يَكَادُ
Appears 9 times in Quran
Derived Words (5)
Words derived from the stem "يَكَادُ".
- and can scarcely express himself clearly
- They would well-nigh attack
- What has happened to these people that they come not near
- who would scarcely
- able
- might well-nigh
- well-nigh
- would fain
- would well-nigh
Occurrences in Quran
Found 9 verses containing "يَكَادُ".
يَكَادُ ٱلْبَرْقُ يَخْطَفُ أَبْصَٰرَهُمْ ۖ كُلَّمَآ أَضَآءَ لَهُم مَّشَوْا۟ فِيهِ وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُوا۟ ۚ وَلَوْ شَآءَ ٱللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَٰرِهِمْ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
4:73, 74.
那些被说成信道不坚的虚伪者, 非常近于丧失他们的视觉。他们并没有真正失明, 但是如果他们不断地处于以雷电为象征的要求勇气与牺牲的情况中, 他们大半会失明--------丧失他们的信仰。可是主的仁慈已如此规定:闪电之后并不一定伴有雷霆。经常只是非常明亮的一道闪光, 搬去黑暗的覆盖层, 帮助徒步旅行者向前行进。假如伊斯兰教看来在进展, 这些虚伪者就与穆斯林合作。但是, 当闪电伴随有雷霆时, 也就是说, 当情况要求牺牲生命或财产时, 世界对他们就变得黑暗了; 他们就变得惊慌失措, 站立不动, 不肯与信道者一起继续前进。
شَئ (Shai’) 意指愿意或很想要做的事情。
’’ضائع کر دیتا ہے‘‘ لَذَھَبَ کے معنے ہیں۔ کیونکہ عربی میں ذَھَبَ بِہٖ کے ایک معنی اَزَالَہٗ کے بھی ہوتے ہیں‘ یعنی ضائع کر دیا‘ دور کر دیا۔ (اقرب)
عَلٰی کُلِّ شَیْئٍ قَدِیْرٌ۔ شَیْئٌ کا ترجمہ ’’امر‘‘ اور ’’بات‘‘ وغیرہ سے کیا جاتا ہے۔ مگر شَیْئٌ اسم ہونے کے علاوہ مصدر بھی ہے اور مصدر بمعنے اسم فاعل اور اسم مفعول ہو سکتا ہے۔ اس آیت میں شَیْئٌ بمعنے اسم مفعول استعمال ہوا ہے یعنی چاہی ہوئی چیز۔ اور آیت کے صحیح معنے یہ ہیں کہ اللہ ہر اس امر پر جس کا وہ ارادہ کرے یقیناً پوری طرح قادر ہے۔ ان معنوں کو واضح کرنے کے لئے خطوط وحدانی میں بعض الفاظ بڑھا دیئے گئے ہیں۔ جب تک ان معنوں کو مدنظر نہ رکھا جائے ناواقفوں کو دھوکا لگ جاتا ہے۔ حتیٰ کہ بعض لوگ کہہ دیتے ہیں کہ کیا خدا چوری پر قادر ہے یا مرنے پر قادر
4:73-74.
The hypocrites, described as weak believers, are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose it—their faith. But the mercy of God has so ordained that lightning is not always accompanied by thunderbolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In case Islam seems to make progress, these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e. when the situation demands sacrifice of life or property the world becomes dark to them; they become dumbfounded and stand still, refusing to move on with the Faithful.
Shai’ signifies that which is willed or desired.
4:73, 74.
Important Words:
یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).
شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.
قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.
Commentary:
The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.
The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.
The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.
The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, something that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.
Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.
d
4:73, 74.
29M
那些被说成信道不坚的虚伪者, 非常近于丧失他们的视觉。他们并没有真正失明, 但是如果他们不断地处于以雷电为象征的要求勇气与牺牲的情况中, 他们大半会失明--------丧失他们的信仰。可是主的仁慈已如此规定:闪电之后并不一定伴有雷霆。经常只是非常明亮的一道闪光, 搬去黑暗的覆盖层, 帮助徒步旅行者向前行进。假如伊斯兰教看来在进展, 这些虚伪者就与穆斯林合作。但是, 当闪电伴随有雷霆时, 也就是说, 当情况要求牺牲生命或财产时, 世界对他们就变得黑暗了; 他们就变得惊慌失措, 站立不动, 不肯与信道者一起继续前进。
29N
شَئ (Shai’) 意指愿意或很想要做的事情。
1
’’ضائع کر دیتا ہے‘‘ لَذَھَبَ کے معنے ہیں۔ کیونکہ عربی میں ذَھَبَ بِہٖ کے ایک معنی اَزَالَہٗ کے بھی ہوتے ہیں‘ یعنی ضائع کر دیا‘ دور کر دیا۔ (اقرب)
2
عَلٰی کُلِّ شَیْئٍ قَدِیْرٌ۔ شَیْئٌ کا ترجمہ ’’امر‘‘ اور ’’بات‘‘ وغیرہ سے کیا جاتا ہے۔ مگر شَیْئٌ اسم ہونے کے علاوہ مصدر بھی ہے اور مصدر بمعنے اسم فاعل اور اسم مفعول ہو سکتا ہے۔ اس آیت میں شَیْئٌ بمعنے اسم مفعول استعمال ہوا ہے یعنی چاہی ہوئی چیز۔ اور آیت کے صحیح معنے یہ ہیں کہ اللہ ہر اس امر پر جس کا وہ ارادہ کرے یقیناً پوری طرح قادر ہے۔ ان معنوں کو واضح کرنے کے لئے خطوط وحدانی میں بعض الفاظ بڑھا دیئے گئے ہیں۔ جب تک ان معنوں کو مدنظر نہ رکھا جائے ناواقفوں کو دھوکا لگ جاتا ہے۔ حتیٰ کہ بعض لوگ کہہ دیتے ہیں کہ کیا خدا چوری پر قادر ہے یا مرنے پر قادر
a
4:73, 74.
