وَلَّىٰ
Appears 26 times in Quran
Derived Words (11)
Words derived from the stem "وَلَّىٰ".
- turn away
- and turned aside
- and turns his back
- and he among them who took the chief part
- he is pursuing
- turns away
- he turned aside
- he is in authority, he runs about
- he turned
- he turned back
- But he turned away
- Then Salih turned away
- Then he turned away
- withdrew
- turned them away
- And he turned away
- and retreated
- and turned his back
- and turns away
- and turns his back
- he turns proudly away
Occurrences in Quran
Found 26 verses containing "وَلَّىٰ".
۞ سَيَقُولُ ٱلسُّفَهَآءُ مِنَ ٱلنَّاسِ مَا وَلَّىٰهُمْ عَن قِبْلَتِهِمُ ٱلَّتِى كَانُوا۟ عَلَيْهَا ۚ قُل لِّلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
2:116.
تحویل قبلہ کا واقعہ مدینہ منورہ میں ہوا۔ مکہ تک کوئی مشکل نہ تھی۔ آنحضرت صلی اللہ علیہ وسلم ایسی جگہ پر کھڑے ہوتے تھے کہ سامنے کعبہ بھی رہتا تھا اور بیت المقدس بھی۔ یہودی اس پر خوش ہوتے تھے کہ ہمارے قبلہ کی طرف بھی رُخ ہے۔ جب آنحضرت صلی اللہ علیہ وسلم مدینہ میں تشریف لائے تو چند ماہ بعد الہام ہوا کہ کعبہ کی طرف منہ کرو‘ خواہ بیت المقدس کی طرف سے رخ بدل جائے۔ سو آپ نے ایسا ہی کیا۔ اس پر بیوقوفوں نے اعتراض کیا جس کا جواب ان آیات میں دیا گیا ہے کہ کعبہ اپنی ذات میں کوئی چیز نہیں۔ اصل چیز خداتعالیٰ کی ذات ہے اور اس کے لئے مشرق و مغرب برابر ہیں۔
See 2:116.
In the foregoing several verses a pointed reference was made to the fact that in pursuance of a Divine plan the Patriarch Abraham had settled his wife Hagar and son Ishmael in the bleak and barren Valley of Mecca. When Ishmael grew up, Abraham rebuilt the Ka‘bah with his assistance and while rebuilding it prayed to God to raise among the Arabs a great Prophet, who should be humanity’s Guide and Leader for all time. When, however, in the fulness of time that great Prophet appeared, God’s eternal plan came into operation and the Ka‘bah was made the Qiblah for the whole of mankind. But while at Mecca, the Holy Prophet, in conformity with his old practice and also by Divine command, turned his face in Prayer to the Temple at Jerusalem which was the Qiblah of the Israelite Prophets. In Medina also he kept facing towards Jerusalem. But after a few months he was commanded by Divine revelation to turn his face towards the Ka‘bah. This was objected to by the Jews. The verse under comment fur
See 2:116.
Important Words:
قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).
Commentary:
In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).
It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.
Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly.
c
2:116.
1
تحویل قبلہ کا واقعہ مدینہ منورہ میں ہوا۔ مکہ تک کوئی مشکل نہ تھی۔ آنحضرت صلی اللہ علیہ وسلم ایسی جگہ پر کھڑے ہوتے تھے کہ سامنے کعبہ بھی رہتا تھا اور بیت المقدس بھی۔ یہودی اس پر خوش ہوتے تھے کہ ہمارے قبلہ کی طرف بھی رُخ ہے۔ جب آنحضرت صلی اللہ علیہ وسلم مدینہ میں تشریف لائے تو چند ماہ بعد الہام ہوا کہ کعبہ کی طرف منہ کرو‘ خواہ بیت المقدس کی طرف سے رخ بدل جائے۔ سو آپ نے ایسا ہی کیا۔ اس پر بیوقوفوں نے اعتراض کیا جس کا جواب ان آیات میں دیا گیا ہے کہ کعبہ اپنی ذات میں کوئی چیز نہیں۔ اصل چیز خداتعالیٰ کی ذات ہے اور اس کے لئے مشرق و مغرب برابر ہیں۔
a
See 2:116.
