یَظۡلِمُ
Appears 15 times in Quran
Derived Words (5)
Words derived from the stem "یَظۡلِمُ".
- Surely, Allah wrongs not any one even by the weight of an atom
- wrongs
- they wrong
- they wronged
- unjust
- who wrong
- wrong
- wronged
- their wrongdoing
- does not wrong
Occurrences in Quran
Found 15 verses containing "یَظۡلِمُ".
وَظَلَّلۡنَا عَلَیۡکُمُ الۡغَمَامَ وَاَنۡزَلۡنَا عَلَیۡکُمُ الۡمَنَّ وَالسَّلۡوٰی ۖ کُلُوۡا مِنۡ طَیِّبٰتِ مَا رَزَقۡنٰکُمۡ ۖ وَمَا ظَلَمُوۡنَا وَلٰکِنۡ کَانُوۡۤا اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
7:161; 20:82.
7:161; 20:81.
مَنّ (Mann, 吗哪) 的意思是赏赐或礼物; 不经周折或困难所获得的任何东西; 蜂蜜或露水 (اَقْرَبْ)。吗哪在穆圣的一句话中也曾被提到: “松露也是一种吗哪” (布哈理)。也可参阅 (Lane) 的 “تَرَنْجَبِيْن” (Turanjabin) 条目。
سَلْوٰی (Salwa, 萨耳瓦) 是 (1) 像鹌鹑那样一种略带白色的鸟, 在阿拉伯半岛及其邻近国家的某些地区可以见到; (2) 凡是使人得到满足和快乐的东西; 蜜 (اَقْرَبْ, Aqrab)。吗哪和萨耳瓦的恩赐在 «古兰经» 中有三处提到 (本节及2:58与7:161), 而在这三处提及这一事实之后都有这样的命令: “吃我供应给你们的好东西吧。” 这表明提供给西奈半岛荒野中的古以色列人的食物是有益健康的、可口而美味的, 这种食物不只是一种而是包括好几种东西; 吗哪 (松露) 和鹌鹑构成其中的主要部分。见 («出埃及记»16:13-15)。
مَنّ کے معنے عربی زبان میں احسان کے ہوتے ہیں۔ پس جو چیز بفضلِ الٰہی مل جائے اس کو مَنّ کہتے ہیں۔ حدیث میں آتا ہے اَلْکَمْأَۃُ مِنَ الْمَنِّ یعنی کھمب بھی مَنّ میں سے ہے۔ اسی طرح ترنجبین کو بھی مَنَّ کہتے ہیں۔ اور سَلْوٰی کے معنے عربی زبان میں بٹیر کی قسم کے پرندوں کے ہیں۔ پس مطلب یہ ہے کہ ہم نے تمہارے لئے کثرت سے ترنجبین اور کھمبیں اس علاقہ میں پیدا کردیں اور بٹیرکی قسم کے جانور بھیج دئیے۔
7:161.
7:161; 20:81.
See Exodus, 40: 34-38.
Mann means a favour or gift; anything obtained without trouble or difficulty; honey or dew (Aqrab). The Manna has also been referred to in a saying of the Holy Prophet as: "The truffle is one of the things included in the Manna" (Bukhari). See also Lane under "Turanjabin."
Salwa is (1) a whitish bird resembling a quail and found in some parts of Arabia and the neighbouring countries; (2) whatever renders a person contented and happy; honey (Aqrab). The sending down of Manna and Salwa has been mentioned at three places in the Qur’an, in the present verse and in vv. 2:58 and 7:161, and at all these three places the fact has been followed by the injunction: 'Eat of the good things that We have provided for you.' This shows that whereas the food which was provided to the Israelites in the wilderness of Sinai was wholesome, palatable and of good taste, it consisted not of one but of several things; Manna (truffle) and Salwa (quails) forming the major part of them. See Exodus, 16: 13-15.
7:161.
7:161; 20:81.
Important Words:
من (Manna). The infinitive من signifies bestowing favour on or doing good to. They say من علیه i.e. he bestowed a favour on him without his labouring for it. من means: (1) a favour; (2) anything obtained without trouble or difficulty; (3) honey-dew (Aqrab).
سلوی (Salwa) is derived from سلا. They say سلا عن الشیء i.e. he was satisfied with it سلاه عن الشیء means, he satisfied him with it; he removed his grief and worry through it. سلوی is (1) a whitish bird resembling a quail and found in some parts of Arabia and the neighbouring countries. It also means, (2) whatever renders a person contented and happy; (3) honey (Aqrab).
