یَتَفَکَّرُ
Appears 6 times in Quran
Derived Words (5)
Words derived from the stem "یَتَفَکَّرُ".
- Have they not considered
- that they may reflect
- reflect
- ponder
- reflect
- who reflect
- and ponder
Occurrences in Quran
Found 6 verses containing "یَتَفَکَّرُ".
اَلَّذِیۡنَ یَذۡکُرُوۡنَ اللّٰہَ قِیٰمًا وَّقُعُوۡدًا وَّعَلٰی جُنُوۡبِہِمۡ وَیَتَفَکَّرُوۡنَ فِیۡ خَلۡقِ السَّمٰوٰتِ وَالۡاَرۡضِ رَبَّنَا مَا خَلَقۡتَ ہٰذَا بٰطِلًا سُبۡحٰنَکَ فَقِنَا عَذَابَ النَّارِ
4:104; 10:13; 39:10; 62:11.
38:28.
如果没有明确的目的, 前节经文所提及的宏大体系当然不能存在。由于创造整个宇宙是为人效劳, 所以人本身的创造就必须具有宏大的目的。当人在思考创造宇宙这一自然现象含有精神方面的意思以及支配这种自然现象的完美的秩序时, 他深为创造者的智慧所感动, 并从内心深处惊叹: “我们的养主啊！你没有徒劳无益地创造了天地。”
38:28.
4:104; 10:13; 39:10; 62:11.
The grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The whole universe having been created to serve man, the creation of man himself must have a great purpose. When man ponders over the spiritual implication of the physical phenomenon of the creation of the universe and the consummate order that pervades it, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this universe in vain.
4:104; 10:13; 39:10; 62:11.
38:28.
Important Words:
باطلا (in vain) is derived from بطل meaning, it was or became false or vain, or void or futile or devoid of virtue or of no account. They say ذھب دمه باطلا meaning his blood went for nothing, i.e. went unretaliated. بطل فی حدیثه means, he jested or was not serious in his discourse. باطل therefore, means: false, spurious, vain, useless, void and of no account (Lane).
Commentary:
Such a grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The phenomenon of day and night referred to in the preceding verse affords an illustration of how this purpose is served. With the rising of the sun the whole world is illuminated, and men begin to work. Then night falls and the light of the sun is hidden from our view and men go to sleep, but even then some heavenly bodies are busy doing their allotted task. Thus both during day and night heavenly bodies perform their appointed functions and loyally serve man. The whole universe having been created to serve man, the creation of man must also have a great purpose. Of men, some are bright in themselves like the sun, and there are others who possess no intrinsic light of their own but borrow it from others. Such men as place themselves in right relation to the Sun of the spiritual realm become enlightened, while those that keep away from it are left in the dark.
When man ponders over the spiritual implication of the physical phenomenon of the creation of heavens and earth, the alteration of day, and night and the consummate order that pervades the universe, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this in vain. Then apprehension takes hold of him lest he should become deprived of the light of the spiritual Sun and he cries out: Save us from the punishment of Fire, which is nothing but being overtaken by spiritual darkness and moral degradation.
e
4:104; 10:13; 39:10; 62:11.
f
38:28.
301
如果没有明确的目的, 前节经文所提及的宏大体系当然不能存在。由于创造整个宇宙是为人效劳, 所以人本身的创造就必须具有宏大的目的。当人在思考创造宇宙这一自然现象含有精神方面的意思以及支配这种自然现象的完美的秩序时, 他深为创造者的智慧所感动, 并从内心深处惊叹: “我们的养主啊！你没有徒劳无益地创造了天地。”
c
4:104; 10:13; 39:10; 62:11.
d
38:28.
474
Important Words:
باطلا (in vain) is derived from بطل meaning, it was or became false or vain, or void or futile or devoid of virtue or of no account. They say ذھب دمه باطلا meaning his blood went for nothing, i.e. went unretaliated. بطل فی حدیثه means, he jested or was not serious in his discourse. باطل therefore, means: false, spurious, vain, useless, void and of no account (Lane).