149
Important Words:
قبلتھم (their Qiblah). The word قبلة is derived from قبل. They say قبل علی الشیء i.e. he began the thing and stuck to it. قبل المکانmeans, he came facing the house. اقبل علیه means, he advanced facing him. اقبل فلانا الشیء means, he put the thing before such a one or in front of him. قبلة means: (1) direction.; (2) direction to which a man turns while praying; (3) anything which one faces; (4) the Ka‘bah at Mecca to which Muslims turn their faces when praying (Aqrab).
Commentary:
In the preceding verses the Quran spoke of the people that have gone before, at the same time hinting at the difference between their deeds and those of the Muslims. In the present verse it introduces a subject in which the Muslims differ from other People of the Book, i.e. the subject of قبلة (Qiblah).
It is a usual practice with the Quran that it does not abruptly give any new commandment such as might appear hard to men. It generally begins by preparing the ground for the acceptance of such commandment by giving arguments in its favour and answering some objections that might possibly arise against it. See also 2:184, 185.
Similar is the case here. As the commandment regarding the change of Qiblah was likely to prove a stumbling block for some people, so the ground is prepared by making a general observation to the effect that the selection of a particular direction does not really matter. What matters is the spirit of obedience to God on the one hand and unity among the Faithful on the other. The clause, To Allah belong the East and the West, signifies that the selection of the East or the West is not of much importance, the real object being God only. The selection of a particular direction is primarily meant for the purpose of unity among the Faithful. But the direction must also be good, and God was now going to choose a good direction for the Muslims and the objections of the people would prove their own folly.
a
See 2:116.
159
In the foregoing several verses a pointed reference was made to the fact that in pursuance of a Divine plan the Patriarch Abraham had settled his wife Hagar and son Ishmael in the bleak and barren Valley of Mecca. When Ishmael grew up, Abraham rebuilt the Ka‘bah with his assistance and while rebuilding it prayed to God to raise among the Arabs a great Prophet, who should be humanity’s Guide and Leader for all time. When, however, in the fulness of time that great Prophet appeared, God’s eternal plan came into operation and the Ka‘bah was made the Qiblah for the whole of mankind. But while at Mecca, the Holy Prophet, in conformity with his old practice and also by Divine command, turned his face in Prayer to the Temple at Jerusalem which was the Qiblah of the Israelite Prophets. In Medina also he kept facing towards Jerusalem. But after a few months he was commanded by Divine revelation to turn his face towards the Ka‘bah. This was objected to by the Jews. The verse under comment fur
وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ ٱلْحَرْثَ وَٱلنَّسْلَ ۗ وَٱللَّهُ لَا يُحِبُّ ٱلْفَسَادَ
حَرْث (Harth) 含意为, (1) 一片要播种的耕地或实际已种上某种作物的地; (2) 土地的收成或产品, 不管是农田作物或菜、果园地作物 (3) 收益、获得物或挣得的钱; (4) 报酬或酬金; (5) 财产; (6) 一妻或多妻, 因为妻子象耕地, 播下种子以孩子的形式出产庄稼。(Lane)
Harth means, (1) a piece of land ploughed for sowing, or actually sown with some crop; (2) crop or produce of land whether field-crop or garden-crop; (3) gain, acquisition or earning; (4) reward or recompense; (5) worldly goods; (6) wife or wives, because a wife is like tilth in which seed is sown to produce crop in the form of children (Lane).
Important Words:
تولی (he is in authority) is derived, from ولی. تولی means: (1) he turned his back, he went away from one’s presence; (2) he held command, or he was in authority; he became a والی or ruler (Aqrab & Taj).
