Topic: On Disbelievers, Idolaters, Wrong-Doers
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وَقَالُوا۟ قُلُوبُنَا غُلْفٌۢ ۚ بَل لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَقَلِيلًا مَّا يُؤْمِنُونَ
4:156; 41:6.
لَعَنَهُمْ (La‘anahum, 诅咒过他们) لَعَنَ (La‘ana) 意为: (1) 他把他赶走并且去除了他的一切好处; (2) 他羞辱了他并且对他表示了一种恶意的看法; (3) 他诅咒了他 (اللَّعْنُ, al-la‘nu) 是 لَعَنَ (La‘ana) 的不定试, 具有把一个人赶走并且以恼怒与不悦的心情使他与自己处于一段距离的意思。如用于安拉时, 它意为: (1) 使丧失去他的仁慈; (2) 施加惩罚 (مُفْرَدَات) 此词在经节中并无用作辱骂之意, 而是表示实际状态或情况
4:156; 41:6.
4:156; 41:6.
Important Words:
غلف (wrapped in covers) is the plural of اغلف which means a thing wrapped in a covering. غلاف means a covering. The word اغلف has also come to mean, one who is uncircumcised, i.e. one whose foreskin, which is also like a covering, is not removed. On the same basis قلب اغلف has come to mean, a heart which is wrapped in a covering; a heart that does not understand anything (Aqrab). The word also signifies, a heart which is a storehouse (lit. bag) of knowledge (Mufradat). لعنھم (cursed them). لعنه means: (1) he drove him away and removed him from all good; (2) he humiliated him and expressed an evil opinion about him; (3) he cursed him (Aqrab). اللعن which is the infinitive from لعن gives the sense of driving away a person and putting him at a distance from oneself by way of anger and displeasure. When used by God it means: (1) deprivation of His mercy; and (2) infliction of punishment (Mufradat). The word is not here used by way of abuse but as expressing an actual state or condition.
Commentary:
The clause, قلوبنا غلف can be interpreted here in all the different senses given above. Whenever the Jews found themselves unable to refute Quranic arguments, they ironically said that they were men of poor intelligence and unable to comprehend Islamic doctrines, and that Muslims should, therefore, go to their learned men and explain their tenets to them. Or taking the word غلف to mean "enclosed in coverings" this reply of the Jews would mean that their hearts enjoyed special protection from their Lord so that they could not be influenced by the preachings of Muslims. Again, taking the word to signify "a storehouse of knowledge", the reply of the Jews would mean that, as they possessed all necessary spiritual knowledge, they did not stand in need of further teaching.
Whatever was the motive of the Jews in saying these words, the Quran says that Islamic doctrines were not only consistent with reason and easy to grasp, but superior to all other teachings, and the reply of the Jews only indicated that they had lost all touch with God and their faith had become corrupt and vitiated.
The clause, Allah has cursed them for their disbelief, is intended to point to the truth that Allah’s curse comes only as a result of some evil act on man’s own part. Allah, being most Merciful, never deprives a man of His mercy, unless and until he shuts upon himself the doors of divine mercy.
The words, little is that which they believe, point to yet another great principle. Though the Jews have been declared to be "accursed" in the sight of God and have been adjudged as "disbelievers", yet God does not say that they are altogether deprived of faith. Their faith is indeed imperfect; nay, it is positively evil, containing much more of falsehood than of truth, yet the little faith that they still happen to possess has been expressly acknowledged by God. Compare with this the claim of the Jews themselves when they say, the Christians stand on nothing (2:114). The God of Islam would not say that of either the Jews or the Christians.
a
4:156; 41:6.
67A
لَعَنَهُمْ (La‘anahum, 诅咒过他们) لَعَنَ (La‘ana) 意为: (1) 他把他赶走并且去除了他的一切好处; (2) 他羞辱了他并且对他表示了一种恶意的看法; (3) 他诅咒了他 (اللَّعْنُ, al-la‘nu) 是 لَعَنَ (La‘ana) 的不定试, 具有把一个人赶走并且以恼怒与不悦的心情使他与自己处于一段距离的意思。如用于安拉时, 它意为: (1) 使丧失去他的仁慈; (2) 施加惩罚 (مُفْرَدَات) 此词在经节中并无用作辱骂之意, 而是表示实际状态或情况
a
4:156; 41:6.
95
Important Words:
غلف (wrapped in covers) is the plural of اغلف which means a thing wrapped in a covering. غلاف means a covering. The word اغلف has also come to mean, one who is uncircumcised, i.e. one whose foreskin, which is also like a covering, is not removed. On the same basis قلب اغلف has come to mean, a heart which is wrapped in a covering; a heart that does not understand anything (Aqrab). The word also signifies, a heart which is a storehouse (lit. bag) of knowledge (Mufradat). لعنھم (cursed them). لعنه means: (1) he drove him away and removed him from all good; (2) he humiliated him and expressed an evil opinion about him; (3) he cursed him (Aqrab). اللعن which is the infinitive from لعن gives the sense of driving away a person and putting him at a distance from oneself by way of anger and displeasure. When used by God it means: (1) deprivation of His mercy; and (2) infliction of punishment (Mufradat). The word is not here used by way of abuse but as expressing an actual state or condition.
