نُوۡرًا
Appears 9 times in Quran
Derived Words (3)
Words derived from the stem "نُوۡرًا".
Occurrences in Quran
Found 9 verses containing "نُوۡرًا".
یٰۤاَیُّہَا النَّاسُ قَدۡ جَآءَکُمۡ بُرۡہٰنٌ مِّنۡ رَّبِّکُمۡ وَاَنۡزَلۡنَاۤ اِلَیۡکُمۡ نُوۡرًا مُّبِیۡنًا
7:158; 64:9.
"Manifest proof" may either refer to the Qur’an which contains great and manifest Signs and proofs; or to the Holy Prophet who, by his personal example, demonstrated that the Quranic teachings are a great blessing for mankind.
"A clear Light" may also either refer to the Holy Prophet or to the Qur’an.
7:158; 64:9.
Commentary:
The word برھان (manifest proof) may either refer to the Quran with its great and manifest Signs, or to the person of the Holy Prophet who, by his personal example, demonstrated to the world that the Quranic teachings were a great blessing for mankind.
The words نورا مبینا (a clear light) may also either refer to the Holy Prophet or to the Quran which supplies the clearest of light for all spiritual wayfarers. The verse thus also incidentally constitutes a repudiation of the Christian dictum that the Shari‘ah is a curse.
c
7:158; 64:9.
366
“明证” 或者可以指含有伟大而明显迹象和证据的 «古兰经»; 或者可以指穆圣, 他以个人作榜样, 显示了 «古兰经» 教义是人类的一大福祉。
b
7:158; 64:9.
637
Commentary:
The word برھان (manifest proof) may either refer to the Quran with its great and manifest Signs, or to the person of the Holy Prophet who, by his personal example, demonstrated to the world that the Quranic teachings were a great blessing for mankind.
The words نورا مبینا (a clear light) may also either refer to the Holy Prophet or to the Quran which supplies the clearest of light for all spiritual wayfarers. The verse thus also incidentally constitutes a repudiation of the Christian dictum that the Shari‘ah is a curse.
a
7:158; 64:9.
713
"Manifest proof" may either refer to the Qur’an which contains great and manifest Signs and proofs; or to the Holy Prophet who, by his personal example, demonstrated that the Quranic teachings are a great blessing for mankind.
714
"A clear Light" may also either refer to the Holy Prophet or to the Qur’an.
وَمَا قَدَرُوا اللّٰہَ حَقَّ قَدۡرِہٖۤ اِذۡ قَالُوۡا مَاۤ اَنۡزَلَ اللّٰہُ عَلٰی بَشَرٍ مِّنۡ شَیۡءٍ ۗ قُلۡ مَنۡ اَنۡزَلَ الۡکِتٰبَ الَّذِیۡ جَآءَ بِہٖ مُوۡسٰی نُوۡرًا وَّہُدًی لِّلنَّاسِ ۖ تَجۡعَلُوۡنَہٗ قَرَاطِیۡسَ تُبۡدُوۡنَہَا وَتُخۡفُوۡنَ کَثِیۡرًا ۖ وَّعُلِّمۡتُمۡ مَّا لَمۡ تَعۡلَمُوۡۤا اَنۡتُمۡ وَلَاۤ اٰبَآؤُکُمۡ ۖ قُلِ اللّٰہُ ۖ ثُمَّ ذَرۡہُمۡ فِیۡ خَوۡضِہِمۡ یَلۡعَبُوۡنَ
22:75; 39:68.
36:16; 67:10.
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
22:75; 39:68.
36:16; 67:10.
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
a
22:75; 39:68.
b
36:16; 67:10.
834
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
873
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
874
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
اَوَمَنۡ کَانَ مَیۡتًا فَاَحۡیَیۡنٰہُ وَجَعَلۡنَا لَہٗ نُوۡرًا یَّمۡشِیۡ بِہٖ فِی النَّاسِ کَمَنۡ مَّثَلُہٗ فِی الظُّلُمٰتِ لَیۡسَ بِخَارِجٍ مِّنۡہَا ۚ کَذٰلِکَ زُیِّنَ لِلۡکٰفِرِیۡنَ مَا کَانُوۡا یَعۡمَلُوۡنَ
8:25.