سعی (runs about) means: (1) he walked briskly or he ran; (2) he made an effort; or he strove to obtain an object (Aqrab).
الحرث (the crops) is the noun-infinitive from حرث i.e. he ploughed or tilled the soil; he sowed seeds or planted plants in it; he acquired or earned or laboured for wealth or sustenance; he worked or laboured for the goods of the world. حرث means: (1) a tilth or a piece of land ploughed for sowing, or land actually sown with some crop; (2) land under crop; (3) crop or produce of land whether field crop or garden crop; (4) gain, acquisition or earning; (5) reward or recompense; (6) worldly goods; (7) wife or wives, because a wife is like a tilth in which seed is sown to bear crop in the form of children; (8) a much used road or a beaten track (Lane).
النسل (progeny). نسل الولد means, he begot a child. نسل الرجل means, the man had many children; the progeny of the man increased. نسل means: (1) creatures; (2) children; (3) progeny, whether of man or beast (Aqrab & Lane).
Commentary:
This verse further develops the idea contained in the preceding one. The type of man described in the previous verse (i.e. one whose talk about the affairs of this world is very pleasing but who is selfish at heart) becomes unmasked when he happens to be in authority, or when he goes away from the presence of the people and meets his associates in private. Thus both the meanings of the word تولی as mentioned under Important Words are appropriate here: (1) While he is in the presence of those who are sincere lovers of mankind, he says pleasing things; but when he goes away from them and meets his comrades in private, he strives to create disorder on the earth. (2) Similarly, when he happens to come to power, he becomes exposed and all his talk about improving the affairs of the world vanishes like smoke, and instead of acting like a reformer, he actually becomes a source of disorder.
The clause, destroy the crops and the progeny, means that all his efforts are directed towards harming people and their property. The words حرث and نسل have a number of meanings and all are applicable here. They refer to all kinds of damage relating to person and property.
The words, Allah loves not disorder, come as a fitting reply to the clause in the preceding verse, i.e. he calls Allah to witness as to that which is in his heart. Allah’s evidence goes against him, for the man is after disorder, and Allah loves not disorder.
148
حَرْث (Harth) 含意为, (1) 一片要播种的耕地或实际已种上某种作物的地; (2) 土地的收成或产品, 不管是农田作物或菜、果园地作物 (3) 收益、获得物或挣得的钱; (4) 报酬或酬金; (5) 财产; (6) 一妻或多妻, 因为妻子象耕地, 播下种子以孩子的形式出产庄稼。(Lane)
212
Important Words:
تولی (he is in authority) is derived, from ولی. تولی means: (1) he turned his back, he went away from one’s presence; (2) he held command, or he was in authority; he became a والی or ruler (Aqrab & Taj).
سعی (runs about) means: (1) he walked briskly or he ran; (2) he made an effort; or he strove to obtain an object (Aqrab).
الحرث (the crops) is the noun-infinitive from حرث i.e. he ploughed or tilled the soil; he sowed seeds or planted plants in it; he acquired or earned or laboured for wealth or sustenance; he worked or laboured for the goods of the world. حرث means: (1) a tilth or a piece of land ploughed for sowing, or land actually sown with some crop; (2) land under crop; (3) crop or produce of land whether field crop or garden crop; (4) gain, acquisition or earning; (5) reward or recompense; (6) worldly goods; (7) wife or wives, because a wife is like a tilth in which seed is sown to bear crop in the form of children; (8) a much used road or a beaten track (Lane).
النسل (progeny). نسل الولد means, he begot a child. نسل الرجل means, the man had many children; the progeny of the man increased. نسل means: (1) creatures; (2) children; (3) progeny, whether of man or beast (Aqrab & Lane).