Commentary:
The clause, قلوبنا غلف can be interpreted here in all the different senses given above. Whenever the Jews found themselves unable to refute Quranic arguments, they ironically said that they were men of poor intelligence and unable to comprehend Islamic doctrines, and that Muslims should, therefore, go to their learned men and explain their tenets to them. Or taking the word غلف to mean "enclosed in coverings" this reply of the Jews would mean that their hearts enjoyed special protection from their Lord so that they could not be influenced by the preachings of Muslims. Again, taking the word to signify "a storehouse of knowledge", the reply of the Jews would mean that, as they possessed all necessary spiritual knowledge, they did not stand in need of further teaching.
Whatever was the motive of the Jews in saying these words, the Quran says that Islamic doctrines were not only consistent with reason and easy to grasp, but superior to all other teachings, and the reply of the Jews only indicated that they had lost all touch with God and their faith had become corrupt and vitiated.
The clause, Allah has cursed them for their disbelief, is intended to point to the truth that Allah’s curse comes only as a result of some evil act on man’s own part. Allah, being most Merciful, never deprives a man of His mercy, unless and until he shuts upon himself the doors of divine mercy.
The words, little is that which they believe, point to yet another great principle. Though the Jews have been declared to be "accursed" in the sight of God and have been adjudged as "disbelievers", yet God does not say that they are altogether deprived of faith. Their faith is indeed imperfect; nay, it is positively evil, containing much more of falsehood than of truth, yet the little faith that they still happen to possess has been expressly acknowledged by God. Compare with this the claim of the Jews themselves when they say, the Christians stand on nothing (2:114). The God of Islam would not say that of either the Jews or the Christians.
e
4:156; 41:6.
وَلَمَّا جَآءَهُمْ كِتَٰبٌ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُوا۟ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى ٱلَّذِينَ كَفَرُوا۟ فَلَمَّا جَآءَهُم مَّا عَرَفُوا۟ كَفَرُوا۟ بِهِۦ ۚ فَلَعْنَةُ ٱللَّهِ عَلَى ٱلْكَٰفِرِينَ
یہاں فَاء کا ترجمہ چھوڑا گیا ہے کیونکہ اردو میں ایسے موقع پر کوئی لفظ استعمال نہیں ہوتا۔
2:147.
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
The verse signifies that Jews used to disclose to the pagan Arabs the fact that there were prophecies in their Scriptures about the advent of a Prophet who would spread the truth all over the world (Deut. 18: 18 & 28: 1-2). But when that Prophet actually appeared, even those of them who had seen the Signs of God being fulfilled in his person turned away from him. Or the meaning may be that before the advent of the Holy Prophet the Jews used to pray fervently to God to raise a Prophet who should cause the true Faith to triumph over false Faiths (Hisham, i. 150). But when the Prophet for whom they had prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him; consequently bringing on their heads the curse of God.
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
2:147.
Important Words:
یستفتحون (they prayed for victory) is derived from فتح meaning (1) he opened a thing, or he disclosed a thing; (2) he conquered or gained victory over. The word یستفتحون would, therefore, have two meanings: (1) they disclose; and (2) they ask or pray for victory (Aqrab).
Commentary:
According to the first meaning of یستفتحون the verse would signify that Jews used to disclose to the pagan Arabs the fact that there was foretold in their Scriptures the appearance of a Prophet who would spread the truth all over the world. But when that Prophet actually appeared, even those of them who had seen the signs of God fulfilled in his person turned away from him.
Taking the second meaning of the word, the verse would signify that before the advent of the Holy Prophet, the Jews used to pray fervently to God to raise a Prophet who would cause the true faith to triumph over the false ones (Hisham, i. 150). But when the Prophet for whom they prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him. This naturally brought on their heads the curse of God.
It may be repeated here that the word "curse" is not used in the Quran as abuse but as indicative of the actual state or condition of a person or a people. As explained under the preceding verse, the literal meaning of the word لعنة is "to be driven away from God" and hence all who stand in opposition to God and His Prophets incur لعنة and are spoken of as being under the curse of God; i.e. driven away from God’s presence and deprived of His mercy.
b
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
c
2:147.
2
یہاں فَاء کا ترجمہ چھوڑا گیا ہے کیونکہ اردو میں ایسے موقع پر کوئی لفظ استعمال نہیں ہوتا۔
a
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
b
2:147.
96
Important Words:
یستفتحون (they prayed for victory) is derived from فتح meaning (1) he opened a thing, or he disclosed a thing; (2) he conquered or gained victory over. The word یستفتحون would, therefore, have two meanings: (1) they disclose; and (2) they ask or pray for victory (Aqrab).
Commentary:
According to the first meaning of یستفتحون the verse would signify that Jews used to disclose to the pagan Arabs the fact that there was foretold in their Scriptures the appearance of a Prophet who would spread the truth all over the world. But when that Prophet actually appeared, even those of them who had seen the signs of God fulfilled in his person turned away from him.
Taking the second meaning of the word, the verse would signify that before the advent of the Holy Prophet, the Jews used to pray fervently to God to raise a Prophet who would cause the true faith to triumph over the false ones (Hisham, i. 150). But when the Prophet for whom they prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him. This naturally brought on their heads the curse of God.
It may be repeated here that the word "curse" is not used in the Quran as abuse but as indicative of the actual state or condition of a person or a people. As explained under the preceding verse, the literal meaning of the word لعنة is "to be driven away from God" and hence all who stand in opposition to God and His Prophets incur لعنة and are spoken of as being under the curse of God; i.e. driven away from God’s presence and deprived of His mercy.
a
2:147.
f
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
120
The verse signifies that Jews used to disclose to the pagan Arabs the fact that there were prophecies in their Scriptures about the advent of a Prophet who would spread the truth all over the world (Deut. 18: 18 & 28: 1-2). But when that Prophet actually appeared, even those of them who had seen the Signs of God being fulfilled in his person turned away from him. Or the meaning may be that before the advent of the Holy Prophet the Jews used to pray fervently to God to raise a Prophet who should cause the true Faith to triumph over false Faiths (Hisham, i. 150). But when the Prophet for whom they had prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him; consequently bringing on their heads the curse of God.
إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلْنَا مِنَ ٱلْبَيِّنَٰتِ وَٱلْهُدَىٰ مِنۢ بَعْدِ مَا بَيَّنَّٰهُ لِلنَّاسِ فِى ٱلْكِتَٰبِ ۙ أُو۟لَٰٓئِكَ يَلْعَنُهُمُ ٱللَّهُ وَيَلْعَنُهُمُ ٱللَّٰعِنُونَ
2:175.
2:175.
The reference is to the Jews who concealed the prophecies contained in their Scriptures about the Holy Prophet.
2:175.
Important Words:
یلعنھم (curses them). For the meaning of لعن see note on 2:89.
Commentary:
The present verse has been taken to apply either to Muslims or Jews. In the former case the verse would be taken as a warning to Muslims that they should ever be careful to preach the truth of Islam and should in no circumstances hide or neglect it but should ever be ready to proclaim it, however bitter the opposition. Failing this, they will not only not attain the nearness of God but will be cast away from Him. If applied to Jews, and that indeed is the right application, the connection with the preceding verse may be easily seen in the reference to As-Safa and Al-Marwah in that verse. It was at these places that Abraham left his wife Hagar, and his son, Ishmael, under God’s command and it was here that, while building the Ka‘bah, Abraham and Ishmael prayed to God for the appearance of a great Prophet among their progeny. The Quran thus refers here to the Jews who were concealing the prophecies contained in their Scriptures about the Holy Prophet. The Jews are warned that if they concealed the clear prophecies given to them about the Arabian Prophet, in spite of the fact that they have now been reminded of them through the Quran, God would cast them away, depriving them of His mercy and condemning them to punishment in Hell. They are further warned that as God is the Lord of the entire universe, His curse will not come alone but everything which is subservient to Him will then begin to curse them—angels, men, the elements, laws of nature and all.
a
2:175.
a
2:175.
166
Important Words:
یلعنھم (curses them). For the meaning of لعن see note on 2:89.
Commentary:
The present verse has been taken to apply either to Muslims or Jews. In the former case the verse would be taken as a warning to Muslims that they should ever be careful to preach the truth of Islam and should in no circumstances hide or neglect it but should ever be ready to proclaim it, however bitter the opposition. Failing this, they will not only not attain the nearness of God but will be cast away from Him. If applied to Jews, and that indeed is the right application, the connection with the preceding verse may be easily seen in the reference to As-Safa and Al-Marwah in that verse. It was at these places that Abraham left his wife Hagar, and his son, Ishmael, under God’s command and it was here that, while building the Ka‘bah, Abraham and Ishmael prayed to God for the appearance of a great Prophet among their progeny. The Quran thus refers here to the Jews who were concealing the prophecies contained in their Scriptures about the Holy Prophet. The Jews are warned that if they concealed the clear prophecies given to them about the Arabian Prophet, in spite of the fact that they have now been reminded of them through the Quran, God would cast them away, depriving them of His mercy and condemning them to punishment in Hell. They are further warned that as God is the Lord of the entire universe, His curse will not come alone but everything which is subservient to Him will then begin to curse them—angels, men, the elements, laws of nature and all.
b
2:175.
186
The reference is to the Jews who concealed the prophecies contained in their Scriptures about the Holy Prophet.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ أُو۟لَٰٓئِكَ عَلَيْهِمْ لَعْنَةُ ٱللَّهِ وَٱلْمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ
3:88.
3:88.
3:88.
Commentary:
The word الناس (men) may either mean "all men" or "holy and virtuous men", i.e. those who deserve to be called "men" in the real sense of the word. This distinction is not arbitrary; for there is a class of men whom the Quran describes as "cattle or even worse" (7:180).
The cursing of the angels and the holy men means that as angels and holy men obey their Lord and Master and never go against His wishes, they would naturally sever connections with the disbelievers—the Jews—when they see Him doing the same. The angels, one of whose works is to help good men and punish the wicked, will turn against them and all good men will also strive to bring their evil efforts to naught. They will find the entire forces of God ranged against them.
If the word الناس (men) be taken to refer to all men, then the clause would mean that all men being subordinate to God, He would so arrange that no people would be able to help them against His decree.
c
3:88.
a
3:88.
168
Commentary:
The word الناس (men) may either mean "all men" or "holy and virtuous men", i.e. those who deserve to be called "men" in the real sense of the word. This distinction is not arbitrary; for there is a class of men whom the Quran describes as "cattle or even worse" (7:180).
The cursing of the angels and the holy men means that as angels and holy men obey their Lord and Master and never go against His wishes, they would naturally sever connections with the disbelievers—the Jews—when they see Him doing the same. The angels, one of whose works is to help good men and punish the wicked, will turn against them and all good men will also strive to bring their evil efforts to naught. They will find the entire forces of God ranged against them.
If the word الناس (men) be taken to refer to all men, then the clause would mean that all men being subordinate to God, He would so arrange that no people would be able to help them against His decree.
b
3:88.