27
Important Words:
یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).
شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.
قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.
Commentary:
The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.
The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.
The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.
The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, something that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.
Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.
c
4:73-74.
41
The hypocrites, described as weak believers, are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose it—their faith. But the mercy of God has so ordained that lightning is not always accompanied by thunderbolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In case Islam seems to make progress, these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e. when the situation demands sacrifice of life or property the world becomes dark to them; they become dumbfounded and stand still, refusing to move on with the Faithful.
41A
Shai’ signifies that which is willed or desired.
أَيْنَمَا تَكُونُوا۟ يُدْرِككُّمُ ٱلْمَوْتُ وَلَوْ كُنتُمْ فِى بُرُوجٍ مُّشَيَّدَةٍ ۗ وَإِن تُصِبْهُمْ حَسَنَةٌ يَقُولُوا۟ هَٰذِهِۦ مِنْ عِندِ ٱللَّهِ ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا۟ هَٰذِهِۦ مِنْ عِندِكَ ۚ قُلْ كُلٌّ مِّنْ عِندِ ٱللَّهِ ۖ فَمَالِ هَٰٓؤُلَآءِ ٱلْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا
62:9.
62:9.
The words either refer to the general physical law about the inevitability of death, or they may be taken as particularly addressed to the Hypocrites, who disobeyed the Divine command to fight, thinking that in this way they could avoid death.
The expression, All is from Allah, is true in this sense that God is the Final Controlling Power in the universe and whatever good or evil befalls man is attributable either to a general law of nature or to one or other of His special decrees.
62:9.
Important Words:
مشیدة (strongly built) is derived from شاد meaning, he plastered (a wall, etc.) with the requisite material. شاد البناء means, he raised the building high. شادوا الدین means, they strengthened and exalted the religion. شیدہ means, he raised it high, namely, a place or a building; or he built it firmly and strongly and raised it high (Lane & Aqrab).
Commentary:
The words, Wheresoever you may be, death will overtake you, may either refer to the general physical law about the inevitability of death, meaning that when one must die sooner or later, there is no reason why one should be so afraid of death as to refuse to fight in a just cause; or they may be taken as particularly addressed to the hypocrites, who disobeyed the Divine command to fight, thinking that in this way they would be able to avoid death. The verse purports to say that God had decreed that they should suffer death and destruction, however well protected they might be.
It was customary with the hypocrites that when Muslims achieved a success, they attributed it to God, saying that since Islam was a divine religion, it was bound to prosper and succeed. But when a misfortune overtook Muslims, they declared that it was due to mistakes committed by the Prophet. The Quran says that from the viewpoint from which they ascribe success to God, failures are also ascribable to Him. By attributing success to God and failure to the Prophet, the hypocrites sought to discredit the Prophet and to lower him in the estimation of Muslims.
The words, Say, All is from Allah, point to the fact that both successes and misfortunes were foretold by the Holy Prophet (e.g. see 2:156-158). So even the failures which the hypocrites attributed to the Holy Prophet really constituted a proof of his truth. The expression, All is from Allah, is also true in this sense that God is the final controlling power in the universe and whatever good or evil befalls man is attributable either to the general law of nature ordained by God or to one or other of His special decrees.
e
62:9.
e
62:9.
547
Important Words:
مشیدة (strongly built) is derived from شاد meaning, he plastered (a wall, etc.) with the requisite material. شاد البناء means, he raised the building high. شادوا الدین means, they strengthened and exalted the religion. شیدہ means, he raised it high, namely, a place or a building; or he built it firmly and strongly and raised it high (Lane & Aqrab).
Commentary:
The words, Wheresoever you may be, death will overtake you, may either refer to the general physical law about the inevitability of death, meaning that when one must die sooner or later, there is no reason why one should be so afraid of death as to refuse to fight in a just cause; or they may be taken as particularly addressed to the hypocrites, who disobeyed the Divine command to fight, thinking that in this way they would be able to avoid death. The verse purports to say that God had decreed that they should suffer death and destruction, however well protected they might be.
It was customary with the hypocrites that when Muslims achieved a success, they attributed it to God, saying that since Islam was a divine religion, it was bound to prosper and succeed. But when a misfortune overtook Muslims, they declared that it was due to mistakes committed by the Prophet. The Quran says that from the viewpoint from which they ascribe success to God, failures are also ascribable to Him. By attributing success to God and failure to the Prophet, the hypocrites sought to discredit the Prophet and to lower him in the estimation of Muslims.
The words, Say, All is from Allah, point to the fact that both successes and misfortunes were foretold by the Holy Prophet (e.g. see 2:156-158). So even the failures which the hypocrites attributed to the Holy Prophet really constituted a proof of his truth. The expression, All is from Allah, is also true in this sense that God is the final controlling power in the universe and whatever good or evil befalls man is attributable either to the general law of nature ordained by God or to one or other of His special decrees.
a
62:9.
635
The words either refer to the general physical law about the inevitability of death, or they may be taken as particularly addressed to the Hypocrites, who disobeyed the Divine command to fight, thinking that in this way they could avoid death.
