وَلَئِنۡ
Appears 27 times in Quran
Occurrences in Quran
Found 27 verses containing "وَلَئِنۡ".
وَلَئِنۡ اَتَیۡتَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ بِکُلِّ اٰیَۃٍ مَّا تَبِعُوۡا قِبۡلَتَکَ ۚ وَمَاۤ اَنۡتَ بِتَابِعٍ قِبۡلَتَہُمۡ ۚ وَمَا بَعۡضُہُمۡ بِتَابِعٍ قِبۡلَۃَ بَعۡضٍ ۚ وَلَئِنِ اتَّبَعۡتَ اَہۡوَآءَہُمۡ مِّنۡۢ بَعۡدِ مَا جَآءَکَ مِنَ الۡعِلۡمِ ۙ اِنَّکَ اِذًا لَّمِنَ الظّٰلِمِیۡنَ
عیسائی لوگ مشرق کی طرف منہ کرکے نماز پڑھا کرتے تھے۔ چنانچہ نجران کے عیسائی جب رسول کریم صلی اللہ علیہ وسلم کے پاس مذہبی گفتگو کرنے کے لئے آئے تو انہوں نے مشرق کی طرف ہی منہ کرکے نماز پڑھی تھی۔ عام طور پر اس کی وجہ وہ یہ بتاتے ہیں کہ مسیحؑ کی خبر دینے والا ستارہ مشرق کی طرف سے طلوع ہوا تھا۔
یہودیوں میں سامری قبیلہ کے لوگ جیسا کہ نئے عہدنامہ کی کتاب یوحنا باب ۴ آیت ۲۰ سے معلوم ہوتا ہے۔ یروشلم کے ایک پہاڑ کی طرف منہ کرکے عبادت کیا کرتے تھے اور باقی یہودی بیت المقدس کی طرف منہ کرکے نماز پڑھا کرتے تھے۔ پس ان سب میں اختلاف قبلہ تھا۔ اسی کی طرف اس آیت میں اشارہ کیا گیا ہے
109:3, 7.
6:57; 13:38.
This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (Kings 8: 22-30; Dan. 6: 10; Ps. 5: 7 & Jonah, 2: 4), while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (Commentary on the New Testament by W. Walsham How, D.D.). The early Christians, followed the Qiblah of the Jews (Enc. Brit., 14th edition, v. 676 & Jew. Enc. vi. 53). The Christians of Najran worshipped in the Holy Prophet’s Mosque at Medina, with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims.
109:3, 7.
6:57; 13:38.
Commentary:
This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (See I. Kings 8:22-30; Dan. 6:10; Ps. 5:7; Jonah, 2:4) while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (John, 4:20 and Commentary on the New Testament by Right Rev. W. Walsham How, D.D., published by Society for Promoting Christian Knowledge, London, under this verse). As regards the early Christians, they followed the Qiblah of the Jews (Acts 3:1; Enc. Brit., 14th edition, v. 676; Jew. Enc. vi. 53) but we learn from authentic sources that when a party of the Christians of Najran paid a visit to Medina to have a discussion with the Holy Prophet on some doctrinal point, they worshipped in the Holy Prophet’s mosque at Medina with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims, and when obsolete faiths refused to follow the true Qiblah, how could a true believer follow a Qiblah that had become obsolete.
The concluding clause speaks of the practice of the People of the Book as vain "desires," not because they were not originally based on revelation but because they were opposed to the new revelation that had appointed the Ka‘bah as Qiblah. He who insists on sticking to an order that is no longer in force, really follows naught but his own desire.
The words, then thou shalt surely be of the transgressors, do not evidently refer to the Holy Prophet, because, (1) he could in no circumstances go against Allah’s commandment, and (2) the foregoing part of this very verse says about him, nor wouldst thou follow their Qiblah, and (3) it is clearly stated in the preceding verse that he loved to turn his face towards the Ka‘bah and eagerly awaited a divine commandment to that effect. It is, therefore, unthinkable that the Prophet could forsake the Qiblah of his own liking. The words obviously refer, as supported by the rules of the Arabic language as well as the usage of the Quran, either to the reader in general or to every individual Muslim who followed the Holy Prophet.
a
109:3, 7.
b
6:57; 13:38.
1
عیسائی لوگ مشرق کی طرف منہ کرکے نماز پڑھا کرتے تھے۔ چنانچہ نجران کے عیسائی جب رسول کریم صلی اللہ علیہ وسلم کے پاس مذہبی گفتگو کرنے کے لئے آئے تو انہوں نے مشرق کی طرف ہی منہ کرکے نماز پڑھی تھی۔ عام طور پر اس کی وجہ وہ یہ بتاتے ہیں کہ مسیحؑ کی خبر دینے والا ستارہ مشرق کی طرف سے طلوع ہوا تھا۔
یہودیوں میں سامری قبیلہ کے لوگ جیسا کہ نئے عہدنامہ کی کتاب یوحنا باب ۴ آیت ۲۰ سے معلوم ہوتا ہے۔ یروشلم کے ایک پہاڑ کی طرف منہ کرکے عبادت کیا کرتے تھے اور باقی یہودی بیت المقدس کی طرف منہ کرکے نماز پڑھا کرتے تھے۔ پس ان سب میں اختلاف قبلہ تھا۔ اسی کی طرف اس آیت میں اشارہ کیا گیا ہے
a
109:3, 7.
b
6:57; 13:38.
152
Commentary:
This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (See I. Kings 8:22-30; Dan. 6:10; Ps. 5:7; Jonah, 2:4) while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (John, 4:20 and Commentary on the New Testament by Right Rev. W. Walsham How, D.D., published by Society for Promoting Christian Knowledge, London, under this verse). As regards the early Christians, they followed the Qiblah of the Jews (Acts 3:1; Enc. Brit., 14th edition, v. 676; Jew. Enc. vi. 53) but we learn from authentic sources that when a party of the Christians of Najran paid a visit to Medina to have a discussion with the Holy Prophet on some doctrinal point, they worshipped in the Holy Prophet’s mosque at Medina with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims, and when obsolete faiths refused to follow the true Qiblah, how could a true believer follow a Qiblah that had become obsolete.
The concluding clause speaks of the practice of the People of the Book as vain "desires," not because they were not originally based on revelation but because they were opposed to the new revelation that had appointed the Ka‘bah as Qiblah. He who insists on sticking to an order that is no longer in force, really follows naught but his own desire.
The words, then thou shalt surely be of the transgressors, do not evidently refer to the Holy Prophet, because, (1) he could in no circumstances go against Allah’s commandment, and (2) the foregoing part of this very verse says about him, nor wouldst thou follow their Qiblah, and (3) it is clearly stated in the preceding verse that he loved to turn his face towards the Ka‘bah and eagerly awaited a divine commandment to that effect. It is, therefore, unthinkable that the Prophet could forsake the Qiblah of his own liking. The words obviously refer, as supported by the rules of the Arabic language as well as the usage of the Quran, either to the reader in general or to every individual Muslim who followed the Holy Prophet.
a
109:3, 7.
b
6:57; 13:38.
168
This verse points to the hostility of Jews and Christians not only to Islam but also to one another. The Jews had Jerusalem as their Qiblah (Kings 8: 22-30; Dan. 6: 10; Ps. 5: 7 & Jonah, 2: 4), while the Samaritans, a disowned section of the Jews, who also followed the Mosaic Law, had adopted a certain mountain in Palestine, named Gerizim, as their Qiblah (Commentary on the New Testament by W. Walsham How, D.D.). The early Christians, followed the Qiblah of the Jews (Enc. Brit., 14th edition, v. 676 & Jew. Enc. vi. 53). The Christians of Najran worshipped in the Holy Prophet’s Mosque at Medina, with their faces turned to the East (Zurqani, iv. 41). Thus the Jews, the Samaritans, and the Christians followed different Qiblahs owing to their mutual jealousy and enmity. In these circumstances it was vain to expect them to follow the Qiblah of the Muslims.