Commentary:
This verse further develops the idea contained in the preceding one. The type of man described in the previous verse (i.e. one whose talk about the affairs of this world is very pleasing but who is selfish at heart) becomes unmasked when he happens to be in authority, or when he goes away from the presence of the people and meets his associates in private. Thus both the meanings of the word تولی as mentioned under Important Words are appropriate here: (1) While he is in the presence of those who are sincere lovers of mankind, he says pleasing things; but when he goes away from them and meets his comrades in private, he strives to create disorder on the earth. (2) Similarly, when he happens to come to power, he becomes exposed and all his talk about improving the affairs of the world vanishes like smoke, and instead of acting like a reformer, he actually becomes a source of disorder.
The clause, destroy the crops and the progeny, means that all his efforts are directed towards harming people and their property. The words حرث and نسل have a number of meanings and all are applicable here. They refer to all kinds of damage relating to person and property.
The words, Allah loves not disorder, come as a fitting reply to the clause in the preceding verse, i.e. he calls Allah to witness as to that which is in his heart. Allah’s evidence goes against him, for the man is after disorder, and Allah loves not disorder.
244
Harth means, (1) a piece of land ploughed for sowing, or actually sown with some crop; (2) crop or produce of land whether field-crop or garden-crop; (3) gain, acquisition or earning; (4) reward or recompense; (5) worldly goods; (6) wife or wives, because a wife is like tilth in which seed is sown to produce crop in the form of children (Lane).
أَلَمْ تَرَ إِلَى ٱلَّذِينَ أُوتُوا۟ نَصِيبًا مِّنَ ٱلْكِتَٰبِ يُدْعَوْنَ إِلَىٰ كِتَٰبِ ٱللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِّنْهُمْ وَهُم مُّعْرِضُونَ
24:49.
24:49.
(1) Prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a portion of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the Bible is but a portion of the Book as compared with the Qur’an which is the Book par excellence.
24:49.
Commentary:
The expression, portion of the Book, may refer to (1) the prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a part of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the expression may also mean that as compared with the Quran, which is the Book par excellence, being the eternal and perfect Divine Book, the Bible is but a portion and a part. In view of these different explanations, the verse would give different meanings: (a) that when the attention of Jews and Christians is drawn to the prophecies embodied in their Scriptures, they refuse to be guided by them. Or (b) that if the People of the Book had adhered to the genuine portion of their own Scriptures, the criteria laid down therein for testing the truth of a claimant to prophethood would have surely led them to accept the Holy Prophet. Or (c) that if they had faithfully acted on the teachings of their own Scriptures, which was in fact a part of the perfect and eternal teachings contained in the Quran, they would have certainly recognised the truth of the new Faith.
e
24:49.
b
24:49.
315
Commentary:
The expression, portion of the Book, may refer to (1) the prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a part of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the expression may also mean that as compared with the Quran, which is the Book par excellence, being the eternal and perfect Divine Book, the Bible is but a portion and a part. In view of these different explanations, the verse would give different meanings: (a) that when the attention of Jews and Christians is drawn to the prophecies embodied in their Scriptures, they refuse to be guided by them. Or (b) that if the People of the Book had adhered to the genuine portion of their own Scriptures, the criteria laid down therein for testing the truth of a claimant to prophethood would have surely led them to accept the Holy Prophet. Or (c) that if they had faithfully acted on the teachings of their own Scriptures, which was in fact a part of the perfect and eternal teachings contained in the Quran, they would have certainly recognised the truth of the new Faith.
b
24:49.
389
(1) Prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a portion of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the Bible is but a portion of the Book as compared with the Qur’an which is the Book par excellence.
فَمَن تَوَلَّىٰ بَعْدَ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْفَٰسِقُونَ
5:48; 24:56.
5:48; 24:56.
b
5:48; 24:56.
a
5:48; 24:56.
371
Commentary:
The word فاسقون (transgressors) used in this verse may also be rendered as disobedient or breakers of promise. Both these meanings are applicable here.
a
5:48; 24:56.