636
The expression, All is from Allah, is true in this sense that God is the Final Controlling Power in the universe and whatever good or evil befalls man is attributable either to a general law of nature or to one or other of His special decrees.
يَتَجَرَّعُهُۥ وَلَا يَكَادُ يُسِيغُهُۥ وَيَأْتِيهِ ٱلْمَوْتُ مِن كُلِّ مَكَانٍ وَمَا هُوَ بِمَيِّتٍ ۖ وَمِن وَرَآئِهِۦ عَذَابٌ غَلِيظٌ
20:75; 87:14.
20:75; 87:14.
The coming of death from every quarter means that the many sins and crimes of disbelievers will assume different forms of death for them.
20:75; 87:14.
Commentary:
The words, And death shall come to him from every quarter, mean that just as angels shall enter unto the inmates of Paradise through every gate (13:24), similarly death shall come to the inmates of Hell from every quarter. The coming of death from every quarter means that the many sins and crimes of disbelievers will assume different forms of death for them, but they will not actually suffer death because man is not meant to undergo death in the next world but to attain peace and bliss. It is worthy of note here that whereas "peace" has been represented in 13:24, 25 as coming from "every gate," which signifies its coming from outside, "death" is here spoken of as coming from "every quarter," which signifies its springing from within. This is so because peace comes from God, but death and destruction are the outcome of man’s own actions, for he himself is the author of his spiritual death.
The words, and besides that there shall be for him a severe chastisement, point out that punishments in various forms shall continue to come upon evildoers one after the other, in the form of remorse, grief, estrangement from God, etc., and that Divine punishment shall not be transitory but shall long continue.
d
20:75; 87:14.
a
20:75; 87:14.
1672
Commentary:
The words, And death shall come to him from every quarter, mean that just as angels shall enter unto the inmates of Paradise through every gate (13:24), similarly death shall come to the inmates of Hell from every quarter. The coming of death from every quarter means that the many sins and crimes of disbelievers will assume different forms of death for them, but they will not actually suffer death because man is not meant to undergo death in the next world but to attain peace and bliss. It is worthy of note here that whereas "peace" has been represented in 13:24, 25 as coming from "every gate," which signifies its coming from outside, "death" is here spoken of as coming from "every quarter," which signifies its springing from within. This is so because peace comes from God, but death and destruction are the outcome of man’s own actions, for he himself is the author of his spiritual death.
The words, and besides that there shall be for him a severe chastisement, point out that punishments in various forms shall continue to come upon evildoers one after the other, in the form of remorse, grief, estrangement from God, etc., and that Divine punishment shall not be transitory but shall long continue.
b
20:75; 87:14.
1461
The coming of death from every quarter means that the many sins and crimes of disbelievers will assume different forms of death for them.
حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا
"The two mountains" signify two barriers. The pass of Derbent in which the Wall was built was bounded on one side by the Caspian Sea and on the other by the Caucasian mountains. These two served as two barriers for it.
The people of these regions spoke a language different from that of Cyrus but living in the immediate neighbourhood of Persia and, having constant contact with the Persians and the Medians, they had learnt to understand and speak their language, though very imperfectly and with very great difficulty. The region in which the Wall was built was adjacent to Persia and later formed a part of it. Now, however, it is included in the Russian territories. For a fuller note on Dhul-Qarnain see "The Larger Edition of the Commentary," pp. 1531-1540.
Commentary:
The verse means to say that the people of these regions spoke a different language from that of Cyrus but living in the immediate neighbourhood of Persia and, having constant contact with the Persians and the Medians, they had learnt to understand and speak their language, though very imperfectly and with very great difficulty. The region in which the wall was built was adjacent to Persia and later formed a part of it. Now, however, it is included in the Russian territories.
The word سدین (mountains) signifies two barriers. The pass of Derbent in which the wall was built was bounded on one side by the Caspian Sea and on the other by the Caucasian mountains. These two served as two barriers for it.
780
“两山” 意指两道屏障。窦本 (دَرْبَند, Derbent) 关口的城墙所在地, 它的一侧靠着里海而另一侧依着高加索山。这两个地形作为它的屏障。
781
这些地区的民众和塞鲁士讲的话是不同的, 但就生活在波斯的最邻近的土地上。他们经常同波斯人和米底亚人接触, 学着理解和说他们的语言, 虽然很不好而且有极大的困难。建筑城墙的那一地区连接着波斯, 后来成为波斯的一部分。不过现在它包括在俄罗斯领土之内。关于祖尔夸尔纳英更完全的注释见 «大版本的注释本» 1531-1540页。
2130
Commentary:
The verse means to say that the people of these regions spoke a different language from that of Cyrus but living in the immediate neighbourhood of Persia and, having constant contact with the Persians and the Medians, they had learnt to understand and speak their language, though very imperfectly and with very great difficulty. The region in which the wall was built was adjacent to Persia and later formed a part of it. Now, however, it is included in the Russian territories.
The word سدین (mountains) signifies two barriers. The pass of Derbent in which the wall was built was bounded on one side by the Caspian Sea and on the other by the Caucasian mountains. These two served as two barriers for it.
1726
"The two mountains" signify two barriers. The pass of Derbent in which the Wall was built was bounded on one side by the Caspian Sea and on the other by the Caucasian mountains. These two served as two barriers for it.
