یَخۡرُجُ
Appears 14 times in Quran
Derived Words (7)
Words derived from the stem "یَخۡرُجُ".
- does not come forth
- they will surely go forth
- they will never go out
- comes forth
- comes out
- issue forth
- issues forth
- issuing forth
- There come out
- come forth
- come out
- they go forth
- they would go forth
- they will come forth
- flows
Occurrences in Quran
Found 14 verses containing "یَخۡرُجُ".
ثُمَّ قَسَتۡ قُلُوۡبُکُمۡ مِّنۡۢ بَعۡدِ ذٰلِکَ فَہِیَ کَالۡحِجَارَۃِ اَوۡ اَشَدُّ قَسۡوَۃً ۚ وَاِنَّ مِنَ الۡحِجَارَۃِ لَمَا یَتَفَجَّرُ مِنۡہُ الۡاَنۡہٰرُ ۚ وَاِنَّ مِنۡہَا لَمَا یَشَّقَّقُ فَیَخۡرُجُ مِنۡہُ الۡمَآءُ ۚ وَاِنَّ مِنۡہَا لَمَا یَہۡبِطُ مِنۡ خَشۡیَۃِ اللّٰہِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
5:14; 6:44; 57:17.
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
5:14; 6:44; 57:17.
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
5:14; 6:44; 57:17.
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
2
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
a
5:14; 6:44; 57:17.
81
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
111
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
112
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
قَالُوۡا یٰمُوۡسٰۤی اِنَّ فِیۡہَا قَوۡمًا جَبَّارِیۡنَ وَاِنَّا لَنۡ نَّدۡخُلَہَا حَتّٰی یَخۡرُجُوۡا مِنۡہَا فَاِنۡ یَّخۡرُجُوۡا مِنۡہَا فَاِنَّا دٰخِلُوۡنَ
اس وقت اس جگہ عمالقہ اور دوسری عرب قومیں بستی تھیں ان سے یہود ڈر گئے۔
This means that the annals of these people were known to the Israelites. The Amalekites and other unruly Arab tribes lived in the Holy Land at that time. The Israelites were very much afraid of them.
Compare this insolent and cowardly attitude of the companions of Moses to the willing and almost unbelievable sacrifices of the Companions of the Holy Prophet, who were ever eager to jump into the very jaws of death at the slightest bidding of their Master. When the Holy Prophet, with a handful of his ill-equipped Companions intended to go forth to meet the vastly superior and much better-equipped Meccan force at Badr, he consulted them about it. Thereupon one of the Companions stood up and addressed the Holy Prophet in the memorable words: "We would not say to thee, O Prophet of God, as was said by the companions of Moses, 'go thou and thy Lord and fight and here we sit.' On the contrary, O Prophet of the Lord! We are ever with thee and we will go with thee whither thou goest. We will fight the enemy on thy right and on thy left and in thy front and behind thy back; and we trust God that thou wilt see from us what will comfort thine eyes" (Bukhari).
Important Words:
جبّارین (haughty and powerful) is the plural of جبار which is derived from جبر. They say جبرالعظم (jabaral-‘azma) or جبّرالعظم(jabbaral-‘azma), i.e. he set the bone; he reduced it from the fractured state. جبرالرجل (jabaral-rajula) or جبّرالرجل (jabbaral-rajula) means, he restored the man from the state of poverty and weakness to that of wealth and strength. جبرت الیتیم means, I put the affairs of the orphan into good order. جبّره means, he compelled and forced him against his will. جبّار means, one who magnifies himself and behaves proudly, haughtily and insolently; one who slays when in anger or one who slays unjustly; one who domineers over others by absolute force and power; one extravagant in acts of wrongdoing, disobedience and rebellion; one huge, tall and strong; a giant. When used about God, الجبّار means, One Who can force His creatures to obey His commands; the Supreme, the Unattainable, the High above His creatures; the Restorer of the poor and the weak to wealth and power; the Reformer of the people by raising them from a low state to a high one (Lane & Aqrab).
Commentary:
Compare this insolent and cowardly attitude of the companions of Moses to the willing and almost unbelievable sacrifices of the Companions of the Holy Prophet, who were ever eager to jump into the very jaws of death at the bidding of their Master.