وَمِنَ النَّاسِ مَنۡ یَّقُوۡلُ اٰمَنَّا بِاللّٰہِ فَاِذَاۤ اُوۡذِیَ فِی اللّٰہِ جَعَلَ فِتۡنَۃَ النَّاسِ کَعَذَابِ اللّٰہِ وَلَئِنۡ جَآءَ نَصۡرٌ مِّنۡ رَّبِّکَ لَیَقُوۡلُنَّ اِنَّا کُنَّا مَعَکُمۡ ۚ اَوَلَیۡسَ اللّٰہُ بِاَعۡلَمَ بِمَا فِیۡ صُدُوۡرِ الۡعٰلَمِیۡنَ
4:142.
4:142.
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always to be found in the ranks of believers persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand, they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of Truth is gaining ground.
4:142.
Commentary:
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of truth is gaining ground.
d
4:142.
b
4:142.
2947
Commentary:
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of truth is gaining ground.
b
4:142.
2241
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always to be found in the ranks of believers persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand, they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of Truth is gaining ground.
وَلَئِنۡ قُتِلۡتُمۡ فِیۡ سَبِیۡلِ اللّٰہِ اَوۡ مُتُّمۡ لَمَغۡفِرَۃٌ مِّنَ اللّٰہِ وَرَحۡمَۃٌ خَیۡرٌ مِّمَّا یَجۡمَعُوۡنَ
10:59; 43:33.
10:59; 43:33.
He who fights and lays down his life in the cause of Truth should not be regarded as dead, because he gives his life for the sake of Him Who is the Controller of all life. He may be regarded as physically dead; spiritually he lives forever (2:155).
Whereas, hypocrites are afraid of death because of the wealth and property which they have to leave behind, the believers, killed in the cause of Allah, will get what is incomparably greater than what hypocrites are greedily hoarding up, or what Muslims themselves may have collected in the form of wealth and other worldly things.
10:59; 43:33.
Commentary:
The words, forgiveness from Allah and mercy shall be better than what they hoard, mean that hypocrites are afraid of death because of the wealth and property which they have to leave behind; whereas, if believers are killed in the cause of Allah, they will get what is incomparably greater than what hypocrites are greedily hoarding up, or what Muslims themselves may have collected in the form of wealth and other worldly things. There is thus no reason for true believers to be afraid of death.
a
10:59; 43:33.
a
10:59; 43:33.
440
Commentary:
The words, forgiveness from Allah and mercy shall be better than what they hoard, mean that hypocrites are afraid of death because of the wealth and property which they have to leave behind; whereas, if believers are killed in the cause of Allah, they will get what is incomparably greater than what hypocrites are greedily hoarding up, or what Muslims themselves may have collected in the form of wealth and other worldly things. There is thus no reason for true believers to be afraid of death.
a
10:59; 43:33.
511
He who fights and lays down his life in the cause of Truth should not be regarded as dead, because he gives his life for the sake of Him Who is the Controller of all life. He may be regarded as physically dead; spiritually he lives forever (2:155).
512
Whereas, hypocrites are afraid of death because of the wealth and property which they have to leave behind, the believers, killed in the cause of Allah, will get what is incomparably greater than what hypocrites are greedily hoarding up, or what Muslims themselves may have collected in the form of wealth and other worldly things.
وَلَئِنۡ مُّتُّمۡ اَوۡ قُتِلۡتُمۡ لَاِلَی اللّٰہِ تُحۡشَرُوۡنَ
5:97; 6:73; 8:25; 23:80.
b
5:97; 6:73; 8:25; 23:80.
b
5:97; 6:73; 8:25; 23:80.
441
Commentary:
The pronoun "you" includes both hypocrites and believers; for all will be gathered unto God for reward or punishment as the case may be.
b
5:97; 6:73; 8:25; 23:80.
513
The pronoun "you" includes both hypocrites and believers; for all will be gathered unto God for reward or punishment, as the case may be.
وَلَئِنۡ سَاَلۡتَہُمۡ مَّنۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ وَسَخَّرَ الشَّمۡسَ وَالۡقَمَرَ لَیَقُوۡلُنَّ اللّٰہُ ۖ فَاَنّٰی یُؤۡفَکُوۡنَ
7:55; 13:3; 31:30; 35:14; 39:6.
سَخَّرَ سے مراد بغیر مزدوری کے کسی آسمانی قانون کے ماتحت خدمت میں لگا دینے کے ہیں۔
7:55; 13:3; 31:30; 35:14; 39:6.
God is the Creator and Source of all life, and for its continuity He has pressed into the service of man all the forces of nature.
7:55; 13:3; 16:3; 31:30; 35:14; 39:6.
Commentary:
In the present and the next two verses the point has been further stressed that God is the Creator and Source of all life, and for the continuity of this life He has pressed into the service of man all the forces of nature. This is a self-evident truth which not even the most confirmed disbeliever, consistently with reason, has the courage to deny. When such is the case, the verse purports to say, the believers who leave their hearths and homes and fly to a foreign land for the sake of God should not think that they would be left unprovided and uncared for.
e
7:55; 13:3; 31:30; 35:14; 39:6.
3
سَخَّرَ سے مراد بغیر مزدوری کے کسی آسمانی قانون کے ماتحت خدمت میں لگا دینے کے ہیں۔
c
7:55; 13:3; 16:3; 31:30; 35:14; 39:6.
2984
Commentary:
In the present and the next two verses the point has been further stressed that God is the Creator and Source of all life, and for the continuity of this life He has pressed into the service of man all the forces of nature. This is a self-evident truth which not even the most confirmed disbeliever, consistently with reason, has the courage to deny. When such is the case, the verse purports to say, the believers who leave their hearths and homes and fly to a foreign land for the sake of God should not think that they would be left unprovided and uncared for.
a
7:55; 13:3; 31:30; 35:14; 39:6.
2265
God is the Creator and Source of all life, and for its continuity He has pressed into the service of man all the forces of nature.
وَلَئِنۡ سَاَلۡتَہُمۡ مَّنۡ نَّزَّلَ مِنَ السَّمَآءِ مَآءً فَاَحۡیَا بِہِ الۡاَرۡضَ مِنۡۢ بَعۡدِ مَوۡتِہَا لَیَقُوۡلُنَّ اللّٰہُ ۚ قُلِ الۡحَمۡدُ لِلّٰہِ ۚ بَلۡ اَکۡثَرُہُمۡ لَا یَعۡقِلُوۡنَ
وَلَئِنۡ اَصٰبَکُمۡ فَضۡلٌ مِّنَ اللّٰہِ لَیَقُوۡلَنَّ کَاَنۡ لَّمۡ تَکُنۡۢ بَیۡنَکُمۡ وَبَیۡنَہٗ مَوَدَّۃٌ یّٰلَیۡتَنِیۡ کُنۡتُ مَعَہُمۡ فَاَفُوۡزَ فَوۡزًا عَظِیۡمًا
وَلَئِنۡ اَرۡسَلۡنَا رِیۡحًا فَرَاَوۡہُ مُصۡفَرًّا لَّظَلُّوۡا مِنۡۢ بَعۡدِہٖ یَکۡفُرُوۡنَ
56:66; 57:21.
56:66; 57:21.
56:66; 57:21.
e
56:66; 57:21.
b
56:66; 57:21.
b
56:66; 57:21.
وَلَقَدۡ ضَرَبۡنَا لِلنَّاسِ فِیۡ ہٰذَا الۡقُرۡاٰنِ مِنۡ کُلِّ مَثَلٍ ۚ وَلَئِنۡ جِئۡتَہُمۡ بِاٰیَۃٍ لَّیَقُوۡلَنَّ الَّذِیۡنَ کَفَرُوۡۤا اِنۡ اَنۡتُمۡ اِلَّا مُبۡطِلُوۡنَ
اَبْطَلَ کے معنے ہیں جھوٹ کو پیش کیا (اقرب) اس کے پیش نظر ہم نے مُبْطِلُوْنَ کے معنے جھوٹی باتوں کے پیش کرنے والوں کے کیے ہیں۔
17:90; 39:28.