مِّنَ ٱلَّذِينَ هَادُوا۟ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَٱسْمَعْ غَيْرَ مُسْمَعٍ وَرَٰعِنَا لَيًّۢا بِأَلْسِنَتِهِمْ وَطَعْنًا فِى ٱلدِّينِ ۚ وَلَوْ أَنَّهُمْ قَالُوا۟ سَمِعْنَا وَأَطَعْنَا وَٱسْمَعْ وَٱنظُرْنَا لَكَانَ خَيْرًا لَّهُمْ وَأَقْوَمَ وَلَٰكِن لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا
یعنی منہ سے تو رَاعِنَا کہہ دیتے ہیں مگر ان کے دل اس سے متفق نہیں ہوتے۔ دل میں وہ رسول کریم صلی اللہ علیہ وسلم کو حقیر سمجھتے ہیں اور خیال کرتے ہیں کہ اس سے کسی رعایت کی طلب کی ہمیں کوئی ضرورت نہیں۔
عربی کے لفظ ہیں فَـلَا یُؤْمِنُوْنَ اِلَّا قَلِیْـلًا جن کا مطلب یہ ہے کہ وہ صرف قلیل ایمان لاتے ہیں۔ مگر محاورہ میں اس کے معنے بالکل ایمان نہ لانے کے ہیں۔
2:76; 3:79; 5:42.
2:105.
The expression Ghaira Musma‘in means; (1) mayest thou not hear by reason of deafness; (2) mayest thou not hear what may please thee; (3) mayest thou not be obeyed.
2:76; 3:79; 5:42.
2:105.
Commentary:
The verb یقولون (they say) is used in Arabic both for words of mouth, and for what one expresses by one’s condition or conduct (see 2:31). In this verse, the expression has been used of the Jews in both these senses, viz. "They say with their tongues that they have heard and obeyed, but their conduct shows that instead of obeying they disobey and defy."
The expression غیر مسمع (without being heard) gives a number of meanings: (1) mayest thou not be made to hear, i.e. mayest thou not hear by reason of deafness; (2) mayest thou not hear any speech or news which thou wouldst like or which may please thee; (3) may not what thou sayest be accepted, or may not thy invitation be accepted and thy call responded to; (4) mayest thou not be obeyed; or (5) the expression may mean, though it was not certainly intended by the Jews, mayest thou not hear anything offensive or unpleasant.
For the expression راعنا (ra‘ina) see note on 2:105.
The Jews used the aforesaid ambiguous expressions in order (1) to conceal what evil thoughts they entertained about the Holy Prophet; (2) to make Muslims imitate them and use analogous expressions while addressing the Holy Prophet; and (3) to taunt Muslims with regard to matters affecting their religion, saying to them in effect, "We speak to your Prophet jestingly and abuse him in ambiguous words; if he had been a true Prophet of God, he would have certainly come to know of this."
c
2:76; 3:79; 5:42.
d
2:105.
2
یعنی منہ سے تو رَاعِنَا کہہ دیتے ہیں مگر ان کے دل اس سے متفق نہیں ہوتے۔ دل میں وہ رسول کریم صلی اللہ علیہ وسلم کو حقیر سمجھتے ہیں اور خیال کرتے ہیں کہ اس سے کسی رعایت کی طلب کی ہمیں کوئی ضرورت نہیں۔
3
عربی کے لفظ ہیں فَـلَا یُؤْمِنُوْنَ اِلَّا قَلِیْـلًا جن کا مطلب یہ ہے کہ وہ صرف قلیل ایمان لاتے ہیں۔ مگر محاورہ میں اس کے معنے بالکل ایمان نہ لانے کے ہیں۔
a
2:76; 3:79; 5:42.
b
2:105.
521
Commentary:
The verb یقولون (they say) is used in Arabic both for words of mouth, and for what one expresses by one’s condition or conduct (see 2:31). In this verse, the expression has been used of the Jews in both these senses, viz. "They say with their tongues that they have heard and obeyed, but their conduct shows that instead of obeying they disobey and defy."
The expression غیر مسمع (without being heard) gives a number of meanings: (1) mayest thou not be made to hear, i.e. mayest thou not hear by reason of deafness; (2) mayest thou not hear any speech or news which thou wouldst like or which may please thee; (3) may not what thou sayest be accepted, or may not thy invitation be accepted and thy call responded to; (4) mayest thou not be obeyed; or (5) the expression may mean, though it was not certainly intended by the Jews, mayest thou not hear anything offensive or unpleasant.
For the expression راعنا (ra‘ina) see note on 2:105.
The Jews used the aforesaid ambiguous expressions in order (1) to conceal what evil thoughts they entertained about the Holy Prophet; (2) to make Muslims imitate them and use analogous expressions while addressing the Holy Prophet; and (3) to taunt Muslims with regard to matters affecting their religion, saying to them in effect, "We speak to your Prophet jestingly and abuse him in ambiguous words; if he had been a true Prophet of God, he would have certainly come to know of this."
a
2:76; 3:79; 5:42.
b
2:105.
613
The expression Ghaira Musma‘in means; (1) mayest thou not hear by reason of deafness; (2) mayest thou not hear what may please thee; (3) mayest thou not be obeyed.
