کے لئے ہوا ہے اور گناہ اور بداخلاقیاں اکیلی نہیں رہتیں بلکہ ای
a
6:40, 123; 24:41.
24
Important Words:
مثل (case) gives a number of meanings: (1) likeness or similitude; (2) state or condition; (3) reason or argument; (4) proverb, etc (Aqrab)..
اضاء (it lighted up) is derived from ضاء i.e. it or he became bright or lit up. اضاء is used both transitively and intransitively. Used transitively it means, it lit up or lighted up (the surroundings, etc.), and used intransitively it means, it became bright or lit up. الضیاء or الضوء means, light (Aqrab). In the verse under comment the word has been used transitively.
ظلمات (darkness or lit. darknesses), which is the plural of ظلمة i.e. darkness or absence of light, is derived from ظلم i.e. it became dark. The word ظلمة is also used figuratively to signify ضلالة i.e. error or ignorance, just as the word نور i.e. light is sometimes used to signify ھدایة i.e. guidance (Aqrab). ظلمة also means, affliction, hardship and danger. In the verse the word ظلمات has been used in the plural form in order to signify that the position or place spoken of is not only wanting in light, but is also ful1 of various dangers. In the Quran the word is always used in the plural and denotes different kinds of darkness, physical, moral or spiritual. In the moral and spiritual sense the plural form also signifies that sins and evil deeds do not stand alone, but grow and multiply, one stumbling leading to another.
Commentary:
The verse speaks of hypocrites who were unbelievers at heart but outwardly formed part of the Muslim community. The light of the Holy Prophet or the light of Islam touched their outside, but owing to the diseased condition of their hearts it could not penetrate their inside, which is essential for true religious conversion; so they remained virtually deprived of that light. "The kindler of fire" in the verse can mean either: (1) the class of hypocrites who kindled a fire for themselves, i.e. they accepted the light of Islam but when the light grew in intensity and lit up the surroundings, their hidden disease got the better of them and they lost the light and were left in utter darkness. In this case the Arabic text would read somewhat like this: مثلھم كمثل الذین استوقدوا نارا فلما اضاءت ماحولھم۔الخ i.e. their condition is like the condition of those who kindle a fire, etc. This reading would be quite correct according to Arabic idiom and the style of the Quran itself. Or, (2) it may mean the Holy Prophet of Islam who, under God’s command, kindled a fire or a light but then the class of hypocrites came into being, whom the light touched but did not penetrate. Though apparently in light, they were really deprived of it, and owing to the disease of their heart their deprivation grew as the light increased. In this case the Arabic text would read somewhat like this: مثلھم كمثل بعض اصحاب الذی استوقد نارا فلما اضاءت ماحوله۔الخ i.e. their condition is like the condition of some of those surrounding a person who kindles a fire, etc. This reading is also correct according to the Arabic idiom. In either case the people deprived of light are the hypocrites.
By 'a fire' is meant, the light of divine teaching and heavenly signs. This is corroborated by other passages in the Quran. In 28:30, 31, it is said that Moses saw a fire near Mount Sinai and, approaching it, he heard a voice, saying, O Moses, verily I, even I, am Allah, the Lord of the worlds. Elsewhere in the Quran divine revelation is compared to "fire" and it is stated that some human beings possessing extraordinary spiritual potency are near to being lit up even without divine revelation (24:36). Thus, according to the Quran, the word "fire" sometimes signifies the light of divine teaching and heavenly signs, and in the present verse the word has been used in this very sense.
According to Arab usage, the word "fire" is sometimes also used for war. In 5:65 the Jews are said to have lighted the fire of war. In this sense, the verse would mean that hypocrites conspired with disbelievers to wage war against Islam. But the war only served to increase the power of Islam, leaving the hypocrites utterly confounded.
The words, Allah took away their light, may mean that the wars tore away from the hypocrites the bright mantle of Islam with which they had disguised themselves. The wars not only failed to bring the expected victory to the disbelievers, but also helped to expose the hypocrites who betrayed themselves by failing to join up with the Muslims and share the perils of the wars with them. The gradual extension and elaboration of the teachings of Islam also helped the exposure. The more commands there were to obey, the more burdensome did obedience prove to the hypocrites.
The expression, left them in thick darkness; they see not, means that the hypocrites had fomented the wars in order to re-establish their influence but the actual result of these wars was the exposure of their hypocrisy and their consequent confusion and perplexity.
If the word "fire" means the light of Islam, the verse would signify that though the light of Islam touched the hypocrites on the outside, yet their hearts remained unaffected by it. God deprived them not only of the light of revelation with all its blessings but also of the light of conscience which He has implanted in the nature of man.
b
6:40, 123; 24:41.
36
The word "fire" is sometimes used for war. "The kindler of fire" in the verse may signify either the hypocrites who conspired with disbelievers to wage war against Islam, or the Holy Prophet who under God’s command kindled a Divine light. He is reported to have said: 'My example is like that of a person who kindles a fire' (Bukhari).
37
The expression signifies that the hypocrites fomented wars in order to re-establish their lost influence but the actual result of these wars was the exposure of their hypocrisy and their consequent confusion and perplexity. The word Zulumat has always been used in the Qur’an in the plural, signifying moral and spiritual darkness. Sin and vice never exist in isolation. One vice attracts another and one misfortune draws another. The meaning is that the hypocrites are overtaken by manifold dangers and calamities.
وَمَثَلُ الَّذِیۡنَ کَفَرُوۡا کَمَثَلِ الَّذِیۡ یَنۡعِقُ بِمَا لَا یَسۡمَعُ اِلَّا دُعَآءً وَّنِدَآءً ۚ صُمٌّۢ بُکۡمٌ عُمۡیٌ فَہُمۡ لَا یَعۡقِلُوۡنَ
2:19.