Mathal means, a description; argument; discourse; lesson; proverb; sign; parable or similitude (Lane).
17:90; 39:28.
Important Words:
مثل (parable) is derived from مثل (mathala) and means, a description, condition, state, case, etc.; (2) argument, reason; (3) discourse; (4) lesson or example; (5) a proverb; (6) a Sign; (7) a parable or similitude (Aqrab & Lane). See also 2:18,107; 6:39 & 14:36.
b
17:90; 39:28.
1001
مَثَل (Mathal) 的意思是, 一种描写; 争论; 讲话; 功课; 谚语; 记号 (符号); 寓言或比喻 (Lane)。
3
اَبْطَلَ کے معنے ہیں جھوٹ کو پیش کیا (اقرب) اس کے پیش نظر ہم نے مُبْطِلُوْنَ کے معنے جھوٹی باتوں کے پیش کرنے والوں کے کیے ہیں۔
a
17:90; 39:28.
3031
Important Words:
مثل (parable) is derived from مثل (mathala) and means, a description, condition, state, case, etc.; (2) argument, reason; (3) discourse; (4) lesson or example; (5) a proverb; (6) a Sign; (7) a parable or similitude (Aqrab & Lane). See also 2:18,107; 6:39 & 14:36.
a
17:90; 39:28.
2299
Mathal means, a description; argument; discourse; lesson; proverb; sign; parable or similitude (Lane).
وَلَئِنۡ سَاَلۡتَہُمۡ مَّنۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ لَیَقُوۡلُنَّ اللّٰہُ ۚ قُلِ الۡحَمۡدُ لِلّٰہِ ۚ بَلۡ اَکۡثَرُہُمۡ لَا یَعۡلَمُوۡنَ
29:62; 39:39.
An intelligent study of the creation of the universe and of the perfect design and order that pervade and permeate it, leads to the one inescapable inference that there must be a Creator of this universe. The expression la-Yaqulunna signifies that disbelievers will have no option but to admit that it is Allah Who has brought the universe into being.
29:62; 39:39; 44:8.
Commentary:
The verse purports to say that an intelligent study of the creation of the universe and of the perfect design and order that pervade and permeate it, leads to the one inevitable conclusion that there must be a Creator of this creation. This inference is inescapable. The words لیقولن الله signify that disbelievers will have no option but to admit that it is Allah Who brought the whole universe into being. But in spite of this unwilling admission on their part, the perverse rejecters of truth refuse to admit the simple fact that when God has made so much provision for the physical and material needs of man, He could not have failed to make similar provision for his moral and spiritual needs. This refusal to accept a clear conclusion shows that disbelievers are an ignorant and perverse people. Moreover, while they admit in their heart of hearts that God is the sole Creator of the universe, their actions do not conform to their admission. They associate partners with Him. This fact also sets the seal upon their folly and ignorance.
d
29:62; 39:39.
1010
明智地研究宇宙是如何创造的以及宇宙间普遍而深刻地存在着完美的安排和秩序, 使人们得出一个必然的结论, 即一定存在着一个宇宙的创造主。 لَيَقُوْلُنَّ (la-yaqulunna) 这一用语意指不信的人只得承认创造宇宙者是安拉, 此外别无其他选择。
c
29:62; 39:39; 44:8.
3050
Commentary:
The verse purports to say that an intelligent study of the creation of the universe and of the perfect design and order that pervade and permeate it, leads to the one inevitable conclusion that there must be a Creator of this creation. This inference is inescapable. The words لیقولن الله signify that disbelievers will have no option but to admit that it is Allah Who brought the whole universe into being. But in spite of this unwilling admission on their part, the perverse rejecters of truth refuse to admit the simple fact that when God has made so much provision for the physical and material needs of man, He could not have failed to make similar provision for his moral and spiritual needs. This refusal to accept a clear conclusion shows that disbelievers are an ignorant and perverse people. Moreover, while they admit in their heart of hearts that God is the sole Creator of the universe, their actions do not conform to their admission. They associate partners with Him. This fact also sets the seal upon their folly and ignorance.
c
29:62; 39:39.
2314
An intelligent study of the creation of the universe and of the perfect design and order that pervade and permeate it, leads to the one inescapable inference that there must be a Creator of this universe. The expression la-Yaqulunna signifies that disbelievers will have no option but to admit that it is Allah Who has brought the universe into being.
وَلَئِنۡ سَاَلۡتَہُمۡ لَیَقُوۡلُنَّ اِنَّمَا کُنَّا نَخُوۡضُ وَنَلۡعَبُ ۚ قُلۡ اَبِاللّٰہِ وَاٰیٰتِہٖ وَرَسُوۡلِہٖ کُنۡتُمۡ تَسۡتَہۡزِءُوۡنَ
2:45.
2:45.
2:15.
Commentary:
The verse signifies that if and when the hypocrites are asked why they make insulting remarks about the Prophet in their private meetings, they naively reply that they only diverted themselves with idle and playful discourse. The verse proceeds to rebuke them by asking whether they could get hold of nothing else than God and His Messenger to make the butt of their jokes and scoffing.
d
2:45.
a
2:15.
1219
Commentary:
The verse signifies that if and when the hypocrites are asked why they make insulting remarks about the Prophet in their private meetings, they naively reply that they only diverted themselves with idle and playful discourse. The verse proceeds to rebuke them by asking whether they could get hold of nothing else than God and His Messenger to make the butt of their jokes and scoffing.
a
2:45.
وَہُوَ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ فِیۡ سِتَّۃِ اَیَّامٍ وَّکَانَ عَرۡشُہٗ عَلَی الۡمَآءِ لِیَبۡلُوَکُمۡ اَیُّکُمۡ اَحۡسَنُ عَمَلًا ۗ وَلَئِنۡ قُلۡتَ اِنَّکُمۡ مَّبۡعُوۡثُوۡنَ مِنۡۢ بَعۡدِ الۡمَوۡتِ لَیَقُوۡلَنَّ الَّذِیۡنَ کَفَرُوۡۤا اِنۡ ہٰذَاۤ اِلَّا سِحۡرٌ مُّبِیۡنٌ
7:55; 10:4; 25:60.
5:49; 6:166; 67:3.
见注释 497。
因为 «古兰经» 中反复地把水描写成一切生命的源泉(21:31; 25:55; 77:21和86:7), “他的帝位奠立在水上” 这些字意指, 安拉伟大的常德表现在有生命的创造物, 首先是一切创造物的顶点的人类方面。这些字也可意味着, 安拉的常德依靠在 «古兰经» 几处经文中比作水的安拉的言语来表现出来。在 “你们死后一定还有复生” 这些字中, 指出这一创造体系本身表明人类死后还会有一种生命。因为安拉创造这样广大的宇宙, 其中有一种具有意志力和独立意志的创造物生活着, 清楚地表明创造那种生物是要他们为一个伟大宗旨而服务的。可是活在这个世界上的时间是短促的, 受考验的时间也是暂短的, 因此, 在暂短的考验住所之后, 人类必须过渡到他长期即永恒的 (赏罚) 回报的居住地方去。
عرش سے مراد حکومت یا اس کا اصول ہوتا ہے اور پانی کا لفظ قرآن کریم میں وحی کے لئے بولا جاتا ہے۔ پس آیت کا مطلب یہ ہوا کہ خداتعالیٰ کا اصول حکومت وحی کے ذریعہ اپنے احکام جاری کرنا ہے۔ نہ یہ کہ مادی پانی پر اس کا کوئی مادی عرش یا تخت رکھا ہوا ہے۔ اس کی نسبت تو آتا ہے کہ لَیْسَ کَمِثْلِہٖ شَیْئٌ یعنی کوئی چیز بھی اس کے مشابہ نہیں۔ پس مادیات پر اس کا قیاس کرنا درست نہیں۔
7:55; 10:4; 25:60.