Commentary:
Such a grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The phenomenon of day and night referred to in the preceding verse affords an illustration of how this purpose is served. With the rising of the sun the whole world is illuminated, and men begin to work. Then night falls and the light of the sun is hidden from our view and men go to sleep, but even then some heavenly bodies are busy doing their allotted task. Thus both during day and night heavenly bodies perform their appointed functions and loyally serve man. The whole universe having been created to serve man, the creation of man must also have a great purpose. Of men, some are bright in themselves like the sun, and there are others who possess no intrinsic light of their own but borrow it from others. Such men as place themselves in right relation to the Sun of the spiritual realm become enlightened, while those that keep away from it are left in the dark.
When man ponders over the spiritual implication of the physical phenomenon of the creation of heavens and earth, the alteration of day, and night and the consummate order that pervades the universe, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this in vain. Then apprehension takes hold of him lest he should become deprived of the light of the spiritual Sun and he cries out: Save us from the punishment of Fire, which is nothing but being overtaken by spiritual darkness and moral degradation.
a
38:28.
d
4:104; 10:13; 39:10; 62:11.
547
The grand system to which an allusion has been made in the previous verse could certainly not have been brought into being without a definite purpose. The whole universe having been created to serve man, the creation of man himself must have a great purpose. When man ponders over the spiritual implication of the physical phenomenon of the creation of the universe and the consummate order that pervades it, he is deeply impressed by the great wisdom of the Creator, and from the inmost depths of his being rises the cry: Our Lord, Thou hast not created this universe in vain.
وَلَوۡ شِئۡنَا لَرَفَعۡنٰہُ بِہَا وَلٰکِنَّہٗۤ اَخۡلَدَ اِلَی الۡاَرۡضِ وَاتَّبَعَ ہَوٰٮہُ ۚ فَمَثَلُہٗ کَمَثَلِ الۡکَلۡبِ اِنۡ تَحۡمِلۡ عَلَیۡہِ یَلۡہَثۡ اَوۡ تَتۡرُکۡہُ یَلۡہَث ۚ ذّٰلِکَ مَثَلُ الۡقَوۡمِ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا ۚ فَاقۡصُصِ الۡقَصَصَ لَعَلَّہُمۡ یَتَفَکَّرُوۡنَ
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
Material things, specially love of money.
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
1064
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1073
Material things, specially love of money.
1074
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
اَوَلَمۡ یَتَفَکَّرُوۡا ۗ مَا بِصَاحِبِہِمۡ مِّنۡ جِنَّۃٍ ۚ اِنۡ ہُوَ اِلَّا نَذِیۡرٌ مُّبِیۡنٌ
23:26; 34:47; 52:30; 81:23.
23:26; 34:47; 52:30; 81:23.
Sahib (companion) implies a refutation of the charge of insanity brought against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Holy Prophet is their companion. He has lived and moved among them and they have known him for years; so they could easily see, and indeed in their heart of hearts they are convinced, that there is nothing of insanity about him.
23:26; 34:47; 52:30; 81:23.
Important Words:
صاحب (companion) is derived from صحب which means, he was or became his companion, associate, comrade, fellow or friend. صاحب of which the plural is اصحاب or صحابة means, a companion, associate, comrade, fellow or friend; owner or master; possessor; inmate; manager or disposer; one who keeps or adheres to a thing (Lane). Figuratively the word is also used in the sense of helper.
Commentary:
The word صاحب (companion) meaning both a companion and a helper is not intended as a plain reference to the Holy Prophet. The word has been specially chosen to imply a refutation of the charge of insanity brought by some of his enemies against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Prophet was their companion and associate. He lived and moved among them and they knew him perfectly well and, therefore, they could easily see, and indeed in their heart of hearts they knew that there was nothing of insanity about him. He was also their helper and was constantly working for their good which constituted further proof of the fact that he was not insane. That he was نذیر مبین (a plain warner) and issued his warnings in a clear and reasoned manner also pointed to the same conclusion—that he was in full possession of his senses.
g
23:26; 34:47; 52:30; 81:23.
b
23:26; 34:47; 52:30; 81:23.