يَٰٓأَيُّهَا ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ ءَامِنُوا۟ بِمَا نَزَّلْنَا مُصَدِّقًا لِّمَا مَعَكُم مِّن قَبْلِ أَن نَّطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰٓ أَدْبَارِهَآ أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّآ أَصْحَٰبَ ٱلسَّبْتِ ۚ وَكَانَ أَمْرُ ٱللَّهِ مَفْعُولًا
وَجْہٌ کے معنے قوم کے سردار کے ہوتے ہیں اور طمس کے معنے ہلاک کرنے کے ہوتے ہیں۔ عربی کے لحاظ سے قرآن مجیدنے تنوین کو کافی سمجھا ہے مگر ہم نے ترجمہ میں ’’تم میں سے‘‘ کے الفاظ بڑھا دئیے ہیں۔
یعنی خطرناک شکست دیں جس سے ان کا سب جوش ٹھنڈا ہو جائے۔
یہ لعنت جس کا ذکر اس آیت میں ہے اس کا تفصیلی ذکر سورۃ اعراف آیت ۱۶۴ تا ۱۶۷ میں آتا ہے۔
10:89.
2:66; 4:155; 7:164; 16:125.
The words signify that (1) either of the two punishments would befall the Jews; (2) some of them would be visited with one kind of punishment and others with the other.
10:89.
2:66; 4:155; 7:164; 16:125.
Important Words:
وجوھا (leaders) is the plural of وجه which gives a number of meanings: face; the outward appearance of a person or thing; the front or the side that confronts the eyes of the looker; the first part of a thing; the leader or chief of a people; motive or intention, etc. (Aqrab).
Commentary:
This verse contains two prophecies concerning the Jews: (1) God will destroy their leaders, and they will be vanquished and "turned on their backs", i.e. banished from and turned out of their country; (2) God will curse them as He had cursed the people who profaned the Sabbath. The words embodying the two prophecies are joined together by the conjunction او(or) not to express doubt but to show that either of the two punishments was to befall the Jews; or that some of them were to be visited with one kind of punishment and others with another. The expression: We will turn them on their backs, does not mean, as some commentators have thought, "We will physically disfigure them and put their faces on their backs." This meaning, besides being against Arabic idiom, is entirely uncorroborated by history. If the word وجوہ is taken in the sense of "faces", then the whole sentence will be taken in a figurative sense, signifying total transformation or ruin.
The verse also makes it clear that when speaking of the profaners of the Sabbath as having been turned into apes (2:66; 5:61; 7:164-169), the verses referred to do not mean that they were actually and physically transformed into apes; for, as the present verse shows, the same prophecy was made concerning the Jews who opposed the Holy Prophet and they were never actually transformed into apes.
e
10:89.
f
2:66; 4:155; 7:164; 16:125.
1
وَجْہٌ کے معنے قوم کے سردار کے ہوتے ہیں اور طمس کے معنے ہلاک کرنے کے ہوتے ہیں۔ عربی کے لحاظ سے قرآن مجیدنے تنوین کو کافی سمجھا ہے مگر ہم نے ترجمہ میں ’’تم میں سے‘‘ کے الفاظ بڑھا دئیے ہیں۔
2
یعنی خطرناک شکست دیں جس سے ان کا سب جوش ٹھنڈا ہو جائے۔
3
یہ لعنت جس کا ذکر اس آیت میں ہے اس کا تفصیلی ذکر سورۃ اعراف آیت ۱۶۴ تا ۱۶۷ میں آتا ہے۔
a
10:89.
b
2:66; 4:155; 7:164; 16:125.
522
Important Words:
وجوھا (leaders) is the plural of وجه which gives a number of meanings: face; the outward appearance of a person or thing; the front or the side that confronts the eyes of the looker; the first part of a thing; the leader or chief of a people; motive or intention, etc. (Aqrab).
Commentary:
This verse contains two prophecies concerning the Jews: (1) God will destroy their leaders, and they will be vanquished and "turned on their backs", i.e. banished from and turned out of their country; (2) God will curse them as He had cursed the people who profaned the Sabbath. The words embodying the two prophecies are joined together by the conjunction او(or) not to express doubt but to show that either of the two punishments was to befall the Jews; or that some of them were to be visited with one kind of punishment and others with another. The expression: We will turn them on their backs, does not mean, as some commentators have thought, "We will physically disfigure them and put their faces on their backs." This meaning, besides being against Arabic idiom, is entirely uncorroborated by history. If the word وجوہ is taken in the sense of "faces", then the whole sentence will be taken in a figurative sense, signifying total transformation or ruin.
The verse also makes it clear that when speaking of the profaners of the Sabbath as having been turned into apes (2:66; 5:61; 7:164-169), the verses referred to do not mean that they were actually and physically transformed into apes; for, as the present verse shows, the same prophecy was made concerning the Jews who opposed the Holy Prophet and they were never actually transformed into apes.
c
10:89.
d
2:66; 4:155; 7:164; 16:125.
614
The words signify that (1) either of the two punishments would befall the Jews; (2) some of them would be visited with one kind of punishment and others with the other.
أُو۟لَٰٓئِكَ ٱلَّذِينَ لَعَنَهُمُ ٱللَّهُ ۖ وَمَن يَلْعَنِ ٱللَّهُ فَلَن تَجِدَ لَهُۥ نَصِيرًا
2:160; 3:87, 88.
2:160; 3:87, 88.
2:160; 3:87-88.
Commentary:
God cursed the Jews in consequence of their perversity in declaring idolaters to be better guided than Muslims, although the former reject and abuse the Prophets of God.
The words, thou shalt not find for him a helper, contain a prophecy regarding the miserable condition to which the Jews were to be reduced. The whole world has witnessed how remarkably this prophecy has been fulfilled during the ages.
d
2:160; 3:87, 88.
a
2:160; 3:87-88.