5:49; 6:166; 67:3.
See {984}.
As water has been repeatedly described in the Qur’an as the source of all life (21:31; 25:55; 77:21 & 86:7), the words, His throne rests on water, signify that the great Divine attributes find their manifestation through living creatures, above all through man, who is the culminating point of all creation. These words may also mean that the attributes of God depend for their manifestation on His Word which has been compared to water at several places in the Qur’an. In the words, you shall surely be raised after death, it is pointed out that this system of creation itself shows that man should have a life after death, for the creation of such a vast universe in which a being with volition and independent will should live, makes it clear that the creation of that being is intended to serve a great purpose. But the life of this world is short-lived, a temporary existence of tests and trials so that, after this temporary abode of tests and trials man must pass on to his permanent or eternal abod
7:55; 10:4; 25:60.
5:49; 6:166; 67:3.
Commentary:
This verse reminds us how God has created things by a gradual process of evolution to bring man into existence and to make provision for his progress. This gradual process of evolution has culminated in the creation of man. This shows that the real object of the creation of the whole universe was that man should come into being. Man is the real object of the creation of the universe because he has been endowed with an unlimited capacity for spiritual progress. It is, therefore, inconceivable that God, having endowed man with unlimited powers, should have neglected to provide means for his unending spiritual growth and development. For an explanation of the expression ستة ایام (six periods) see 7:55 and 10:4.
As water has been repeatedly described in the Quran as the source of all life (see 21:31; 25:55; 77:21 and 86:7) the words, His Throne rests on water, signify that all the great attributes of God have found their manifestation through "life" (i.e. living creatures) and above all through man, who is the culminating point of all life. The words that follow, viz. that He might prove you to know which of you is best in conduct, also corroborate the above explanation; otherwise, how can the works of man be tested by the resting of the Throne of God on material water? Indeed the passage can bear no other interpretation than this that it is through living creatures that God’s attributes are manifested and that God desires to see who benefits most by His attributes.
The words, His Throne rests on water, may also mean that the attributes of God are dependent for their manifestation on His word, which has been compared at several places in the Quran to water. Water stands, therefore, here for "the Word of God" and the verse means that God has bound up the manifestation of His attributes with His Word, which indeed is the source of all spiritual life. This subject is further explained in 58:22 where it is laid down that God’s Messengers on whom His word descends and their followers who benefit by the Divine Word are granted power and dominion over their enemies.
The verse may also be said to embody what may be called the Islamic theory of evolution. In this case، the word کان(is) will be rendered as "was" (for which see 2:35) and the verse would mean that God placed His Throne on water, viz. on the manifestation of life in this universe, so that the capacities of various animals might be compared and it might eventually become evident which of them deserved to be the aim and end of the whole of creation. In fact, the real and ultimate object of God in creating life was to bring into existence a being who might prove to be the best and highest manifestation of life fit to receive the impress of his Maker. This shows that the creation of man who was to prove the best of all creation, took place in the last cycle of life. Thus, although Islam does not accept the theory of evolution as commonly understood—that man is a development of a lower animal––yet it does teach that the creation of man formed the culminating point in the creation of life which began with the lower form of life and ended with the higher one, finding its consummation in man, and that this system of creation was from the very beginning intended to lead finally to the creation of man.
It is pointed out in the words, You shall surely be raised after death, that this system of creation itself shows that man should have a second life after death, for the creation of such a vast universe in which a being with a volition and independent will should live, makes it clear that the creation of that being is intended to serve a great purpose. But the life of this world is short-lived, a temporary place of tests and trials like the examination hall, over which hangs a veil of mystery and doubts, so much so that even the existence of God is sometimes denied. All this goes to prove beyond reasonable doubt that after this temporary abode of tests and trials man must pass on to his permanent or eternal abode of recompense. Hence (the verse says) how strange it is that, when people are told that creation has passed through a gradual process of development they readily admit it (even atheists accept the evolution theory) but when they are told what is but the natural sequence of this process, viz. that the life of man cannot come to a stop in this world, but must continue into another and higher life after death, they deny it.
c
7:55; 10:4; 25:60.
d
5:49; 6:166; 67:3.
608
见注释 497。
609
因为 «古兰经» 中反复地把水描写成一切生命的源泉(21:31; 25:55; 77:21和86:7), “他的帝位奠立在水上” 这些字意指, 安拉伟大的常德表现在有生命的创造物, 首先是一切创造物的顶点的人类方面。这些字也可意味着, 安拉的常德依靠在 «古兰经» 几处经文中比作水的安拉的言语来表现出来。在 “你们死后一定还有复生” 这些字中, 指出这一创造体系本身表明人类死后还会有一种生命。因为安拉创造这样广大的宇宙, 其中有一种具有意志力和独立意志的创造物生活着, 清楚地表明创造那种生物是要他们为一个伟大宗旨而服务的。可是活在这个世界上的时间是短促的, 受考验的时间也是暂短的, 因此, 在暂短的考验住所之后, 人类必须过渡到他长期即永恒的 (赏罚) 回报的居住地方去。
4
عرش سے مراد حکومت یا اس کا اصول ہوتا ہے اور پانی کا لفظ قرآن کریم میں وحی کے لئے بولا جاتا ہے۔ پس آیت کا مطلب یہ ہوا کہ خداتعالیٰ کا اصول حکومت وحی کے ذریعہ اپنے احکام جاری کرنا ہے۔ نہ یہ کہ مادی پانی پر اس کا کوئی مادی عرش یا تخت رکھا ہوا ہے۔ اس کی نسبت تو آتا ہے کہ لَیْسَ کَمِثْلِہٖ شَیْئٌ یعنی کوئی چیز بھی اس کے مشابہ نہیں۔ پس مادیات پر اس کا قیاس کرنا درست نہیں۔
a
7:55; 10:4; 25:60.
b
5:49; 6:166; 67:3.
1389
Commentary:
This verse reminds us how God has created things by a gradual process of evolution to bring man into existence and to make provision for his progress. This gradual process of evolution has culminated in the creation of man. This shows that the real object of the creation of the whole universe was that man should come into being. Man is the real object of the creation of the universe because he has been endowed with an unlimited capacity for spiritual progress. It is, therefore, inconceivable that God, having endowed man with unlimited powers, should have neglected to provide means for his unending spiritual growth and development. For an explanation of the expression ستة ایام (six periods) see 7:55 and 10:4.
As water has been repeatedly described in the Quran as the source of all life (see 21:31; 25:55; 77:21 and 86:7) the words, His Throne rests on water, signify that all the great attributes of God have found their manifestation through "life" (i.e. living creatures) and above all through man, who is the culminating point of all life. The words that follow, viz. that He might prove you to know which of you is best in conduct, also corroborate the above explanation; otherwise, how can the works of man be tested by the resting of the Throne of God on material water? Indeed the passage can bear no other interpretation than this that it is through living creatures that God’s attributes are manifested and that God desires to see who benefits most by His attributes.
The words, His Throne rests on water, may also mean that the attributes of God are dependent for their manifestation on His word, which has been compared at several places in the Quran to water. Water stands, therefore, here for "the Word of God" and the verse means that God has bound up the manifestation of His attributes with His Word, which indeed is the source of all spiritual life. This subject is further explained in 58:22 where it is laid down that God’s Messengers on whom His word descends and their followers who benefit by the Divine Word are granted power and dominion over their enemies.
