Topic: Breast (Fu‘ad, Qalb)
View Aspects
هَٰٓأَنتُمْ أُو۟لَآءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِٱلْكِتَٰبِ كُلِّهِۦ وَإِذَا لَقُوكُمْ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ عَضُّوا۟ عَلَيْكُمُ ٱلْأَنَامِلَ مِنَ ٱلْغَيْظِ ۚ قُلْ مُوتُوا۟ بِغَيْظِكُمْ ۗ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
2:15, 77; 5:62.
As borne out by the context, the words "while they do not believe in the Book, all of it" or similar words should be taken to be understood after the words, you believe in the Book, all of it.
The words, Perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it.
2:15, 77; 5:62.
Commentary:
As borne out by the context, words like "and they do not believe in all the Book" must be taken to be understood after the words, you believe in all the Book.
The words, perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it. The words are meant as a rebuke. When every effort has been made to reform them, and they would not listen, then they should suffer the consequence of their blind hostility.
c
2:15, 77; 5:62.
275
“你们在盛怒中毁灭吧,” 这句活是对这些犹太人说的, 他们是伊斯兰教的敌人, 并且图谋摧毁伊斯兰教。
a
2:15, 77; 5:62.
404
Commentary:
As borne out by the context, words like "and they do not believe in all the Book" must be taken to be understood after the words, you believe in all the Book.
The words, perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it. The words are meant as a rebuke. When every effort has been made to reform them, and they would not listen, then they should suffer the consequence of their blind hostility.
d
2:15, 77; 5:62.
464
As borne out by the context, the words "while they do not believe in the Book, all of it" or similar words should be taken to be understood after the words, you believe in the Book, all of it.
465
The words, Perish in your rage, have been addressed to such Jews as are the enemies of Islam and seek to destroy it.
ثُمَّ أَنزَلَ عَلَيْكُم مِّنۢ بَعْدِ ٱلْغَمِّ أَمَنَةً نُّعَاسًا يَغْشَىٰ طَآئِفَةً مِّنكُمْ ۖ وَطَآئِفَةٌ قَدْ أَهَمَّتْهُمْ أَنفُسُهُمْ يَظُنُّونَ بِٱللَّهِ غَيْرَ ٱلْحَقِّ ظَنَّ ٱلْجَٰهِلِيَّةِ ۖ يَقُولُونَ هَل لَّنَا مِنَ ٱلْأَمْرِ مِن شَىْءٍ ۗ قُلْ إِنَّ ٱلْأَمْرَ كُلَّهُۥ لِلَّهِ ۗ يُخْفُونَ فِىٓ أَنفُسِهِم مَّا لَا يُبْدُونَ لَكَ ۖ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ ٱلْأَمْرِ شَىْءٌ مَّا قُتِلْنَا هَٰهُنَا ۗ قُل لَّوْ كُنتُمْ فِى بُيُوتِكُمْ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيْهِمُ ٱلْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ ۖ وَلِيَبْتَلِىَ ٱللَّهُ مَا فِى صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
3:169.
8:12.
قَتْل (Qatl) 在此用作قِتَال (Qital) 的意思, 即 “打仗” (Muhit和Kashshaf参见2:192 和Jarir 3:155。
使用 “长眠的地方” 这个词, 一方面要说明伪信者可鄙的懦弱, 另一方面要说明信者的坚定献身。它提醒伪信者, 当他们逃离后回到麦地那, 想着在这种情况下参战肯定要死亡的时候, 信者的坚定信仰却是这样的: 即使伪信者一开始就不向前行进, 信者却会愉快地走向战场--------正如所认为的那样--------死亡之地。这一切发生的事情都会使安拉涤除信者心中所有的罪恶。
یعنی انہیں اپنی جانوں کی فکر پڑی ہوئی تھی۔ دین اسلام کی عزت کا خیال نہ تھا۔
3:169.
8:12.
The reference in the verse is again to the Battle of Uhud. Abu Talhah says, "I lifted my head on the day of Uhud and began to look about, and saw that there was none among us on that day whose head had not bent down on account of slumber" (Kathir ii. 303). As sleep or slumber is a sign of mental peace and tranquillity, the Qur’an refers to the incident as a Divine favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring hill.
The reference is to the Hypocrites who had remained behind at Medina. They were more concerned about their own security than about the honour of Islam and the security of the Holy Prophet and the Muslims. The words, we should not have been killed here, occurring a few lines further, mean, "If we had any voice in the determination of affairs and if our advice had been accepted, we, i.e. our brethren, would not have been killed in the battle," the insinuation being that the Muslims were foolish enough to march to the battlefield against heavy odds, while they (the Hypocrites) had wisely refrained from going with them. According to Quranic idiom the slaying of one’s self sometimes signifies the slaying of one’s brethren or companions (2:55, 2:86).
Qatl has been used here in the sense of, Qital, i.e. fighting (Muhit & Kashshaf). See 2:192 and Jarir under 3:155.
The word "death-beds" has been used in order to point to the abject cowardice of the Hypocrites on the one hand, and the steadfast devotion of the believers on the other. It reminds the Hypocrites that while they had deserted and returned to Medina, thinking that fighting in the circumstances was sure death, such was the firm faith of the believers that even if they (the Hypocrites) had kept back from the very beginning they (the believers) would have cheerfully gone forth to the battlefield—or the place of death, as it was thought to be. All this happened that God might purify the Faithful.
8:12.
3:169.
Important Words:
امر (government) means: (1) order or command; (2) matter or affair; (3) state or condition; (4) authority, government or management. اولوا الامر means, those who hold command or exercise authority (Aqrab).
قتل (fighting) being noun-infinitive means both to kill and to be killed. Another reading of the word قتل here is قتال(Muhit iii. 90 & Kashshaf) which shows that the word قتل (qatl) has been used here in the sense of fighting and not killing. The word has been used elsewhere also in the Quran in the sense of fighting (see 2:192). See also Jarir under 3:155.
Commentary:
The words, a slumber that overcame a party of you, refer to an incident connected with the Battle of Uhud. AbuTalhah says, "I lifted my head on the day of Uhud and began to look about, and there was none among us on that day but was bending down his head with slumber." This incident has been narrated by Tirmidhi, Nasa’i and others (see Kathir, ii. 303). As sleep or slumber is a symbol of a peaceful condition, being a sign of hearts that are calm and at rest, the Quran refers to this incident as a sort of favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring height.
The reference in the words, the other party, is to the hypocrites who were at Medina and who had not taken part in the battle. When they heard of the reverse which overtook the Muslims and of the reported death of the Holy Prophet, they, in spite of rejoicing at the misfortune that had befallen the Muslims, became anxious about their own lives and feared what would happen to them in case the Meccans should attack Medina. The words cannot apply to the party of Muslims that took part in the battle, of whom the Quran says, He has surely pardoned you and Allah is gracious to the believers (3:153 above).
The words, Is there for us any part in the government of affairs? uttered by the hypocrites mean, "nobody listens to our opinion in matters of administration; we had advised the Muslims not to go out of Medina to fight, but our advice was ignored, with the result that they were defeated." The sentence might also mean, "now, (i.e. after this reverse) real government and power have gone into the hands of the idolaters and nothing has been left for us."
The words, All government belongs to Allah, signify that the decision in all matters rests with God; or that whatever might happen in the intervening period, God has ordained that eventually power and government shall be vouchsafed to Muslims, who will have dominion in the land.
The words, we should not have been killed here, mean, "If we had any voice in the management of affairs and if our advice had been accepted, our brethren would not have been killed in the battle," it being insinuated that while they were wise, the Muslims were simply foolish. The words may also be understood to mean, "if we were to have any government (as the Prophet had promised), we should not have been defeated in the battle." By saying so, the hypocrites hinted that the prophecies of the Holy Prophet regarding the triumph of Islam had turned out to be false.