یَنْعِقُ کے معنے اصل میں جانور کو آواز دینے کے ہوتے ہیں۔ جانور آواز سن کر مالک کی اتباع کرتا ہے مگر اس کے الفاظ کا مطلب نہیں سمجھتا۔ فرمایا یہی حال کفار کا ہے۔ یہ لوگ ایک دوسرے کی اتباع بھیڑ چال کے طور پر کرتے ہیں اور یہ غور نہیں کرتے کہ کہنے والا کیا کہتا ہے‘ اور سننے والا کیا سنتا ہے۔ اس کے برخلاف اسلام کا داعی معقول بات کہتا ہے اور سمجھا کر کہتا ہے اور اس کے مُتّبع اس پر سمجھ کر عمل کرتے ہیں۔ نہ یہ کہ جانوروں کی طرح صرف آواز سنتے اور مطلب‘ غرض اور حکمت سے بے خبر ہوتے ہیں۔
یعنی تعصب نے سب حواس معطل کر دئیے ہیں۔ اس لئے اپنے طریق کی شناعت کو محسوس نہیں کر سکتے۔
See 2:19.
The Holy Prophet delivered the Divine Message to disbelievers. He is the crier. They heard his voice but made no effort to grasp its meaning. His words fell, as it were, on deaf ears, with the result that their spiritual faculties became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45), which only hear the cry of the crier but do not understand what he says.
See 2:19.
Important Words:
ینعق (shouts) is derived from نعق which means, he cried aloud. They say نعق الراعی بغنمه i.e. the shepherd shouted to his flock.نعق المؤذن means, the (Mu’adhdhin) raised his voice to call people to Prayer (Aqrab).
دعاء (call). دعاه means, he called a person by addressing him (Aqrab).
نداء (cry) means: (1) a loud voice or cry; (2) a general call without any specific person being addressed (Aqrab & Lane).
Commentary:
In this verse the Holy Prophet has been likened to a herdsman who shouts to his flock but they hear nothing except the sound, being unable to understand the meaning of the words uttered by him. Similarly, the people whom the Prophet addresses are like a herd of animals unable to follow and understand his call. The words of the verse fully expressed would read somewhat like this: مثل الذین کفروا کمثل اصحاب الذی ینعق i.e. "The case of those who disbelieve is like that of a people surrounding one who shouts, etc." The Holy Prophet conveyed the Divine Message to disbelievers. They heard his voice but made no effort to grasp the meaning of his message. His words fell, as it were, on deaf ears, with the result that the spiritual faculties of the disbelievers became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45).
f
2:19.
3
یَنْعِقُ کے معنے اصل میں جانور کو آواز دینے کے ہوتے ہیں۔ جانور آواز سن کر مالک کی اتباع کرتا ہے مگر اس کے الفاظ کا مطلب نہیں سمجھتا۔ فرمایا یہی حال کفار کا ہے۔ یہ لوگ ایک دوسرے کی اتباع بھیڑ چال کے طور پر کرتے ہیں اور یہ غور نہیں کرتے کہ کہنے والا کیا کہتا ہے‘ اور سننے والا کیا سنتا ہے۔ اس کے برخلاف اسلام کا داعی معقول بات کہتا ہے اور سمجھا کر کہتا ہے اور اس کے مُتّبع اس پر سمجھ کر عمل کرتے ہیں۔ نہ یہ کہ جانوروں کی طرح صرف آواز سنتے اور مطلب‘ غرض اور حکمت سے بے خبر ہوتے ہیں۔
4
یعنی تعصب نے سب حواس معطل کر دئیے ہیں۔ اس لئے اپنے طریق کی شناعت کو محسوس نہیں کر سکتے۔
b
See 2:19.
178
Important Words:
ینعق (shouts) is derived from نعق which means, he cried aloud. They say نعق الراعی بغنمه i.e. the shepherd shouted to his flock.نعق المؤذن means, the (Mu’adhdhin) raised his voice to call people to Prayer (Aqrab).
دعاء (call). دعاه means, he called a person by addressing him (Aqrab).
نداء (cry) means: (1) a loud voice or cry; (2) a general call without any specific person being addressed (Aqrab & Lane).
Commentary:
In this verse the Holy Prophet has been likened to a herdsman who shouts to his flock but they hear nothing except the sound, being unable to understand the meaning of the words uttered by him. Similarly, the people whom the Prophet addresses are like a herd of animals unable to follow and understand his call. The words of the verse fully expressed would read somewhat like this: مثل الذین کفروا کمثل اصحاب الذی ینعق i.e. "The case of those who disbelieve is like that of a people surrounding one who shouts, etc." The Holy Prophet conveyed the Divine Message to disbelievers. They heard his voice but made no effort to grasp the meaning of his message. His words fell, as it were, on deaf ears, with the result that the spiritual faculties of the disbelievers became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45).
c
See 2:19.
196
The Holy Prophet delivered the Divine Message to disbelievers. He is the crier. They heard his voice but made no effort to grasp its meaning. His words fell, as it were, on deaf ears, with the result that their spiritual faculties became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45), which only hear the cry of the crier but do not understand what he says.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا لَا تُبۡطِلُوۡا صَدَقٰتِکُمۡ بِالۡمَنِّ وَالۡاَذٰی کَالَّذِیۡ یُنۡفِقُ مَالَہٗ رِئَآءَ النَّاسِ وَلَا یُؤۡمِنُ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ ۖ فَمَثَلُہٗ کَمَثَلِ صَفۡوَانٍ عَلَیۡہِ تُرَابٌ فَاَصَابَہٗ وَابِلٌ فَتَرَکَہٗ صَلۡدًا ۖ لَّا یَقۡدِرُوۡنَ عَلٰی شَیۡءٍ مِّمَّا کَسَبُوۡا ۗ وَاللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الۡکٰفِرِیۡنَ
2:263.
2:263.
4:39; 8:48.
在有些经文中, 穆斯林奉命也可以公开花费他们的财富 (2:275); 这样做的目的在于引发其他穆斯林可以效法他们的好榜样。但是, 不信安拉的人公开花费他的金钱只是为了赢得大家的称赞。这样的人没有资格得到安拉任何的报酬。
اَلْوَابِلُ: اَلْمَطَرُ الشَّدِیْدُ الضَّخْمُ الْقَطَرِ۔ موٹے موٹے قطروں والی سخت بارش۔ (اقرب)
See 2:263.
4:39; 8:48.
14:19.
Elsewhere, Muslims have also been enjoined to spend their wealth openly (2:275); the object underlying being that other Muslims may be induced to follow their good example. But he who has no faith in God expends his money openly solely to win public approbation. Such a one loses all title to any reward from God.
See 2:263.
4:39; 8:48.
14:19.