527
Commentary:
God cursed the Jews in consequence of their perversity in declaring idolaters to be better guided than Muslims, although the former reject and abuse the Prophets of God.
The words, thou shalt not find for him a helper, contain a prophecy regarding the miserable condition to which the Jews were to be reduced. The whole world has witnessed how remarkably this prophecy has been fulfilled during the ages.
a
2:160; 3:87, 88.
وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُۥ جَهَنَّمُ خَٰلِدًا فِيهَا وَغَضِبَ ٱللَّهُ عَلَيْهِ وَلَعَنَهُۥ وَأَعَدَّ لَهُۥ عَذَابًا عَظِيمًا
25:69, 70.
25:69, 70.
25:69-70.
Commentary:
The solidarity of Islam and the tie of brotherhood among believers have been made absolutely inviolable. One who knowingly kills a fellow Muslim is like one who kills a son of his own father under the very eyes of the latter. The father would have nothing to do with such a man.
c
25:69, 70.
a
25:69-70.
562
Commentary:
The solidarity of Islam and the tie of brotherhood among believers have been made absolutely inviolable. One who knowingly kills a fellow Muslim is like one who kills a son of his own father under the very eyes of the latter. The father would have nothing to do with such a man.
b
25:69, 70.
لَّعَنَهُ ٱللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَّفْرُوضًا
14:23; 17:65.
14:23; 17:65.
14:23; 17:65.
Commentary:
The opening part of the verse refers to Satan as mentioned in the preceding verse. When cursed by God, he vowed to mislead men; but he can lead astray only a "fixed portion" of them, i.e. those who themselves choose to accept his lead. The words "fixed portion" thus mean portion determined under the eternal laws of God.
c
14:23; 17:65.
a
14:23; 17:65.
585
Commentary:
The opening part of the verse refers to Satan as mentioned in the preceding verse. When cursed by God, he vowed to mislead men; but he can lead astray only a "fixed portion" of them, i.e. those who themselves choose to accept his lead. The words "fixed portion" thus mean portion determined under the eternal laws of God.
d
14:23; 17:65.
قُلْ هَلْ أُنَبِّئُكُم بِشَرٍّ مِّن ذَٰلِكَ مَثُوبَةً عِندَ ٱللَّهِ ۚ مَن لَّعَنَهُ ٱللَّهُ وَغَضِبَ عَلَيْهِ وَجَعَلَ مِنْهُمُ ٱلْقِرَدَةَ وَٱلْخَنَازِيرَ وَعَبَدَ ٱلطَّٰغُوتَ ۚ أُو۟لَٰٓئِكَ شَرٌّ مَّكَانًا وَأَضَلُّ عَن سَوَآءِ ٱلسَّبِيلِ
یعنی تم دوسروں کو حقیر سمجھتے ہو مگر اصل حقیر تم ہو جن پر وہ سزائیں نازل ہوئی ہیں جن کا اسی آیت میں ذکر کیا گیا ہے۔
2:66; 7:167.
2:258; 4:52.
12:78; 25:35.
Dhalika may either refer to the persecution of the Muslims or to their persecutors.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. The ape is noted for its mimicry and the swine is characterized by filthy and shameless habits and also by its stupidity. The expression, "who worship the Evil One," shows that the words "apes" and "swine" have been used here figuratively. See {107}.
2:66; 7:167.
2:258; 4:52.
12:78; 25:35.
Commentary:
The word ذالك (that) may refer either to the persecution of Muslims by the People of the Book hinted in the words, do you find fault with us? occurring in the previous verse, or it may refer to the party of believers whom they persecuted. In the former case, the first clause of the present verse would be rendered as "Shall I inform you of those whose reward with God is worse than the pain and misery they are inflicting upon Muslims?" In the latter case, the clause would be rendered as "Shall I inform you of those whose reward with God is worse than that of those people whom they persecute?" Those whose reward with God is worse are, of course, the Jews themselves. They are warned that they will suffer much greater torment than that which they can inflict on Muslims.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. For instance, in order to express the unluckiness or inauspiciousness of a person, an Arab would say, "Such a one is more inauspicious than the owl". Similarly, the words "apes" and "swine" have been used in the present verse not by way of abuse, for the Quran does not use abusive language, nor was the Holy Prophet an abuser, but to point to the typical traits of the Jewish character. The peculiar characteristic of the ape is expressed in the well-known Arabic saying: "Such a one is more adulterous than the ape" (an epithet also used by Jesus about the Jews of his time). The ape is also noted for its mimicry (see 2:66). The swine is characterized by filthy and shameless habits and also by its foolishness. See also 2:174.
Though the Holy Prophet himself never used these words about the Jews, yet the Quran does so, because God as Judge and Master is justified and entitled to do so. A judge is often called upon to use expressions that may be necessary fully to describe the guilt of the condemned party. In fact, he would be failing in his duty if he did not do so. Jesus used similar expressions with regard to the Jews of his day. He did not abuse them; but only condemned them as a judge and vicegerent of God. See also note on 2:66.
a
2:66; 7:167.
b
2:258; 4:52.
c
12:78; 25:35.
1
یعنی تم دوسروں کو حقیر سمجھتے ہو مگر اصل حقیر تم ہو جن پر وہ سزائیں نازل ہوئی ہیں جن کا اسی آیت میں ذکر کیا گیا ہے۔
a
2:66; 7:167.
b
2:258; 4:52.
c
12:78; 25:35.