1071
Important Words:
صاحب (companion) is derived from صحب which means, he was or became his companion, associate, comrade, fellow or friend. صاحب of which the plural is اصحاب or صحابة means, a companion, associate, comrade, fellow or friend; owner or master; possessor; inmate; manager or disposer; one who keeps or adheres to a thing (Lane). Figuratively the word is also used in the sense of helper.
Commentary:
The word صاحب (companion) meaning both a companion and a helper is not intended as a plain reference to the Holy Prophet. The word has been specially chosen to imply a refutation of the charge of insanity brought by some of his enemies against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Prophet was their companion and associate. He lived and moved among them and they knew him perfectly well and, therefore, they could easily see, and indeed in their heart of hearts they knew that there was nothing of insanity about him. He was also their helper and was constantly working for their good which constituted further proof of the fact that he was not insane. That he was نذیر مبین (a plain warner) and issued his warnings in a clear and reasoned manner also pointed to the same conclusion—that he was in full possession of his senses.
a
23:26; 34:47; 52:30; 81:23.
1078
Sahib (companion) implies a refutation of the charge of insanity brought against the Holy Prophet, as well as a veiled rebuke to the Meccans. They are told that the Holy Prophet is their companion. He has lived and moved among them and they have known him for years; so they could easily see, and indeed in their heart of hearts they are convinced, that there is nothing of insanity about him.
بِالۡبَیِّنٰتِ وَالزُّبُرِ ۗ وَاَنۡزَلۡنَاۤ اِلَیۡکَ الذِّکۡرَ لِتُبَیِّنَ لِلنَّاسِ مَا نُزِّلَ اِلَیۡہِمۡ وَلَعَلَّہُمۡ یَتَفَکَّرُوۡنَ
35:26.
3:59; 15:7, 10; 20:100.
Important Words:
The word الذکر translated as Reminder among other things means: (1) remembrance, the presence of a thing in the mind so that it is never forgotten; (2) the praise or glorification of God; (3) eminence, honour: (4) a book containing an exposition of religion and an institution of religious laws; (5) strong and firm saying (Lane). See also 2:41, 153, 201; 6:69; 12:105 & 15:7.
Commentary:
The word applies to the Quran in all these different senses: (a) The Quran is a book which helps man to remember God; (b) it praises and glorifies God; (c) those who act upon its teachings get honour and eminence; (d) it contains an exposition of the religion of Islam; and (e) it is strong and firm in the sense that its teachings and the truths it inculcates admit of no doubt or objection. The verse develops the theme of the previous verse and says that the Prophets come with clear proofs and Divine Scriptures, that is to say they come with heavenly signs and Divine commands. In this lies the secret of their success.
The verse further points to a distinction between the Holy Prophet and former Prophets. It says that while clear signs and Scriptures were given to former Prophets, the Holy Prophet has been given the Reminder, the most perfect of all Divine Books. So when the former Prophets succeeded in their mission by the help of their Scriptures, it is inconceivable that the Holy Prophet should fail when he has got the most perfect of all Divine Scriptures.
The expression لتبین للناس (that thou mayest explain to mankind) may mean two things: (1) That the Prophet has been given the most perfect Divine Book in order that he might preach its message to all the world. It is not intended for any one people or nation or for any particular age, but for all peoples and all ages. (2) Since such a perfect Book has been revealed to the Holy Prophet he could not possibly keep it a secret. The perfection of the Book demanded that he should invite the whole world to its great Message.
By adopting the form of address contained in the words "which has been sent down to them" the verse appeals to disbelievers to listen to the Divine Message which although revealed to the Holy Prophet is intended for all men. They should appreciate this token of Divine love and favour by accepting it and acting upon it. The words also imply that since the Quran is intended for all mankind it is the primary and paramount duty of Muslims to preach it to all the nations of the world. Unfortunately, Muslims have neglected this sacred duty to their own detriment.