Important Words:
رئاء (to be seen) is derived from رأی i.e. he saw with his physical or mental eyes. الرئاء means, to make a show of goodness or virtue without there being any sincere or genuine feeling behind it, simply to be seen of men (Aqrab & Mufradat).
صفوان (smooth rock) is in the measure of رحمان being derived from صفا i.e. it became clear or pure and was free from dirt, etc. صفوان besides being used in the singular number is also the plural of صفاة meaning, a smooth and hard rock (Aqrab).
وابل (heavy rain) is derived from وبل. They say وبله بالعصا i.e. he beat or battered him with a rod continuously. وبلت السماءmeans, the sky poured forth heavy rain (Aqrab).
صلد (bare, smooth and hard) is from صلد. They say صلدالزند i.e. the material, meant for producing fire gave out a sound but no Spark. صلد الارض means, the earth became hard. صلد السائل means, he turned away the beggar without giving him anything. صلد is, therefore, spoken of such rock or piece of ground as is hard and smooth and grows nothing (Aqrab).
Commentary:
The verse makes it clear that a Muslim who follows up his charity with taunt and injury, undoes his own good act and will have no reward with God. He is like a disbeliever who spends merely to be seen of and praised by men. The words, ‘and he believes not in Allah and the Last Day’ have been added because sometimes even a believer does a deed to be seen of men, and that act of his has a useful purpose. For instance, it is on record that once a Companion of the Holy Prophet was seen strutting before the hostile Quraish of Mecca. When the Prophet saw the man thus walking, he said, "This gait is hateful to God, but on the present occasion it is not so." In fact, there had been an outbreak of fever among the Companions who were greatly weakened thereby, and the aforesaid Muslim walked with a boastful gait in order to make a display of his strength so that the enemy might not think that the Muslims had been weakened by fever. This turned an ordinarily reprehensible act into a praiseworthy one. Elsewhere Muslims have been bidden to spend their money not only secretly but also openly (2:275), and the object underlying this injunction is that other Muslims, seeing a brother of theirs expending money in the cause of God, may be induced to follow his good example. But he who has no faith in God expends his money openly solely with the object of winning the good opinion of men, and such a one has no reward with God.
The concluding portion of the verse likens a disbeliever to a smooth rock which is not fit for producing a crop; but sometimes, when it is covered with a layer of dust, some corn may grow on it, i.e. when circumstances are favourable and such person does some really good deed, he derives some benefit from it. But when he spends money merely for the sake of display and show, his good deeds are wasted, just as a heavy rain washes away the dust from the surface of a smooth and hard rock, leaving it bare and unproductive.
a
2:263.
d
2:263.
e
4:39; 8:48.
203
在有些经文中, 穆斯林奉命也可以公开花费他们的财富 (2:275); 这样做的目的在于引发其他穆斯林可以效法他们的好榜样。但是, 不信安拉的人公开花费他的金钱只是为了赢得大家的称赞。这样的人没有资格得到安拉任何的报酬。
1
اَلْوَابِلُ: اَلْمَطَرُ الشَّدِیْدُ الضَّخْمُ الْقَطَرِ۔ موٹے موٹے قطروں والی سخت بارش۔ (اقرب)
a
See 2:263.
b
4:39; 8:48.
c
14:19.
271
Important Words:
رئاء (to be seen) is derived from رأی i.e. he saw with his physical or mental eyes. الرئاء means, to make a show of goodness or virtue without there being any sincere or genuine feeling behind it, simply to be seen of men (Aqrab & Mufradat).
صفوان (smooth rock) is in the measure of رحمان being derived from صفا i.e. it became clear or pure and was free from dirt, etc. صفوان besides being used in the singular number is also the plural of صفاة meaning, a smooth and hard rock (Aqrab).
وابل (heavy rain) is derived from وبل. They say وبله بالعصا i.e. he beat or battered him with a rod continuously. وبلت السماءmeans, the sky poured forth heavy rain (Aqrab).
صلد (bare, smooth and hard) is from صلد. They say صلدالزند i.e. the material, meant for producing fire gave out a sound but no Spark. صلد الارض means, the earth became hard. صلد السائل means, he turned away the beggar without giving him anything. صلد is, therefore, spoken of such rock or piece of ground as is hard and smooth and grows nothing (Aqrab).
Commentary:
The verse makes it clear that a Muslim who follows up his charity with taunt and injury, undoes his own good act and will have no reward with God. He is like a disbeliever who spends merely to be seen of and praised by men. The words, ‘and he believes not in Allah and the Last Day’ have been added because sometimes even a believer does a deed to be seen of men, and that act of his has a useful purpose. For instance, it is on record that once a Companion of the Holy Prophet was seen strutting before the hostile Quraish of Mecca. When the Prophet saw the man thus walking, he said, "This gait is hateful to God, but on the present occasion it is not so." In fact, there had been an outbreak of fever among the Companions who were greatly weakened thereby, and the aforesaid Muslim walked with a boastful gait in order to make a display of his strength so that the enemy might not think that the Muslims had been weakened by fever. This turned an ordinarily reprehensible act into a praiseworthy one. Elsewhere Muslims have been bidden to spend their money not only secretly but also openly (2:275), and the object underlying this injunction is that other Muslims, seeing a brother of theirs expending money in the cause of God, may be induced to follow his good example. But he who has no faith in God expends his money openly solely with the object of winning the good opinion of men, and such a one has no reward with God.
The concluding portion of the verse likens a disbeliever to a smooth rock which is not fit for producing a crop; but sometimes, when it is covered with a layer of dust, some corn may grow on it, i.e. when circumstances are favourable and such person does some really good deed, he derives some benefit from it. But when he spends money merely for the sake of display and show, his good deeds are wasted, just as a heavy rain washes away the dust from the surface of a smooth and hard rock, leaving it bare and unproductive.
a
See 2:263.
b
4:39; 8:48.
c
14:19.
333
Elsewhere, Muslims have also been enjoined to spend their wealth openly (2:275); the object underlying being that other Muslims may be induced to follow their good example. But he who has no faith in God expends his money openly solely to win public approbation. Such a one loses all title to any reward from God.