Commentary:
As the Israelites were camping in hot and open country, God speaks of the clouds having been sent to give them shade. We learn from Exod. 40:34-38, that clouds spread and shaded the spot where the Israelites encamped, and that they dispersed on the day when it was time for them to resume their journey. But the verse under comment shows that the clouds meant not only shadow but also rainfall because, firstly, it is rain-clouds that are generally dark and dense; and, secondly, along with the "clouds," the Quran also mentions two eatables, Manna and Salwa, which served as complement to the favour mentioned in the shadowing clouds. In fact, there was scarcity of both water and food in that arid country, and God used to quench their thirst by sending clouds, and satisfy their hunger by providing Manna and Salwa. And, no wonder, for God shows special favours to His servants in order to remove their difficulties and promote their comfort.
The sending down of Manna and Salwa has been mentioned in Exod. 16:11-15, where we read: "And the Lord spoke unto Moses, saying, I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the Lord your God. And it came to pass that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host. And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground. And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the Lord hath given you to eat."
When the children of Israel got no food in the wilderness and death stared them in the face, they began to murmur against Moses and Aaron. They said to them: "Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh pots and when we did eat bread to the full; for ye have brought us forth into this wilderness to kill this whole assembly with hunger" (Exod. 16:3). These murmurings of the Israelites were answered in the passage quoted above.
The Holy Prophet refers to the Manna bestowed on the Israelites in the following, hadith. Says he: "The mushroom is one of the things included in the Manna, and the sap of it heals the eye" (Bukhari). He is also reported to have said: "The mushroom is among the things which God bestowed upon Moses, as a free gift" (Muhit). This shows that God provided the Israelites with a number of things in the wilderness, sometimes with one thing and sometimes with another.
The verse does not mention how the Israelites "wronged themselves". But as God speaks here of the favours bestowed upon them, it is evident that they wronged themselves by showing ingratitude and by murmuring and complaining of their lot in spite of God’s special favours. By doing so, however, they did no harm to God or His Messenger, but only harmed their own souls.
a
7:161; 20:82.
c
7:161; 20:81.
55
مَنّ (Mann, 吗哪) 的意思是赏赐或礼物; 不经周折或困难所获得的任何东西; 蜂蜜或露水 (اَقْرَبْ)。吗哪在穆圣的一句话中也曾被提到: “松露也是一种吗哪” (布哈理)。也可参阅 (Lane) 的 “تَرَنْجَبِيْن” (Turanjabin) 条目。
56
سَلْوٰی (Salwa, 萨耳瓦) 是 (1) 像鹌鹑那样一种略带白色的鸟, 在阿拉伯半岛及其邻近国家的某些地区可以见到; (2) 凡是使人得到满足和快乐的东西; 蜜 (اَقْرَبْ, Aqrab)。吗哪和萨耳瓦的恩赐在 «古兰经» 中有三处提到 (本节及2:58与7:161), 而在这三处提及这一事实之后都有这样的命令: “吃我供应给你们的好东西吧。” 这表明提供给西奈半岛荒野中的古以色列人的食物是有益健康的、可口而美味的, 这种食物不只是一种而是包括好几种东西; 吗哪 (松露) 和鹌鹑构成其中的主要部分。见 («出埃及记»16:13-15)。
1
مَنّ کے معنے عربی زبان میں احسان کے ہوتے ہیں۔ پس جو چیز بفضلِ الٰہی مل جائے اس کو مَنّ کہتے ہیں۔ حدیث میں آتا ہے اَلْکَمْأَۃُ مِنَ الْمَنِّ یعنی کھمب بھی مَنّ میں سے ہے۔ اسی طرح ترنجبین کو بھی مَنَّ کہتے ہیں۔ اور سَلْوٰی کے معنے عربی زبان میں بٹیر کی قسم کے پرندوں کے ہیں۔ پس مطلب یہ ہے کہ ہم نے تمہارے لئے کثرت سے ترنجبین اور کھمبیں اس علاقہ میں پیدا کردیں اور بٹیرکی قسم کے جانور بھیج دئیے۔
a
7:161.
b
7:161; 20:81.