691
Commentary:
The word ذالك (that) may refer either to the persecution of Muslims by the People of the Book hinted in the words, do you find fault with us? occurring in the previous verse, or it may refer to the party of believers whom they persecuted. In the former case, the first clause of the present verse would be rendered as "Shall I inform you of those whose reward with God is worse than the pain and misery they are inflicting upon Muslims?" In the latter case, the clause would be rendered as "Shall I inform you of those whose reward with God is worse than that of those people whom they persecute?" Those whose reward with God is worse are, of course, the Jews themselves. They are warned that they will suffer much greater torment than that which they can inflict on Muslims.
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. For instance, in order to express the unluckiness or inauspiciousness of a person, an Arab would say, "Such a one is more inauspicious than the owl". Similarly, the words "apes" and "swine" have been used in the present verse not by way of abuse, for the Quran does not use abusive language, nor was the Holy Prophet an abuser, but to point to the typical traits of the Jewish character. The peculiar characteristic of the ape is expressed in the well-known Arabic saying: "Such a one is more adulterous than the ape" (an epithet also used by Jesus about the Jews of his time). The ape is also noted for its mimicry (see 2:66). The swine is characterized by filthy and shameless habits and also by its foolishness. See also 2:174.
Though the Holy Prophet himself never used these words about the Jews, yet the Quran does so, because God as Judge and Master is justified and entitled to do so. A judge is often called upon to use expressions that may be necessary fully to describe the guilt of the condemned party. In fact, he would be failing in his duty if he did not do so. Jesus used similar expressions with regard to the Jews of his day. He did not abuse them; but only condemned them as a judge and vicegerent of God. See also note on 2:66.
a
2:66; 7:167.
b
2:258; 4:52.
c
12:78; 25:35.
763
Dhalika may either refer to the persecution of the Muslims or to their persecutors.
764
The words "apes" and "swine" have been used here in a figurative sense. Certain traits are peculiar to particular animals, and these cannot be fully described unless the animal to which they are known to belong is expressly named. The ape is noted for its mimicry and the swine is characterized by filthy and shameless habits and also by its stupidity. The expression, "who worship the Evil One," shows that the words "apes" and "swine" have been used here figuratively. See {107}.
لُعِنَ ٱلَّذِينَ كَفَرُوا۟ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ عَلَىٰ لِسَانِ دَاوُۥدَ وَعِيسَى ٱبْنِ مَرْيَمَ ۚ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ
3:88; 4:48.
عَلٰی کے معنے ’’پر‘‘ کے ہوتے ہیں مگر اردو میں ’’زبان پر لعنت‘‘ نہیں کہتے ’’زبان سے لعنت‘‘ کہتے ہیں اور یہی ترجمہ کیا گیا ہے۔
3:88; 4:48.
Of all the Israelite Prophets, David and Jesus suffered most at the hands of the Jews. Jewish persecution of Jesus culminated in his being hung on the cross, and the hardships and privations to which David was subjected by these ungrateful people are reflected in the deep pathos of his Psalms. From the agony of their hearts did David and Jesus curse them. The curse of David resulted in the Israelites being punished by Nebuchadnezzar, who destroyed Jerusalem and carried the Israelites into captivity in 556 B.C.; and as a result of the curse of Jesus, they were visited by terrible afflictions by Titus, who captured Jerusalem in about 70 A.D., devastated the city and profaned the Temple by causing swine—an animal most hated and abhorred by Jews—to be slaughtered therein.
3:87, 88; 4:48.
Commentary:
Of all the Israelite Prophets, David and Jesus suffered most at the hands of the Jews. Jewish persecution of Jesus culminated in his being hung on the cross, and the hardships and privations to which David was subjected by these ungrateful people are reflected in the deep pathos of his Psalms. From the agony of their hearts did David and Jesus both curse them. The curse of David resulted in the Israelites being smitten by Nebuchadnezzar, who destroyed Jerusalem and carried the Israelites into captivity in 586 B.C.; while, as a result of the curse of Jesus, they were visited by terrible afflictions by Titus, who captured Jerusalem in about 70 A.D., devastated the city and profaned the Temple by causing swine to be slaughtered there—an animal hated and abhorred by Jews.
c
3:88; 4:48.
1
عَلٰی کے معنے ’’پر‘‘ کے ہوتے ہیں مگر اردو میں ’’زبان پر لعنت‘‘ نہیں کہتے ’’زبان سے لعنت‘‘ کہتے ہیں اور یہی ترجمہ کیا گیا ہے۔
a
3:87, 88; 4:48.
709
Commentary:
Of all the Israelite Prophets, David and Jesus suffered most at the hands of the Jews. Jewish persecution of Jesus culminated in his being hung on the cross, and the hardships and privations to which David was subjected by these ungrateful people are reflected in the deep pathos of his Psalms. From the agony of their hearts did David and Jesus both curse them. The curse of David resulted in the Israelites being smitten by Nebuchadnezzar, who destroyed Jerusalem and carried the Israelites into captivity in 586 B.C.; while, as a result of the curse of Jesus, they were visited by terrible afflictions by Titus, who captured Jerusalem in about 70 A.D., devastated the city and profaned the Temple by causing swine to be slaughtered there—an animal hated and abhorred by Jews.
b
3:88; 4:48.