وَمَثَلُ الَّذِیۡنَ یُنۡفِقُوۡنَ اَمۡوٰلَہُمُ ابۡتِغَآءَ مَرۡضَاتِ اللّٰہِ وَتَثۡبِیۡتًا مِّنۡ اَنۡفُسِہِمۡ کَمَثَلِ جَنَّۃٍۭ بِرَبۡوَۃٍ اَصَابَہَا وَابِلٌ فَاٰتَتۡ اُکُلَہَا ضِعۡفَیۡنِ فَاِنۡ لَّمۡ یُصِبۡہَا وَابِلٌ فَطَلٌّ ۗ وَاللّٰہُ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ
اصل میں حال ہے مگر ترجمہ صفت کے مشابہ ہو گیا ہے جس کے بغیر چارہ نہ تھا مگر مفہوم میں کوئی فرق نہیں پڑا اور نہ عربی کے استعمال میں فرق پڑا ہے۔
اَلطَّلُّ: اَضْعَفُ الْمَطَرِ (اقرب) طَلَّ نہایت خفیف بارش کو کہتے ہیں۔
See 2:262.
Spending money in the cause of Allah strengthens the soul of a person because by spending his hard-earned wealth he voluntarily imposes a burden on himself which makes him firmer and more steadfast in faith.
The hearts of believers who spend freely in the cause of God are like an elevated piece of ground to which heavy rain, which sometimes proves harmful for low-lying tracts, can do no harm. On the other hand, it is benefitted by rain, whether it is heavy or light.
See 2:262.
Important Words:
تثبیتا (strengthen) is derived from ثبت which means, he or it subsisted or lasted; he or it became fixed or stationary at a place; he was firm, stable, steadfast and unwavering. ثبت الامر means, the matter became proved and determined. اثبته means, he made a person or thing fixed and stationary, rendering him or it unable to move; he imprisoned him or inflicted on him a crippling injury. اثبت الحق means, he strengthened or reinforced the truth with clear arguments. ثبته (thabbatahu) means, he made a person or thing firm, steadfast, unwavering and fixed; he strengthened him or it so as to make him or it fit to endure all trials and shakings (Aqrab & Lane).
ربوة (elevated ground) is derived from ربا. They say ربا المال i.e. the money increased and became augmented. رباالولد means, the child grew up. رباالرابیة means, he climbed the height. ربوة or رابیة means, a hill or elevated ground (Aqrab). ربا (interest) is also from the same root and is so called because it is looked upon as a sure and unfailing means of increasing and multiplying wealth.
Commentary:
Spending money in the cause of Allah leads to the strengthening of the soul. The man who strives in the cause of God by spending his wealth, imposes a burden on himself which makes him still more firm and steadfast in his faith. Besides, as he helps others with his money, God helps him and protects him from harm.
The hearts of the believers who spend freely in the cause of God are like elevated ground to which heavy rain, which sometimes proves harmful for low-lying grounds, can do no harm. On the other hand, it is benefited by rain, whether it is heavy or light.
In the verse under comment, rain represents charity. Those who spend large amounts are referred to in the words "heavy rain", while those who can afford to spend only small amounts in the cause of Allah are referred to in the words "light rain" (see also 9:79).
Both classes of men are benefited, inasmuch as they are granted more and more power to do good deeds and receive an ample reward from God, Who does not look to the amount of the money spent in His cause but to the proportion it bears to the money retained by the spender for his worldly needs. The word طل (light rain), besides including the lightest of rains, also means "dew" (Lane) and has been used to point out that even the smallest amounts spent in the cause of Allah has its reward.
b
4:39; 8:48.
204
为了安拉的事业而花钱, 可以增强一个人的精神力量, 因为他花掉了辛苦赚来的钱, 自愿增加自己的负担, 这就使他的信念更坚定、更牢固。
1
اصل میں حال ہے مگر ترجمہ صفت کے مشابہ ہو گیا ہے جس کے بغیر چارہ نہ تھا مگر مفہوم میں کوئی فرق نہیں پڑا اور نہ عربی کے استعمال میں فرق پڑا ہے۔
2
اَلطَّلُّ: اَضْعَفُ الْمَطَرِ (اقرب) طَلَّ نہایت خفیف بارش کو کہتے ہیں۔
a
See 2:262.
272
Important Words:
تثبیتا (strengthen) is derived from ثبت which means, he or it subsisted or lasted; he or it became fixed or stationary at a place; he was firm, stable, steadfast and unwavering. ثبت الامر means, the matter became proved and determined. اثبته means, he made a person or thing fixed and stationary, rendering him or it unable to move; he imprisoned him or inflicted on him a crippling injury. اثبت الحق means, he strengthened or reinforced the truth with clear arguments. ثبته (thabbatahu) means, he made a person or thing firm, steadfast, unwavering and fixed; he strengthened him or it so as to make him or it fit to endure all trials and shakings (Aqrab & Lane).
ربوة (elevated ground) is derived from ربا. They say ربا المال i.e. the money increased and became augmented. رباالولد means, the child grew up. رباالرابیة means, he climbed the height. ربوة or رابیة means, a hill or elevated ground (Aqrab). ربا (interest) is also from the same root and is so called because it is looked upon as a sure and unfailing means of increasing and multiplying wealth.
Commentary:
Spending money in the cause of Allah leads to the strengthening of the soul. The man who strives in the cause of God by spending his wealth, imposes a burden on himself which makes him still more firm and steadfast in his faith. Besides, as he helps others with his money, God helps him and protects him from harm.
The hearts of the believers who spend freely in the cause of God are like elevated ground to which heavy rain, which sometimes proves harmful for low-lying grounds, can do no harm. On the other hand, it is benefited by rain, whether it is heavy or light.
In the verse under comment, rain represents charity. Those who spend large amounts are referred to in the words "heavy rain", while those who can afford to spend only small amounts in the cause of Allah are referred to in the words "light rain" (see also 9:79).
Both classes of men are benefited, inasmuch as they are granted more and more power to do good deeds and receive an ample reward from God, Who does not look to the amount of the money spent in His cause but to the proportion it bears to the money retained by the spender for his worldly needs. The word طل (light rain), besides including the lightest of rains, also means "dew" (Lane) and has been used to point out that even the smallest amounts spent in the cause of Allah has its reward.
d
See 2:262.
334
Spending money in the cause of Allah strengthens the soul of a person because by spending his hard-earned wealth he voluntarily imposes a burden on himself which makes him firmer and more steadfast in faith.
335
The hearts of believers who spend freely in the cause of God are like an elevated piece of ground to which heavy rain, which sometimes proves harmful for low-lying tracts, can do no harm. On the other hand, it is benefitted by rain, whether it is heavy or light.