6:109; 10:13; 27:5.
In the foregoing verses it was pointed out that man-made laws are always defective. Now it is mentioned in the present verse that man-made teachings cannot stand against Divine teachings. The case of those who devise laws, with the aid of human reason alone, is like one who gropes in darkness from which he will never come out.
8:25.
6:109; 10:13; 27:5.
Commentary:
In the foregoing verses it was pointed out that man-made teachings are always defective. Now, the Quran proceeds to show that man-made teachings cannot stand against Divine teachings.
The verse purports to put the question: "If there is a teaching which is really from God, will it not be better than that devised by man?" Now, this is a question which every man, even a disbeliever, will have to reply in the affirmative. Indeed, human reason cannot have the boldness to deny it. The question has thus been put to make disbelievers conscious of a great truth.
The expression, he is in utter darkness whence he cannot come forth, refers to the man who devises laws with the aid of reason alone— reason that is fettered by numberless limitations to which man is subject. The laws made by men are always subject to change owing to their intrinsic defectiveness. A law is made today but it has to be changed tomorrow on account of the defects which by experience are found in it. Then the new law is again changed for the same reason, and this process goes on indefinitely and sometimes even a sort of a circle comes into being. Thus the case of such men as devise their laws with the aid of human reason alone is like one who is in darkness from which he will never come out.
The words, made to seem fair, imply that Satan and his associates adorn the evil doings of men. In the beginning it is Satan who misleads men by inciting them to evil. But when a man goes on doing evil deeds, his evil deeds gradually begin to appear good to him. This is the law of God meant as a punishment. It is to this later adornment of deeds under the law of God that the Quran refers in 6:109 above.
c
8:25.
d
6:109; 10:13; 27:5.
457
前面的经文中指出过, 人定出来的法律总是有缺点的。现在这节经文说, 人的教导不能违背安拉的教导。那些只借助於人的理智来制定法律的人, 他们的情况犹如黑暗中摸索的人, 永远也走不出来。
a
8:25.
b
6:109; 10:13; 27:5.
864
Commentary:
In the foregoing verses it was pointed out that man-made teachings are always defective. Now, the Quran proceeds to show that man-made teachings cannot stand against Divine teachings.
The verse purports to put the question: "If there is a teaching which is really from God, will it not be better than that devised by man?" Now, this is a question which every man, even a disbeliever, will have to reply in the affirmative. Indeed, human reason cannot have the boldness to deny it. The question has thus been put to make disbelievers conscious of a great truth.
The expression, he is in utter darkness whence he cannot come forth, refers to the man who devises laws with the aid of reason alone— reason that is fettered by numberless limitations to which man is subject. The laws made by men are always subject to change owing to their intrinsic defectiveness. A law is made today but it has to be changed tomorrow on account of the defects which by experience are found in it. Then the new law is again changed for the same reason, and this process goes on indefinitely and sometimes even a sort of a circle comes into being. Thus the case of such men as devise their laws with the aid of human reason alone is like one who is in darkness from which he will never come out.
The words, made to seem fair, imply that Satan and his associates adorn the evil doings of men. In the beginning it is Satan who misleads men by inciting them to evil. But when a man goes on doing evil deeds, his evil deeds gradually begin to appear good to him. This is the law of God meant as a punishment. It is to this later adornment of deeds under the law of God that the Quran refers in 6:109 above.
b
8:25.
c
6:109; 10:13; 27:5.
906
In the foregoing verses it was pointed out that man-made laws are always defective. Now it is mentioned in the present verse that man-made teachings cannot stand against Divine teachings. The case of those who devise laws, with the aid of human reason alone, is like one who gropes in darkness from which he will never come out.