1727
The people of these regions spoke a language different from that of Cyrus but living in the immediate neighbourhood of Persia and, having constant contact with the Persians and the Medians, they had learnt to understand and speak their language, though very imperfectly and with very great difficulty. The region in which the Wall was built was adjacent to Persia and later formed a part of it. Now, however, it is included in the Russian territories. For a fuller note on Dhul-Qarnain see "The Larger Edition of the Commentary," pp. 1531-1540.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا بَيِّنَٰتٍ تَعْرِفُ فِى وُجُوهِ ٱلَّذِينَ كَفَرُوا۟ ٱلْمُنكَرَ ۖ يَكَادُونَ يَسْطُونَ بِٱلَّذِينَ يَتْلُونَ عَلَيْهِمْ ءَايَٰتِنَا ۗ قُلْ أَفَأُنَبِّئُكُم بِشَرٍّ مِّن ذَٰلِكُمُ ۗ ٱلنَّارُ وَعَدَهَا ٱللَّهُ ٱلَّذِينَ كَفَرُوا۟ ۖ وَبِئْسَ ٱلْمَصِيرُ
5:61.
17:47: 23:67, 68; 39:46.
17:47; 23:67-68; 39:46.
5:61.
Important Words:
یسطون (would attack) is formed from سطا. They say سطا به او علیه i.e. he sprang or rushed upon him and overpowered him; he made an assault or attack upon him. سطا الفرس means, the horse went at random or in a headlong manner, not obeying guidance; he went with wide step or raised his tail in running. سطا الماء means, the water was or became abundant (Lane & Aqrab).
b
17:47: 23:67, 68; 39:46.
c
5:61.
c
17:47; 23:67-68; 39:46.
d
5:61.
2501
Important Words:
یسطون (would attack) is formed from سطا. They say سطا به او علیه i.e. he sprang or rushed upon him and overpowered him; he made an assault or attack upon him. سطا الفرس means, the horse went at random or in a headlong manner, not obeying guidance; he went with wide step or raised his tail in running. سطا الماء means, the water was or became abundant (Lane & Aqrab).
a
5:61.
d
17:47: 23:67, 68; 39:46.
۞ ٱللَّهُ نُورُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ مَثَلُ نُورِهِۦ كَمِشْكَوٰةٍ فِيهَا مِصْبَاحٌ ۖ ٱلْمِصْبَاحُ فِى زُجَاجَةٍ ۖ ٱلزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّىٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَٰرَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِىٓءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِى ٱللَّهُ لِنُورِهِۦ مَن يَشَآءُ ۚ وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَٰلَ لِلنَّاسِ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ
یعنی سب برکت دنیا میں خداتعالیٰ کے تعلق سے پیدا ہوتی ہے۔
یعنی جو تعلیم اس کی طرف سے آتی ہے اس کا مقابلہ دوسری تعلیموں سے ایسا ہی ہے جیسا کہ ایک مٹی کے دِیے کا ایک ریفلیکٹر رکھنے والے لیمپ سے۔
مشرق و مغرب سے تعلق نہ رکھنے والے درخت سے مراد ایسی تعلیم ہے جس میں نہ مشرقیوں کا لحاظ رکھا گیا ہے اور نہ مغربیوں کا۔ اور یہ تعلیم صرف قرآن مجید کی ہے۔ رسول اللہ صلی اللہ علیہ وسلم فرماتے ہیں۔ لَافَضْلَ لِلْعَرَبِیِّ عَلَی الْاَعْجَمِیِّ (مسند احمد بن حنبل۔ جلد ۵ صفحہ ۴۱۱ مطبوعہ بیروت)
Nur means, light as opposed to darkness. It is more extensive and more penetrating as well as more lasting in its significance than Diya’ (Lane).
Mishkat means, a niche in a wall, i.e. a hole or hollow in a wall, not extending through, in which a lamp placed gives more light than it gives elsewhere; a pillar on the top of which the lamp is put (Lane).
Zujajah means a glass; a globe of glass (Lane).
The verse is a beautiful metaphor. It speaks of three things—a lamp, a glass-globe and a niche. The Divine Light is stated to have been confined to these three things which combined together make its brightness and effulgence complete and perfect. 'The lamp' is the very source of the light; the 'glass-globe' which is over the lamp protects its light from being extinguished by the puffs of wind and increases its brightness; and 'the niche' preserves the light. The simile may aptly apply to an electric torch of which the constituent parts are the electric wires which give light, the bulb which protects the light and the reflector which spreads and diffuses the light and gives it direction. In spiritual terminology, the three things—'the lamp,' 'the glass-globe' and 'the niche'—may respectively stand for Divine Light, God’s Prophets who protect that light from being extinguished and add to its effulgence and brightness, and the Khalifahs or Successors of the Prophets who diffuse and disseminate
14:26.
Important Words:
نور (light) is noun-infinitive from أنار. They say أنار الشیء i.e. the thing became bright and beautiful and manifest. أنار البیتmeans, he lit the house. أنار المسئلة means, he made the question clear and plain. نور means, light; that which makes a thing clear; light as opposed to darkness. نور is more extensive and more penetrating as well as more lasting in its significance than ضیاء. It is also one of the names of God (Aqrab & Muhit). See also 10:6.
مشکٰوة (niche) is derived from شکو and الشکو is the opening of the small skin for water or milk called شکوة and showing what is in it. شکا فلان means, the nails of such a one split in several places. They say شکا الی اللّٰه i.e. he complained of his case to God or he told God the weakness of his condition. مشکٰوة means, a niche in a wall, i.e. a hole or hollow in a wall, not extending through, in which a lamp placed therein gives more light than it gives elsewhere; a pillar or the like upon the top or head of which the lamp is put; or the iron things by means of which a lamp is suspended (Lane & Aqrab).