It may be noted here that by saying, we should not have been killed here, the hypocrites did not evidently mean that they themselves would not have been killed. What they meant was that their brethren or comrades who were killed would not have been killed. This shows that by the slaying of one’s self is sometimes meant the slaying of one’s brethren or companions. This explains the words اقتلوا انفسکم in 2:55, and تقتلون انفسکم in 2:86. See also note on 2:55.
The Divine Words, If you had remained in your homes, refer to the hypocrites; and by the words, those on whom fighting had been enjoined, are meant the true believers. The injunction referred to is contained in 2:191.
In the clause, would have gone forth to their deathbeds, the word مضاجع (deathbeds) has been used in order to point to the abject cowardice of the hypocrites on the one hand, and the steadfast devotion of the true believers on the other. It reminds the hypocrites that whereas they returned to Medina, thinking that fighting in the existing circumstances was sure death, such was the faith of the true believers that even if the hypocrites had kept back from the very beginning they would have cheerfully gone forth to the battlefield, or the place of death, as it was commonly thought to be. All this happened that God might purify and ennoble the Faithful.
a
3:169.
d
8:12.
285
قَتْل (Qatl) 在此用作قِتَال (Qital) 的意思, 即 “打仗” (Muhit和Kashshaf参见2:192 和Jarir 3:155。
286
使用 “长眠的地方” 这个词, 一方面要说明伪信者可鄙的懦弱, 另一方面要说明信者的坚定献身。它提醒伪信者, 当他们逃离后回到麦地那, 想着在这种情况下参战肯定要死亡的时候, 信者的坚定信仰却是这样的: 即使伪信者一开始就不向前行进, 信者却会愉快地走向战场--------正如所认为的那样--------死亡之地。这一切发生的事情都会使安拉涤除信者心中所有的罪恶。
3
یعنی انہیں اپنی جانوں کی فکر پڑی ہوئی تھی۔ دین اسلام کی عزت کا خیال نہ تھا۔
a
8:12.
b
3:169.
437
Important Words:
امر (government) means: (1) order or command; (2) matter or affair; (3) state or condition; (4) authority, government or management. اولوا الامر means, those who hold command or exercise authority (Aqrab).
قتل (fighting) being noun-infinitive means both to kill and to be killed. Another reading of the word قتل here is قتال(Muhit iii. 90 & Kashshaf) which shows that the word قتل (qatl) has been used here in the sense of fighting and not killing. The word has been used elsewhere also in the Quran in the sense of fighting (see 2:192). See also Jarir under 3:155.
Commentary:
The words, a slumber that overcame a party of you, refer to an incident connected with the Battle of Uhud. AbuTalhah says, "I lifted my head on the day of Uhud and began to look about, and there was none among us on that day but was bending down his head with slumber." This incident has been narrated by Tirmidhi, Nasa’i and others (see Kathir, ii. 303). As sleep or slumber is a symbol of a peaceful condition, being a sign of hearts that are calm and at rest, the Quran refers to this incident as a sort of favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring height.
The reference in the words, the other party, is to the hypocrites who were at Medina and who had not taken part in the battle. When they heard of the reverse which overtook the Muslims and of the reported death of the Holy Prophet, they, in spite of rejoicing at the misfortune that had befallen the Muslims, became anxious about their own lives and feared what would happen to them in case the Meccans should attack Medina. The words cannot apply to the party of Muslims that took part in the battle, of whom the Quran says, He has surely pardoned you and Allah is gracious to the believers (3:153 above).
The words, Is there for us any part in the government of affairs? uttered by the hypocrites mean, "nobody listens to our opinion in matters of administration; we had advised the Muslims not to go out of Medina to fight, but our advice was ignored, with the result that they were defeated." The sentence might also mean, "now, (i.e. after this reverse) real government and power have gone into the hands of the idolaters and nothing has been left for us."
The words, All government belongs to Allah, signify that the decision in all matters rests with God; or that whatever might happen in the intervening period, God has ordained that eventually power and government shall be vouchsafed to Muslims, who will have dominion in the land.
The words, we should not have been killed here, mean, "If we had any voice in the management of affairs and if our advice had been accepted, our brethren would not have been killed in the battle," it being insinuated that while they were wise, the Muslims were simply foolish. The words may also be understood to mean, "if we were to have any government (as the Prophet had promised), we should not have been defeated in the battle." By saying so, the hypocrites hinted that the prophecies of the Holy Prophet regarding the triumph of Islam had turned out to be false.
It may be noted here that by saying, we should not have been killed here, the hypocrites did not evidently mean that they themselves would not have been killed. What they meant was that their brethren or comrades who were killed would not have been killed. This shows that by the slaying of one’s self is sometimes meant the slaying of one’s brethren or companions. This explains the words اقتلوا انفسکم in 2:55, and تقتلون انفسکم in 2:86. See also note on 2:55.
The Divine Words, If you had remained in your homes, refer to the hypocrites; and by the words, those on whom fighting had been enjoined, are meant the true believers. The injunction referred to is contained in 2:191.
In the clause, would have gone forth to their deathbeds, the word مضاجع (deathbeds) has been used in order to point to the abject cowardice of the hypocrites on the one hand, and the steadfast devotion of the true believers on the other. It reminds the hypocrites that whereas they returned to Medina, thinking that fighting in the existing circumstances was sure death, such was the faith of the true believers that even if the hypocrites had kept back from the very beginning they would have cheerfully gone forth to the battlefield, or the place of death, as it was commonly thought to be. All this happened that God might purify and ennoble the Faithful.
a
3:169.
b
8:12.
506
The reference in the verse is again to the Battle of Uhud. Abu Talhah says, "I lifted my head on the day of Uhud and began to look about, and saw that there was none among us on that day whose head had not bent down on account of slumber" (Kathir ii. 303). As sleep or slumber is a sign of mental peace and tranquillity, the Qur’an refers to the incident as a Divine favour. The incident evidently occurred when the battle was practically over and the Muslims had returned to the neighbouring hill.
506A
The reference is to the Hypocrites who had remained behind at Medina. They were more concerned about their own security than about the honour of Islam and the security of the Holy Prophet and the Muslims. The words, we should not have been killed here, occurring a few lines further, mean, "If we had any voice in the determination of affairs and if our advice had been accepted, we, i.e. our brethren, would not have been killed in the battle," the insinuation being that the Muslims were foolish enough to march to the battlefield against heavy odds, while they (the Hypocrites) had wisely refrained from going with them. According to Quranic idiom the slaying of one’s self sometimes signifies the slaying of one’s brethren or companions (2:55, 2:86).
506B
Qatl has been used here in the sense of, Qital, i.e. fighting (Muhit & Kashshaf). See 2:192 and Jarir under 3:155.
506C
The word "death-beds" has been used in order to point to the abject cowardice of the Hypocrites on the one hand, and the steadfast devotion of the believers on the other. It reminds the Hypocrites that while they had deserted and returned to Medina, thinking that fighting in the circumstances was sure death, such was the firm faith of the believers that even if they (the Hypocrites) had kept back from the very beginning they (the believers) would have cheerfully gone forth to the battlefield—or the place of death, as it was thought to be. All this happened that God might purify the Faithful.
فَمَن يُرِدِ ٱللَّهُ أَن يَهْدِيَهُۥ يَشْرَحْ صَدْرَهُۥ لِلْإِسْلَٰمِ ۖ وَمَن يُرِدْ أَن يُضِلَّهُۥ يَجْعَلْ صَدْرَهُۥ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِى ٱلسَّمَآءِ ۚ كَذَٰلِكَ يَجْعَلُ ٱللَّهُ ٱلرِّجْسَ عَلَى ٱلَّذِينَ لَا يُؤْمِنُونَ
10:101.
10:101.
He regards Divine commandments as a burden and finds physical difficulty and mental trouble in carrying them out. His bosom, as it were, becomes narrow like one who is climbing up a steep height.
10:101.
Important Words:
حرجاً (close) means, close, strait or narrow (Lane). See also 4:66.
رجس (Punishment). See 5:91.
Commentary:
The desire of Allah, mentioned in the words, whomsoever Allah wishes to guide, follows the actions of man. It is the result of man’s own good deeds, and not arbitrary.