ہُوَ الَّذِیۡ جَعَلَ الشَّمۡسَ ضِیَآءً وَّالۡقَمَرَ نُوۡرًا وَّقَدَّرَہٗ مَنَازِلَ لِتَعۡلَمُوۡا عَدَدَ السِّنِیۡنَ وَالۡحِسَابَ ۚ مَا خَلَقَ اللّٰہُ ذٰلِکَ اِلَّا بِالۡحَقِّ ۚ یُفَصِّلُ الۡاٰیٰتِ لِقَوۡمٍ یَّعۡلَمُوۡنَ
25:62; 71:17.
17:13.
Diya’ means, light; bright or brilliant light. The word is synonymous with Nur though, according to some, it has a more intensive signification than Nur. Some lexicologists consider Diya’ as signifying the rays that are diffused by what is termed Nur. According to others Diya’ signifies that light which subsists by itself as that of the sun or of fire, and Nur that which subsists by some other thing as the light of the moon, i.e. reflected light (Lane & Aqrab). The fact appears to be that whereas Diya’ signifies strong light, Nur is a more general term denoting light as opposed to darkness. This is why Nur is one of the names of God. It is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
The verse points to a very wise natural law. We can judge the size of space traversed by a body only by the change of its position relative to other bodies. God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measures of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days.
25:62; 71:17.
17:13
Important Words:
ضیاء (brilliant light) is the substantive noun from ضاء i.e. it became bright. اضاءت النار means, the fire burned brightly or, transitively, the fire lit up (the surroundings, etc.). ضیاء means, light; bright or brilliant light. It is synonymous with نورthough, according to some, it has a more intensive signification than نور. Some lexicologists consider ضوء or ضیاء as signifying the rays that are diffused by what is termed نور. According to others these two words are synonymous in their original application but ضوء or ضیاء is more forcible according to usage. According to yet others ضوء or ضیاء signifies that light which subsists by itself, as that of the sun or fire, and نور that which subsists by some other thing as does the light of the moon i.e. reflected light (Lane & Aqrab). The truth appears to be that whereas ضیاء or ضوء signifies strong light, نور is a more general term denoting light as opposed to darkness. This is why نور is one of the names of God. نور is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
Commentary:
The verse points to a very wise natural law. We can judge the amount of space traversed by a body only by the change of its position relative to other bodies. So this verse purports to say that God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion of these bodies we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measure of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days. The Arabic words rendered here as, that you might know the number of years and the reckoning of time, may also be translated as "that you might know the number of years and the principles of mathematics." In fact all fundamental principles and basic rules of mathematics are based on and derived from the movements of heavenly bodies like the sun and the moon.
The verse is also pregnant with a deep spiritual import. Just as in the physical world the sun and the moon enable us to prepare our calendars and make a right estimate of our works and their results, similarly through the suns and moons of the spiritual universe, i.e. the Prophets, we can measure the value of our labour and its results. Without the Prophets of God there can be no true awakening and no realization of the spiritual progress made by man, just as without the sun and the moon it would be impossible to form an idea about time or to measure it. The Prophets of God are like the sun and the moon in the spiritual world. They reveal the capacity for spiritual progress that lies latent in human nature and make men understand and realize their inborn faculties and capabilities and the limitless field of spiritual progress that lies before them. Without Prophets, there could be no real spiritual progress in the world.
The words بالحق (in truth) signify that God has not created the heavens and the earth only to satisfy a caprice. He has created them to fulfil an eternal and noble object. The Prophets and Messengers of God are as much needed for the spiritual growth of man as are the sun and moon for that of the physical world.
a
25:62; 71:17.
b
17:13.
a
25:62; 71:17.