مَّن يُطِعِ ٱلرَّسُولَ فَقَدْ أَطَاعَ ٱللَّهَ ۖ وَمَن تَوَلَّىٰ فَمَآ أَرْسَلْنَٰكَ عَلَيْهِمْ حَفِيظًا
Important Words:
حفیظ (keeper) is derived from حفظ. They say حفظ الشیء i.e. he kept the thing or preserved it or guarded it or protected it or took care of it; he prevented it from becoming lost. حافظ or حفیظ (the latter having more intensive meaning) means, keeper, preserver or guardian. When used about God, the attributive name besides giving the above meanings, also means, the Preserver of all things; One Who preserves the good and evil works of His creatures (Lane).
Commentary:
The words, Whoso obeys the Messenger obeys Allah indeed, further explain the meaning of the expression, Say, All is from Allah, occurring in 4:79 above. The verse purports to say that obedience to the Prophet is really obedience to God, and if Muslims get into trouble by obeying the Prophet, it is all subject to God’s own will and must not be attributed to the Prophet and such trouble can never result in evil; God’s dealings with the Prophet come under His special providence, and, therefore, he who finds fault with him really finds fault with God.
549
Important Words:
حفیظ (keeper) is derived from حفظ. They say حفظ الشیء i.e. he kept the thing or preserved it or guarded it or protected it or took care of it; he prevented it from becoming lost. حافظ or حفیظ (the latter having more intensive meaning) means, keeper, preserver or guardian. When used about God, the attributive name besides giving the above meanings, also means, the Preserver of all things; One Who preserves the good and evil works of His creatures (Lane).
Commentary:
The words, Whoso obeys the Messenger obeys Allah indeed, further explain the meaning of the expression, Say, All is from Allah, occurring in 4:79 above. The verse purports to say that obedience to the Prophet is really obedience to God, and if Muslims get into trouble by obeying the Prophet, it is all subject to God’s own will and must not be attributed to the Prophet and such trouble can never result in evil; God’s dealings with the Prophet come under His special providence, and, therefore, he who finds fault with him really finds fault with God.
وَمَن يُشَاقِقِ ٱلرَّسُولَ مِنۢ بَعْدِ مَا تَبَيَّنَ لَهُ ٱلْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ ٱلْمُؤْمِنِينَ نُوَلِّهِۦ مَا تَوَلَّىٰ وَنُصْلِهِۦ جَهَنَّمَ ۖ وَسَآءَتْ مَصِيرًا
7:4.
یعنی وہ رسولؐ اور اس کے صحابہؓ کو تباہ کرنا چاہتا ہے۔ ہم وہی تباہی اس کی قسمت میں لکھ دیں گے۔
7:4.
7:4.
Commentary:
The verse means that people who oppose the Prophet openly or secretly and seek for themselves a way other than that of believers, in spite of the fact that the divine guidance has become clear to them, will be deprived of the means of guidance, and God will let them follow the wrong course they are pursuing, i.e. they will increase in their hypocrisy and disbelief.
d
7:4.
3
یعنی وہ رسولؐ اور اس کے صحابہؓ کو تباہ کرنا چاہتا ہے۔ ہم وہی تباہی اس کی قسمت میں لکھ دیں گے۔
a
7:4.
582
Commentary:
The verse means that people who oppose the Prophet openly or secretly and seek for themselves a way other than that of believers, in spite of the fact that the divine guidance has become clear to them, will be deprived of the means of guidance, and God will let them follow the wrong course they are pursuing, i.e. they will increase in their hypocrisy and disbelief.
a
7:4.
فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّى وَنَصَحْتُ لَكُمْ وَلَٰكِن لَّا تُحِبُّونَ ٱلنَّٰصِحِينَ
7:63, 69; 46:24.
7:63, 69; 46:24.
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
7:63, 69; 46:24.
Commentary:
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
b
7:63, 69; 46:24.
a
7:63, 69; 46:24.
978
Commentary:
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
a
7:63, 69; 46:24.