مَثَلُ مَا یُنۡفِقُوۡنَ فِیۡ ہٰذِہِ الۡحَیٰوۃِ الدُّنۡیَا کَمَثَلِ رِیۡحٍ فِیۡہَا صِرٌّ اَصَابَتۡ حَرۡثَ قَوۡمٍ ظَلَمُوۡۤا اَنۡفُسَہُمۡ فَاَہۡلَکَتۡہُ ۚ وَمَا ظَلَمَہُمُ اللّٰہُ وَلٰکِنۡ اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
10:25; 68:18-21.
مطلب یہ ہے کہ خرچ تو انسان اس لئے کرتا ہے کہ اسے ترقی حاصل ہو مگر چونکہ یہ لوگ منافقت سے خرچ کرتے ہیں ان کا خرچ ویسا ہی نتیجہ پیدا کرتا ہے‘ جیسا کہ شمالی بادِ تُند جو سخت ٹھنڈی ہوتی ہے اور کھیتیوں کو تباہ کردیتی ہے۔ اسی طرح وہ خرچ بھی ان کے اعمال کے نتائج کو تباہ کر دے گا۔
10:25; 68:18-21.
The idea underlying this verse is that the efforts of the disbelievers against Islam will recoil on themselves. Whatever they do or spend with a view to injuring the cause of Islam will only injure themselves.
10:25; 68:18-21.
Important Words:
صر (intense cold). They say صر الباب i.e. the door made a sound or a creaking sound. صر الطائر means, the bird (hawk or falcon) uttered its cry. صر means, it (plant) became smitten with intense cold; or he (a person) had an iron collar put round his neck. So صر means: (1) intense cold; (2) cold that smites the herbage and destroys it; (3) sound or noise; (4) a wind with an excessively loud sound; (5) fire (Lane & Lisan).
Commentary:
The idea underlying this verse is that the efforts of the disbelievers against Islam will react only against themselves. Whatever they do and whatever they spend with a view to injuring or destroying Islam will only injure the disbelievers themselves. God sent Islam for the good of the people, but by rejecting it they are bringing about their own ruin.
f
10:25; 68:18-21.
1
مطلب یہ ہے کہ خرچ تو انسان اس لئے کرتا ہے کہ اسے ترقی حاصل ہو مگر چونکہ یہ لوگ منافقت سے خرچ کرتے ہیں ان کا خرچ ویسا ہی نتیجہ پیدا کرتا ہے‘ جیسا کہ شمالی بادِ تُند جو سخت ٹھنڈی ہوتی ہے اور کھیتیوں کو تباہ کردیتی ہے۔ اسی طرح وہ خرچ بھی ان کے اعمال کے نتائج کو تباہ کر دے گا۔
b
10:25; 68:18-21.
402
Important Words:
صر (intense cold). They say صر الباب i.e. the door made a sound or a creaking sound. صر الطائر means, the bird (hawk or falcon) uttered its cry. صر means, it (plant) became smitten with intense cold; or he (a person) had an iron collar put round his neck. So صر means: (1) intense cold; (2) cold that smites the herbage and destroys it; (3) sound or noise; (4) a wind with an excessively loud sound; (5) fire (Lane & Lisan).
Commentary:
The idea underlying this verse is that the efforts of the disbelievers against Islam will react only against themselves. Whatever they do and whatever they spend with a view to injuring or destroying Islam will only injure the disbelievers themselves. God sent Islam for the good of the people, but by rejecting it they are bringing about their own ruin.
a
10:25; 68:18-21.
461
The idea underlying this verse is that the efforts of the disbelievers against Islam will recoil on themselves. Whatever they do or spend with a view to injuring the cause of Islam will only injure themselves.
وَلَوۡ شِئۡنَا لَرَفَعۡنٰہُ بِہَا وَلٰکِنَّہٗۤ اَخۡلَدَ اِلَی الۡاَرۡضِ وَاتَّبَعَ ہَوٰٮہُ ۚ فَمَثَلُہٗ کَمَثَلِ الۡکَلۡبِ اِنۡ تَحۡمِلۡ عَلَیۡہِ یَلۡہَثۡ اَوۡ تَتۡرُکۡہُ یَلۡہَث ۚ ذّٰلِکَ مَثَلُ الۡقَوۡمِ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا ۚ فَاقۡصُصِ الۡقَصَصَ لَعَلَّہُمۡ یَتَفَکَّرُوۡنَ
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
Material things, specially love of money.
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
1064
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1073
Material things, specially love of money.
1074
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
اِنَّمَا مَثَلُ الۡحَیٰوۃِ الدُّنۡیَا کَمَآءٍ اَنۡزَلۡنٰہُ مِنَ السَّمَآءِ فَاخۡتَلَطَ بِہٖ نَبَاتُ الۡاَرۡضِ مِمَّا یَاۡکُلُ النَّاسُ وَالۡاَنۡعٰمُ حَتّٰۤی اِذَاۤ اَخَذَتِ الۡاَرۡضُ زُخۡرُفَہَا وَازَّیَّنَتۡ وَظَنَّ اَہۡلُہَاۤ اَنَّہُمۡ قٰدِرُوۡنَ عَلَیۡہَاۤ اَتٰٮہَاۤ اَمۡرُنَا لَیۡلًا اَوۡ نَہَارًا فَجَعَلۡنٰہَا حَصِیۡدًا کَاَنۡ لَّمۡ تَغۡنَ بِالۡاَمۡسِ ۚ کَذٰلِکَ نُفَصِّلُ الۡاٰیٰتِ لِقَوۡمٍ یَّتَفَکَّرُوۡنَ
3:118.
11:69.
18:46.
The moral of the parable is that when nations become proud and vain and take life lightly, their decline sets in and they come to grief.
18:46.
3:118.
11:69.
Important Words:
حصیدا (a field that is mown down) is derived from حصد meaning, he reaped or cut with the scythe seed-produce or plants or herbage. They say حصدھم بالسیف i.e. he mowed them down with the sword; he slew them; he exerted his utmost power or exceeded ordinary bounds in slaying them; he exterminated them with the sword. The Arab proverb من زرع الشر حصد الندامةmeans, he who sows evil reaps regret. حصید means, reaped seed-produce; grain that is reaped; seed-produce torn up and carried away by the wind; slain or mown down with the sword, like seed-produce when reaped. حصاد means, time or season of reaping; what remains on the ground after the crop has been reaped; what falls off and becomes scattered of the seed-produce (Lane & Aqrab).