مصباح (a lamp), is derived from أصبح which means, he entered upon the time of morning; he rose in the middle of the night. They say أصبح القوم i.e. he came to the people in the morning, أصبح المصباح mean, he lit the lamp. أصبح الحق means, the truth became manifest. مصباح means, a lamp; a big lance or arrow (Lane & Aqrab).
زجاجة (glass) is derived from زج they say زج حاجبه i.e. his eyebrow was or became narrow and long or arched; he made his eyebrow narrow and long or made it narrow and long and arched, or clipped the redundant portion of the hair thereof. زج الموضع means, he made even, and adjusted the place. زجاجه means, a glass, a globe of glass; crystal window-pane; tumbler; eye (Lane).
مبارکة (blessed) is passive participle from برک which means, it was or it became firm or steady. برک علیه means, he applied himself constantly to it. برکة (barakatun) which is infinitive-noun from this root means, increase; abundance or plenty; firmness, stability or perpetuity coupled with increase; abundant and perpetual good. مبارکة means, abundant; firm, stable; having perpetual good blessed, etc. (Lane & Aqrab). See also 6:156.
Commentary:
The verse is a beautiful metaphor. It speaks of three things––a lamp, a glass-globe (or chimney) and a niche. The divine light is stated to have been confined to these three things which combined together make its brightness and effulgence complete and perfect in every respect. المصباح (the lamp) is the very source of the light; الزجاجة is the globe of glass or chimney which is over the lamp and which protects its light from being extinguished by the puff of wind and increases its brightness; and المشکٰوة (the niche) preserves the light. The simile may aptly apply to an electric torch of which the constituent parts are the electric wires which give light, the bulb which protects the light and the reflector which spreads and diffuses the light and gives it direction. In spiritual terminology the three things, i.e. المصباح (the lamp), الزجاجة (the glass) and المشکٰوة (the niche), mentioned in the verse, may respectively stand for divine light, God’s Prophets who protect that light from being extinguished and add to its effulgence and brightness, and the Khalifahs or Successors of the Prophets who diffuse and disseminate the divine light and give it a direction and purpose for the guidance and illumination of the world. This interpretation is borne out and supported by the context inasmuch as towards its close the Surah speaks of the establishment of Khilafat among the Muslims.
The verse further states that the oil used to light the lamp is of the highest possible purity and is inflammable to a degree which makes it (the oil) burst out into a flame even without being ignited. It is extracted from a tree which belongs neither to the east nor to the west.
The verse may have another interpretation. The light mentioned in the verse may be taken to refer to the Holy Prophet because he has been spoken of as نور (light) in the Quran (5:16). المشکٰوة (the niche) in the case would signify the heart of the Holy Prophet and المصباح (the lamp) his most pure and unsullied nature which is endowed with the best and noblest attributes and qualities and الزجاجة (the glass) would signify that the divine light with his nature has been invested is as clear and bright as crystal. When the light of heavenly revelation descended upon the light of the Holy Prophet’s pure nature, it shone with a twofold effulgence which in the words of the Quran has been described as "lights upon lights." This light of Prophet was sustained by an oil which emanated from a blessed tree, which means that the Holy Prophet’s light was not only bright and brilliant but abundant and stable and perpetual (as word مبارکة signifies) and was intended to illumine both the east and the west i.e. the whole world. Further, the Prophet’s heart was so pure and his nature gifted with such noble qualities that he was almost fit to discharge the duties of his great mission even before the light of Divine revelation had descended upon him. This is the significance of the words, "whose oil would well-nigh be ablaze even though fire touched it not."
If نور be understood to mean the light of Islam, the metaphor would mean that the light of Islam is placed on so high a pillar of minaret (المشکٰوة) and is so resplendent as to illumine the whole world. It is, as it were, placed under a glass-globe which not only saves it from being put out by puffs of adverse winds but adds to its lustre and glory and its light will one day spread over both the east and the west and will enlighten the entire world. The words, "a tree neither of the east nor of the west," further signify a universal guidance which does not discriminate in favour of or against any people and which is equally meant for all of them. The explanation is supported by another verse of the Quran viz. "they desire to extinguish the light of Allah with the breath of their mouth; but Allah will perfect His light, however much the disbelievers might dislike it" (61:9).
The metaphor may have yet another explanation. المشکٰوة or the niche in the verse is the human body. The human body contains the spirit which makes itself manifest through the organs of the body. Like the niche the human body protects the light, namely, the spirit; and guides its expression i.e. the human body contains the مصباح or the lamp of the soul which illumines the human mind and brings it into touch with God. The lamp is contained in زجاجة (globe or glass) which protects it from harm or injury and enhances and reflects its light. This زجاجة is the human brain of which the mechanism is so perfect as to have led some philosophers to think that it is the ultimate source of divine light. The light is sustained by the oil from a blessed tree, namely from those basic and eternal truths which are not the exclusive possession of any people, of the east or of the west. These eternal truths are implanted in the very nature of man and would almost make themselves manifest even without the help of Divine revelation.