64
Important Words:
من (Manna). The infinitive من signifies bestowing favour on or doing good to. They say من علیه i.e. he bestowed a favour on him without his labouring for it. من means: (1) a favour; (2) anything obtained without trouble or difficulty; (3) honey-dew (Aqrab).
سلوی (Salwa) is derived from سلا. They say سلا عن الشیء i.e. he was satisfied with it سلاه عن الشیء means, he satisfied him with it; he removed his grief and worry through it. سلوی is (1) a whitish bird resembling a quail and found in some parts of Arabia and the neighbouring countries. It also means, (2) whatever renders a person contented and happy; (3) honey (Aqrab).
Commentary:
As the Israelites were camping in hot and open country, God speaks of the clouds having been sent to give them shade. We learn from Exod. 40:34-38, that clouds spread and shaded the spot where the Israelites encamped, and that they dispersed on the day when it was time for them to resume their journey. But the verse under comment shows that the clouds meant not only shadow but also rainfall because, firstly, it is rain-clouds that are generally dark and dense; and, secondly, along with the "clouds," the Quran also mentions two eatables, Manna and Salwa, which served as complement to the favour mentioned in the shadowing clouds. In fact, there was scarcity of both water and food in that arid country, and God used to quench their thirst by sending clouds, and satisfy their hunger by providing Manna and Salwa. And, no wonder, for God shows special favours to His servants in order to remove their difficulties and promote their comfort.
The sending down of Manna and Salwa has been mentioned in Exod. 16:11-15, where we read: "And the Lord spoke unto Moses, saying, I have heard the murmurings of the children of Israel: speak unto them, saying, At even ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the Lord your God. And it came to pass that at even the quails came up, and covered the camp: and in the morning the dew lay round about the host. And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground. And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the Lord hath given you to eat."
When the children of Israel got no food in the wilderness and death stared them in the face, they began to murmur against Moses and Aaron. They said to them: "Would to God we had died by the hand of the Lord in the land of Egypt, when we sat by the flesh pots and when we did eat bread to the full; for ye have brought us forth into this wilderness to kill this whole assembly with hunger" (Exod. 16:3). These murmurings of the Israelites were answered in the passage quoted above.
The Holy Prophet refers to the Manna bestowed on the Israelites in the following, hadith. Says he: "The mushroom is one of the things included in the Manna, and the sap of it heals the eye" (Bukhari). He is also reported to have said: "The mushroom is among the things which God bestowed upon Moses, as a free gift" (Muhit). This shows that God provided the Israelites with a number of things in the wilderness, sometimes with one thing and sometimes with another.
The verse does not mention how the Israelites "wronged themselves". But as God speaks here of the favours bestowed upon them, it is evident that they wronged themselves by showing ingratitude and by murmuring and complaining of their lot in spite of God’s special favours. By doing so, however, they did no harm to God or His Messenger, but only harmed their own souls.
a
7:161.
b
7:161; 20:81.
97
See Exodus, 40: 34-38.
98
Mann means a favour or gift; anything obtained without trouble or difficulty; honey or dew (Aqrab). The Manna has also been referred to in a saying of the Holy Prophet as: "The truffle is one of the things included in the Manna" (Bukhari). See also Lane under "Turanjabin."
99
Salwa is (1) a whitish bird resembling a quail and found in some parts of Arabia and the neighbouring countries; (2) whatever renders a person contented and happy; honey (Aqrab). The sending down of Manna and Salwa has been mentioned at three places in the Qur’an, in the present verse and in vv. 2:58 and 7:161, and at all these three places the fact has been followed by the injunction: 'Eat of the good things that We have provided for you.' This shows that whereas the food which was provided to the Israelites in the wilderness of Sinai was wholesome, palatable and of good taste, it consisted not of one but of several things; Manna (truffle) and Salwa (quails) forming the major part of them. See Exodus, 16: 13-15.
مَثَلُ مَا یُنۡفِقُوۡنَ فِیۡ ہٰذِہِ الۡحَیٰوۃِ الدُّنۡیَا کَمَثَلِ رِیۡحٍ فِیۡہَا صِرٌّ اَصَابَتۡ حَرۡثَ قَوۡمٍ ظَلَمُوۡۤا اَنۡفُسَہُمۡ فَاَہۡلَکَتۡہُ ۚ وَمَا ظَلَمَہُمُ اللّٰہُ وَلٰکِنۡ اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
10:25; 68:18-21.