1
اس وقت اس جگہ عمالقہ اور دوسری عرب قومیں بستی تھیں ان سے یہود ڈر گئے۔
659
Important Words:
جبّارین (haughty and powerful) is the plural of جبار which is derived from جبر. They say جبرالعظم (jabaral-‘azma) or جبّرالعظم(jabbaral-‘azma), i.e. he set the bone; he reduced it from the fractured state. جبرالرجل (jabaral-rajula) or جبّرالرجل (jabbaral-rajula) means, he restored the man from the state of poverty and weakness to that of wealth and strength. جبرت الیتیم means, I put the affairs of the orphan into good order. جبّره means, he compelled and forced him against his will. جبّار means, one who magnifies himself and behaves proudly, haughtily and insolently; one who slays when in anger or one who slays unjustly; one who domineers over others by absolute force and power; one extravagant in acts of wrongdoing, disobedience and rebellion; one huge, tall and strong; a giant. When used about God, الجبّار means, One Who can force His creatures to obey His commands; the Supreme, the Unattainable, the High above His creatures; the Restorer of the poor and the weak to wealth and power; the Reformer of the people by raising them from a low state to a high one (Lane & Aqrab).
Commentary:
Compare this insolent and cowardly attitude of the companions of Moses to the willing and almost unbelievable sacrifices of the Companions of the Holy Prophet, who were ever eager to jump into the very jaws of death at the bidding of their Master.
732
This means that the annals of these people were known to the Israelites. The Amalekites and other unruly Arab tribes lived in the Holy Land at that time. The Israelites were very much afraid of them.
733
Compare this insolent and cowardly attitude of the companions of Moses to the willing and almost unbelievable sacrifices of the Companions of the Holy Prophet, who were ever eager to jump into the very jaws of death at the slightest bidding of their Master. When the Holy Prophet, with a handful of his ill-equipped Companions intended to go forth to meet the vastly superior and much better-equipped Meccan force at Badr, he consulted them about it. Thereupon one of the Companions stood up and addressed the Holy Prophet in the memorable words: "We would not say to thee, O Prophet of God, as was said by the companions of Moses, 'go thou and thy Lord and fight and here we sit.' On the contrary, O Prophet of the Lord! We are ever with thee and we will go with thee whither thou goest. We will fight the enemy on thy right and on thy left and in thy front and behind thy back; and we trust God that thou wilt see from us what will comfort thine eyes" (Bukhari).
وَالۡبَلَدُ الطَّیِّبُ یَخۡرُجُ نَبَاتُہٗ بِاِذۡنِ رَبِّہٖ ۖ وَالَّذِیۡ خَبُثَ لَا یَخۡرُجُ اِلَّا نَکِدًا ۚ کَذٰلِکَ نُصَرِّفُ الۡاٰیٰتِ لِقَوۡمٍ یَّشۡکُرُوۡنَ
یہاں طَیّب کا لفظ ہے۔ کھانے کے لئے آئے تو اس کے معنے خوشگوار کے ہوتے ہیں لیکن زمین کے لئے آئے تو اس کے معنے عمدہ پیداوار دینے والی زمین کے ہوں گے۔
’’اپنے رب کے حکم‘‘ کے الفاظ سے یہ مرادنہیں کہ اس کے لئے خاص حکم نازل ہوتا ہے۔ بلکہ مطلب یہ ہے کہ جس قسم کی طاقت اس کے اندر رکھی ہوتی ہے اس کے مطابق روئیدگی نکالتا ہے۔
خَبُثَ کے معنے ہیں ضِدُّ طَابَ یعنی جو اچھا نہ ہو۔ (اقرب)
Just as rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) The good, level land which, when watered by rain, absorbs the rainwater and yields good vegetation and brings forth abundant fruit. (b) The land which, being low-lying and rocky, only collects rainwater but does not absorb it and so brings forth no vegetation but provides drinking water for men and beasts. (c) The high stony ground which neither collects the water of rain nor absorbs it and is quite useless both for the purpose of vegetation and as a storage of rainwater. Similarly, men are of three kinds: (1) Those who not only themselves profit by Divine revelation but prove a source of spiritual guidance for others. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. (3) T
Commentary:
Rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) the good level land which, when watered by rain, absorbs the rain water and yields good vegetation and brings forth abundant fruit; (b) the land which, being low-lying and rocky, only collects the water of rain but does not absorb it and so brings forth no vegetation but provides drinking water for man and beast; (c) the high stony ground which neither collects the water of rain nor absorbs it, being useless both for the purpose of vegetation and as a storage for rainwater. Similarly, men are of three kinds: (1) Those who not only accept but also profit by Divine revelation. They are like the good level land which receives rain and yields good produce. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. They are like that piece of land which yields no produce, but from which men and beasts benefit by the water collected during the rain. (3) Those who neither derive any benefit from the Divine revelation themselves nor keep it stored for the use of others. They are like that piece of land which neither yields any produce nor hoards up water so that men and beasts may drink from it.