The verse may also be said to embody what may be called the Islamic theory of evolution. In this case، the word کان(is) will be rendered as "was" (for which see 2:35) and the verse would mean that God placed His Throne on water, viz. on the manifestation of life in this universe, so that the capacities of various animals might be compared and it might eventually become evident which of them deserved to be the aim and end of the whole of creation. In fact, the real and ultimate object of God in creating life was to bring into existence a being who might prove to be the best and highest manifestation of life fit to receive the impress of his Maker. This shows that the creation of man who was to prove the best of all creation, took place in the last cycle of life. Thus, although Islam does not accept the theory of evolution as commonly understood—that man is a development of a lower animal––yet it does teach that the creation of man formed the culminating point in the creation of life which began with the lower form of life and ended with the higher one, finding its consummation in man, and that this system of creation was from the very beginning intended to lead finally to the creation of man.
It is pointed out in the words, You shall surely be raised after death, that this system of creation itself shows that man should have a second life after death, for the creation of such a vast universe in which a being with a volition and independent will should live, makes it clear that the creation of that being is intended to serve a great purpose. But the life of this world is short-lived, a temporary place of tests and trials like the examination hall, over which hangs a veil of mystery and doubts, so much so that even the existence of God is sometimes denied. All this goes to prove beyond reasonable doubt that after this temporary abode of tests and trials man must pass on to his permanent or eternal abode of recompense. Hence (the verse says) how strange it is that, when people are told that creation has passed through a gradual process of development they readily admit it (even atheists accept the evolution theory) but when they are told what is but the natural sequence of this process, viz. that the life of man cannot come to a stop in this world, but must continue into another and higher life after death, they deny it.
a
7:55; 10:4; 25:60.
b
5:49; 6:166; 67:3.
1299
See {984}.
1300
As water has been repeatedly described in the Qur’an as the source of all life (21:31; 25:55; 77:21 & 86:7), the words, His throne rests on water, signify that the great Divine attributes find their manifestation through living creatures, above all through man, who is the culminating point of all creation. These words may also mean that the attributes of God depend for their manifestation on His Word which has been compared to water at several places in the Qur’an. In the words, you shall surely be raised after death, it is pointed out that this system of creation itself shows that man should have a life after death, for the creation of such a vast universe in which a being with volition and independent will should live, makes it clear that the creation of that being is intended to serve a great purpose. But the life of this world is short-lived, a temporary existence of tests and trials so that, after this temporary abode of tests and trials man must pass on to his permanent or eternal abod
وَلَئِنۡ اَخَّرۡنَا عَنۡہُمُ الۡعَذَابَ اِلٰۤی اُمَّۃٍ مَّعۡدُوۡدَۃٍ لَّیَقُوۡلُنَّ مَا یَحۡبِسُہٗۤ ۗ اَلَا یَوۡمَ یَاۡتِیۡہِمۡ لَیۡسَ مَصۡرُوۡفًا عَنۡہُمۡ وَحَاقَ بِہِمۡ مَّا کَانُوۡا بِہٖ یَسۡتَہۡزِءُوۡنَ
21:42; 46:27.
21:42; 46:27.
21:42; 46:27.
Important Words:
امة (time) is derived from ام (amma). They say امه (ammahu) i.e. he repaired or directed his course to him or it; he sought or aimed at it. امة means, way, course or manner of acting; religion; a people or nation; a generation of men. It also means a time or a period of time as in 12:46 (Lane).
Commentary:
The verse points out that just as most people are in doubt about the life after death, similarly they labour under a delusion with regard to Divine punishment in this life. If punishment is delayed a little, they become impatient and begin to criticize and find fault with Divine Messengers, although the nature of this world as being an abode of trials demands that Divine punishment should be late in coming; for if there were no delay, the abode of trials would turn into a veritable abode of recompense.
It is strange that on the one hand people deny the existence of an abode of recompense and, on the other, by demanding from the Prophets of God a decisive punishment, admit that there should be such a thing as an abode of requital. The words, that which they used to mock at shall encompass them, show that disbelievers, while demanding the speedy arrival of punishment, do not do so in earnest, but only ridicule the warnings of Prophets about the impending punishment. They should know that their scoffing and jeering shall recoil on themselves and will serve only to expedite the threatened punishment.
e
21:42; 46:27.
a
21:42; 46:27.
1390
Important Words:
امة (time) is derived from ام (amma). They say امه (ammahu) i.e. he repaired or directed his course to him or it; he sought or aimed at it. امة means, way, course or manner of acting; religion; a people or nation; a generation of men. It also means a time or a period of time as in 12:46 (Lane).
Commentary:
The verse points out that just as most people are in doubt about the life after death, similarly they labour under a delusion with regard to Divine punishment in this life. If punishment is delayed a little, they become impatient and begin to criticize and find fault with Divine Messengers, although the nature of this world as being an abode of trials demands that Divine punishment should be late in coming; for if there were no delay, the abode of trials would turn into a veritable abode of recompense.
It is strange that on the one hand people deny the existence of an abode of recompense and, on the other, by demanding from the Prophets of God a decisive punishment, admit that there should be such a thing as an abode of requital. The words, that which they used to mock at shall encompass them, show that disbelievers, while demanding the speedy arrival of punishment, do not do so in earnest, but only ridicule the warnings of Prophets about the impending punishment. They should know that their scoffing and jeering shall recoil on themselves and will serve only to expedite the threatened punishment.
a
21:42; 46:27.
وَلَئِنۡ اَذَقۡنَا الۡاِنۡسٰنَ مِنَّا رَحۡمَۃً ثُمَّ نَزَعۡنٰہَا مِنۡہُ اِنَّہٗ لَیَـُٔوۡسٌ کَفُوۡرٌ
41:52.
41:52.
a
41:52.
a
41:52.
1391
Commentary:
See the next verse.
b
41:52.
وَلَئِنۡ اَذَقۡنٰہُ نَعۡمَآءَ بَعۡدَ ضَرَّآءَ مَسَّتۡہُ لَیَقُوۡلَنَّ ذَہَبَ السَّیِّاٰتُ عَنِّیۡۤ ۚ اِنَّہٗ لَفَرِحٌ فَخُوۡرٌ
41:51.
41:51.
Commentary:
Both attitudes of foolish elation and of abject despair described in this and the previous verses are assumed by those who give themselves up to disbelief and turn their backs on Divine revelation. They are carried away by the smallest change in their fortunes, whether for good or ill. If some distress happens to afflict them, they give way to despair, while they become foolishly elated with pride if some success or happiness comes their way. This is due to their lack of proper understanding of the law of God, which is to the effect that this life is subject to change and that sorrows and periods of good fortune come upon man to try his mettle and make him improve his moral and spiritual condition. But a disbeliever who fails to understand the purpose of God, instead of benefiting by his state of prosperity or affliction, often lets it overwhelm him.
b
41:51.
c
41:9; 84:26; 95:7.
b
41:51.
1392
Commentary:
Both attitudes of foolish elation and of abject despair described in this and the previous verses are assumed by those who give themselves up to disbelief and turn their backs on Divine revelation. They are carried away by the smallest change in their fortunes, whether for good or ill. If some distress happens to afflict them, they give way to despair, while they become foolishly elated with pride if some success or happiness comes their way. This is due to their lack of proper understanding of the law of God, which is to the effect that this life is subject to change and that sorrows and periods of good fortune come upon man to try his mettle and make him improve his moral and spiritual condition. But a disbeliever who fails to understand the purpose of God, instead of benefiting by his state of prosperity or affliction, often lets it overwhelm him.
c
41:51.
قَالَتۡ فَذٰلِکُنَّ الَّذِیۡ لُمۡتُنَّنِیۡ فِیۡہِ ۖ وَلَقَدۡ رٰوَدتُّہٗ عَنۡ نَّفۡسِہٖ فَاسۡتَعۡصَمَ ۖ وَلَئِنۡ لَّمۡ یَفۡعَلۡ مَاۤ اٰمُرُہٗ لَیُسۡجَنَنَّ وَلَیَکُوۡنًا مِّنَ الصّٰغِرِیۡنَ
Commentary:
Having made the women admit that their suspicions were baseless and that the sinful act had not yet been committed, Potiphar’s wife made an open confession before her guests who were her friends that she had failed in her efforts to tempt Joseph into sin. This unqualified confession of Potiphar’s wife gives the direct lie to the absurd allegation of some commentators that Joseph had become almost inclined towards committing the foul deed.