مطلب یہ ہے کہ خرچ تو انسان اس لئے کرتا ہے کہ اسے ترقی حاصل ہو مگر چونکہ یہ لوگ منافقت سے خرچ کرتے ہیں ان کا خرچ ویسا ہی نتیجہ پیدا کرتا ہے‘ جیسا کہ شمالی بادِ تُند جو سخت ٹھنڈی ہوتی ہے اور کھیتیوں کو تباہ کردیتی ہے۔ اسی طرح وہ خرچ بھی ان کے اعمال کے نتائج کو تباہ کر دے گا۔
10:25; 68:18-21.
The idea underlying this verse is that the efforts of the disbelievers against Islam will recoil on themselves. Whatever they do or spend with a view to injuring the cause of Islam will only injure themselves.
10:25; 68:18-21.
Important Words:
صر (intense cold). They say صر الباب i.e. the door made a sound or a creaking sound. صر الطائر means, the bird (hawk or falcon) uttered its cry. صر means, it (plant) became smitten with intense cold; or he (a person) had an iron collar put round his neck. So صر means: (1) intense cold; (2) cold that smites the herbage and destroys it; (3) sound or noise; (4) a wind with an excessively loud sound; (5) fire (Lane & Lisan).
Commentary:
The idea underlying this verse is that the efforts of the disbelievers against Islam will react only against themselves. Whatever they do and whatever they spend with a view to injuring or destroying Islam will only injure the disbelievers themselves. God sent Islam for the good of the people, but by rejecting it they are bringing about their own ruin.
f
10:25; 68:18-21.
1
مطلب یہ ہے کہ خرچ تو انسان اس لئے کرتا ہے کہ اسے ترقی حاصل ہو مگر چونکہ یہ لوگ منافقت سے خرچ کرتے ہیں ان کا خرچ ویسا ہی نتیجہ پیدا کرتا ہے‘ جیسا کہ شمالی بادِ تُند جو سخت ٹھنڈی ہوتی ہے اور کھیتیوں کو تباہ کردیتی ہے۔ اسی طرح وہ خرچ بھی ان کے اعمال کے نتائج کو تباہ کر دے گا۔
b
10:25; 68:18-21.
402
Important Words:
صر (intense cold). They say صر الباب i.e. the door made a sound or a creaking sound. صر الطائر means, the bird (hawk or falcon) uttered its cry. صر means, it (plant) became smitten with intense cold; or he (a person) had an iron collar put round his neck. So صر means: (1) intense cold; (2) cold that smites the herbage and destroys it; (3) sound or noise; (4) a wind with an excessively loud sound; (5) fire (Lane & Lisan).
Commentary:
The idea underlying this verse is that the efforts of the disbelievers against Islam will react only against themselves. Whatever they do and whatever they spend with a view to injuring or destroying Islam will only injure the disbelievers themselves. God sent Islam for the good of the people, but by rejecting it they are bringing about their own ruin.
a
10:25; 68:18-21.
461
The idea underlying this verse is that the efforts of the disbelievers against Islam will recoil on themselves. Whatever they do or spend with a view to injuring the cause of Islam will only injure themselves.
اِنَّ اللّٰہَ لَا یَظۡلِمُ مِثۡقَالَ ذَرَّۃٍ ۖ وَّاِنۡ تَکُ حَسَنَۃً یُّضٰعِفۡہَا وَیُؤۡتِ مِنۡ لَّدُنۡہُ اَجۡرًا عَظِیۡمًا
10:45; 18:50; 28:85.
10:45; 18:50; 28:85.
No action of man goes unrequited. Wherever the Qur’an says that the deeds of disbelievers will not avail them, it only means that they will not succeed in their designs and efforts against Islam.
10:45; 18:50; 28:85.
Important Words:
مثقال (weight) is derived from ثقل meaning, it was or became heavy, weighty or ponderous. مثقال means, the weight of a thing whether great or small; a thing with which one weighs; a certain weight of which the quantity is well-known; a dirham; a dinar (Lane).
ذرة (atom) is derived from ذر meaning, he sprinkled or scattered. ذر of whichذرة is the singular means, the young of ants; ant’s eggs; small red ants; the smallest of ants; the motes that are seen in a ray of the sun that enters through an aperture (Lane).