Commentary:
The life of this world has been likened here to rainwater. The verse purports to say that when rain descends from heaven, it causes various kinds of vegetation to grow. Some of them are useful for man and others for animals. But man, instead of ascribing this to the favour of God, looks upon it as the fruit of his own industry and skill. When, however, in consequence of his pride and vanity, a sudden visitation from God destroys all the produce of the earth, he cannot prevent or delay its destruction, let alone possess the power to produce it which he so vaingloriously claimed to have. The moral of the parable is that when nations become proud and vain, i.e. when they take life lightly, their decline sets in and they come to grief.
Water in this verse may also be taken to stand for the word of God. In this sense, the verse would mean that the word of God brings about mighty changes in the life of those who accept and follow it and various new sciences come into existence as a result of its study and new discoveries are made in the material as well as in the spiritual world. The revelation of the Quran gave birth not only to highly spiritual and righteous men but also to eminent philosophers and scientists. But when Muslims became vain and refused to acknowledge their debt to the word of God and began to look upon themselves as the real originators and creators of all these sciences, they fell from the high pedestal of material and spiritual glory to the depths of degradation and degeneration.
b
18:46.
c
3:118.
d
11:69.
a
18:46.
b
3:118.
c
11:69.
1300
Important Words:
حصیدا (a field that is mown down) is derived from حصد meaning, he reaped or cut with the scythe seed-produce or plants or herbage. They say حصدھم بالسیف i.e. he mowed them down with the sword; he slew them; he exerted his utmost power or exceeded ordinary bounds in slaying them; he exterminated them with the sword. The Arab proverb من زرع الشر حصد الندامةmeans, he who sows evil reaps regret. حصید means, reaped seed-produce; grain that is reaped; seed-produce torn up and carried away by the wind; slain or mown down with the sword, like seed-produce when reaped. حصاد means, time or season of reaping; what remains on the ground after the crop has been reaped; what falls off and becomes scattered of the seed-produce (Lane & Aqrab).
Commentary:
The life of this world has been likened here to rainwater. The verse purports to say that when rain descends from heaven, it causes various kinds of vegetation to grow. Some of them are useful for man and others for animals. But man, instead of ascribing this to the favour of God, looks upon it as the fruit of his own industry and skill. When, however, in consequence of his pride and vanity, a sudden visitation from God destroys all the produce of the earth, he cannot prevent or delay its destruction, let alone possess the power to produce it which he so vaingloriously claimed to have. The moral of the parable is that when nations become proud and vain, i.e. when they take life lightly, their decline sets in and they come to grief.
Water in this verse may also be taken to stand for the word of God. In this sense, the verse would mean that the word of God brings about mighty changes in the life of those who accept and follow it and various new sciences come into existence as a result of its study and new discoveries are made in the material as well as in the spiritual world. The revelation of the Quran gave birth not only to highly spiritual and righteous men but also to eminent philosophers and scientists. But when Muslims became vain and refused to acknowledge their debt to the word of God and began to look upon themselves as the real originators and creators of all these sciences, they fell from the high pedestal of material and spiritual glory to the depths of degradation and degeneration.
a
3:118.
b
11:69.
c
18:46.
1252
The moral of the parable is that when nations become proud and vain and take life lightly, their decline sets in and they come to grief.
۞ مَثَلُ الۡفَرِیۡقَیۡنِ کَالۡاَعۡمٰی وَالۡاَصَمِّ وَالۡبَصِیۡرِ وَالسَّمِیۡعِ ۚ ہَلۡ یَسۡتَوِیَانِ مَثَلًا ۚ اَفَلَا تَذَکَّرُوۡنَ
13:17; 35:20, 21.
قرآن مجید میں اندھے اور بہرے اور بینا اور سننے والے کے الفاظ اکٹھے بیان ہوئے ہیں۔ مگر اردو میں اندھے کے مقابلہ میں بینا آتا ہے اور بہرے کے مقابلہ میں سننے والا۔ اس لئے ہم نے اردو محاورہ کے مطابق عبارت کو آگے پیچھے کر دیا ہے۔ جو عربی کے قاعدہ لف و نشر مرتب کے مطابق ہے۔
13:17; 35:20, 21.
A beautiful contrast is instituted here between belief and disbelief. A believer is represented as one who is in perfect possession of the faculties of sight and hearing, while the disbeliever is likened to a blind and deaf person.
13:17; 35:20-21.
Commentary:
This verse beautifully contrasts faith and disbelief. A believer is here represented as one who is in perfect possession of the faculties of sight and hearing, while the disbeliever is likened to a blind and deaf man. Certainly there is a world of difference between them. The epithets "blind" and "deaf" for disbelievers have not been used by way of abuse, but are meant to throw light on the real nature of disbelief.
The difference between a spiritually blind man and one who can see is that the former cannot see the spiritual light that comes from God, while the latter can. Similarly, whereas the former gropes, stumbles and falters on the way to his destination, the latter sees his way clear to it and reaches it directly. Moreover, a blind man cannot distinguish a friend from a foe, and might mistake one for the other, while the seeing man can never make such a mistake.
Similar differences exist between those who follow a true religion and those who reject it. The follower of a true religion knows the Will of God, which serves as a beacon of light for the spiritual wayfarer. But one who rejects truth loses his spiritual vision and thus is deprived of the means to know the Will of his Creator. Similarly, he who has accepted truth, being a seeker after Divine revelation, does not stumble or stagger on the way to his destination, but arrives at it straight away. On the contrary, those who seek to find truth by the unaided help of their own reasoning faculties may sometimes succeed in finding it, but after a good deal of stumbling and groping in the dark. The difference is well illustrated by the statutory prohibition in the United States of America of alcoholic drink in the past few years. Islam prohibited drinking outright, with the result that the Muslim world totally abandoned it. The non-Muslim world has only now begun to realize its evils after an experiment extending over hundreds of years. Another vital difference between a believer and a disbeliever is that the former takes his stand on the firm rock of some recognized truth about which there exists no dispute in his mind, but the latter does not know where he stands, with the result that in order to refute a truth, he sometimes happens to attack even those principles to which he himself subscribes. This is why the Quran repeatedly reminds its opponents that, while attacking Islam, they very often attack their own beliefs and principles.