b
17:13
1281
Important Words:
ضیاء (brilliant light) is the substantive noun from ضاء i.e. it became bright. اضاءت النار means, the fire burned brightly or, transitively, the fire lit up (the surroundings, etc.). ضیاء means, light; bright or brilliant light. It is synonymous with نورthough, according to some, it has a more intensive signification than نور. Some lexicologists consider ضوء or ضیاء as signifying the rays that are diffused by what is termed نور. According to others these two words are synonymous in their original application but ضوء or ضیاء is more forcible according to usage. According to yet others ضوء or ضیاء signifies that light which subsists by itself, as that of the sun or fire, and نور that which subsists by some other thing as does the light of the moon i.e. reflected light (Lane & Aqrab). The truth appears to be that whereas ضیاء or ضوء signifies strong light, نور is a more general term denoting light as opposed to darkness. This is why نور is one of the names of God. نور is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
Commentary:
The verse points to a very wise natural law. We can judge the amount of space traversed by a body only by the change of its position relative to other bodies. So this verse purports to say that God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion of these bodies we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measure of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days. The Arabic words rendered here as, that you might know the number of years and the reckoning of time, may also be translated as "that you might know the number of years and the principles of mathematics." In fact all fundamental principles and basic rules of mathematics are based on and derived from the movements of heavenly bodies like the sun and the moon.
The verse is also pregnant with a deep spiritual import. Just as in the physical world the sun and the moon enable us to prepare our calendars and make a right estimate of our works and their results, similarly through the suns and moons of the spiritual universe, i.e. the Prophets, we can measure the value of our labour and its results. Without the Prophets of God there can be no true awakening and no realization of the spiritual progress made by man, just as without the sun and the moon it would be impossible to form an idea about time or to measure it. The Prophets of God are like the sun and the moon in the spiritual world. They reveal the capacity for spiritual progress that lies latent in human nature and make men understand and realize their inborn faculties and capabilities and the limitless field of spiritual progress that lies before them. Without Prophets, there could be no real spiritual progress in the world.
The words بالحق (in truth) signify that God has not created the heavens and the earth only to satisfy a caprice. He has created them to fulfil an eternal and noble object. The Prophets and Messengers of God are as much needed for the spiritual growth of man as are the sun and moon for that of the physical world.
a
25:62; 71:17.
b
17:13.
1236
Diya’ means, light; bright or brilliant light. The word is synonymous with Nur though, according to some, it has a more intensive signification than Nur. Some lexicologists consider Diya’ as signifying the rays that are diffused by what is termed Nur. According to others Diya’ signifies that light which subsists by itself as that of the sun or of fire, and Nur that which subsists by some other thing as the light of the moon, i.e. reflected light (Lane & Aqrab). The fact appears to be that whereas Diya’ signifies strong light, Nur is a more general term denoting light as opposed to darkness. This is why Nur is one of the names of God. It is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
1237
The verse points to a very wise natural law. We can judge the size of space traversed by a body only by the change of its position relative to other bodies. God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measures of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days.
اَوۡ کَظُلُمٰتٍ فِیۡ بَحۡرٍ لُّجِّیٍّ یَّغۡشٰٮہُ مَوۡجٌ مِّنۡ فَوۡقِہٖ مَوۡجٌ مِّنۡ فَوۡقِہٖ سَحَابٌ ۚ ظُلُمٰتٌۢ بَعۡضُہَا فَوۡقَ بَعۡضٍ اِذَاۤ اَخۡرَجَ یَدَہٗ لَمۡ یَکَدۡ یَرٰٮہَا ۗ وَمَنۡ لَّمۡ یَجۡعَلِ اللّٰہُ لَہٗ نُوۡرًا فَمَا لَہٗ مِنۡ نُّوۡرٍ
In vv. 37-39 above an appreciative reference is made to a class of men—the lovers of Divine Light and the righteous servants of God. The present and the immediately preceding verse speak of another class of people—the sons of darkness. People of one class accept the Divine Light and walk in it. Their enviable condition is described in the simile, 'light upon light.' The other class of people reject the Divine Light and choose to grope in the darkness of doubts. All their works prove futile and deceptive like a mirage. They love darkness, follow darkness and live in darkness, so their unenviable condition has been very aptly and graphically described in the words, their deeds are like thick layers of darkness spread over a vast and deep sea on whose surface rise waves above waves, above which are clouds— layers upon layers of darkness.