Commentary:
No good deed, done even by a disbeliever, goes unrewarded. If the good deeds of disbelievers do not make them deserving of salvation, they at least serve to mitigate the severity, and lessen the duration of their punishment. In fact, wherever the Quran says that the deeds of disbelievers will not avail them, it means either that they will not succeed in their efforts against the truth or that their deeds will be of no help to them in securing for them admission into Heaven.
The reward promised in this verse is of two kinds: firstly, the direct result of one’s good acts; and secondly, their indirect consequence in the form of God’s pleasure.
a
10:45; 18:50; 28:85.
c
10:45; 18:50; 28:85.
517
Important Words:
مثقال (weight) is derived from ثقل meaning, it was or became heavy, weighty or ponderous. مثقال means, the weight of a thing whether great or small; a thing with which one weighs; a certain weight of which the quantity is well-known; a dirham; a dinar (Lane).
ذرة (atom) is derived from ذر meaning, he sprinkled or scattered. ذر of whichذرة is the singular means, the young of ants; ant’s eggs; small red ants; the smallest of ants; the motes that are seen in a ray of the sun that enters through an aperture (Lane).
Commentary:
No good deed, done even by a disbeliever, goes unrewarded. If the good deeds of disbelievers do not make them deserving of salvation, they at least serve to mitigate the severity, and lessen the duration of their punishment. In fact, wherever the Quran says that the deeds of disbelievers will not avail them, it means either that they will not succeed in their efforts against the truth or that their deeds will be of no help to them in securing for them admission into Heaven.
The reward promised in this verse is of two kinds: firstly, the direct result of one’s good acts; and secondly, their indirect consequence in the form of God’s pleasure.
d
10:45; 18:50; 28:85.
606
No action of man goes unrequited. Wherever the Qur’an says that the deeds of disbelievers will not avail them, it only means that they will not succeed in their designs and efforts against Islam.
وَمَنۡ خَفَّتۡ مَوٰزِیۡنُہٗ فَاُولٰٓئِکَ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ بِمَا کَانُوۡا بِاٰیٰتِنَا یَظۡلِمُوۡنَ
23:104; 101:7-8.
The word Zulm, literally meaning 'to put a thing in the wrong place' (Lane), is here used to signify that the disbelievers did not treat the Signs of God in the manner in which they should have been treated. The Signs were meant to instil fear of God and humility into their minds, but instead they became all the more arrogant and insolent and rejected them with mockery and derision.
23:104; 101:9-10.
Commentary:
The words, whose scales are light, mean, those whose good deeds are few and evil deeds many. The word ظلم (rendered as being unjust to) literally means, to put a thing in the wrong place, and is here used to signify that the disbelievers did not treat the signs of God in the manner in which they should have been treated. They were meant to instil fear of God and humility in the minds of the people; but, on the contrary, disbelievers became all the more arrogant and insolent and received the signs of God with mockery and derision.
d
23:104; 101:7-8.
475
ظُلْم (Zulm) 这个单词的字义是 “把一件东西放错了位置” (Lane), 这里用以意指不信的人没有像他们应该那样去对待安拉的迹象。这些迹象原来是想逐渐灌输对安拉的敬畏以及谦恭到他们的心中去的, 可是相反地他们变得越发地傲慢并且以嘲笑的态度来拒绝这些迹象。
a
23:104; 101:9-10.
914
Commentary:
The words, whose scales are light, mean, those whose good deeds are few and evil deeds many. The word ظلم (rendered as being unjust to) literally means, to put a thing in the wrong place, and is here used to signify that the disbelievers did not treat the signs of God in the manner in which they should have been treated. They were meant to instil fear of God and humility in the minds of the people; but, on the contrary, disbelievers became all the more arrogant and insolent and received the signs of God with mockery and derision.
e
23:104; 101:7-8.
948
The word Zulm, literally meaning 'to put a thing in the wrong place' (Lane), is here used to signify that the disbelievers did not treat the Signs of God in the manner in which they should have been treated. The Signs were meant to instil fear of God and humility into their minds, but instead they became all the more arrogant and insolent and rejected them with mockery and derision.