The words, He expands his bosom for the acceptance of Islam, signify that such a one is cheerfully willing to accept and obey every command of God. He feels pleasure in obeying God’s behests. If a man is always ready and willing to obey the commandments of God, it shows that he is progressing spiritually. But if a man feels Divine commandments to be a burden, it is an indication of the fact that he is spiritually retrogressing.
The "wish" of Allah to make a man go astray also comes as a sequence to man’s own evil deeds. When a man becomes a sinner and does wicked deeds the result is that he is led astray from the right path. Such a one feels the commandments of God to be burdensome, and perceives difficulty and mental trouble in carrying them out. His bosom becomes narrow and close. His case is like that of a person who is asked to climb up a steep height.
It may be noted here in passing that the verse also hints that to ascend into heaven with the physical body is a sort of punishment and not a boon.
The verse tells us that God helps those who practise virtue and willingly obey His commandments and He causes them to progress spiritually, while those who do not believe and lead sinful lives continue to advance in sin and wickedness.
The verse further teaches us that we cannot progress spiritually unless we render obedience to God with willing and cheerful hearts.
b
10:101.
a
10:101.
867
Important Words:
حرجاً (close) means, close, strait or narrow (Lane). See also 4:66.
رجس (Punishment). See 5:91.
Commentary:
The desire of Allah, mentioned in the words, whomsoever Allah wishes to guide, follows the actions of man. It is the result of man’s own good deeds, and not arbitrary.
The words, He expands his bosom for the acceptance of Islam, signify that such a one is cheerfully willing to accept and obey every command of God. He feels pleasure in obeying God’s behests. If a man is always ready and willing to obey the commandments of God, it shows that he is progressing spiritually. But if a man feels Divine commandments to be a burden, it is an indication of the fact that he is spiritually retrogressing.
The "wish" of Allah to make a man go astray also comes as a sequence to man’s own evil deeds. When a man becomes a sinner and does wicked deeds the result is that he is led astray from the right path. Such a one feels the commandments of God to be burdensome, and perceives difficulty and mental trouble in carrying them out. His bosom becomes narrow and close. His case is like that of a person who is asked to climb up a steep height.
It may be noted here in passing that the verse also hints that to ascend into heaven with the physical body is a sort of punishment and not a boon.
The verse tells us that God helps those who practise virtue and willingly obey His commandments and He causes them to progress spiritually, while those who do not believe and lead sinful lives continue to advance in sin and wickedness.
The verse further teaches us that we cannot progress spiritually unless we render obedience to God with willing and cheerful hearts.
b
10:101.
907
He regards Divine commandments as a burden and finds physical difficulty and mental trouble in carrying them out. His bosom, as it were, becomes narrow like one who is climbing up a steep height.
كِتَٰبٌ أُنزِلَ إِلَيْكَ فَلَا يَكُن فِى صَدْرِكَ حَرَجٌ مِّنْهُ لِتُنذِرَ بِهِۦ وَذِكْرَىٰ لِلْمُؤْمِنِينَ
6:52; 19:98; 25:2.
6:52; 19:98; 25:2.
Commentary:
This verse is addressed to each and every believer, and not particularly to the Holy Prophet. The believers are told that the Quran is God’s own revelation and not the outcome of the Prophet’s mind, and since it is the revealed Word of the All-Knowing God, they should feel no straitness or hesitance in acting upon its injunctions and preaching them to others.
c
6:52; 19:98; 25:2.
c
6:52; 19:98; 25:2.
907
Commentary:
This verse is addressed to each and every believer, and not particularly to the Holy Prophet. The believers are told that the Quran is God’s own revelation and not the outcome of the Prophet’s mind, and since it is the revealed Word of the All-Knowing God, they should feel no straitness or hesitance in acting upon its injunctions and preaching them to others.
c
6:52; 19:98; 25:2.
943
This verse is addressed to every believer, and not particularly to the Holy Prophet.
وَلَقَدْ ذَرَأْنَا لِجَهَنَّمَ كَثِيرًا مِّنَ ٱلْجِنِّ وَٱلْإِنسِ ۖ لَهُمْ قُلُوبٌ لَّا يَفْقَهُونَ بِهَا وَلَهُمْ أَعْيُنٌ لَّا يُبْصِرُونَ بِهَا وَلَهُمْ ءَاذَانٌ لَّا يَسْمَعُونَ بِهَآ ۚ أُو۟لَٰٓئِكَ كَٱلْأَنْعَٰمِ بَلْ هُمْ أَضَلُّ ۚ أُو۟لَٰٓئِكَ هُمُ ٱلْغَٰفِلُونَ
2:8; 22:47; 45:24.
25:45.
Lam is Lam-e-‘Aqibat denoting end or result. The verse has thus nothing to do with the object of man’s creation but only makes mention of the regrettable end of the life of many a man and jinn, (the latter word also meaning a special class of men, i.e. rulers or chiefs or great men). From the way in which they pass their days in sin and iniquity it seems as if they have been created for Hell.
2:8; 22:47; 45:24.
25:45.
Important Words:
The particle ل in the expression لجھنم is used to denote "end or result" and not "object" of the creation of the jinn and men. Such use is in perfect conformity with the idiom of the Arabic language, the لام in such a case being known as لام عاقبة(Lane).
Commentary:
The verse does not at all mean that men and jinn were created to be thrown into Hell. The use of the word "many" also belies that inference. Their creation, in fact, is intended to serve a great purpose (see 51:57). The present verse has thus nothing to do with the object of man’s creation, but only mentions the regrettable end of the life of many a man and jinn, the latter word also meaning a special class of men, i.e. rulers or chiefs or great men. They lead an evil life, the inevitable result of which is Hell. But from the way in which they spend their days in sin and iniquity it seems as if they were only created for Hell. The verse gives a brief but perfect description of those destined for Hell. They are the people whom God had endowed with understanding and with the faculty of perception and sight. They were blessed with all the necessary means by which they could find out and follow the right path and attain nearness to their Maker; but out of their perversity and waywardness they did not avail themselves of those means, with the result that they wandered away from the truth and fell into error. It was not, therefore, for Hell but for Heaven that God created them, but they themselves forsook the path of Heaven and chose the path of Hell.
The condition of such men is indeed worse than that of "cattle", because in spite of the fact that they possess understanding and the power to rise, they do not avail themselves of their understanding and, instead of rising (for which they are meant) ever go on falling lower and lower.
a
2:8; 22:47; 45:24.
b
25:45.
b
2:8; 22:47; 45:24.
c
25:45.
1066
Important Words:
The particle ل in the expression لجھنم is used to denote "end or result" and not "object" of the creation of the jinn and men. Such use is in perfect conformity with the idiom of the Arabic language, the لام in such a case being known as لام عاقبة(Lane).
Commentary:
The verse does not at all mean that men and jinn were created to be thrown into Hell. The use of the word "many" also belies that inference. Their creation, in fact, is intended to serve a great purpose (see 51:57). The present verse has thus nothing to do with the object of man’s creation, but only mentions the regrettable end of the life of many a man and jinn, the latter word also meaning a special class of men, i.e. rulers or chiefs or great men. They lead an evil life, the inevitable result of which is Hell. But from the way in which they spend their days in sin and iniquity it seems as if they were only created for Hell. The verse gives a brief but perfect description of those destined for Hell. They are the people whom God had endowed with understanding and with the faculty of perception and sight. They were blessed with all the necessary means by which they could find out and follow the right path and attain nearness to their Maker; but out of their perversity and waywardness they did not avail themselves of those means, with the result that they wandered away from the truth and fell into error. It was not, therefore, for Hell but for Heaven that God created them, but they themselves forsook the path of Heaven and chose the path of Hell.
The condition of such men is indeed worse than that of "cattle", because in spite of the fact that they possess understanding and the power to rise, they do not avail themselves of their understanding and, instead of rising (for which they are meant) ever go on falling lower and lower.
a
2:8; 22:47; 45:24.
b
25:45.