Important Words:
لجی (vast and deep) is relative noun from (lujjun) which is derived from لج (lajja) which means, he persisted in wrangling. لج فی امر means, he persisted or persevered in the affair, or he persisted obstinately in an affair, even if it became manifest that it was wrong; or he persisted in contention. لججت السفینة means, the boat entered the لجة i.e. the main sea, or the fathomless deep, or the great expanse of sea of which the limits could not be seen. بحر لجی means, a vast and deep sea (Lane & Aqrab).
Commentary:
In vv. 38-39 above an appreciative reference was made to a class of men—the lovers of divine light and the righteous servants of God. The present and the immediately preceding verse speak of another class of people—the sons of darkness. People of one class accept the divine light and walk in it with the result that they are doubly blessed, both in this world and in the next. Their enviable condition is described in the simile, "light upon light." The other class of people reject the divine light, choose to grope in the darkness of doubts and misgivings and hanker after the illusory and transient pleasures and profits of this world and end by incurring God’s displeasure. All their works prove futile and deceptive like a mirage. They love darkness, follow darkness and live in darkness and thus their unenviable condition has been very aptly and graphically described in the words, "their deeds are like thick darkness in a vast and deep sea, covered by a wave, over which is a wave, above which are clouds—layers of darkness, one upon another."
2622
Important Words:
لجی (vast and deep) is relative noun from (lujjun) which is derived from لج (lajja) which means, he persisted in wrangling. لج فی امر means, he persisted or persevered in the affair, or he persisted obstinately in an affair, even if it became manifest that it was wrong; or he persisted in contention. لججت السفینة means, the boat entered the لجة i.e. the main sea, or the fathomless deep, or the great expanse of sea of which the limits could not be seen. بحر لجی means, a vast and deep sea (Lane & Aqrab).
Commentary:
In vv. 38-39 above an appreciative reference was made to a class of men—the lovers of divine light and the righteous servants of God. The present and the immediately preceding verse speak of another class of people—the sons of darkness. People of one class accept the divine light and walk in it with the result that they are doubly blessed, both in this world and in the next. Their enviable condition is described in the simile, "light upon light." The other class of people reject the divine light, choose to grope in the darkness of doubts and misgivings and hanker after the illusory and transient pleasures and profits of this world and end by incurring God’s displeasure. All their works prove futile and deceptive like a mirage. They love darkness, follow darkness and live in darkness and thus their unenviable condition has been very aptly and graphically described in the words, "their deeds are like thick darkness in a vast and deep sea, covered by a wave, over which is a wave, above which are clouds—layers of darkness, one upon another."
2049
In vv. 37-39 above an appreciative reference is made to a class of men—the lovers of Divine Light and the righteous servants of God. The present and the immediately preceding verse speak of another class of people—the sons of darkness. People of one class accept the Divine Light and walk in it. Their enviable condition is described in the simile, 'light upon light.' The other class of people reject the Divine Light and choose to grope in the darkness of doubts. All their works prove futile and deceptive like a mirage. They love darkness, follow darkness and live in darkness, so their unenviable condition has been very aptly and graphically described in the words, their deeds are like thick layers of darkness spread over a vast and deep sea on whose surface rise waves above waves, above which are clouds— layers upon layers of darkness.
وَکَذٰلِکَ اَوۡحَیۡنَاۤ اِلَیۡکَ رُوۡحًا مِّنۡ اَمۡرِنَا ۚ مَا کُنۡتَ تَدۡرِیۡ مَا الۡکِتٰبُ وَلَا الۡاِیۡمٰنُ وَلٰکِنۡ جَعَلۡنٰہُ نُوۡرًا نَّہۡدِیۡ بِہٖ مَنۡ نَّشَآءُ مِنۡ عِبَادِنَا ۚ وَاِنَّکَ لَتَہۡدِیۡۤ اِلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
在这里 «古兰经» 被称为 رُوْح (Ruh, 生命的呼吸) (Lane), 因为一个在道德上和精神上死亡的民族由此得到新生。
The Qur’an has been called here Ruh, (breath of life, Lane), because through it a morally and spiritually dead people received a new life.