وَقَطَّعۡنٰہُمُ اثۡنَتَیۡ عَشۡرَۃَ اَسۡبَاطًا اُمَمًا ۚ وَاَوۡحَیۡنَاۤ اِلٰی مُوۡسٰۤی اِذِ اسۡتَسۡقٰٮہُ قَوۡمُہٗۤ اَنِ اضۡرِبۡ بِّعَصَاکَ الۡحَجَرَ ۖ فَانۡۢبَجَسَتۡ مِنۡہُ اثۡنَتَا عَشۡرَۃَ عَیۡنًا ۖ قَدۡ عَلِمَ کُلُّ اُنَاسٍ مَّشۡرَبَہُمۡ ۚ وَظَلَّلۡنَا عَلَیۡہِمُ الۡغَمٰمَ وَاَنۡزَلۡنَا عَلَیۡہِمُ الۡمَنَّ وَالسَّلۡوٰی ۖ کُلُوۡا مِنۡ طَیِّبٰتِ مَا رَزَقۡنٰکُمۡ ۚ وَمَا ظَلَمُوۡنَا وَلٰکِنۡ کَانُوۡۤا اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
قرآن مجید میں حَجَر (یعنی پتھر) پر اَلْ آیا ہے اور اس کے معنے ’’فلاں‘‘ کے ہوتے ہیں۔ یعنی حکم یہ نہ تھا کہ کسی پتھر کو مار بلکہ یہ تھا کہ فلاں پتھر کے نیچے چشمہ ہے اسے سونٹا مار کر توڑ دو۔ پانی نکل آئے گا۔ میں نے کشمیر میں ایک چشمہ دیکھا جو پتھر کے نیچے سے آتا تھا اور اس میں سے چودہ چشمے بہتے تھے۔
5:13.
2:61.
2:58; 20:81.
See {101}.
They only wronged themselves and could not harm the cause of truth.
5:13.
2:61.
2:58; 20:81.
Commentary:
See notes on 2:58 & 61.
The words, And they wronged Us not, mean that they did not harm the cause of the religion revealed by God
d
5:13.
e
2:61.
f
2:58; 20:81.
524
他们只伤害了他们自己而不能伤害真理的事业。
1
قرآن مجید میں حَجَر (یعنی پتھر) پر اَلْ آیا ہے اور اس کے معنے ’’فلاں‘‘ کے ہوتے ہیں۔ یعنی حکم یہ نہ تھا کہ کسی پتھر کو مار بلکہ یہ تھا کہ فلاں پتھر کے نیچے چشمہ ہے اسے سونٹا مار کر توڑ دو۔ پانی نکل آئے گا۔ میں نے کشمیر میں ایک چشمہ دیکھا جو پتھر کے نیچے سے آتا تھا اور اس میں سے چودہ چشمے بہتے تھے۔
a
5:13.
b
2:61.
c
2:58; 20:81.
1050
Commentary:
See notes on 2:58 & 61.
The words, And they wronged Us not, mean that they did not harm the cause of the religion revealed by God
b
5:13.
c
2:61.
d
2:58; 20:81.
1061A
See {101}.
1062
They only wronged themselves and could not harm the cause of truth.
فَبَدَّلَ الَّذِیۡنَ ظَلَمُوۡا مِنۡہُمۡ قَوۡلًا غَیۡرَ الَّذِیۡ قِیۡلَ لَہُمۡ فَاَرۡسَلۡنَا عَلَیۡہِمۡ رِجۡزًا مِّنَ السَّمَآءِ بِمَا کَانُوۡا یَظۡلِمُوۡنَ
2:60.
مفسرین کہتے ہیں کہ انہیں کہا گیا تھا کہ وہ کہیں حِطَّۃٌ ہمارے گناہ گرجائیں مگر انہوں نے کہنا شروع کر دیا حِنْطَۃٌ حِنْطَۃٌ یعنی ہمیں گندم دو گندم دو۔ بہرحال فقرہ کی تعیین کی ضرورت نہیں اصل بات صرف یہ ہے کہ انہیں فرمانبرداری کے ساتھ شہر میں داخل ہونے کا حکم تھا اور اس کے مطابق دعائیں کرنے کا حکم تھا مگر انہوں نے استہزا سے کام لیکر بے ہودہ فقرے کہنے شروع کر دئے جس کی وجہ سے عذاب آگیا۔
2:60.
b
2:60.