1075
Lam is Lam-e-‘Aqibat denoting end or result. The verse has thus nothing to do with the object of man’s creation but only makes mention of the regrettable end of the life of many a man and jinn, (the latter word also meaning a special class of men, i.e. rulers or chiefs or great men). From the way in which they pass their days in sin and iniquity it seems as if they have been created for Hell.
فَلَعَلَّكَ تَارِكٌۢ بَعْضَ مَا يُوحَىٰٓ إِلَيْكَ وَضَآئِقٌۢ بِهِۦ صَدْرُكَ أَن يَقُولُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ كَنزٌ أَوْ جَآءَ مَعَهُۥ مَلَكٌ ۚ إِنَّمَآ أَنتَ نَذِيرٌ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ وَكِيلٌ
قرآن مجید میں لَعَلَّ کا لفظ ہے اور لغت نے لَعَلَّ کے یہ معنے دئے ہیں کہ متکلم اپنے مقابل کے متعلق دلی خواہش کے اظہار کے لئے کبھی یہ لفظ استعمال کرتا ہے۔ اس لئے ہم نے یہ ترجمہ کیا ہے کہ شاید کفار تجھ سے اب یہ توقع رکھتے ہیں کہ تو قرآن کا کچھ حصہ چُھپا دے جو توقع صرف ان کا وہم ہے عملاً ناممکن ہے۔
17:94; 25:9.
13:8.
17:74.
The word, la‘alla, is used to denote either a state of hope or of fear, whether that state pertains to the speaker or to the addressee or to someone else.
It is a peculiarity of the Quranic diction that sometimes it omits the question and only gives the answer, the question being implied in the answer itself. The present verse is an example of this peculiarity. In the preceding verse believers were promised forgiveness and a great reward. Thereupon disbelievers mockingly asked the Holy Prophet, 'Where is the promised reward of which we do not see the slightest sign? You do not have even the money which you need so badly, nor do the angels descend from heaven to help you.' The Qur’an turns the tables upon them and answers their irony with an irony, saying, 'Ah! How "weighty" is the objection of these people and perhaps, O Prophet, from fear of being unable to answer it, you would hide a part of Our revelation which contains prophecies regarding the prosperity and triumph of Islam! This is only their wishful thinking, their vain and futile hope. Such a thing can never happen.'
17:74.
17:94; 25:9.
13:8.
Important Words:
فلعلك (thou art now perhaps). The word لعل is used to denote either a state of hope or of fear, whether that state pertains to the speaker or to the addressee or to someone else. In the Quranic expression فلعلك تارك بعض مایوحی الیك (thou art now perhaps going to abandon part of that which has been revealed to thee) the word لعل has been used to signify that "the people imagine that thou art now perhaps going to abandon, etc." (Mufradat). See also 2:22.
کنز (treasure) is the noun-infinitive from کنز (kanaza). They say کنز المال i.e. he buried the property or treasure in the earth; he collected the property and treasured it, or he hoarded it or stored it in secret. کنز الرمح means, he stuck or fixed the spear in the ground. کنز التمر means, he stored or packed up the dates (in the receptacle). کنز (kanz) means, treasure; property buried in the earth; any property whereof the portion that should be given in alms is not given; property that is preserved in a receptacle; anything abundant and collected together; gold and silver; a treasure of knowledge or science; that in which property is preserved or that in which property is buried or hoarded in secret (Lane & Aqrab).
Commentary:
It is a peculiarity of Quranic diction that sometimes it omits to give the question and only gives the answer, the question being implied in the answer itself. The present verse constitutes an example of this style. In the previous verse believers were promised forgiveness and a great reward. Thereupon disbelievers asked the Holy Prophet in a jeering and ironical manner, "You say your followers will get a great reward and their sins will be forgiven. We know nothing about the forgiveness of their sins. But where is the promised reward of which we do not see the slightest sign? You do not have even the money which you need so badly, nor do the angels descend from heaven to help you." The Quran turns the tables upon the disbelievers and answers their irony, with an irony, saying, "How weighty indeed is the objection of these people and perhaps, o Prophet, from fear of being unable to answer it, you would hide a part of Our revelation which contains prophecies regarding the prosperity and triumph of Islam!" meaning that such a thing can never be.
The verse is capable of another interpretation also. In this case the word لعل would be taken to refer to the hope of disbelievers that the Holy Prophet may, out of fear of their objections, suppress part of the Divine revelation. The verse declares such hopes to be vain and futile, for the Holy Prophet was "only a warner," and the function and duty of a warner is only to issue the warning and deliver his message faithfully; he has no right to suppress any portion of the message. Again, by using the words "only a Warner" the verse also hints that the Holy Prophet did not claim to be God so that the treasures of the earth might be under his control; he was only a human being. If it be said here that believers who were promised "a great reward" (see the preceding verse) were also human beings like the Holy Prophet, it should be remembered that they were promised the reward not immediately but after they had established their title to it by displaying patience and steadfastness under trials and hardships for a considerable time. So disbelievers could demand from the Holy Prophet clear and palpable signs of the prosperity promised to him only when the promised time had come and not earlier. To come attended with power and glory in the very beginning is a sign of personal authority which belongs to God alone and not to any human being."
The words, Allah is Guardian over all things, are intended to point to the fact that all these promises will certainly come to pass. The Holy Prophet will assuredly get both مغفرة (lit. covering up) and a great reward, and the angels of God will undoubtedly descend to bring his work to completion and make null and void the machinations of his enemies. Not only will he himself be favoured with a great reward, but his followers and disciples also would become rulers and kings. Any fair-minded and impartial person can see that both these promises were literally fulfilled.
Some hostile critics of Islam have pretended to infer from this verse that the Holy Prophet was actually prepared to abandon a portion of the Quran out of fear of the objections of his opponents. But the context spurns this baseless interpretation. Can any reasonable person imagine that the demand for the descent of helping angels or for the possession of a treasure was such that, on account of it, the Holy Prophet should, in any way, have become prepared to suppress part of Divine revelation, or that he was unaware of the fact that he was only a warner whose duty was to deliver the Message, whatever it might be? Again, did he not know that God had clearly spoken to him saying He Himself was "Guardian over all things"? So the words, thou art now perhaps going to abandon part of that which has been revealed to thee, contain only a vain hope on the part of the disbelievers that the Prophet might give up part of his revelation; they do not at all find any intention or readiness on his part to do so. Do not these critics know that when at Mecca a deputation of the Quraish waited on the Holy Prophet and asked him to give up preaching against their idols and threatened to crush him and his tribe in case he refused to do so, the prompt answer he gave was that even if they put the sun on his right and the moon on his left he would not swerve a hair’s breadth from the teachings which God had given him? Could he, whom the threats or cajolery of the Quraish at a time when he was extremely weak could not induce to give up his preaching, have become so unnerved by these silly objections as to become ready to conceal a part of the DivineWord?
The verse that follows also gives the lie to such an inference, for it contains a challenge to the world to produce ten Surahs like any ten Surahs of the Quran. If there had been any doubt in the Prophet’s mind concerning any portion of the Quran, could that very portion possibly have been followed by a challenge like this? This challenge shows that he believed in the truth of every word of the Quran with a conviction firm as a rock.
d
17:74.
e
17:94; 25:9.
f
13:8.
1
قرآن مجید میں لَعَلَّ کا لفظ ہے اور لغت نے لَعَلَّ کے یہ معنے دئے ہیں کہ متکلم اپنے مقابل کے متعلق دلی خواہش کے اظہار کے لئے کبھی یہ لفظ استعمال کرتا ہے۔ اس لئے ہم نے یہ ترجمہ کیا ہے کہ شاید کفار تجھ سے اب یہ توقع رکھتے ہیں کہ تو قرآن کا کچھ حصہ چُھپا دے جو توقع صرف ان کا وہم ہے عملاً ناممکن ہے۔
a
17:74.
b
17:94; 25:9.
c
13:8.