Islam is the Life and the Light and the Way that leads to God and to the realization by man of the great and sublime object of his creation.
Important Words:
روحاً (Word) means, soul or spirit; breath of life; Divine revelation or inspiration; the Quran; angel; mercy of God; Word of God. See also 4:172 and 16:3.
Commentary:
The Quran has been called here روح because through it a morally and spiritually dead people received a new life. It gave light and life to the Arabs who in turn spread that light to the farthest ends of the earth.
1216
在这里 «古兰经» 被称为 رُوْح (Ruh, 生命的呼吸) (Lane), 因为一个在道德上和精神上死亡的民族由此得到新生。
3638
Important Words:
روحاً (Word) means, soul or spirit; breath of life; Divine revelation or inspiration; the Quran; angel; mercy of God; Word of God. See also 4:172 and 16:3.
Commentary:
The Quran has been called here روح because through it a morally and spiritually dead people received a new life. It gave light and life to the Arabs who in turn spread that light to the farthest ends of the earth.
2666
The Qur’an has been called here Ruh, (breath of life, Lane), because through it a morally and spiritually dead people received a new life.
2667
Islam is the Life and the Light and the Way that leads to God and to the realization by man of the great and sublime object of his creation.
یَوۡمَ یَقُوۡلُ الۡمُنٰفِقُوۡنَ وَالۡمُنٰفِقٰتُ لِلَّذِیۡنَ اٰمَنُوا انۡظُرُوۡنَا نَقۡتَبِسۡ مِنۡ نُّوۡرِکُمۡ قِیۡلَ ارۡجِعُوۡا وَرَآءَکُمۡ فَالۡتَمِسُوۡا نُوۡرًا فَضُرِبَ بَیۡنَہُمۡ بِسُوۡرٍ لَّہٗ بَابٌۢ بَاطِنُہٗ فِیۡہِ الرَّحۡمَۃُ وَظٰہِرُہٗ مِنۡ قِبَلِہِ الۡعَذَابُ
یعنی اگلے جہان میں نُور دنیوی اعمال کے مطابق ملتا ہے اگر طاقت ہے تو دنیا میں واپس چلے جاؤ۔
یعنی مومنوں نے جِدھر جانا ہے اُدھر رحمت ہوگی اور کفار کے پیچھے عذاب ہوگا جس سے وہ بھاگ کر آئیں گے مگر اسے پیچھے نہ چھوڑ سکیں گے۔
"Your light" may mean the light of your faith and good actions or, the light of Divine realization and of the capacity to seek and achieve the pleasure of God in this very life.
The word Wara’akum may signify the present life.
"A wall" might signify the wall of Islam or of the Qur’an. As the disbelievers remain outside this wall so this action of theirs will take the form of a wall in the Hereafter.
Important Words:
It is characteristic of the Hypocrites that in time of trials and tribulations they seek to dissociate themselves from believers but in the hour of success and victory they loudly profess faith and ask for their share in the benefits of victory.
"Light", as mentioned in the preceding verse, is bestowed upon believers in consequence of their good works in this life also, and the Hypocrites are told in the present verse that the only way they could have received light in the Hereafter was by good actions in the present life; the expression وراءکم signifying the present life.
The last part of the verse may also mean that God’s mercy and grace would accompany the believers wherever they go and Divine punishment would dog the footsteps of disbelievers and, try as they might, they will find no refuge from it.
"A wall" referred to in the verse might signify the wall of Islam or of the Quran. The disbelievers remained outside this wall and so were deprived of Divine mercy which was granted to believers; and were seized with punishment in this life. Their having remained outside the fold of Islam will take the form of a wall in the Hereafter.