5
یعنی سب برکت دنیا میں خداتعالیٰ کے تعلق سے پیدا ہوتی ہے۔
6
یعنی جو تعلیم اس کی طرف سے آتی ہے اس کا مقابلہ دوسری تعلیموں سے ایسا ہی ہے جیسا کہ ایک مٹی کے دِیے کا ایک ریفلیکٹر رکھنے والے لیمپ سے۔
7
مشرق و مغرب سے تعلق نہ رکھنے والے درخت سے مراد ایسی تعلیم ہے جس میں نہ مشرقیوں کا لحاظ رکھا گیا ہے اور نہ مغربیوں کا۔ اور یہ تعلیم صرف قرآن مجید کی ہے۔ رسول اللہ صلی اللہ علیہ وسلم فرماتے ہیں۔ لَافَضْلَ لِلْعَرَبِیِّ عَلَی الْاَعْجَمِیِّ (مسند احمد بن حنبل۔ جلد ۵ صفحہ ۴۱۱ مطبوعہ بیروت)
a
14:26.
2618
Important Words:
نور (light) is noun-infinitive from أنار. They say أنار الشیء i.e. the thing became bright and beautiful and manifest. أنار البیتmeans, he lit the house. أنار المسئلة means, he made the question clear and plain. نور means, light; that which makes a thing clear; light as opposed to darkness. نور is more extensive and more penetrating as well as more lasting in its significance than ضیاء. It is also one of the names of God (Aqrab & Muhit). See also 10:6.
مشکٰوة (niche) is derived from شکو and الشکو is the opening of the small skin for water or milk called شکوة and showing what is in it. شکا فلان means, the nails of such a one split in several places. They say شکا الی اللّٰه i.e. he complained of his case to God or he told God the weakness of his condition. مشکٰوة means, a niche in a wall, i.e. a hole or hollow in a wall, not extending through, in which a lamp placed therein gives more light than it gives elsewhere; a pillar or the like upon the top or head of which the lamp is put; or the iron things by means of which a lamp is suspended (Lane & Aqrab).
مصباح (a lamp), is derived from أصبح which means, he entered upon the time of morning; he rose in the middle of the night. They say أصبح القوم i.e. he came to the people in the morning, أصبح المصباح mean, he lit the lamp. أصبح الحق means, the truth became manifest. مصباح means, a lamp; a big lance or arrow (Lane & Aqrab).
زجاجة (glass) is derived from زج they say زج حاجبه i.e. his eyebrow was or became narrow and long or arched; he made his eyebrow narrow and long or made it narrow and long and arched, or clipped the redundant portion of the hair thereof. زج الموضع means, he made even, and adjusted the place. زجاجه means, a glass, a globe of glass; crystal window-pane; tumbler; eye (Lane).
مبارکة (blessed) is passive participle from برک which means, it was or it became firm or steady. برک علیه means, he applied himself constantly to it. برکة (barakatun) which is infinitive-noun from this root means, increase; abundance or plenty; firmness, stability or perpetuity coupled with increase; abundant and perpetual good. مبارکة means, abundant; firm, stable; having perpetual good blessed, etc. (Lane & Aqrab). See also 6:156.
Commentary:
The verse is a beautiful metaphor. It speaks of three things––a lamp, a glass-globe (or chimney) and a niche. The divine light is stated to have been confined to these three things which combined together make its brightness and effulgence complete and perfect in every respect. المصباح (the lamp) is the very source of the light; الزجاجة is the globe of glass or chimney which is over the lamp and which protects its light from being extinguished by the puff of wind and increases its brightness; and المشکٰوة (the niche) preserves the light. The simile may aptly apply to an electric torch of which the constituent parts are the electric wires which give light, the bulb which protects the light and the reflector which spreads and diffuses the light and gives it direction. In spiritual terminology the three things, i.e. المصباح (the lamp), الزجاجة (the glass) and المشکٰوة (the niche), mentioned in the verse, may respectively stand for divine light, God’s Prophets who protect that light from being extinguished and add to its effulgence and brightness, and the Khalifahs or Successors of the Prophets who diffuse and disseminate the divine light and give it a direction and purpose for the guidance and illumination of the world. This interpretation is borne out and supported by the context inasmuch as towards its close the Surah speaks of the establishment of Khilafat among the Muslims.
The verse further states that the oil used to light the lamp is of the highest possible purity and is inflammable to a degree which makes it (the oil) burst out into a flame even without being ignited. It is extracted from a tree which belongs neither to the east nor to the west.
The verse may have another interpretation. The light mentioned in the verse may be taken to refer to the Holy Prophet because he has been spoken of as نور (light) in the Quran (5:16). المشکٰوة (the niche) in the case would signify the heart of the Holy Prophet and المصباح (the lamp) his most pure and unsullied nature which is endowed with the best and noblest attributes and qualities and الزجاجة (the glass) would signify that the divine light with his nature has been invested is as clear and bright as crystal. When the light of heavenly revelation descended upon the light of the Holy Prophet’s pure nature, it shone with a twofold effulgence which in the words of the Quran has been described as "lights upon lights." This light of Prophet was sustained by an oil which emanated from a blessed tree, which means that the Holy Prophet’s light was not only bright and brilliant but abundant and stable and perpetual (as word مبارکة signifies) and was intended to illumine both the east and the west i.e. the whole world. Further, the Prophet’s heart was so pure and his nature gifted with such noble qualities that he was almost fit to discharge the duties of his great mission even before the light of Divine revelation had descended upon him. This is the significance of the words, "whose oil would well-nigh be ablaze even though fire touched it not."
If نور be understood to mean the light of Islam, the metaphor would mean that the light of Islam is placed on so high a pillar of minaret (المشکٰوة) and is so resplendent as to illumine the whole world. It is, as it were, placed under a glass-globe which not only saves it from being put out by puffs of adverse winds but adds to its lustre and glory and its light will one day spread over both the east and the west and will enlighten the entire world. The words, "a tree neither of the east nor of the west," further signify a universal guidance which does not discriminate in favour of or against any people and which is equally meant for all of them. The explanation is supported by another verse of the Quran viz. "they desire to extinguish the light of Allah with the breath of their mouth; but Allah will perfect His light, however much the disbelievers might dislike it" (61:9).