Believers and disbelievers have also been here compared to the hearing and the deaf. The difference between a man who has ears and one who is deaf is that the former, being able to hear what others have to say, benefits by their experience, while the latter can derive no such benefit. This constitutes one of the chief differences between Islam and other Faiths, and between Muslims and non-Muslims. The teachings of Islam comprise all truths—even those that are found in other religions—and a Muslim is enjoined to get hold of truth wherever he finds it and to make it his own, while a non-Muslim remains contented with his own antiquated and outworn ideas and turns a deaf ear to all others. It is to this peculiarity of Islam that the Holy Prophet has alluded in his famous saying: "A word of wisdom is the lost property of a believer; he gets hold of it wherever he finds it" (Tirmidhi, ch. on ‘Ilm).
In short, the sign of a true religion is that it is catholic and broad-minded and embraces in itself all truths; while a false religion is characterized by narrow-mindedness and perversity. Thus, the very thing which is criticized by the opponents of Islam as one of its defects is claimed here as an excellence. Islam has been accused of plagiarism, but it answers this charge by saying that it is not like a deaf man who cannot hear and therefore is incapable of benefiting by the knowledge and experience of others, but, like a person who is in perfect possession of the power of hearing, it listens to what others have to say and thus supplements and perfects its own store of knowledge. This is why the Quran has not only collected in itself all such teachings of other divinely inspired religions as are fundamentally good and beneficial but has also added to them such new truths as are not to be found in any other Faith.
The epithets "hearing" and "deaf" point to another contrast also. In Islam, the door of Divine revelation is open, and spiritually speaking only such an ear can be said to be gifted with the faculty of "hearing" as listens to the voice of God. In fact, it is for the purpose of hearing the sweet voice of God that the ear has been primarily created. So the ear which does not hear the voice of
God is a deaf ear. Similarly, it is to point to this great difference that believers and disbelievers have been respectively likened to "the seeing" and "the blind." In Islam the door of heavenly signs and miracles is ever open and he alone can be truly said to be "seeing" who sees the fresh signs of God. The eye which refuses to see the signs of God is indeed a blind eye.
c
13:17; 35:20, 21.
1
قرآن مجید میں اندھے اور بہرے اور بینا اور سننے والے کے الفاظ اکٹھے بیان ہوئے ہیں۔ مگر اردو میں اندھے کے مقابلہ میں بینا آتا ہے اور بہرے کے مقابلہ میں سننے والا۔ اس لئے ہم نے اردو محاورہ کے مطابق عبارت کو آگے پیچھے کر دیا ہے۔ جو عربی کے قاعدہ لف و نشر مرتب کے مطابق ہے۔
a
13:17; 35:20-21.
1406
Commentary:
This verse beautifully contrasts faith and disbelief. A believer is here represented as one who is in perfect possession of the faculties of sight and hearing, while the disbeliever is likened to a blind and deaf man. Certainly there is a world of difference between them. The epithets "blind" and "deaf" for disbelievers have not been used by way of abuse, but are meant to throw light on the real nature of disbelief.
The difference between a spiritually blind man and one who can see is that the former cannot see the spiritual light that comes from God, while the latter can. Similarly, whereas the former gropes, stumbles and falters on the way to his destination, the latter sees his way clear to it and reaches it directly. Moreover, a blind man cannot distinguish a friend from a foe, and might mistake one for the other, while the seeing man can never make such a mistake.
Similar differences exist between those who follow a true religion and those who reject it. The follower of a true religion knows the Will of God, which serves as a beacon of light for the spiritual wayfarer. But one who rejects truth loses his spiritual vision and thus is deprived of the means to know the Will of his Creator. Similarly, he who has accepted truth, being a seeker after Divine revelation, does not stumble or stagger on the way to his destination, but arrives at it straight away. On the contrary, those who seek to find truth by the unaided help of their own reasoning faculties may sometimes succeed in finding it, but after a good deal of stumbling and groping in the dark. The difference is well illustrated by the statutory prohibition in the United States of America of alcoholic drink in the past few years. Islam prohibited drinking outright, with the result that the Muslim world totally abandoned it. The non-Muslim world has only now begun to realize its evils after an experiment extending over hundreds of years. Another vital difference between a believer and a disbeliever is that the former takes his stand on the firm rock of some recognized truth about which there exists no dispute in his mind, but the latter does not know where he stands, with the result that in order to refute a truth, he sometimes happens to attack even those principles to which he himself subscribes. This is why the Quran repeatedly reminds its opponents that, while attacking Islam, they very often attack their own beliefs and principles.
Believers and disbelievers have also been here compared to the hearing and the deaf. The difference between a man who has ears and one who is deaf is that the former, being able to hear what others have to say, benefits by their experience, while the latter can derive no such benefit. This constitutes one of the chief differences between Islam and other Faiths, and between Muslims and non-Muslims. The teachings of Islam comprise all truths—even those that are found in other religions—and a Muslim is enjoined to get hold of truth wherever he finds it and to make it his own, while a non-Muslim remains contented with his own antiquated and outworn ideas and turns a deaf ear to all others. It is to this peculiarity of Islam that the Holy Prophet has alluded in his famous saying: "A word of wisdom is the lost property of a believer; he gets hold of it wherever he finds it" (Tirmidhi, ch. on ‘Ilm).
In short, the sign of a true religion is that it is catholic and broad-minded and embraces in itself all truths; while a false religion is characterized by narrow-mindedness and perversity. Thus, the very thing which is criticized by the opponents of Islam as one of its defects is claimed here as an excellence. Islam has been accused of plagiarism, but it answers this charge by saying that it is not like a deaf man who cannot hear and therefore is incapable of benefiting by the knowledge and experience of others, but, like a person who is in perfect possession of the power of hearing, it listens to what others have to say and thus supplements and perfects its own store of knowledge. This is why the Quran has not only collected in itself all such teachings of other divinely inspired religions as are fundamentally good and beneficial but has also added to them such new truths as are not to be found in any other Faith.