Strange are the ways of God. The very way by which this woman sought to bring disgrace upon Joseph proved to be the means of his future greatness.
1536
Commentary:
Having made the women admit that their suspicions were baseless and that the sinful act had not yet been committed, Potiphar’s wife made an open confession before her guests who were her friends that she had failed in her efforts to tempt Joseph into sin. This unqualified confession of Potiphar’s wife gives the direct lie to the absurd allegation of some commentators that Joseph had become almost inclined towards committing the foul deed.
Strange are the ways of God. The very way by which this woman sought to bring disgrace upon Joseph proved to be the means of his future greatness.
وَاِذۡ تَاَذَّنَ رَبُّکُمۡ لَئِنۡ شَکَرۡتُمۡ لَاَزِیۡدَنَّکُمۡ ۖ وَلَئِنۡ کَفَرۡتُمۡ اِنَّ عَذَابِیۡ لَشَدِیۡدٌ
3:116; 4:148.
3:116; 4:148.
Shukr (gratefulness) is of three kinds: (1) With the heart or mind, which consists in forming an adequate idea of the benefit received; (2) with the tongue, which consists in praising, eulogizing or commending the benefactor; and (3) with the limbs, which consists in requiting the benefit received according to its desert. It rests upon five foundations, (a) humility of him who renders it towards him to whom it is rendered; (b) his love of him; (c) his acknowledgment of his benefit; (d) his eulogizing him for it; and (e) his not making use of the benefit in a manner which he (who has conferred it) may dislike. This is Shukr on the part of man. Shukr on the part of God consists in forgiving a person or commending him, or regarding him with satisfaction, goodwill or favour, and hence necessarily recompensing or rewarding him (Lane). One can only be truly grateful to God when one makes right use of His gifts.
3:116; 4:148.
Important Words:
شکرتم (you are grateful) is formed from شکر. They say, شکرالله or شکرلله i.e. he thanked God; or he praised God for His beneficence; or he was grateful to God; or he acknowledged the beneficence of God, and spoke of it largely, and acted in the manner incumbent on him in rendering Him obedience and abstaining from disobedience.
شکر (Shukr i.e. thankfulness) is of three kinds:
(1) with the heart or mind, which consists in forming an adequate idea of the benefit received;
(2) with the tongue, which consists in praising, eulogizing or commend-ing the benefactor; and
(3) with the limbs, which consists in requiting the benefit received according to what it deserves. It rests upon five foundations: (a) humility of him who renders it towards him to whom it is rendered; (b) his love of him; (c) his acknowledgment of his benefit; (d) his eulogizing him for it; and (e) his not making use of the benefit in a manner which he (who has conferred it) may dislike. This is شکر on the part of man. شکر on the part of God consists in forgiving a person or commending him, or regarding him with satisfaction, goodwill or favour, and hence necessarily recom-pensing or rewarding him. The expression شکرالله سعیه means, May God recompense or reward his work (Lane).
Commentary:
The verse enunciates the great principle that all advancement is bound up with شکر (thankfulness) which, as explained under Important Words, denotes acknowledgment of the benefits received. One can render true شکر to God only when one makes a right and proper use of His gifts. If right use is not made of divine gifts, the act of eulogizing God by man is mere verbal praising; it is not real شکر. Now, as the verse explains, the Merciful God has ordained that divine gifts increase by their proper use. If, for instance, one makes a right use of knowledge, which is a great divine gift, it is bound to increase. Similarly, if proper use is made of the organs of the body, they develop further. This divine law founded on God’s eternal mercy applies to all men irrespective of their caste, colour or creed. It holds equally good as regards both spiritual and material gifts. It operates not only in تقدیر عام (the general law of God) but also in تقدیر خاص (the special law of God).
c
3:116; 4:148.
b
3:116; 4:148.
1662
Important Words:
شکرتم (you are grateful) is formed from شکر. They say, شکرالله or شکرلله i.e. he thanked God; or he praised God for His beneficence; or he was grateful to God; or he acknowledged the beneficence of God, and spoke of it largely, and acted in the manner incumbent on him in rendering Him obedience and abstaining from disobedience.
شکر (Shukr i.e. thankfulness) is of three kinds:
(1) with the heart or mind, which consists in forming an adequate idea of the benefit received;
(2) with the tongue, which consists in praising, eulogizing or commend-ing the benefactor; and
(3) with the limbs, which consists in requiting the benefit received according to what it deserves. It rests upon five foundations: (a) humility of him who renders it towards him to whom it is rendered; (b) his love of him; (c) his acknowledgment of his benefit; (d) his eulogizing him for it; and (e) his not making use of the benefit in a manner which he (who has conferred it) may dislike. This is شکر on the part of man. شکر on the part of God consists in forgiving a person or commending him, or regarding him with satisfaction, goodwill or favour, and hence necessarily recom-pensing or rewarding him. The expression شکرالله سعیه means, May God recompense or reward his work (Lane).
Commentary:
The verse enunciates the great principle that all advancement is bound up with شکر (thankfulness) which, as explained under Important Words, denotes acknowledgment of the benefits received. One can render true شکر to God only when one makes a right and proper use of His gifts. If right use is not made of divine gifts, the act of eulogizing God by man is mere verbal praising; it is not real شکر. Now, as the verse explains, the Merciful God has ordained that divine gifts increase by their proper use. If, for instance, one makes a right use of knowledge, which is a great divine gift, it is bound to increase. Similarly, if proper use is made of the organs of the body, they develop further. This divine law founded on God’s eternal mercy applies to all men irrespective of their caste, colour or creed. It holds equally good as regards both spiritual and material gifts. It operates not only in تقدیر عام (the general law of God) but also in تقدیر خاص (the special law of God).
a
3:116; 4:148.
1455
Shukr (gratefulness) is of three kinds: (1) With the heart or mind, which consists in forming an adequate idea of the benefit received; (2) with the tongue, which consists in praising, eulogizing or commending the benefactor; and (3) with the limbs, which consists in requiting the benefit received according to its desert. It rests upon five foundations, (a) humility of him who renders it towards him to whom it is rendered; (b) his love of him; (c) his acknowledgment of his benefit; (d) his eulogizing him for it; and (e) his not making use of the benefit in a manner which he (who has conferred it) may dislike. This is Shukr on the part of man. Shukr on the part of God consists in forgiving a person or commending him, or regarding him with satisfaction, goodwill or favour, and hence necessarily recompensing or rewarding him (Lane). One can only be truly grateful to God when one makes right use of His gifts.
۞ اِنَّ اللّٰہَ یُمۡسِکُ السَّمٰوٰتِ وَالۡاَرۡضَ اَنۡ تَزُوۡلَا ۚ وَلَئِنۡ زَالَتَاۤ اِنۡ اَمۡسَکَہُمَا مِنۡ اَحَدٍ مِّنۡۢ بَعۡدِہٖۤ ۚ اِنَّہٗ کَانَ حَلِیۡمًا غَفُوۡرًا
22:66.
Both the celestial and terrestrial systems continue to work in perfect harmony without deviating the least from their set courses. This harmony reveals the existence of an Intelligent and All-Powerful Being behind it. That Supreme and Intelligent Being is God Who deserves and demands our worship and adoration.
22:66.
Commentary:
The present verse continues the argument in repudiation of idolatry. It purports to say that both the celestial and terrestrial systems continue to work in perfect harmony with and subject to divine laws. The fact that there exists complete harmony and order among different parts of the universe, reveals the existence of an Intelligent and All-Powerful Being behind it. That Supreme and Intelligent Being is God Who deserves and demands our worship and adoration.
a
22:66.