3
مفسرین کہتے ہیں کہ انہیں کہا گیا تھا کہ وہ کہیں حِطَّۃٌ ہمارے گناہ گرجائیں مگر انہوں نے کہنا شروع کر دیا حِنْطَۃٌ حِنْطَۃٌ یعنی ہمیں گندم دو گندم دو۔ بہرحال فقرہ کی تعیین کی ضرورت نہیں اصل بات صرف یہ ہے کہ انہیں فرمانبرداری کے ساتھ شہر میں داخل ہونے کا حکم تھا اور اس کے مطابق دعائیں کرنے کا حکم تھا مگر انہوں نے استہزا سے کام لیکر بے ہودہ فقرے کہنے شروع کر دئے جس کی وجہ سے عذاب آگیا۔
d
2:60.
1052
Commentary:
See note on 2:60.
a
2:60.
سَآءَ مَثَلَاۨ الۡقَوۡمُ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَاَنۡفُسَہُمۡ کَانُوۡا یَظۡلِمُوۡنَ
3:12; 7:183; 8:55.
3:12; 7:183; 8:55.
3:12; 7:183; 8:55.
b
3:12; 7:183; 8:55.
a
3:12; 7:183; 8:55.
a
3:12; 7:183; 8:55.
اَلَمۡ یَاۡتِہِمۡ نَبَاُ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ قَوۡمِ نُوۡحٍ وَّعَادٍ وَّثَمُوۡدَ وَقَوۡمِ اِبۡرٰہِیۡمَ وَاَصۡحٰبِ مَدۡیَنَ وَالۡمُؤۡتَفِکٰتِ ۚ اَتَتۡہُمۡ رُسُلُہُمۡ بِالۡبَیِّنٰتِ ۖ فَمَا کَانَ اللّٰہُ لِیَظۡلِمَہُمۡ وَلٰکِنۡ کَانُوۡۤا اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
14:10; 50:13-15.
10:45; 29:41; 30:10.
Sodom and Gomorrah (Gen. 19:24 & 25). The site is believed to be the Dead Sea (Jew. Enc., under Sodom). The Qur’an speaks of the place as being situated on or near a "permanent way" (15:75-77).
14:10; 50:13-15.
10:45; 29:41; 30:10.
Important Words:
المؤتفکات (cities which were over-thrown) is derived from افك. They say افکه i.e. he changed his or its manner of being or state; he turned him or it away or back. They say ائتفکت البلدة باھلھا i.e. the land or town was or became overturned or subverted with its inhabitants. مؤتفکات therefore means, ties overthrown or subverted. It also means, the winds that turn over the surface of the earth, or the winds that blow from different quarters, now from this and now from that (Lane).
Commentary:
This verse explains the words, those before you, occurring in the preceding verse. The reference in words, cities which were overthrown, is to the towns to which Prophet Lot was sent and which were turned upside down on account of their transgression and depravity. The catastrophe was caused by a violent earthquake. The overthrown habitation were according to the Bible, the two towns of Sodom and Gomorrah (Gen. 19:24 & 25). The site is believed to be that of the Dead Sea (Jew. Enc. under Sodom). The Quran speaks of the place as being situated on or near a "permanent way" (15:75-77).
b
14:10; 50:13-15.
c
10:45; 29:41; 30:10.
573
所多玛 (Sodom) 和娥摩拉 (Gomorrah) 城 (Gen.19:24; 25)。这一地点一般人相信是死海 (Jew. Enc., Under Sodom)。«古兰经» 谈及此处是位于一条 “永久的道路” 上或在它的附近 (15:75-77)。
a
14:10; 50:13-15.
b
10:45; 29:41; 30:10.
1224
Important Words:
المؤتفکات (cities which were over-thrown) is derived from افك. They say افکه i.e. he changed his or its manner of being or state; he turned him or it away or back. They say ائتفکت البلدة باھلھا i.e. the land or town was or became overturned or subverted with its inhabitants. مؤتفکات therefore means, ties overthrown or subverted. It also means, the winds that turn over the surface of the earth, or the winds that blow from different quarters, now from this and now from that (Lane).
Commentary:
This verse explains the words, those before you, occurring in the preceding verse. The reference in words, cities which were overthrown, is to the towns to which Prophet Lot was sent and which were turned upside down on account of their transgression and depravity. The catastrophe was caused by a violent earthquake. The overthrown habitation were according to the Bible, the two towns of Sodom and Gomorrah (Gen. 19:24 & 25). The site is believed to be that of the Dead Sea (Jew. Enc. under Sodom). The Quran speaks of the place as being situated on or near a "permanent way" (15:75-77).
c
14:10; 50:13-15.
d
10:45; 29:41; 30:10.