The metaphor may have yet another explanation. المشکٰوة or the niche in the verse is the human body. The human body contains the spirit which makes itself manifest through the organs of the body. Like the niche the human body protects the light, namely, the spirit; and guides its expression i.e. the human body contains the مصباح or the lamp of the soul which illumines the human mind and brings it into touch with God. The lamp is contained in زجاجة (globe or glass) which protects it from harm or injury and enhances and reflects its light. This زجاجة is the human brain of which the mechanism is so perfect as to have led some philosophers to think that it is the ultimate source of divine light. The light is sustained by the oil from a blessed tree, namely from those basic and eternal truths which are not the exclusive possession of any people, of the east or of the west. These eternal truths are implanted in the very nature of man and would almost make themselves manifest even without the help of Divine revelation.
2046A
Nur means, light as opposed to darkness. It is more extensive and more penetrating as well as more lasting in its significance than Diya’ (Lane).
2046B
Mishkat means, a niche in a wall, i.e. a hole or hollow in a wall, not extending through, in which a lamp placed gives more light than it gives elsewhere; a pillar on the top of which the lamp is put (Lane).
2046C
Zujajah means a glass; a globe of glass (Lane).
2047
The verse is a beautiful metaphor. It speaks of three things—a lamp, a glass-globe and a niche. The Divine Light is stated to have been confined to these three things which combined together make its brightness and effulgence complete and perfect. 'The lamp' is the very source of the light; the 'glass-globe' which is over the lamp protects its light from being extinguished by the puffs of wind and increases its brightness; and 'the niche' preserves the light. The simile may aptly apply to an electric torch of which the constituent parts are the electric wires which give light, the bulb which protects the light and the reflector which spreads and diffuses the light and gives it direction. In spiritual terminology, the three things—'the lamp,' 'the glass-globe' and 'the niche'—may respectively stand for Divine Light, God’s Prophets who protect that light from being extinguished and add to its effulgence and brightness, and the Khalifahs or Successors of the Prophets who diffuse and disseminate
أَلَمْ تَرَ أَنَّ ٱللَّهَ يُزْجِى سَحَابًا ثُمَّ يُؤَلِّفُ بَيْنَهُۥ ثُمَّ يَجْعَلُهُۥ رُكَامًا فَتَرَى ٱلْوَدْقَ يَخْرُجُ مِنْ خِلَٰلِهِۦ وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مِن جِبَالٍ فِيهَا مِنۢ بَرَدٍ فَيُصِيبُ بِهِۦ مَن يَشَآءُ وَيَصْرِفُهُۥ عَن مَّن يَشَآءُ ۖ يَكَادُ سَنَا بَرْقِهِۦ يَذْهَبُ بِٱلْأَبْصَٰرِ
30:49.
13:14.
The verse may signify that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
30:49.
13:14.
Important Words:
رکاماً (piles up) is derived from رکم. They say رکم الشیء i.e. he heaped up, piled up or accumulated the thing; he collected together the thing and put one part of it upon another. رکام means, clouds or sand collected together and piled up (Lane & Aqrab).
ودق (rain) is derived from the root ودق (wadaqa). They say ودق الیه i.e. he became near to him. ودق السماء means, it rained. ودق السیف means, the sword became sharp. الودق means, rain, violent or gentle (Lane & Aqrab).
سنا (flash) is infinitive noun from سنا (sana). They say سنت النار i.e. the fire became high in its light. سنا البرق means, the lightning shone, shone brightly or gleamed or shot up. سنا means, light, or the light of lightning; or light shining or diffusing itself and rising, a high light; shining of weapons (Lane).
Commentary:
The verse gives another simile about the spiritual development of man and about the changes and processes which it undergoes to reach its perfection. The knowledge of such changes and processes is essential to the spiritual pilgrim because without such knowledge he may not know what turnings and crossroads he may have to meet on the way and consequently may despair of success. The verse purports to say that man’s spiritual development is like the formation of clouds from vapours. It begins in this way. The sun of God’s love and grace shines upon that inexhaustible store of man’s capacity to receive and assimilate the Divine Word with which he has been endowed and then it raises vapours which are moved about by the winds of Divine mercy. Just as in the earlier stages the vapours are not visible, so does the change wrought in the pilgrim’s mind by the Sun of Divine love and grace remain unfelt in the earlier stages of his spiritual development with the result that the impatient spiritual wayfarer sometimes loses patience and gives up the endeavour in despair. The simile points out that like invisible vapours which assume a visible form, the change in man’s moral and spiritual progress under Divine mercy assumes a palpable form and begins to be dimly perceptible. But the character and nature of the change is still in a formative stage, where it has not yet attained fixity and strength enough to be helpful to others. The progress, however, continues till like vapours that condense and take the form of showers of rain and sometimes of hail, the God-intoxicated spiritual wayfarer, who has donned the mantle of a Divine Messenger, becomes بشیر i.e. the Bearer of good news for the believers and نذیر i.e. Warner for those who reject the heavenly messages. Even among the believers his influence is not uniform; some benefit by his precept and practice more than the others according to their natural aptitudes, as are the different parts of earth benefited by rain according to the nature of the soil.
Or the significance of the verse may be that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
d
30:49.
e
13:14.