1057
天地的各种体系不断以完全协调的关系运转着, 一点也不偏离它们固定的道路。这种协调的关系揭示了它后面有着一位明哲而全能的存在者。他就是应该受到我们和召唤我们崇拜和敬仰的至高无上和最为明哲的安拉。
b
22:66.
3208
Commentary:
The present verse continues the argument in repudiation of idolatry. It purports to say that both the celestial and terrestrial systems continue to work in perfect harmony with and subject to divine laws. The fact that there exists complete harmony and order among different parts of the universe, reveals the existence of an Intelligent and All-Powerful Being behind it. That Supreme and Intelligent Being is God Who deserves and demands our worship and adoration.
a
22:66.
2423
Both the celestial and terrestrial systems continue to work in perfect harmony without deviating the least from their set courses. This harmony reveals the existence of an Intelligent and All-Powerful Being behind it. That Supreme and Intelligent Being is God Who deserves and demands our worship and adoration.
وَاِنۡ عَاقَبۡتُمۡ فَعَاقِبُوۡا بِمِثۡلِ مَا عُوۡقِبۡتُمۡ بِہٖ ۖ وَلَئِنۡ صَبَرۡتُمۡ لَہُوَ خَیۡرٌ لِّلصّٰبِرِیۡنَ
42:41.
42:44.
Commentary:
In this verse Muslims are told that when they preach Islam to other nations, the latter, instead of listening to them, will persecute and wage war against them. In such a contingency Muslims will have to take up arms in self-defence. But even when fighting in self-defence, they are not to exceed legitimate bounds, but punish the enemy only to the extent to which he has oppressed them. The word used here which implies the permission to fight and retaliate in self-defence is عاقبوا (punish). The root-meaning of this word is "to follow". The use of this word thus shows that Muslims can only fight in self-defence. jihad connotes fighting only in self-defence i.e. only after Muslims have been wantonly attacked. The Quran has taken care to explain the necessary conditions and limitations of jihad before permitting it.
f
42:41.
g
42:44.
a
42:41.
b
42:44.
1927
Commentary:
In this verse Muslims are told that when they preach Islam to other nations, the latter, instead of listening to them, will persecute and wage war against them. In such a contingency Muslims will have to take up arms in self-defence. But even when fighting in self-defence, they are not to exceed legitimate bounds, but punish the enemy only to the extent to which he has oppressed them. The word used here which implies the permission to fight and retaliate in self-defence is عاقبوا (punish). The root-meaning of this word is "to follow". The use of this word thus shows that Muslims can only fight in self-defence. jihad connotes fighting only in self-defence i.e. only after Muslims have been wantonly attacked. The Quran has taken care to explain the necessary conditions and limitations of jihad before permitting it.
c
42:41.
d
42:44.
وَلَئِنۡ شِئۡنَا لَنَذۡہَبَنَّ بِالَّذِیۡۤ اَوۡحَیۡنَاۤ اِلَیۡکَ ثُمَّ لَا تَجِدُ لَکَ بِہٖ عَلَیۡنَا وَکِیۡلًا
这节经文似乎意示一种预言, 这一时间将会来到, 那时 «古兰经» 的经义将离开这个世界。梅尔达伟 (مَرْدَوَيْه, Merdawaih)、贝哈奎 (بَيْهَقِی, Baihaqi) 和伊本•马甲 (اِبْنِ مَاجَة, lbn-e-Majah) 报道过, 穆圣也作过相似的预言, 说 «古兰经» 的核心和精神将从地球上消失的那个时候将会到来, 而且不是所有的当代声称的所谓神秘主义者们, 像他们的犹太典型者那样, 具有超自然的能力所能同心协力地恢复的。
The verse seems to imply a prophecy that a time would come when Quranic knowledge would depart from the earth. A similar prophecy of the Holy Prophet has been reported by Merdawaih, Baihaqi and Ibn-e-Majah that there would come a time when the kernel and spirit of the Qur’an would disappear from the earth, and not all the so-called mystics and Sufis of the time claiming, like their Jewish prototypes, to possess supernatural powers, would be able to restore it with their concerted efforts.
Commentary:
The present verse furnishes further evidence in support of what has been said in the previous verse. The words of the present verse appear to be addressed to the Holy Prophet but as a matter of fact they are not. As the question referred to in the previous verse was not asked by him, so the answer is evidently meant for those who had asked it. The verse means to say that the human soul is so weak that, far from revealing new spiritual truths, it is incapable even of reproducing those already revealed if they happen to disappear from the world.
The verse also implies a prophecy that a time would come when Quranic knowledge would depart from the earth. A similar prophecy of the Holy Prophet has been reported by Ibn Merdawaih and by Baihaqi and Ibn Majah that there would come a time when the kernel and spirit of the Quran would disappear from the earth and not all the so-called mystics and sufis of the time claiming, like their Jewish prototypes, to possess supernatural powers would be able to restore it with their concerted effort.
730
这节经文似乎意示一种预言, 这一时间将会来到, 那时 «古兰经» 的经义将离开这个世界。梅尔达伟 (مَرْدَوَيْه, Merdawaih)、贝哈奎 (بَيْهَقِی, Baihaqi) 和伊本•马甲 (اِبْنِ مَاجَة, lbn-e-Majah) 报道过, 穆圣也作过相似的预言, 说 «古兰经» 的核心和精神将从地球上消失的那个时候将会到来, 而且不是所有的当代声称的所谓神秘主义者们, 像他们的犹太典型者那样, 具有超自然的能力所能同心协力地恢复的。
2016
Commentary:
The present verse furnishes further evidence in support of what has been said in the previous verse. The words of the present verse appear to be addressed to the Holy Prophet but as a matter of fact they are not. As the question referred to in the previous verse was not asked by him, so the answer is evidently meant for those who had asked it. The verse means to say that the human soul is so weak that, far from revealing new spiritual truths, it is incapable even of reproducing those already revealed if they happen to disappear from the world.
The verse also implies a prophecy that a time would come when Quranic knowledge would depart from the earth. A similar prophecy of the Holy Prophet has been reported by Ibn Merdawaih and by Baihaqi and Ibn Majah that there would come a time when the kernel and spirit of the Quran would disappear from the earth and not all the so-called mystics and sufis of the time claiming, like their Jewish prototypes, to possess supernatural powers would be able to restore it with their concerted effort.
1648
The verse seems to imply a prophecy that a time would come when Quranic knowledge would depart from the earth. A similar prophecy of the Holy Prophet has been reported by Merdawaih, Baihaqi and Ibn-e-Majah that there would come a time when the kernel and spirit of the Qur’an would disappear from the earth, and not all the so-called mystics and Sufis of the time claiming, like their Jewish prototypes, to possess supernatural powers, would be able to restore it with their concerted efforts.
وَلَئِنۡ مَّسَّتۡہُمۡ نَفۡحَۃٌ مِّنۡ عَذَابِ رَبِّکَ لَیَقُوۡلُنَّ یٰوَیۡلَنَاۤ اِنَّا کُنَّا ظٰلِمِیۡنَ
7:6.
7:6.
7:6.
Important Words:
نفحة (breath) is inf. noun from نفح which means, it diffused its odour. نفحت الریح means, the wind blew or it blew gently. نفحه، نفحة means, he gave him a gift. نفحة means, an odour or a plenteous odour; a blast or a breath of wind; a gift. نفحة من السموم means, a grievous blast of hot wind (Lane & Aqrab).
e
7:6.
a
7:6.
2387
Important Words:
نفحة (breath) is inf. noun from نفح which means, it diffused its odour. نفحت الریح means, the wind blew or it blew gently. نفحه، نفحة means, he gave him a gift. نفحة means, an odour or a plenteous odour; a blast or a breath of wind; a gift. نفحة من السموم means, a grievous blast of hot wind (Lane & Aqrab).
d
7:6.