4
یہاں طَیّب کا لفظ ہے۔ کھانے کے لئے آئے تو اس کے معنے خوشگوار کے ہوتے ہیں لیکن زمین کے لئے آئے تو اس کے معنے عمدہ پیداوار دینے والی زمین کے ہوں گے۔
5
’’اپنے رب کے حکم‘‘ کے الفاظ سے یہ مرادنہیں کہ اس کے لئے خاص حکم نازل ہوتا ہے۔ بلکہ مطلب یہ ہے کہ جس قسم کی طاقت اس کے اندر رکھی ہوتی ہے اس کے مطابق روئیدگی نکالتا ہے۔
6
خَبُثَ کے معنے ہیں ضِدُّ طَابَ یعنی جو اچھا نہ ہو۔ (اقرب)
958
Commentary:
Rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) the good level land which, when watered by rain, absorbs the rain water and yields good vegetation and brings forth abundant fruit; (b) the land which, being low-lying and rocky, only collects the water of rain but does not absorb it and so brings forth no vegetation but provides drinking water for man and beast; (c) the high stony ground which neither collects the water of rain nor absorbs it, being useless both for the purpose of vegetation and as a storage for rainwater. Similarly, men are of three kinds: (1) Those who not only accept but also profit by Divine revelation. They are like the good level land which receives rain and yields good produce. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. They are like that piece of land which yields no produce, but from which men and beasts benefit by the water collected during the rain. (3) Those who neither derive any benefit from the Divine revelation themselves nor keep it stored for the use of others. They are like that piece of land which neither yields any produce nor hoards up water so that men and beasts may drink from it.
991
Just as rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) The good, level land which, when watered by rain, absorbs the rainwater and yields good vegetation and brings forth abundant fruit. (b) The land which, being low-lying and rocky, only collects rainwater but does not absorb it and so brings forth no vegetation but provides drinking water for men and beasts. (c) The high stony ground which neither collects the water of rain nor absorbs it and is quite useless both for the purpose of vegetation and as a storage of rainwater. Similarly, men are of three kinds: (1) Those who not only themselves profit by Divine revelation but prove a source of spiritual guidance for others. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. (3) T
ثُمَّ کُلِیۡ مِنۡ کُلِّ الثَّمَرٰتِ فَاسۡلُکِیۡ سُبُلَ رَبِّکِ ذُلُلًا ۚ یَخۡرُجُ مِنۡۢ بُطُوۡنِہَا شَرَابٌ مُّخۡتَلِفٌ اَلۡوٰنُہٗ فِیۡہِ شِفَآءٌ لِّلنَّاسِ ۗ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ
یعنی شہد۔
The subject of the bee has been further elaborated in this verse. God inspires the bee to collect its food from different fruits and flowers and then by means of the mechanism provided in its body and by the methods revealed to it by God it converts the collected food into honey. Honey possesses different colours and flavours, but all its different varieties are highly useful for men. This suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in some details from the teachings of others, nevertheless all were the means of moral and spiritual regeneration for the people for whom they were designed.
Commentary:
The subject of the bee has been further elaborated in this verse. It says that God inspires the bee to collect its food from different fruits and flowers and then, by means of the mechanism provided in its body and by the methods revealed to it by God, it converts the collected food into honey. That honey possesses different colours and flavours but all its different varieties are highly useful for men. This fact suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in detail from the teachings of another, nevertheless all these revelations had this essential common quality that they proved a means of moral and spiritual regeneration for the peoples for whom they were designed.
At various places in the Quran the same words have been used with reference to the Quranic revelation as have been used here with reference to honey. Honey provides a cure for the physical diseases of man and the most essential quality of the Quranic revelation also is that it is a cure for the spiritual maladies of man. See 10:58, 17:83 & 41:45.