1004
Salih left the stricken city in grief, as he could no longer bear to see the appalling sight, uttering the pathetic words mentioned in the verse with a sad and sorrowful heart, as did the Holy Prophet of Islam at Badr.
فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰقَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَٰلَٰتِ رَبِّى وَنَصَحْتُ لَكُمْ ۖ فَكَيْفَ ءَاسَىٰ عَلَىٰ قَوْمٍ كَٰفِرِينَ
7:69, 80; 46:24.
7:69, 80; 46:24.
The words are full of extreme pathos. Shu‘aib, like every true Prophet, felt deep grief and distress for his people.
7:69, 80; 46:24.
Commentary:
The words put in the mouth of Shu‘aib in this verse are full of pathos. Shu‘aib, like every true Prophet, feels deep grief and distress for his people, but then he tries to console his distressed heart by saying, How then should I sorrow for a disbelieving people, i.e. "These ungrateful people persistently refused to accept the truth from their Lord. They defied and disobeyed God’s Prophet and rejected His signs and thus drew upon themselves His wrath and brought about their ruin with their own hand. In spite of this my heart sorrows for them. Would that they had believed!"
b
7:69, 80; 46:24.
a
7:69, 80; 46:24.
990
Commentary:
The words put in the mouth of Shu‘aib in this verse are full of pathos. Shu‘aib, like every true Prophet, feels deep grief and distress for his people, but then he tries to console his distressed heart by saying, How then should I sorrow for a disbelieving people, i.e. "These ungrateful people persistently refused to accept the truth from their Lord. They defied and disobeyed God’s Prophet and rejected His signs and thus drew upon themselves His wrath and brought about their ruin with their own hand. In spite of this my heart sorrows for them. Would that they had believed!"
a
7:69, 80; 46:24.
1014
The words are full of extreme pathos. Shu‘aib, like every true Prophet, felt deep grief and distress for his people.
وَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَٰٓأَسَفَىٰ عَلَىٰ يُوسُفَ وَٱبْيَضَّتْ عَيْنَاهُ مِنَ ٱلْحُزْنِ فَهُوَ كَظِيمٌ
قرآن مجید کے لفظ ہیں اِبْیَضَّتْ عَیْنَاہُ مِنَ الْحُزْنِ مترجمین نے اس کا ترجمہ یہ کیا ہے کہ آنکھیں سفید ہو گئیں یعنی پتھرا گئیں۔ مگر لغت میں اس جملہ کے معنے آنسوؤں سے آنکھوں کا بھر جانا بھی لکھے ہیں۔ اور وہی ہم نے کیے ہیں۔ کیونکہ نبی کی شان کے یہی مطابق ہیں۔ وہ خدا سے دعا کرتے ہوئے رو پڑتا ہے جیسا کہ ہمارے آقا آنحضرت صلی اللہ علیہ وسلم بھی روتے تھے۔
یعنی خداتعالیٰ کے سوا بندوں پر ظاہر نہیں کرتا تھا۔
Bayyadas-Siqa means, he filled the skin with water or milk. The expression Ibyaddat ‘Aina-hu is used regarding a person who is stricken with grief and his eyes become filled with tears. The verse thus only signifies that the world became dark for Jacob and his eyes became filled with tears on account of grief (Lane, Razi & Bihar).
Important Words:
ابیضت (became white) is derived from بیض which again is derived from باض. They say باضه i.e. he surpassed him in whiteness. بیض means, he whitened a thing or made it white. بیض السقاء means, he filled the skin with water or milk; or, contrarily, he emptied it. ابیض means, it was or became white. The expression ابیضت عیناه من الحزن is used regarding a person who is stricken with grief and means, the world became dark for him or his eyes became white with grief. (Lane & Bihar).