1
یعنی اگلے جہان میں نُور دنیوی اعمال کے مطابق ملتا ہے اگر طاقت ہے تو دنیا میں واپس چلے جاؤ۔
2
یعنی مومنوں نے جِدھر جانا ہے اُدھر رحمت ہوگی اور کفار کے پیچھے عذاب ہوگا جس سے وہ بھاگ کر آئیں گے مگر اسے پیچھے نہ چھوڑ سکیں گے۔
4156
Important Words:
It is characteristic of the Hypocrites that in time of trials and tribulations they seek to dissociate themselves from believers but in the hour of success and victory they loudly profess faith and ask for their share in the benefits of victory.
"Light", as mentioned in the preceding verse, is bestowed upon believers in consequence of their good works in this life also, and the Hypocrites are told in the present verse that the only way they could have received light in the Hereafter was by good actions in the present life; the expression وراءکم signifying the present life.
The last part of the verse may also mean that God’s mercy and grace would accompany the believers wherever they go and Divine punishment would dog the footsteps of disbelievers and, try as they might, they will find no refuge from it.
"A wall" referred to in the verse might signify the wall of Islam or of the Quran. The disbelievers remained outside this wall and so were deprived of Divine mercy which was granted to believers; and were seized with punishment in this life. Their having remained outside the fold of Islam will take the form of a wall in the Hereafter.
2991
"Your light" may mean the light of your faith and good actions or, the light of Divine realization and of the capacity to seek and achieve the pleasure of God in this very life.
2992
The word Wara’akum may signify the present life.
2993
"A wall" might signify the wall of Islam or of the Qur’an. As the disbelievers remain outside this wall so this action of theirs will take the form of a wall in the Hereafter.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوا اتَّقُوا اللّٰہَ وَاٰمِنُوۡا بِرَسُوۡلِہٖ یُؤۡتِکُمۡ کِفۡلَیۡنِ مِنۡ رَّحۡمَتِہٖ وَیَجۡعَل لَّکُمۡ نُوۡرًا تَمۡشُوۡنَ بِہٖ وَیَغۡفِرۡ لَکُمۡ ۚ وَاللّٰہُ غَفُوۡرٌ رَّحِیۡمٌ
Commentary:
As in the preceding verse the Christians were admonished for regarding a life of renunciation and flight from the world as an ideal, the Muslims in the present verse are told to devote as much care and attention to their mundane as to their spiritual affairs and to discharge the obligations they owe to their Creator and Lord with as much devotion as their obligations to their fellow beings, and that if they did so they would be granted the benefits and blessings of this life as well as those of the Hereafter. Elsewhere in the Quran, Muslims have been enjoined constantly to pray: "Our Lord, grant us good in this world as well as good in the world to come" (2:202).
4169
Commentary:
As in the preceding verse the Christians were admonished for regarding a life of renunciation and flight from the world as an ideal, the Muslims in the present verse are told to devote as much care and attention to their mundane as to their spiritual affairs and to discharge the obligations they owe to their Creator and Lord with as much devotion as their obligations to their fellow beings, and that if they did so they would be granted the benefits and blessings of this life as well as those of the Hereafter. Elsewhere in the Quran, Muslims have been enjoined constantly to pray: "Our Lord, grant us good in this world as well as good in the world to come" (2:202).
وَجَعَلَ الۡقَمَرَ فِیۡہِنَّ نُوۡرًا وَّجَعَلَ الشَّمۡسَ سِرَاجًا
10:6; 25:62.
عربی زبان کے لحاظ سے مضاف حذف بھی ہو سکتا ہے۔ یہاں وہ حذف ہے اور اصل لفظ یہ ہیں کہ ہم نے چاند کو ذُوالنُّور بنایا ہے۔ یعنی نور والا۔
10:6; 25:62.
10:6; 25:62.
d
10:6; 25:62.
2
عربی زبان کے لحاظ سے مضاف حذف بھی ہو سکتا ہے۔ یہاں وہ حذف ہے اور اصل لفظ یہ ہیں کہ ہم نے چاند کو ذُوالنُّور بنایا ہے۔ یعنی نور والا۔
c
10:6; 25:62.
b
10:6; 25:62.