1394
Important Words:
فلعلك (thou art now perhaps). The word لعل is used to denote either a state of hope or of fear, whether that state pertains to the speaker or to the addressee or to someone else. In the Quranic expression فلعلك تارك بعض مایوحی الیك (thou art now perhaps going to abandon part of that which has been revealed to thee) the word لعل has been used to signify that "the people imagine that thou art now perhaps going to abandon, etc." (Mufradat). See also 2:22.
کنز (treasure) is the noun-infinitive from کنز (kanaza). They say کنز المال i.e. he buried the property or treasure in the earth; he collected the property and treasured it, or he hoarded it or stored it in secret. کنز الرمح means, he stuck or fixed the spear in the ground. کنز التمر means, he stored or packed up the dates (in the receptacle). کنز (kanz) means, treasure; property buried in the earth; any property whereof the portion that should be given in alms is not given; property that is preserved in a receptacle; anything abundant and collected together; gold and silver; a treasure of knowledge or science; that in which property is preserved or that in which property is buried or hoarded in secret (Lane & Aqrab).
Commentary:
It is a peculiarity of Quranic diction that sometimes it omits to give the question and only gives the answer, the question being implied in the answer itself. The present verse constitutes an example of this style. In the previous verse believers were promised forgiveness and a great reward. Thereupon disbelievers asked the Holy Prophet in a jeering and ironical manner, "You say your followers will get a great reward and their sins will be forgiven. We know nothing about the forgiveness of their sins. But where is the promised reward of which we do not see the slightest sign? You do not have even the money which you need so badly, nor do the angels descend from heaven to help you." The Quran turns the tables upon the disbelievers and answers their irony, with an irony, saying, "How weighty indeed is the objection of these people and perhaps, o Prophet, from fear of being unable to answer it, you would hide a part of Our revelation which contains prophecies regarding the prosperity and triumph of Islam!" meaning that such a thing can never be.
The verse is capable of another interpretation also. In this case the word لعل would be taken to refer to the hope of disbelievers that the Holy Prophet may, out of fear of their objections, suppress part of the Divine revelation. The verse declares such hopes to be vain and futile, for the Holy Prophet was "only a warner," and the function and duty of a warner is only to issue the warning and deliver his message faithfully; he has no right to suppress any portion of the message. Again, by using the words "only a Warner" the verse also hints that the Holy Prophet did not claim to be God so that the treasures of the earth might be under his control; he was only a human being. If it be said here that believers who were promised "a great reward" (see the preceding verse) were also human beings like the Holy Prophet, it should be remembered that they were promised the reward not immediately but after they had established their title to it by displaying patience and steadfastness under trials and hardships for a considerable time. So disbelievers could demand from the Holy Prophet clear and palpable signs of the prosperity promised to him only when the promised time had come and not earlier. To come attended with power and glory in the very beginning is a sign of personal authority which belongs to God alone and not to any human being."
The words, Allah is Guardian over all things, are intended to point to the fact that all these promises will certainly come to pass. The Holy Prophet will assuredly get both مغفرة (lit. covering up) and a great reward, and the angels of God will undoubtedly descend to bring his work to completion and make null and void the machinations of his enemies. Not only will he himself be favoured with a great reward, but his followers and disciples also would become rulers and kings. Any fair-minded and impartial person can see that both these promises were literally fulfilled.
Some hostile critics of Islam have pretended to infer from this verse that the Holy Prophet was actually prepared to abandon a portion of the Quran out of fear of the objections of his opponents. But the context spurns this baseless interpretation. Can any reasonable person imagine that the demand for the descent of helping angels or for the possession of a treasure was such that, on account of it, the Holy Prophet should, in any way, have become prepared to suppress part of Divine revelation, or that he was unaware of the fact that he was only a warner whose duty was to deliver the Message, whatever it might be? Again, did he not know that God had clearly spoken to him saying He Himself was "Guardian over all things"? So the words, thou art now perhaps going to abandon part of that which has been revealed to thee, contain only a vain hope on the part of the disbelievers that the Prophet might give up part of his revelation; they do not at all find any intention or readiness on his part to do so. Do not these critics know that when at Mecca a deputation of the Quraish waited on the Holy Prophet and asked him to give up preaching against their idols and threatened to crush him and his tribe in case he refused to do so, the prompt answer he gave was that even if they put the sun on his right and the moon on his left he would not swerve a hair’s breadth from the teachings which God had given him? Could he, whom the threats or cajolery of the Quraish at a time when he was extremely weak could not induce to give up his preaching, have become so unnerved by these silly objections as to become ready to conceal a part of the DivineWord?
The verse that follows also gives the lie to such an inference, for it contains a challenge to the world to produce ten Surahs like any ten Surahs of the Quran. If there had been any doubt in the Prophet’s mind concerning any portion of the Quran, could that very portion possibly have been followed by a challenge like this? This challenge shows that he believed in the truth of every word of the Quran with a conviction firm as a rock.
a
17:94; 25:9.
b
13:8.
e
17:74.
1301
The word, la‘alla, is used to denote either a state of hope or of fear, whether that state pertains to the speaker or to the addressee or to someone else.
1302
It is a peculiarity of the Quranic diction that sometimes it omits the question and only gives the answer, the question being implied in the answer itself. The present verse is an example of this peculiarity. In the preceding verse believers were promised forgiveness and a great reward. Thereupon disbelievers mockingly asked the Holy Prophet, 'Where is the promised reward of which we do not see the slightest sign? You do not have even the money which you need so badly, nor do the angels descend from heaven to help you.' The Qur’an turns the tables upon them and answers their irony with an irony, saying, 'Ah! How "weighty" is the objection of these people and perhaps, O Prophet, from fear of being unable to answer it, you would hide a part of Our revelation which contains prophecies regarding the prosperity and triumph of Islam! This is only their wishful thinking, their vain and futile hope. Such a thing can never happen.'
وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ
6:34; 11:13.
6:34; 11:13.
The Holy Prophet was not grieved because the disbelievers mocked at him but because they associated other gods with Allah. His grief was due to his jealous love for God on the one hand and to his sincere solicitude for his people on the other.
6:34; 11:13.
Commentary:
The verse does not mean that the Holy Prophet was grieved because the disbelievers mocked at him but because they associated other gods with God, as referred to in the preceding verse. His grief was due to his jealous love for God, on the one hand, and to his sincere solicitude for his people, on the other, because he knew that by rejecting him they were incurring the displeasure of God and courting their own destruction.
c
6:34; 11:13.
a
6:34; 11:13.
1799
Commentary:
The verse does not mean that the Holy Prophet was grieved because the disbelievers mocked at him but because they associated other gods with God, as referred to in the preceding verse. His grief was due to his jealous love for God, on the one hand, and to his sincere solicitude for his people, on the other, because he knew that by rejecting him they were incurring the displeasure of God and courting their own destruction.
c
6:34; 11:13.
1526
The Holy Prophet was not grieved because the disbelievers mocked at him but because they associated other gods with Allah. His grief was due to his jealous love for God on the one hand and to his sincere solicitude for his people on the other.
وَٱللَّهُ أَخْرَجَكُم مِّنۢ بُطُونِ أُمَّهَٰتِكُمْ لَا تَعْلَمُونَ شَيْـًٔا وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ
39:7.
23:79; 67:24.
The faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. First of all a newborn child makes use of the power of hearing. The faculty of seeing develops later and that of understanding is the last to mature.
39:7.
23:79; 67:24.
Commentary:
The verse makes a most moving appeal to the gratitude of man. It says that God has endowed him with faculties of sight, hearing and understanding so that by their proper use he might fulfil the great object of his creation. But it is a pity that he not only does not make proper use of these faculties for the attainment of this noble object but often misuses them and thus, instead of winning the pleasure of God, deserves and draws upon himself His punishment.
The verse continues the main theme of the chapter and gives one more argument in support of the need for Divinerevelation viz. that when man is born he is devoid of all kinds of knowledge but is endowed with the faculties of hearing, sight and understanding. With their help he gradually acquires knowledge of the physical world. He depends upon these Divine gifts for the acquisition of material knowledge but in the matter of spiritual knowledge he has the hardihood to deny the need of Divine guidance.