The epithets "hearing" and "deaf" point to another contrast also. In Islam, the door of Divine revelation is open, and spiritually speaking only such an ear can be said to be gifted with the faculty of "hearing" as listens to the voice of God. In fact, it is for the purpose of hearing the sweet voice of God that the ear has been primarily created. So the ear which does not hear the voice of
God is a deaf ear. Similarly, it is to point to this great difference that believers and disbelievers have been respectively likened to "the seeing" and "the blind." In Islam the door of heavenly signs and miracles is ever open and he alone can be truly said to be "seeing" who sees the fresh signs of God. The eye which refuses to see the signs of God is indeed a blind eye.
d
13:17; 35:20, 21.
1308
A beautiful contrast is instituted here between belief and disbelief. A believer is represented as one who is in perfect possession of the faculties of sight and hearing, while the disbeliever is likened to a blind and deaf person.
وَمَثَلُ کَلِمَۃٍ خَبِیۡثَۃٍ کَشَجَرَۃٍ خَبِیۡثَۃِۣ اجۡتُثَّتۡ مِنۡ فَوۡقِ الۡاَرۡضِ مَا لَہَا مِنۡ قَرَارٍ
یعنی اس کو طبعی غذا ملنی بند ہو گئی ہو اور وہ سوکھ رہا ہو۔
Unlike the good tree a book which is forged by a fabricator is like an evil tree. It does not possess permanence or stability. Its teachings are supported neither by reason nor by the laws of nature. It cannot stand criticism and its principles and ideals keep on changing with the change in human conditions and circumstances. It is a hotchpotch of teachings collected from doubtful sources. It fails to produce men who can claim to have established true and real connection with God. It does not receive fresh life from the Divine Source and is subject to decay and degeneration.
Important Words:
اجتثت (uprooted) is derived from جث. They say جثه i.e. he pulled it (i.e. a plant) out from its very root; he uprooted it; اجتثهalso gives the same meaning. الجثة means, the body or the dead body of a human being (Lane & Aqrab).
Commentary:
Unlike the good tree described in the preceding two verses, a book which is forged by the hand of man is like an evil tree. It possesses no permanence, nor even stability. Its teachings are supported neither by reason nor by the laws of nature. It cannot stand criticism and its principles and ideals keep on changing with the change in human conditions and circumstances. It is a hotchpotch of teachings collected from doubtful sources. It fails to produce men who can claim to have established a true and real connection with God. It receives fresh life from no divine source and is subject to decay and degeneration. Such is the inevitable fate of books forged by pretenders and false prophets. For a detailed and beautiful exposition of v. 25, 26 and 27 the reader is referred to "Tafsir-e-Kabir" by Hadrat Khalifatul Masih II, Second Successor of the Promised Messiah.
2
یعنی اس کو طبعی غذا ملنی بند ہو گئی ہو اور وہ سوکھ رہا ہو۔
1681
Important Words:
اجتثت (uprooted) is derived from جث. They say جثه i.e. he pulled it (i.e. a plant) out from its very root; he uprooted it; اجتثهalso gives the same meaning. الجثة means, the body or the dead body of a human being (Lane & Aqrab).
Commentary:
Unlike the good tree described in the preceding two verses, a book which is forged by the hand of man is like an evil tree. It possesses no permanence, nor even stability. Its teachings are supported neither by reason nor by the laws of nature. It cannot stand criticism and its principles and ideals keep on changing with the change in human conditions and circumstances. It is a hotchpotch of teachings collected from doubtful sources. It fails to produce men who can claim to have established a true and real connection with God. It receives fresh life from no divine source and is subject to decay and degeneration. Such is the inevitable fate of books forged by pretenders and false prophets. For a detailed and beautiful exposition of v. 25, 26 and 27 the reader is referred to "Tafsir-e-Kabir" by Hadrat Khalifatul Masih II, Second Successor of the Promised Messiah.
1466
Unlike the good tree a book which is forged by a fabricator is like an evil tree. It does not possess permanence or stability. Its teachings are supported neither by reason nor by the laws of nature. It cannot stand criticism and its principles and ideals keep on changing with the change in human conditions and circumstances. It is a hotchpotch of teachings collected from doubtful sources. It fails to produce men who can claim to have established true and real connection with God. It does not receive fresh life from the Divine Source and is subject to decay and degeneration.
لِلَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ مَثَلُ السَّوۡءِ ۖ وَلِلّٰہِ الۡمَثَلُ الۡاَعۡلٰی ۚ وَہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
30:28.
30:28.
30:28.
Commentary:
The verse sets forth clearly the main purport of the chapter, i.e. those who do not believe in the life after death can have no faith in the possibility of Divine revelation. They seek to arrogate to themselves the framing of laws for their guidance. But such attempts have always ended in failure while the "word" which comes from God, being free from all defects and imperfections and being possessed of all conceivable excellences, is a safe guide. This shows the need for Divinerevelation.
The two attributes of "Mighty" and "Wise" point to the fact that true guidance can only come from God, for One possessed of might alone can implement all His promises and only the Wise One can find out what man really needs and only He can satisfy that need.
These attributes also point to the fact that there must be a life after death. Since God is Wise, all His acts must be based upon wisdom and if there be no life after death, this life ceases to possess any purpose or object, and this should cast a reflection on the wisdom of God. Similarly, complete manifestation of God’s might can take place only in the life after death, for in the event of such a manifestation taking place in this life, faith and virtue would cease to have weight or value.
f
30:28.
a
30:28.
1861
Commentary:
The verse sets forth clearly the main purport of the chapter, i.e. those who do not believe in the life after death can have no faith in the possibility of Divine revelation. They seek to arrogate to themselves the framing of laws for their guidance. But such attempts have always ended in failure while the "word" which comes from God, being free from all defects and imperfections and being possessed of all conceivable excellences, is a safe guide. This shows the need for Divinerevelation.
The two attributes of "Mighty" and "Wise" point to the fact that true guidance can only come from God, for One possessed of might alone can implement all His promises and only the Wise One can find out what man really needs and only He can satisfy that need.
These attributes also point to the fact that there must be a life after death. Since God is Wise, all His acts must be based upon wisdom and if there be no life after death, this life ceases to possess any purpose or object, and this should cast a reflection on the wisdom of God. Similarly, complete manifestation of God’s might can take place only in the life after death, for in the event of such a manifestation taking place in this life, faith and virtue would cease to have weight or value.
a
30:28.