The words, "that they may reflect", suggest that Divine revelation, among other things, possesses the characteristic of sharpening the intellect of men. The marvellous change that took place in the condition of the Arabs after they accepted the Quran bears eloquent testimony to the truth of this statement. Wild and half savage hordes of the desert became, within a few years, the teachers and leaders of the world in knowledge and culture.
c
35:26.
d
3:59; 15:7, 10; 20:100.
a
35:26.
b
3:59; 15:7, 10; 20:100.
1846
Important Words:
The word الذکر translated as Reminder among other things means: (1) remembrance, the presence of a thing in the mind so that it is never forgotten; (2) the praise or glorification of God; (3) eminence, honour: (4) a book containing an exposition of religion and an institution of religious laws; (5) strong and firm saying (Lane). See also 2:41, 153, 201; 6:69; 12:105 & 15:7.
Commentary:
The word applies to the Quran in all these different senses: (a) The Quran is a book which helps man to remember God; (b) it praises and glorifies God; (c) those who act upon its teachings get honour and eminence; (d) it contains an exposition of the religion of Islam; and (e) it is strong and firm in the sense that its teachings and the truths it inculcates admit of no doubt or objection. The verse develops the theme of the previous verse and says that the Prophets come with clear proofs and Divine Scriptures, that is to say they come with heavenly signs and Divine commands. In this lies the secret of their success.
The verse further points to a distinction between the Holy Prophet and former Prophets. It says that while clear signs and Scriptures were given to former Prophets, the Holy Prophet has been given the Reminder, the most perfect of all Divine Books. So when the former Prophets succeeded in their mission by the help of their Scriptures, it is inconceivable that the Holy Prophet should fail when he has got the most perfect of all Divine Scriptures.
The expression لتبین للناس (that thou mayest explain to mankind) may mean two things: (1) That the Prophet has been given the most perfect Divine Book in order that he might preach its message to all the world. It is not intended for any one people or nation or for any particular age, but for all peoples and all ages. (2) Since such a perfect Book has been revealed to the Holy Prophet he could not possibly keep it a secret. The perfection of the Book demanded that he should invite the whole world to its great Message.
By adopting the form of address contained in the words "which has been sent down to them" the verse appeals to disbelievers to listen to the Divine Message which although revealed to the Holy Prophet is intended for all men. They should appreciate this token of Divine love and favour by accepting it and acting upon it. The words also imply that since the Quran is intended for all mankind it is the primary and paramount duty of Muslims to preach it to all the nations of the world. Unfortunately, Muslims have neglected this sacred duty to their own detriment.
The words, "that they may reflect", suggest that Divine revelation, among other things, possesses the characteristic of sharpening the intellect of men. The marvellous change that took place in the condition of the Arabs after they accepted the Quran bears eloquent testimony to the truth of this statement. Wild and half savage hordes of the desert became, within a few years, the teachers and leaders of the world in knowledge and culture.
d
35:26.
e
3:59; 15:7, 10; 20:100.
اَوَلَمۡ یَتَفَکَّرُوۡا فِیۡۤ اَنۡفُسِہِمۡ ۗ مَّا خَلَقَ اللّٰہُ السَّمٰوٰتِ وَالۡاَرۡضَ وَمَا بَیۡنَہُمَاۤ اِلَّا بِالۡحَقِّ وَاَجَلٍ مُّسَمًّی ۗ وَاِنَّ کَثِیۡرًا مِّنَ النَّاسِ بِلِقَآئِ رَبِّہِمۡ لَکٰفِرُوۡنَ
10:46; 29:24; 32:11.
7:186
If disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence, they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and would have realized that the present life is only a preparation for the life hereafter.
7:186.
10:46; 29:24; 32:11.
Commentary:
The verse means to say that if disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and that the present life is only a preparation for the life hereafter. See also v. 12 below.
a
10:46; 29:24; 32:11.
e
7:186.