The words, that you might be grateful, point to the fact that the gifts of God as mentioned in this verse should have naturally led man to grateful appreciation of Divine grace, but instead they serve to make him proud and so deny the need of Divine assistance.
One point worthy of special note in this verse is that the faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. Scientists have only recently discovered the fact that first of all a new-born child makes use of the power of hearing. The faculty of seeing develops later and the faculty of understanding is the last to mature. The fact that in many of the lower animals the eyes of the young remain closed for several days after birth confirms the above view. The fact that the Quran should have mentioned a physiological truth which was not generally known at the time of its revelation certainly constitutes an unanswerable argument in favour of its Divine origin.
d
39:7.
e
23:79; 67:24.
b
39:7.
c
23:79; 67:24.
1879
Commentary:
The verse makes a most moving appeal to the gratitude of man. It says that God has endowed him with faculties of sight, hearing and understanding so that by their proper use he might fulfil the great object of his creation. But it is a pity that he not only does not make proper use of these faculties for the attainment of this noble object but often misuses them and thus, instead of winning the pleasure of God, deserves and draws upon himself His punishment.
The verse continues the main theme of the chapter and gives one more argument in support of the need for Divinerevelation viz. that when man is born he is devoid of all kinds of knowledge but is endowed with the faculties of hearing, sight and understanding. With their help he gradually acquires knowledge of the physical world. He depends upon these Divine gifts for the acquisition of material knowledge but in the matter of spiritual knowledge he has the hardihood to deny the need of Divine guidance.
The words, that you might be grateful, point to the fact that the gifts of God as mentioned in this verse should have naturally led man to grateful appreciation of Divine grace, but instead they serve to make him proud and so deny the need of Divine assistance.
One point worthy of special note in this verse is that the faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. Scientists have only recently discovered the fact that first of all a new-born child makes use of the power of hearing. The faculty of seeing develops later and the faculty of understanding is the last to mature. The fact that in many of the lower animals the eyes of the young remain closed for several days after birth confirms the above view. The fact that the Quran should have mentioned a physiological truth which was not generally known at the time of its revelation certainly constitutes an unanswerable argument in favour of its Divine origin.
b
39:7.
c
23:79; 67:24.
1566
The faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. First of all a newborn child makes use of the power of hearing. The faculty of seeing develops later and that of understanding is the last to mature.
مَن كَفَرَ بِٱللَّهِ مِنۢ بَعْدِ إِيمَٰنِهِۦٓ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُۥ مُطْمَئِنٌّۢ بِٱلْإِيمَٰنِ وَلَٰكِن مَّن شَرَحَ بِٱلْكُفْرِ صَدْرًا فَعَلَيْهِمْ غَضَبٌ مِّنَ ٱللَّهِ وَلَهُمْ عَذَابٌ عَظِيمٌ
3:91; 4:138; 63:4.
3:91; 4:138; 63:4.
The verse is silent about the treatment which a person who, under the severest trial, utters words that may appear to express disbelief though inwardly he may be satisfied with Islam, will receive from God. It implies that final judgment in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
3:91; 4:138; 63:4.
Commentary:
With this verse the Quran reverts to the main theme of the Surah, viz. that the day of the glory of Islam is about to dawn but Muslims will have to suffer great trials and tribulations to deserve it. They are warned that if anyone of them recanted under these trials, he would draw upon himself the wrath of God. But a person who is inwardly satisfied with Islam and only under very severe compulsion is constrained to utter words which may appear to express disbelief, may not be punished for such an expression of disbelief. But this does not mean that cowardice is condoned or that such a person will be altogether pardoned. Cowardice and true belief cannot go together. The verse holds out no Divine pardon to a coward. It is indeed silent about him which implies that final judgement in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
The words, who is forced thereto, may refer to Jabr or ‘Ammar bin Yasir but preferably to the former.
a
3:91; 4:138; 63:4.
a
3:91; 4:138; 63:4.
1907
Commentary:
With this verse the Quran reverts to the main theme of the Surah, viz. that the day of the glory of Islam is about to dawn but Muslims will have to suffer great trials and tribulations to deserve it. They are warned that if anyone of them recanted under these trials, he would draw upon himself the wrath of God. But a person who is inwardly satisfied with Islam and only under very severe compulsion is constrained to utter words which may appear to express disbelief, may not be punished for such an expression of disbelief. But this does not mean that cowardice is condoned or that such a person will be altogether pardoned. Cowardice and true belief cannot go together. The verse holds out no Divine pardon to a coward. It is indeed silent about him which implies that final judgement in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
The words, who is forced thereto, may refer to Jabr or ‘Ammar bin Yasir but preferably to the former.
a
3:91; 4:138; 63:4.
1579
The verse is silent about the treatment which a person who, under the severest trial, utters words that may appear to express disbelief though inwardly he may be satisfied with Islam, will receive from God. It implies that final judgment in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
قَالَ رَبِّ ٱشْرَحْ لِى صَدْرِى
Commentary:
The present and the following few verses show that at first Moses did not feel himself equal to the great task which was entrusted to him. They also shed some light on the necessary qualifications that a preacher should possess in order to succeed in his mission. The following are some of them:
(a) He must be inspired with zeal and enthusiasm for his mission and must possess strong arguments to support his cause (v:26); (b) his teachings must be easy of comprehension (v:27); (c) he should be a good speaker (v:28); (d) he should always be on the lookout for favourable opportunities for his discourse to be listened to with attention and respect (v:29); and (e) if possible he may have a good companion to share his responsibility and burden (v:30).
2257
Commentary:
The present and the following few verses show that at first Moses did not feel himself equal to the great task which was entrusted to him. They also shed some light on the necessary qualifications that a preacher should possess in order to succeed in his mission. The following are some of them:
(a) He must be inspired with zeal and enthusiasm for his mission and must possess strong arguments to support his cause (v:26); (b) his teachings must be easy of comprehension (v:27); (c) he should be a good speaker (v:28); (d) he should always be on the lookout for favourable opportunities for his discourse to be listened to with attention and respect (v:29); and (e) if possible he may have a good companion to share his responsibility and burden (v:30).
أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى ٱلْأَبْصَٰرُ وَلَٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ
12:110; 30:10; 35:45; 40:22; 47:11.
12:110; 30:10; 35:45; 40:22; 47:11.
It is clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Qur’an are the spiritually dead, blind and deaf.
12:110; 30:10; 35:45; 40:22; 47:11.
Commentary:
The verse exhorts disbelievers to study the histories of and to learn a lesson from the fate of those people who rejected the former Prophets. It is also clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Quran are the spiritually blind, deaf and dead. See also 17:73.
c
12:110; 30:10; 35:45; 40:22; 47:11.
b
12:110; 30:10; 35:45; 40:22; 47:11.
2476
Commentary:
The verse exhorts disbelievers to study the histories of and to learn a lesson from the fate of those people who rejected the former Prophets. It is also clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Quran are the spiritually blind, deaf and dead. See also 17:73.
b
12:110; 30:10; 35:45; 40:22; 47:11.
1961
It is clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Qur’an are the spiritually dead, blind and deaf.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَوْلَا نُزِّلَ عَلَيْهِ ٱلْقُرْءَانُ جُمْلَةً وَٰحِدَةً ۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَ ۖ وَرَتَّلْنَٰهُ تَرْتِيلًا
17:107; 73:5.
11:121.