The words, and follow the ways of thy Lord, suggest that it is possible for every man to become a recipient of Divinerevelation. The only condition he has to fulfil for this purpose is that he should obediently follow the path designed by God and not let his natural instincts become corrupt and vitiated. If he keeps his nature pure and unsullied and is guided by his natural instincts, in the course of time he becomes the recipient of revelation which may be compared to honey in its purity and usefulness.
The verse also implies that when all creatures have been granted وحی according to their respective natural capacities, though those capacities are very limited, it is inconceivable that man, who has been endowed with far greater natural powers and for whom unlimited avenues of spiritual progress have been kept open, should have remained deprived of this great blessing.
1
یعنی شہد۔
1870
Commentary:
The subject of the bee has been further elaborated in this verse. It says that God inspires the bee to collect its food from different fruits and flowers and then, by means of the mechanism provided in its body and by the methods revealed to it by God, it converts the collected food into honey. That honey possesses different colours and flavours but all its different varieties are highly useful for men. This fact suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in detail from the teachings of another, nevertheless all these revelations had this essential common quality that they proved a means of moral and spiritual regeneration for the peoples for whom they were designed.
At various places in the Quran the same words have been used with reference to the Quranic revelation as have been used here with reference to honey. Honey provides a cure for the physical diseases of man and the most essential quality of the Quranic revelation also is that it is a cure for the spiritual maladies of man. See 10:58, 17:83 & 41:45.
The words, and follow the ways of thy Lord, suggest that it is possible for every man to become a recipient of Divinerevelation. The only condition he has to fulfil for this purpose is that he should obediently follow the path designed by God and not let his natural instincts become corrupt and vitiated. If he keeps his nature pure and unsullied and is guided by his natural instincts, in the course of time he becomes the recipient of revelation which may be compared to honey in its purity and usefulness.
The verse also implies that when all creatures have been granted وحی according to their respective natural capacities, though those capacities are very limited, it is inconceivable that man, who has been endowed with far greater natural powers and for whom unlimited avenues of spiritual progress have been kept open, should have remained deprived of this great blessing.
1557
The subject of the bee has been further elaborated in this verse. God inspires the bee to collect its food from different fruits and flowers and then by means of the mechanism provided in its body and by the methods revealed to it by God it converts the collected food into honey. Honey possesses different colours and flavours, but all its different varieties are highly useful for men. This suggests that revelation has continued to descend on Prophets at different times and that the teachings of one Prophet differed in some details from the teachings of others, nevertheless all were the means of moral and spiritual regeneration for the people for whom they were designed.
اَلَمۡ تَرَ اَنَّ اللّٰہَ یُزۡجِیۡ سَحَابًا ثُمَّ یُؤَلِّفُ بَیۡنَہٗ ثُمَّ یَجۡعَلُہٗ رُکَامًا فَتَرَی الۡوَدۡقَ یَخۡرُجُ مِنۡ خِلٰلِہٖ وَیُنَزِّلُ مِنَ السَّمَآءِ مِنۡ جِبَالٍ فِیۡہَا مِنۡۢ بَرَدٍ فَیُصِیۡبُ بِہٖ مَنۡ یَّشَآءُ وَیَصۡرِفُہٗ عَنۡ مَّنۡ یَّشَآءُ ۖ یَکَادُ سَنَا بَرۡقِہٖ یَذۡہَبُ بِالۡاَبۡصٰرِ
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.
۞ وَاَقۡسَمُوۡا بِاللّٰہِ جَہۡدَ اَیۡمٰنِہِمۡ لَئِنۡ اَمَرۡتَہُمۡ لَیَخۡرُجُنَّ ۖ قُل لَّا تُقۡسِمُوۡا ۖ طَاعَۃٌ مَّعۡرُوۡفَۃٌ ۚ اِنَّ اللّٰہَ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ
5:93; 64:13.
5:93; 64:13.
5:93; 64:13.
Important Words:
جھد أیمانھم (their strongest oaths). جھد means, he strove or laboured; he exerted himself; he employed himself vigorously or with energy; he took extraordinary pains. جھد فی الامر means, he did his utmost or used his utmost power in prosecuting the affair. جھد (jahdun) means, utmost power or ability or extraordinary painstaking, etc. جھد أیمانھم means, the most solemn; strongest or most forcible or energetic oaths (Lane & Aqrab).
b
5:93; 64:13.
b
5:93; 64:13.