991
如果不信的人思考过赐予人类的巨大力量和才能, 而且也思考过人类今世生命的如此暂短的话, 那么, 他们就会认识到人类在这个世界上的生命并非是他们被创造出来的全部生命, 而是在死后有一种更安全、更好的生命。在那一生命中人类的精神进步是无穷的; 而且也会认识到今世的生命只是为后世生命做准备。
a
7:186.
b
10:46; 29:24; 32:11.
2995
Commentary:
The verse means to say that if disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and that the present life is only a preparation for the life hereafter. See also v. 12 below.
a
10:46; 29:24; 32:11.
b
7:186
2274
If disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence, they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and would have realized that the present life is only a preparation for the life hereafter.
لَوۡ اَنۡزَلۡنَا ہٰذَا الۡقُرۡاٰنَ عَلٰی جَبَلٍ لَّرَاَیۡتَہٗ خٰشِعًا مُّتَصَدِّعًا مِّنۡ خَشۡیَۃِ اللّٰہِ ۚ وَتِلۡکَ الۡاَمۡثٰلُ نَضۡرِبُہَا لِلنَّاسِ لَعَلَّہُمۡ یَتَفَکَّرُوۡنَ
13:32.
اس آیت میں جو پہاڑ کا لفظ آتا ہے‘ اس سے مراد درحقیقت ایسے لوگ ہیں جو اپنی قوم میں پہاڑ کی حیثیت رکھتے ہیں۔ پس پہاڑ سے مراد پتھروں کے پہاڑ نہیں۔ بلکہ فرماتا ہے کہ قرآن کریم کے اندر جو خشیۃ اللہ کی تعلیم ہے اگر یہ ایک بڑی سے بڑی وجاہت والے آدمی پر بھی نازل ہوتی تو وہ شخص بھی خداتعالیٰ کے سامنے ٹکڑے ہو کر گر جاتا۔
13:32.
The verse may signify that the proud pagan Arabs whom no pre- Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who, like a strong rock, remained unmoved and firmly wedded to their Bedouin usages, unaffected by the corrosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before the sublime and powerful Message of Islam, and from their erstwhile stony hearts would gush forth fountains of light and learning.
13:32.
Commentary:
Metaphorically, the word جبل signifies a big and proud man; the chief or leader of a people. In this sense of the word the verse would mean that the Quran contains such a sublime and powerful Message that it would make the heart of even a proud man melt. Or the verse may signify that the proud pagan Arabs whom no pre-Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who like a strong rock remained unmoved and firmly wedded to their Bedouin usages unaffected by the erosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before its sublime and powerful Message, and from their stony hearts would gush forth fountains of light and learning.
c
13:32.
2
اس آیت میں جو پہاڑ کا لفظ آتا ہے‘ اس سے مراد درحقیقت ایسے لوگ ہیں جو اپنی قوم میں پہاڑ کی حیثیت رکھتے ہیں۔ پس پہاڑ سے مراد پتھروں کے پہاڑ نہیں۔ بلکہ فرماتا ہے کہ قرآن کریم کے اندر جو خشیۃ اللہ کی تعلیم ہے اگر یہ ایک بڑی سے بڑی وجاہت والے آدمی پر بھی نازل ہوتی تو وہ شخص بھی خداتعالیٰ کے سامنے ٹکڑے ہو کر گر جاتا۔
c
13:32.
4206
Commentary:
Metaphorically, the word جبل signifies a big and proud man; the chief or leader of a people. In this sense of the word the verse would mean that the Quran contains such a sublime and powerful Message that it would make the heart of even a proud man melt. Or the verse may signify that the proud pagan Arabs whom no pre-Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who like a strong rock remained unmoved and firmly wedded to their Bedouin usages unaffected by the erosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before its sublime and powerful Message, and from their stony hearts would gush forth fountains of light and learning.
b
13:32.
3027A
The verse may signify that the proud pagan Arabs whom no pre- Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who, like a strong rock, remained unmoved and firmly wedded to their Bedouin usages, unaffected by the corrosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before the sublime and powerful Message of Islam, and from their erstwhile stony hearts would gush forth fountains of light and learning.