Commentary:
In view of the meaning of the word ابیضت given under Important Words the verse cannot mean that Jacob became blind on account of excessive weeping. The expression ابیضت عیناه من الحزن only means that his eyes became white because of grief; or (according to one meaning of the word) his eyes became filled with tears on account of grief. The interpretation of these words that Jacob’s eyes became blind is evidently wrong for the following reasons: (1) Arabic idiom does not bear it out, for the becoming white of eyes never means their becoming blind. (2) The Quran represents Jacob as displaying extraordinary patience, hinted at in his words when told that Joseph had been devoured by a wolf and also when Benjamin and Judah failed to return to him (vv. 19 & 84). Now, it is a strange sort of patience if he became blind on account of weeping for his sons. (3) It does not at all become a Prophet of God that he should go on bewailing and weeping for any worldly thing, however great, till he becomes blind. (4) The present verse itself tells us that Jacob was کـظیم i.e. he had succeeded in repressing his grief. This shows that he neither wept excessively nor became blind on account of it. (5) The expression ابیضت عیناه is used in Arabic only to express a person’s great grief and sorrow, and is never used about a person’s becoming blind through weeping and wailing.
2
قرآن مجید کے لفظ ہیں اِبْیَضَّتْ عَیْنَاہُ مِنَ الْحُزْنِ مترجمین نے اس کا ترجمہ یہ کیا ہے کہ آنکھیں سفید ہو گئیں یعنی پتھرا گئیں۔ مگر لغت میں اس جملہ کے معنے آنسوؤں سے آنکھوں کا بھر جانا بھی لکھے ہیں۔ اور وہی ہم نے کیے ہیں۔ کیونکہ نبی کی شان کے یہی مطابق ہیں۔ وہ خدا سے دعا کرتے ہوئے رو پڑتا ہے جیسا کہ ہمارے آقا آنحضرت صلی اللہ علیہ وسلم بھی روتے تھے۔
3
یعنی خداتعالیٰ کے سوا بندوں پر ظاہر نہیں کرتا تھا۔
1584
Important Words:
ابیضت (became white) is derived from بیض which again is derived from باض. They say باضه i.e. he surpassed him in whiteness. بیض means, he whitened a thing or made it white. بیض السقاء means, he filled the skin with water or milk; or, contrarily, he emptied it. ابیض means, it was or became white. The expression ابیضت عیناه من الحزن is used regarding a person who is stricken with grief and means, the world became dark for him or his eyes became white with grief. (Lane & Bihar).
Commentary:
In view of the meaning of the word ابیضت given under Important Words the verse cannot mean that Jacob became blind on account of excessive weeping. The expression ابیضت عیناه من الحزن only means that his eyes became white because of grief; or (according to one meaning of the word) his eyes became filled with tears on account of grief. The interpretation of these words that Jacob’s eyes became blind is evidently wrong for the following reasons: (1) Arabic idiom does not bear it out, for the becoming white of eyes never means their becoming blind. (2) The Quran represents Jacob as displaying extraordinary patience, hinted at in his words when told that Joseph had been devoured by a wolf and also when Benjamin and Judah failed to return to him (vv. 19 & 84). Now, it is a strange sort of patience if he became blind on account of weeping for his sons. (3) It does not at all become a Prophet of God that he should go on bewailing and weeping for any worldly thing, however great, till he becomes blind. (4) The present verse itself tells us that Jacob was کـظیم i.e. he had succeeded in repressing his grief. This shows that he neither wept excessively nor became blind on account of it. (5) The expression ابیضت عیناه is used in Arabic only to express a person’s great grief and sorrow, and is never used about a person’s becoming blind through weeping and wailing.
1403
Bayyadas-Siqa means, he filled the skin with water or milk. The expression Ibyaddat ‘Aina-hu is used regarding a person who is stricken with grief and his eyes become filled with tears. The verse thus only signifies that the world became dark for Jacob and his eyes became filled with tears on account of grief (Lane, Razi & Bihar).
إِنَّا قَدْ أُوحِىَ إِلَيْنَآ أَنَّ ٱلْعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