2629
Important Words:
جھد أیمانھم (their strongest oaths). جھد means, he strove or laboured; he exerted himself; he employed himself vigorously or with energy; he took extraordinary pains. جھد فی الامر means, he did his utmost or used his utmost power in prosecuting the affair. جھد (jahdun) means, utmost power or ability or extraordinary painstaking, etc. جھد أیمانھم means, the most solemn; strongest or most forcible or energetic oaths (Lane & Aqrab).
b
5:93; 64:13.
اَللّٰہُ الَّذِیۡ یُرۡسِلُ الرِّیٰحَ فَتُثِیۡرُ سَحَابًا فَیَبۡسُطُہٗ فِی السَّمَآءِ کَیۡفَ یَشَآءُ وَیَجۡعَلُہٗ کِسَفًا فَتَرَی الۡوَدۡقَ یَخۡرُجُ مِنۡ خِلٰلِہٖ ۖ فَاِذَاۤ اَصَابَ بِہٖ مَنۡ یَّشَآءُ مِنۡ عِبَادِہٖۤ اِذَا ہُمۡ یَسۡتَبۡشِرُوۡنَ
24:44.
یعنی ایک بادل کے کئی بادل بنا دیتا ہے۔ تا ایک لمبے علاقہ کو سیراب کر سکیں۔
24:44.
24:44.
Important Words:
کسفا (pieces) is derived from کسف (kasafa). They say کسف الثوب i.e. he cut up the cloth. کسف أمله means, his hope was blasted. کسفة means, piece, fragment, part (Aqrab).
ودق (rain) is infinitive-noun from ودق (wadaqa). They say ودق السماء i.e. the cloud rained. ودق السیف means, the sword became sharp (Aqrab).
c
24:44.
2
یعنی ایک بادل کے کئی بادل بنا دیتا ہے۔ تا ایک لمبے علاقہ کو سیراب کر سکیں۔
d
24:44.
3025
Important Words:
کسفا (pieces) is derived from کسف (kasafa). They say کسف الثوب i.e. he cut up the cloth. کسف أمله means, his hope was blasted. کسفة means, piece, fragment, part (Aqrab).
ودق (rain) is infinitive-noun from ودق (wadaqa). They say ودق السماء i.e. the cloud rained. ودق السیف means, the sword became sharp (Aqrab).
c
24:44.
یَعۡلَمُ مَا یَلِجُ فِی الۡاَرۡضِ وَمَا یَخۡرُجُ مِنۡہَا وَمَا یَنۡزِلُ مِنَ السَّمَآءِ وَمَا یَعۡرُجُ فِیۡہَا ۚ وَہُوَ الرَّحِیۡمُ الۡغَفُوۡرُ
57:5.
یعنی زمین کے اندر رہنے والے جانوروں اور اس سے نکلنے والے جانوروں سب کو جانتا ہے اسی طرح تنزل کرنے والی قوموں کو بھی جانتا ہے جو اوپر سے نیچے گر رہی ہوتی ہیں اور ترقی کرنے والی قوموں کو بھی جانتا ہے جو گویا زمین سے آسمان کی طرف جا رہی ہوتی ہیں۔
57:5.
The words, 'His is all praise in the Hereafter' refer to the time when Islam again will become triumphant after its temporary decline. The allusion in this verse is to the subject dealt with in 32:6. It signifies that it is God alone Who knows what kind of teaching is needed in a particular age. Similarly, it is He who knows when to take back to heaven the teaching which had descended from it, after it has been corrupted by the people, just as He takes water back to heaven in the form of vapours after it becomes corrupt, and sends it down in a purified form in the shape of rain. The words, 'whatever goes into the earth and whatever comes forth from it,' may also signify that whatever man shall sow, so shall he reap. Good actions produce good results and bad deeds lead to evil consequences. The verse may also be taken as signifying that God is aware of every phenomenon and every event, including the rise and fall of nations.
57:5.
Commentary:
This verse consists of four clauses. The first clause, "whatever goes into the earth" corresponds to the third clause, viz. "whatever descends from the heaven;" and the second clause, "and whatever comes forth from it," corresponds to the fourth clause, "whatever ascends into it." The allusion in this verse is to the subject dealt with in 32:6. The verse signifies that it is God alone Who knows what kind of teaching is needed in a particular age. Similarly, it is He Who knows when to take back to heaven the teaching which had descended from it, after it has been corrupted by the people, just as He takes water back to heaven in the form of vapours after it becomes corrupt, and sends it down in a purified form in the shape of rain. The words "whatever comes forth from it, and whatever descends from the heaven" may refer to the Word of God which is cast away by the people and is corrupted by them and then is taken up to heaven so that it may descend on earth in a purified state.