1198
Sodom and Gomorrah (Gen. 19:24 & 25). The site is believed to be the Dead Sea (Jew. Enc., under Sodom). The Qur’an speaks of the place as being situated on or near a "permanent way" (15:75-77).
اِنَّ اللّٰہَ لَا یَظۡلِمُ النَّاسَ شَیۡـًٔا وَّلٰکِنَّ النَّاسَ اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
4:41; 9:70; 18:50; 30:10.
4:41; 9:70; 18:50; 30:10.
4:41; 9:70; 18:50; 30:10.
Commentary:
This verse forms a fitting sequel to the preceding ones. It says that God Who has sent the Prophet and should, on account of his rejection by disbelievers, naturally be disposed to inflict swift punishment on them, is granting them respite and does not desire to punish them soon, but disbelievers themselves demand a speedy punishment. God does not wish to do wrong to them, i.e. He does not like to destroy them while there is yet time for them to repent and accept guidance, but they themselves demand punishment and thus wrong their own souls.
This verse also furnishes an explanation of all such verses from which some people conclude that men are prevented from accepting guidance because they are predestined to be misguided and that it is God Who makes men commit all the sins they commit. All such conclusions are based on the supposition that God acts unjustly towards His creatures. The present verse contradicts this baseless supposition by expressly stating that God never acts unjustly towards His creatures. On the contrary, He affords them all possible opportunities to accept the truth.
f
4:41; 9:70; 18:50; 30:10.
a
4:41; 9:70; 18:50; 30:10.
1320
Commentary:
This verse forms a fitting sequel to the preceding ones. It says that God Who has sent the Prophet and should, on account of his rejection by disbelievers, naturally be disposed to inflict swift punishment on them, is granting them respite and does not desire to punish them soon, but disbelievers themselves demand a speedy punishment. God does not wish to do wrong to them, i.e. He does not like to destroy them while there is yet time for them to repent and accept guidance, but they themselves demand punishment and thus wrong their own souls.
This verse also furnishes an explanation of all such verses from which some people conclude that men are prevented from accepting guidance because they are predestined to be misguided and that it is God Who makes men commit all the sins they commit. All such conclusions are based on the supposition that God acts unjustly towards His creatures. The present verse contradicts this baseless supposition by expressly stating that God never acts unjustly towards His creatures. On the contrary, He affords them all possible opportunities to accept the truth.
a
4:41; 9:70; 18:50; 30:10.
ہَلۡ یَنۡظُرُوۡنَ اِلَّاۤ اَنۡ تَاۡتِیَہُمُ الۡمَلٰٓئِکَۃُ اَوۡ یَاۡتِیَ اَمۡرُ رَبِّکَ ۚ کَذٰلِکَ فَعَلَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ وَمَا ظَلَمَہُمُ اللّٰہُ وَلٰکِنۡ کَانُوۡۤا اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
9:70; 16:119; 29:41; 30:10.
2:211; 6:159; 7:54.
'The coming of angels' signifies the destruction of individual disbelievers, and 'the coming of God or of His decree' signifies their national ruin.
2:211; 6:159; 7:54.
9:70; 16:119; 29:41; 30:10.
Commentary:
The expressions, "the coming of angels" and "the coming of God", when used with reference to disbelievers, always denote the coming of Divine punishment. By "the coming of angels" is meant the destruction of individual disbelievers, and by "the coming of God" their national ruin. The expression, the decree of thy Lord should come to pass, refers to the latter kind of punishment. See also 2:211.
b
2:211; 6:159; 7:54.
c
9:70; 16:119; 29:41; 30:10.
675
“天使们降临” 意味着不信者的个人死亡, 而 “养主或他的命令下降”, 则意味着他们的民族的死亡。
b
2:211; 6:159; 7:54.
c
9:70; 16:119; 29:41; 30:10.
1835
Commentary:
The expressions, "the coming of angels" and "the coming of God", when used with reference to disbelievers, always denote the coming of Divine punishment. By "the coming of angels" is meant the destruction of individual disbelievers, and by "the coming of God" their national ruin. The expression, the decree of thy Lord should come to pass, refers to the latter kind of punishment. See also 2:211.
a
9:70; 16:119; 29:41; 30:10.
f
2:211; 6:159; 7:54.
1543
'The coming of angels' signifies the destruction of individual disbelievers, and 'the coming of God or of His decree' signifies their national ruin.