وَلَئِنۡ اَطَعۡتُمۡ بَشَرًا مِّثۡلَکُمۡ اِنَّکُمۡ اِذًا لَّخٰسِرُوۡنَ
23:48.
23:48.
23:48.
c
23:48.
b
23:48.
b
23:48.
وَلَئِنۡ سَاَلۡتَہُمۡ مَّنۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ لَیَقُوۡلُنَّ اللّٰہُ ۚ قُلۡ اَفَرَءَیۡتُمۡ مَّا تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ اِنۡ اَرَادَنِیَ اللّٰہُ بِضُرٍّ ہَلۡ ہُنَّ کٰشِفٰتُ ضُرِّہٖۤ اَوۡ اَرَادَنِیۡ بِرَحۡمَۃٍ ہَلۡ ہُنَّ مُمۡسِکٰتُ رَحۡمَتِہٖ ۚ قُلۡ حَسۡبِیَ اللّٰہُ ۖ عَلَیۡہِ یَتَوَکَّلُ الۡمُتَوَکِّلُوۡنَ
قرآن مجید میں ھُنَّ کا لفظ ہے جو جمع مؤنث کے لئے آتا ہے۔ یہ لفظ اس لئے استعمال کیا گیا ہے کہ اللہ تعالیٰ کے سوا جو معبود تھے کفار ان کو عورتیں سمجھتے تھے۔
29:62; 31:26.
9:129.
Though idolaters, out of superstition or traditional attachment, worship false gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of the heavens and the earth and in Him alone resides all real power.
29:62; 31:26; 44:8.
9:129.
Commentary:
The verse means to say that though idolaters, out of superstition or traditional attachment to false gods, worship such gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of heavens and earth and in Him alone resides all real power.
a
29:62; 31:26.
b
9:129.
1137
虽然多神教徒出于迷信或传统的感情崇拜虚假的众神灵, 但是他们如果充份知晓了这一论点, 他们不得不而且必然会承认安拉是天地的创造主, 而且只有他具有一切真正的力量。
1
قرآن مجید میں ھُنَّ کا لفظ ہے جو جمع مؤنث کے لئے آتا ہے۔ یہ لفظ اس لئے استعمال کیا گیا ہے کہ اللہ تعالیٰ کے سوا جو معبود تھے کفار ان کو عورتیں سمجھتے تھے۔
c
29:62; 31:26; 44:8.
d
9:129.
3462
Commentary:
The verse means to say that though idolaters, out of superstition or traditional attachment to false gods, worship such gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of heavens and earth and in Him alone resides all real power.
c
29:62; 31:26.
d
9:129.
2577
Though idolaters, out of superstition or traditional attachment, worship false gods, yet if the argument is driven home to them, they have to, and invariably do, confess that God is the Creator of the heavens and the earth and in Him alone resides all real power.
وَلَئِنۡ اَذَقۡنٰہُ رَحۡمَۃً مِّنَّا مِنۡۢ بَعۡدِ ضَرَّآءَ مَسَّتۡہُ لَیَقُوۡلَنَّ ہٰذَا لِیۡ وَمَاۤ اَظُنُّ السَّاعَۃَ قَآئِمَۃً وَّلَئِنۡ رُّجِعۡتُ اِلٰی رَبِّیۡۤ اِنَّ لِیۡ عِنۡدَہٗ لَلۡحُسۡنٰی ۚ فَلَنُنَبِّئَنَّ الَّذِیۡنَ کَفَرُوۡا بِمَا عَمِلُوۡا وَلَنُذِیۡقَنَّہُمۡ مِّنۡ عَذَابٍ غَلِیۡظٍ
عربی میں سخت کی جگہ غَلِیْظٌ (یعنی گاڑھے) کا لفظ ہے جس کا مطلب یہ ہے کہ وہ عذاب صرف سخت ہی نہیں ہوگا بلکہ اس سے نکلنے کی کوئی صورت نہ ہوگی۔ کیونکہ گاڑھی چیز میں انسان پھنس جاتا ہے اور اس میں سے نکل نہیں سکتا۔
10:22; 11:11.
It is human nature that when man is in trouble he is despondent and despairing, but when he is in affluent circumstances, he is the very embodiment of conceit and arrogance, and behaves as if no affliction had ever touched him, and in his conceit he begins to attribute all his success to his own effort and ability.
10:22; 11:11; 30:37; 42:49.
Commentary:
It is human nature that when man is in trouble he is despondent and despairing, but if he is in affluent circumstances, he is the very embodiment of conceit and arrogance, and behaves as if no affliction had ever touched him, and in his conceit he begins to attribute all his success to his own effort and ability.
e
10:22; 11:11.
1193
人处困境时沮丧而绝望, 但在富裕的环境中就显出骄傲自大, 那模样好像从未受到过挫折, 接着还在自大之中将全部成就归功于自己的努力和才能。
1
عربی میں سخت کی جگہ غَلِیْظٌ (یعنی گاڑھے) کا لفظ ہے جس کا مطلب یہ ہے کہ وہ عذاب صرف سخت ہی نہیں ہوگا بلکہ اس سے نکلنے کی کوئی صورت نہ ہوگی۔ کیونکہ گاڑھی چیز میں انسان پھنس جاتا ہے اور اس میں سے نکل نہیں سکتا۔
c
10:22; 11:11; 30:37; 42:49.
3597
Commentary:
It is human nature that when man is in trouble he is despondent and despairing, but if he is in affluent circumstances, he is the very embodiment of conceit and arrogance, and behaves as if no affliction had ever touched him, and in his conceit he begins to attribute all his success to his own effort and ability.
d
10:22; 11:11.
2641
It is human nature that when man is in trouble he is despondent and despairing, but when he is in affluent circumstances, he is the very embodiment of conceit and arrogance, and behaves as if no affliction had ever touched him, and in his conceit he begins to attribute all his success to his own effort and ability.
وَلَئِنۡ سَاَلۡتَہُمۡ مَّنۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ لَیَقُوۡلُنَّ خَلَقَہُنَّ الۡعَزِیۡزُ الۡعَلِیۡمُ
Commentary:
For an explanation of this verse see vv. 27:61, 62.
3647
Commentary:
For an explanation of this verse see vv. 27:61, 62.
وَلَئِنۡ سَاَلۡتَہُمۡ مَّنۡ خَلَقَہُمۡ لَیَقُوۡلُنَّ اللّٰہُ ۖ فَاَنّٰی یُؤۡفَکُوۡنَ
29:62; 31:26; 39:39.
29:62; 31:26; 39:39.
29:62; 31:26; 39:39.
c
29:62; 31:26; 39:39.
b
29:62; 31:26; 39:39.
b
29:62; 31:26; 39:39.
لَئِنۡ اُخۡرِجُوۡا لَا یَخۡرُجُوۡنَ مَعَہُمۡ وَلَئِنۡ قُوۡتِلُوۡا لَا یَنۡصُرُوۡنَہُمۡ وَلَئِنۡ نَّصَرُوۡہُمۡ لَیُوَلُّنَّ الۡاَدۡبٰرَ ثُمَّ لَا یُنۡصَرُوۡنَ
3:112.
3:112.
3:112.
Commentary:
This verse, like vv. 15-16 below, is a sad commentary on the infidelity of the hypocrites. When the hour arrived for the Jews to be deservedly punished for their evil designs and deeds, the hypocrites of Medina did not raise a finger in their support. "And," says the verse, "if they had summoned up courage enough to come to the help of the Jews, they certainly would have suffered a most crushing and ignominious defeat."
a
3:112.
a
3:112.
4199
Commentary:
This verse, like vv. 15-16 below, is a sad commentary on the infidelity of the hypocrites. When the hour arrived for the Jews to be deservedly punished for their evil designs and deeds, the hypocrites of Medina did not raise a finger in their support. "And," says the verse, "if they had summoned up courage enough to come to the help of the Jews, they certainly would have suffered a most crushing and ignominious defeat."
a
3:112.