911
这节经文可能意指, 对有些人说来, 启示的经典可以成为及时雨, 他们从中得到极大益处;而对另一些人说来, 启示的经典是冰雹, 带给他们的后果是毁灭。
a
30:49.
b
13:14.
2624
Important Words:
رکاماً (piles up) is derived from رکم. They say رکم الشیء i.e. he heaped up, piled up or accumulated the thing; he collected together the thing and put one part of it upon another. رکام means, clouds or sand collected together and piled up (Lane & Aqrab).
ودق (rain) is derived from the root ودق (wadaqa). They say ودق الیه i.e. he became near to him. ودق السماء means, it rained. ودق السیف means, the sword became sharp. الودق means, rain, violent or gentle (Lane & Aqrab).
سنا (flash) is infinitive noun from سنا (sana). They say سنت النار i.e. the fire became high in its light. سنا البرق means, the lightning shone, shone brightly or gleamed or shot up. سنا means, light, or the light of lightning; or light shining or diffusing itself and rising, a high light; shining of weapons (Lane).
Commentary:
The verse gives another simile about the spiritual development of man and about the changes and processes which it undergoes to reach its perfection. The knowledge of such changes and processes is essential to the spiritual pilgrim because without such knowledge he may not know what turnings and crossroads he may have to meet on the way and consequently may despair of success. The verse purports to say that man’s spiritual development is like the formation of clouds from vapours. It begins in this way. The sun of God’s love and grace shines upon that inexhaustible store of man’s capacity to receive and assimilate the Divine Word with which he has been endowed and then it raises vapours which are moved about by the winds of Divine mercy. Just as in the earlier stages the vapours are not visible, so does the change wrought in the pilgrim’s mind by the Sun of Divine love and grace remain unfelt in the earlier stages of his spiritual development with the result that the impatient spiritual wayfarer sometimes loses patience and gives up the endeavour in despair. The simile points out that like invisible vapours which assume a visible form, the change in man’s moral and spiritual progress under Divine mercy assumes a palpable form and begins to be dimly perceptible. But the character and nature of the change is still in a formative stage, where it has not yet attained fixity and strength enough to be helpful to others. The progress, however, continues till like vapours that condense and take the form of showers of rain and sometimes of hail, the God-intoxicated spiritual wayfarer, who has donned the mantle of a Divine Messenger, becomes بشیر i.e. the Bearer of good news for the believers and نذیر i.e. Warner for those who reject the heavenly messages. Even among the believers his influence is not uniform; some benefit by his precept and practice more than the others according to their natural aptitudes, as are the different parts of earth benefited by rain according to the nature of the soil.
Or the significance of the verse may be that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
b
30:49.
c
13:14.
2052
The verse may signify that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
أَمْ أَنَا۠ خَيْرٌ مِّنْ هَٰذَا ٱلَّذِى هُوَ مَهِينٌ وَلَا يَكَادُ يُبِينُ
Commentary:
Pharaoh met Moses’ invitation to accept his Message by telling his people that being a mighty monarch he was infinitely more deserving of their allegiance than a despicable man like Moses who could not properly express himself.
3676
Commentary:
Pharaoh met Moses’ invitation to accept his Message by telling his people that being a mighty monarch he was infinitely more deserving of their allegiance than a despicable man like Moses who could not properly express himself.
وَإِن يَكَادُ ٱلَّذِينَ كَفَرُوا۟ لَيُزْلِقُونَكَ بِأَبْصَٰرِهِمْ لَمَّا سَمِعُوا۟ ٱلذِّكْرَ وَيَقُولُونَ إِنَّهُۥ لَمَجْنُونٌ
不信者对穆圣投射的恶狠狠的目光会把不够坚定的人吓得放弃自己的使命, 但是穆圣有真主的启示要传播, 因此他不会被吓倒、受骗或受贿而向这种高压策略让步。
The disbelievers cast severe looks at the Holy Prophet that might frighten a person of lesser calibre into giving up his mission, but the Prophet has a Divine Message to deliver and so he can hardly be intimidated, cajoled or bribed into yielding to such pressure tactics.
Commentary:
The verse appears to say to the Holy Prophet that disbelievers cast severe looks at him that might frighten a person of a lesser calibre into giving up his mission, but he has a Divine Message to deliver to the world and so he can hardly be intimidated into yielding to such pressure tactics. They call him a madman. But far from this, his teaching contains the quintessence of wisdom; through it not only his own people—the Arabs—would be lifted from the lowest depths of degradation to the highest summits of greatness and glory, but it would also cleanse other peoples, freeing them from moral blemishes and raising their spiritual stature (v. 52).
1470
不信者对穆圣投射的恶狠狠的目光会把不够坚定的人吓得放弃自己的使命, 但是穆圣有真主的启示要传播, 因此他不会被吓倒、受骗或受贿而向这种高压策略让步。
4338
Commentary:
The verse appears to say to the Holy Prophet that disbelievers cast severe looks at him that might frighten a person of a lesser calibre into giving up his mission, but he has a Divine Message to deliver to the world and so he can hardly be intimidated into yielding to such pressure tactics. They call him a madman. But far from this, his teaching contains the quintessence of wisdom; through it not only his own people—the Arabs—would be lifted from the lowest depths of degradation to the highest summits of greatness and glory, but it would also cleanse other peoples, freeing them from moral blemishes and raising their spiritual stature (v. 52).
3106
The disbelievers cast severe looks at the Holy Prophet that might frighten a person of lesser calibre into giving up his mission, but the Prophet has a Divine Message to deliver and so he can hardly be intimidated, cajoled or bribed into yielding to such pressure tactics.