«古兰经» 是在间隔的时间上一部分一部分地启示的。这样地启示是想达到几个非常有用的目的: (1) 各节经文启示之间的那段时间给信者提供一个机会来证明已经启示的经文中所含的一些预言是否能实现, 因此可加强和巩固他们的信心。而且在这段时间内要答覆不信者所提出的许多反对意见。(2) 当穆斯林在特定时机为了特定的需要要求引导时, 可以启示必需和有关的经文。«古兰经» 启示的时期延续了23年, 为的是能够使穆圣的伙伴得以记住、学习和吸收它。假如它是全部经典在同一时候启示的话, 不信的人就可以会说这是穆圣叫什么人准备好的。因此, «古兰经» 是在不同时期, 为了不同的时机以及在极不同的条件和情况下逐步启示的, 这就答覆了这方面可能提出的反对意见。«古兰经» 之逐步启示为的是使人们能够容易地记住它。«古兰经» 分段启示, 也实现了 «圣经» 中以下的预言:
“这先知到底在教些什么? 谁要听他的? 他只能讲给刚断奶的婴儿听! 他居然还想一课一课、一行一行、一个字一个字地教导我们!” (《以赛亚书》28:9-10)。
مطلب یہ ہے کہ ٹکڑے ٹکڑے اترنے سے ایک تو سب مسلمانوں کو قرآن آسانی سے یاد ہو سکتا تھا۔ دوسرے ایک سورۃ میں بیان کردہ پیشگوئی جب پوری ہو جاتی تو دوسری سورۃ میں اس کی طرف اشارہ کیا جا سکتا تھا جس سے آنحضرت صلی اللہ علیہ وسلم اور صحابہؓ کے دل مضبوط ہو جاتے۔ اکٹھا نازل ہونے کی صورت میں یہ دونوں اغراض پوری نہیں ہو سکتی تھیں۔
17:107; 73:5.
11:121.
The Qur’an was revealed piecemeal and at intervals. This was intended to serve some very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness the fulfilment of some of the prophecies contained in the passages already revealed and thus their faith became strengthened and fortified. Further, it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. The revelation of the Qur’an was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. If it had been revealed all at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and
17:107; 73:5.
11:121.
Important Words:
رتلناہ ترتیلا (We arranged it in the best form) is derived from رتل (ratala). They say رتل الشیء i.e. the thing was or became well arranged. رتل الکلام (rattala) means, he put together and arranged well the component parts of the speech or saying and made it distinct. ترتیل (inf. noun) in its original sense relates to the teeth, their being separate one from another. The addition of the infinitive to the verb رتلنا is done in order to intensify the sense (Lane).
Commentary:
The Quran was revealed piecemeal and at intervals. This was intended to serve two very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness fulfilment of some of the prophecies made in the passages already revealed and thus their faith became strengthened and fortified. Further it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. Besides, the revelation of the Quran was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. Moreover, the Quran had anticipated one possible objection of disbelievers and its gradual revelation was intended to answer that objection. If it had been revealed at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it all prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and circumstances, effectively smashed this possible objection. Last of all there was a prophecy of Prophet Isaiah that the last Divine Book would be revealed piecemeal and at intervals. The prophecy is as follows:
"Whom shall he teach knowledge and whom shall he make to understand the message? them that are weaned from the milk, and drawn from the breast? For it is precept upon precept; precept upon precept, line upon line, line upon line; here a little and there a little: for with strange lips and another tongue will he speak to this people" (Isaiah 28: 9-10).
The words, "We have arranged it in the best form," signify that whereas the Quran was revealed gradually and piecemeal to meet the needs of changing circumstances, it did not remain a collection of disorderly fragments but was given a perfect order and arrangement by Divine revelation. It may be noted here that the present order of the Quran is different from that in which it was originally revealed. It was revealed in an order which suited the needs and requirements of its immediate addressees and was arranged, under Divine direction, in an order which suited the permanent needs of humanity at large. Since both these kinds of needs were different, the two orders should necessarily have been different. It is indeed an outstanding miracle of the Quran that it was revealed in an order which was best suited for the needs of the period during which it was revealed and was arranged for permanent use in the order which was also best suited for humanity’s lasting needs.
a
17:107; 73:5.
b
11:121.
919
«古兰经» 是在间隔的时间上一部分一部分地启示的。这样地启示是想达到几个非常有用的目的: (1) 各节经文启示之间的那段时间给信者提供一个机会来证明已经启示的经文中所含的一些预言是否能实现, 因此可加强和巩固他们的信心。而且在这段时间内要答覆不信者所提出的许多反对意见。(2) 当穆斯林在特定时机为了特定的需要要求引导时, 可以启示必需和有关的经文。«古兰经» 启示的时期延续了23年, 为的是能够使穆圣的伙伴得以记住、学习和吸收它。假如它是全部经典在同一时候启示的话, 不信的人就可以会说这是穆圣叫什么人准备好的。因此, «古兰经» 是在不同时期, 为了不同的时机以及在极不同的条件和情况下逐步启示的, 这就答覆了这方面可能提出的反对意见。«古兰经» 之逐步启示为的是使人们能够容易地记住它。«古兰经» 分段启示, 也实现了 «圣经» 中以下的预言:
“这先知到底在教些什么? 谁要听他的? 他只能讲给刚断奶的婴儿听! 他居然还想一课一课、一行一行、一个字一个字地教导我们!” (《以赛亚书》28:9-10)。
1
مطلب یہ ہے کہ ٹکڑے ٹکڑے اترنے سے ایک تو سب مسلمانوں کو قرآن آسانی سے یاد ہو سکتا تھا۔ دوسرے ایک سورۃ میں بیان کردہ پیشگوئی جب پوری ہو جاتی تو دوسری سورۃ میں اس کی طرف اشارہ کیا جا سکتا تھا جس سے آنحضرت صلی اللہ علیہ وسلم اور صحابہؓ کے دل مضبوط ہو جاتے۔ اکٹھا نازل ہونے کی صورت میں یہ دونوں اغراض پوری نہیں ہو سکتی تھیں۔
b
17:107; 73:5.
c
11:121.
2668
Important Words:
رتلناہ ترتیلا (We arranged it in the best form) is derived from رتل (ratala). They say رتل الشیء i.e. the thing was or became well arranged. رتل الکلام (rattala) means, he put together and arranged well the component parts of the speech or saying and made it distinct. ترتیل (inf. noun) in its original sense relates to the teeth, their being separate one from another. The addition of the infinitive to the verb رتلنا is done in order to intensify the sense (Lane).
Commentary:
The Quran was revealed piecemeal and at intervals. This was intended to serve two very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness fulfilment of some of the prophecies made in the passages already revealed and thus their faith became strengthened and fortified. Further it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. Besides, the revelation of the Quran was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. Moreover, the Quran had anticipated one possible objection of disbelievers and its gradual revelation was intended to answer that objection. If it had been revealed at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it all prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and circumstances, effectively smashed this possible objection. Last of all there was a prophecy of Prophet Isaiah that the last Divine Book would be revealed piecemeal and at intervals. The prophecy is as follows:
"Whom shall he teach knowledge and whom shall he make to understand the message? them that are weaned from the milk, and drawn from the breast? For it is precept upon precept; precept upon precept, line upon line, line upon line; here a little and there a little: for with strange lips and another tongue will he speak to this people" (Isaiah 28: 9-10).
The words, "We have arranged it in the best form," signify that whereas the Quran was revealed gradually and piecemeal to meet the needs of changing circumstances, it did not remain a collection of disorderly fragments but was given a perfect order and arrangement by Divine revelation. It may be noted here that the present order of the Quran is different from that in which it was originally revealed. It was revealed in an order which suited the needs and requirements of its immediate addressees and was arranged, under Divine direction, in an order which suited the permanent needs of humanity at large. Since both these kinds of needs were different, the two orders should necessarily have been different. It is indeed an outstanding miracle of the Quran that it was revealed in an order which was best suited for the needs of the period during which it was revealed and was arranged for permanent use in the order which was also best suited for humanity’s lasting needs.
b
17:107; 73:5.
c
11:121.
2076
The Qur’an was revealed piecemeal and at intervals. This was intended to serve some very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness the fulfilment of some of the prophecies contained in the passages already revealed and thus their faith became strengthened and fortified. Further, it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. The revelation of the Qur’an was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. If it had been revealed all at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and
وَيَضِيقُ صَدْرِى وَلَا يَنطَلِقُ لِسَانِى فَأَرْسِلْ إِلَىٰ هَٰرُونَ
20:28.
26:14.