The words, "whatever goes into the earth and whatever comes forth from it," may also signify that whatever man shall sow, so shall he reap. Good actions produce good results and bad deeds lead to evil consequences.
The verse may also signify that God is aware of every phenomenon and every event, including the rise and fall of nations and peoples.
b
57:5.
3
یعنی زمین کے اندر رہنے والے جانوروں اور اس سے نکلنے والے جانوروں سب کو جانتا ہے اسی طرح تنزل کرنے والی قوموں کو بھی جانتا ہے جو اوپر سے نیچے گر رہی ہوتی ہیں اور ترقی کرنے والی قوموں کو بھی جانتا ہے جو گویا زمین سے آسمان کی طرف جا رہی ہوتی ہیں۔
b
57:5.
3132
Commentary:
This verse consists of four clauses. The first clause, "whatever goes into the earth" corresponds to the third clause, viz. "whatever descends from the heaven;" and the second clause, "and whatever comes forth from it," corresponds to the fourth clause, "whatever ascends into it." The allusion in this verse is to the subject dealt with in 32:6. The verse signifies that it is God alone Who knows what kind of teaching is needed in a particular age. Similarly, it is He Who knows when to take back to heaven the teaching which had descended from it, after it has been corrupted by the people, just as He takes water back to heaven in the form of vapours after it becomes corrupt, and sends it down in a purified form in the shape of rain. The words "whatever comes forth from it, and whatever descends from the heaven" may refer to the Word of God which is cast away by the people and is corrupted by them and then is taken up to heaven so that it may descend on earth in a purified state.
The words, "whatever goes into the earth and whatever comes forth from it," may also signify that whatever man shall sow, so shall he reap. Good actions produce good results and bad deeds lead to evil consequences.
The verse may also signify that God is aware of every phenomenon and every event, including the rise and fall of nations and peoples.
b
57:5.
2376
The words, 'His is all praise in the Hereafter' refer to the time when Islam again will become triumphant after its temporary decline. The allusion in this verse is to the subject dealt with in 32:6. It signifies that it is God alone Who knows what kind of teaching is needed in a particular age. Similarly, it is He who knows when to take back to heaven the teaching which had descended from it, after it has been corrupted by the people, just as He takes water back to heaven in the form of vapours after it becomes corrupt, and sends it down in a purified form in the shape of rain. The words, 'whatever goes into the earth and whatever comes forth from it,' may also signify that whatever man shall sow, so shall he reap. Good actions produce good results and bad deeds lead to evil consequences. The verse may also be taken as signifying that God is aware of every phenomenon and every event, including the rise and fall of nations.
خُشَّعًا اَبۡصٰرُہُمۡ یَخۡرُجُوۡنَ مِنَ الۡاَجۡدَاثِ کَاَنَّہُمۡ جَرَادٌ مُّنۡتَشِرٌ
70:45.
"Graves" here signifies the houses of disbelievers. At several places in the Qur’an disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
70:45.
Commentary:
'Graves' here means the houses of disbelievers. At several places in the Quran disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
c
70:45.
1339
这里的 “坟墓” 是指不信者之家。«古兰经» 中有几处, 不信者由于毫无精神生活而被比作死者 (27:81, 35:23)。
b
70:45.
4012
Commentary:
'Graves' here means the houses of disbelievers. At several places in the Quran disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
a
70:45.
2899
"Graves" here signifies the houses of disbelievers. At several places in the Qur’an disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
یَخۡرُجُ مِنۡہُمَا اللُّؤۡلُؤُ وَالۡمَرۡجَانُ
Curiously enough pearls and coral are found in both the Suez and Panama canals.
Commentary:
Curiously enough pearls and corals are found in both the Suez and Panama Canals. Spiritually speaking, the verse would signify that physical sciences and Divine revelation both contain treasures of inestimable value.
4061
Commentary:
Curiously enough pearls and corals are found in both the Suez and Panama Canals. Spiritually speaking, the verse would signify that physical sciences and Divine revelation both contain treasures of inestimable value.
2928
Curiously enough pearls and coral are found in both the Suez and Panama canals.