Moses seemed to feel that he was not quite equal to the great task with which he was being entrusted. The responsibilities of Prophethood are indeed very heavy. At the time of the first revelation the Holy Prophet himself felt overwhelmed with anxiety.
20:28.
20:31.
Important Words:
لا ینطلق is derived from طلق. They say طلقت الناقة i.e. the she-camel was or broke loosed from her bond. طلقت المرأة زوجھا means the woman was or became divorced or separated from her husband. انطلق لسانه means, his tongue was or became eloquent or chaste in speech or was or became free from impediment and hence eloquent or chaste in speech (Lane & Aqrab).
Commentary:
The verse suggests that Moses did not seem to feel that he was quite equal to the great task with which he was being entrusted. The responsibilities of prophethood are indeed very heavy. At the time of the first revelation the Holy Prophet himself felt overwhelmed with anxiety.
a
20:28.
b
26:14.
c
20:28.
d
20:31.
2714
Important Words:
لا ینطلق is derived from طلق. They say طلقت الناقة i.e. the she-camel was or broke loosed from her bond. طلقت المرأة زوجھا means the woman was or became divorced or separated from her husband. انطلق لسانه means, his tongue was or became eloquent or chaste in speech or was or became free from impediment and hence eloquent or chaste in speech (Lane & Aqrab).
Commentary:
The verse suggests that Moses did not seem to feel that he was quite equal to the great task with which he was being entrusted. The responsibilities of prophethood are indeed very heavy. At the time of the first revelation the Holy Prophet himself felt overwhelmed with anxiety.
b
20:28.
c
26:14.
2098
Moses seemed to feel that he was not quite equal to the great task with which he was being entrusted. The responsibilities of Prophethood are indeed very heavy. At the time of the first revelation the Holy Prophet himself felt overwhelmed with anxiety.
إِذْ جَآءَ رَبَّهُۥ بِقَلْبٍ سَلِيمٍ
26:90.
26:90.
26:90.
Important Words:
سلیم (sound) is derived from سلم which means, he was safe and secure. سلم من عیب او آفة means, he was or became free from defect or safe or secure from calamity. أسلم لله means, he submitted or resigned to God. سلیم therefore means, sound, healthy, safe and free from all defects and impurities; resigned to God’s will (Aqrab). See also 2:113, 209; 4:95 & 10:26.
Commentary:
قلب سلیم means, a sound and healthy heart; a heart free from all dross and spiritual maladies; a heart at peace with God and man; a heart fully resigned to the will of the great Creator. Such a noble heart did Abraham really possess.
b
26:90.
a
26:90.
3323
Important Words:
سلیم (sound) is derived from سلم which means, he was safe and secure. سلم من عیب او آفة means, he was or became free from defect or safe or secure from calamity. أسلم لله means, he submitted or resigned to God. سلیم therefore means, sound, healthy, safe and free from all defects and impurities; resigned to God’s will (Aqrab). See also 2:113, 209; 4:95 & 10:26.
Commentary:
قلب سلیم means, a sound and healthy heart; a heart free from all dross and spiritual maladies; a heart at peace with God and man; a heart fully resigned to the will of the great Creator. Such a noble heart did Abraham really possess.
a
26:90.
أَفَمَن شَرَحَ ٱللَّهُ صَدْرَهُۥ لِلْإِسْلَٰمِ فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِۦ ۚ فَوَيْلٌ لِّلْقَٰسِيَةِ قُلُوبُهُم مِّن ذِكْرِ ٱللَّهِ ۚ أُو۟لَٰٓئِكَ فِى ضَلَٰلٍ مُّبِينٍ
6:126.
The teaching of Islam has such depth and vastness that it makes the hearts of believers expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
6:126.
Commentary:
Whereas in the preceding verse reference was made to Divine revelation, in the present verse we are told that now that the Quran has been revealed those whose hearts God has opened for the acceptance of truth have accepted it but those who have chosen to grope in the darkness of disbelief have rejected it. These two classes of men cannot be equal. The verse further says that truth carries with it a strong conviction. The teaching of Islam has such depth and vastness that it makes the hearts of believers to expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
d
6:126.
1131
伊斯兰教的教导的深度和广度是非常大的, 使信仰的人的胸襟扩大, 洋溢着来自安拉的知识和热爱。它必然在思想、知识和真理等方面开辟新的以及无穷无尽的远景。
a
6:126.
3451
Commentary:
Whereas in the preceding verse reference was made to Divine revelation, in the present verse we are told that now that the Quran has been revealed those whose hearts God has opened for the acceptance of truth have accepted it but those who have chosen to grope in the darkness of disbelief have rejected it. These two classes of men cannot be equal. The verse further says that truth carries with it a strong conviction. The teaching of Islam has such depth and vastness that it makes the hearts of believers to expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
d
6:126.
2571
The teaching of Islam has such depth and vastness that it makes the hearts of believers expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
يَعْلَمُ خَآئِنَةَ ٱلْأَعْيُنِ وَمَا تُخْفِى ٱلصُّدُورُ
یعنی بدنظری یا غصہ سے یا حقارت سے دوسرے کو دیکھنا جس کو انسان لفظوں میں ڈر یا شرم سے ظاہر نہیں کرتا۔
27:75; 28:70.
Important Words:
خائنة (treachery) is derived from خان which means, he was unfaithful or he acted unfaithfully to the trust or confidence reposed in him. It is an intensive epithet like علامة (very learned man) and is also the feminine gender of خائن which means, an unfaithful, treacherous and perfidious person. خوان (khawwan) and خائنة both mean, very unfaithful, treacherous and perfidious. خائنة الاعین means, a surreptitious look at a thing which it is not allowable to look at, or looking intentionally at a thing which it is not permissible to see i.e. treachery of the eyes (Lane).
g
27:75; 28:70.
1159
发怒、轻视或贪欲的眼色。
2
یعنی بدنظری یا غصہ سے یا حقارت سے دوسرے کو دیکھنا جس کو انسان لفظوں میں ڈر یا شرم سے ظاہر نہیں کرتا۔
b
27:75; 28:70.
3509
Important Words:
خائنة (treachery) is derived from خان which means, he was unfaithful or he acted unfaithfully to the trust or confidence reposed in him. It is an intensive epithet like علامة (very learned man) and is also the feminine gender of خائن which means, an unfaithful, treacherous and perfidious person. خوان (khawwan) and خائنة both mean, very unfaithful, treacherous and perfidious. خائنة الاعین means, a surreptitious look at a thing which it is not allowable to look at, or looking intentionally at a thing which it is not permissible to see i.e. treachery of the eyes (Lane).
e
27:75; 28:70.
2600A
Look of anger, contempt or lust.
إِنَّ ٱلَّذِينَ يُجَٰدِلُونَ فِىٓ ءَايَٰتِ ٱللَّهِ بِغَيْرِ سُلْطَٰنٍ أَتَىٰهُمْ ۙ إِن فِى صُدُورِهِمْ إِلَّا كِبْرٌ مَّا هُم بِبَٰلِغِيهِ ۚ فَٱسْتَعِذْ بِٱللَّهِ ۖ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ
40:36.
40:36.
Kibr signifies pride; desire or ambition to become great; great designs (Lane).
13:17; 35:20; 39:10.
Commentary:
کبر may signify, besides the meaning given in the text, pride; desire to become great; great designs.
a
40:36.
a
13:17; 35:20; 39:10.
3534A
Commentary:
کبر may signify, besides the meaning given in the text, pride; desire to become great; great designs.
a
40:36.
2613
Kibr signifies pride; desire or ambition to become great; great designs (Lane).
مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَىٰٓ
这里的含意是, 穆圣所看到的是一次真正的经历; 这是一条可以证实的真理, 不是他凭空虚构出来的。
The implication is that what the Holy Prophet had seen was a real experience; it was veritable truth and no figment of his imagination.
1331
这里的含意是, 穆圣所看到的是一次真正的经历; 这是一条可以证实的真理, 不是他凭空虚构出来的。
2878
The implication is that what the Holy Prophet had seen was a real experience; it was veritable truth and no figment of his imagination.