782
Of all the Israelite Prophets, David and Jesus suffered most at the hands of the Jews. Jewish persecution of Jesus culminated in his being hung on the cross, and the hardships and privations to which David was subjected by these ungrateful people are reflected in the deep pathos of his Psalms. From the agony of their hearts did David and Jesus curse them. The curse of David resulted in the Israelites being punished by Nebuchadnezzar, who destroyed Jerusalem and carried the Israelites into captivity in 556 B.C.; and as a result of the curse of Jesus, they were visited by terrible afflictions by Titus, who captured Jerusalem in about 70 A.D., devastated the city and profaned the Temple by causing swine—an animal most hated and abhorred by Jews—to be slaughtered therein.
قَالَ ٱدْخُلُوا۟ فِىٓ أُمَمٍ قَدْ خَلَتْ مِن قَبْلِكُم مِّنَ ٱلْجِنِّ وَٱلْإِنسِ فِى ٱلنَّارِ ۖ كُلَّمَا دَخَلَتْ أُمَّةٌ لَّعَنَتْ أُخْتَهَا ۖ حَتَّىٰٓ إِذَا ٱدَّارَكُوا۟ فِيهَا جَمِيعًا قَالَتْ أُخْرَىٰهُمْ لِأُولَىٰهُمْ رَبَّنَا هَٰٓؤُلَآءِ أَضَلُّونَا فَـَٔاتِهِمْ عَذَابًا ضِعْفًا مِّنَ ٱلنَّارِ ۖ قَالَ لِكُلٍّ ضِعْفٌ وَلَٰكِن لَّا تَعْلَمُونَ
38:62.
عذاب ہمیشہ زیادہ ہی معلوم ہوا کرتا ہے۔ حتّٰی کہ ہر بیمار سمجھتا ہے کہ شاید میری بیماری زیادہ ہے اور دوسرے کی کم۔
38:62.
The leaders and their followers.
Pain and torment appear heavy while they last. God’s torment will be unbearable.
38:62.
Important Words:
ادارکوا (successively arrived) is derived from درك. They say درك المطر i.e. the rain dropped with close consecutiveness. ادرکهmeans, he attained, reached or overtook him. ادارکوا which is the same as تدارکوا means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expression حتی اذا ادارکوافیھا جمیعا means, until when they have overtaken one another; or until they have successively arrived therein all together (Lane).
Commentary:
The words, For each preceding party there shall be double punishment, are explained in a saying of the Holy Prophet which is to the effect that he who starts a good practice, i.e. he who does a good deed in such a manner that others copy and follow him, shall have a double reward, and he who starts a bad practice shall have a double punishment. In fact, a person who does a good or a bad deed not only benefits or suffers by it himself, but leaves it as an example to follow for those who come after him. He, therefore, deserves a double reward or punishment as the case may be. The above-quoted words of the verse are also intended to point to the fact that each party that follows another also precedes the one that follows it. So there is no question of awarding double punishment to one and letting the other go with only single punishment.
b
38:62.
2
عذاب ہمیشہ زیادہ ہی معلوم ہوا کرتا ہے۔ حتّٰی کہ ہر بیمار سمجھتا ہے کہ شاید میری بیماری زیادہ ہے اور دوسرے کی کم۔
b
38:62.
939
Important Words:
ادارکوا (successively arrived) is derived from درك. They say درك المطر i.e. the rain dropped with close consecutiveness. ادرکهmeans, he attained, reached or overtook him. ادارکوا which is the same as تدارکوا means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expression حتی اذا ادارکوافیھا جمیعا means, until when they have overtaken one another; or until they have successively arrived therein all together (Lane).
Commentary:
The words, For each preceding party there shall be double punishment, are explained in a saying of the Holy Prophet which is to the effect that he who starts a good practice, i.e. he who does a good deed in such a manner that others copy and follow him, shall have a double reward, and he who starts a bad practice shall have a double punishment. In fact, a person who does a good or a bad deed not only benefits or suffers by it himself, but leaves it as an example to follow for those who come after him. He, therefore, deserves a double reward or punishment as the case may be. The above-quoted words of the verse are also intended to point to the fact that each party that follows another also precedes the one that follows it. So there is no question of awarding double punishment to one and letting the other go with only single punishment.
a
38:62.
972
The leaders and their followers.
973
Pain and torment appear heavy while they last. God’s torment will be unbearable.
وَنَادَىٰٓ أَصْحَٰبُ ٱلْجَنَّةِ أَصْحَٰبَ ٱلنَّارِ أَن قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدتُّم مَّا وَعَدَ رَبُّكُمْ حَقًّا ۖ قَالُوا۟ نَعَمْ ۚ فَأَذَّنَ مُؤَذِّنٌۢ بَيْنَهُمْ أَن لَّعْنَةُ ٱللَّهِ عَلَى ٱلظَّٰلِمِينَ
Commentary:
A highly significant dialogue between the inmates of Heaven and of Hell begins from this verse.
The word, الظالمین (wrongdoers), may also be rendered as "idolaters" or "worshippers of false deities". See 31:14.
944
Commentary:
A highly significant dialogue between the inmates of Heaven and of Hell begins from this verse.
The word, الظالمین (wrongdoers), may also be rendered as "idolaters" or "worshippers of false deities". See 31:14.
وَعَدَ ٱللَّهُ ٱلْمُنَٰفِقِينَ وَٱلْمُنَٰفِقَٰتِ وَٱلْكُفَّارَ نَارَ جَهَنَّمَ خَٰلِدِينَ فِيهَا ۚ هِىَ حَسْبُهُمْ ۚ وَلَعَنَهُمُ ٱللَّهُ ۖ وَلَهُمْ عَذَابٌ مُّقِيمٌ
4:146.
4:146.
4:146.
Commentary:
The hypocrites will have, over and above the punishment of Hell which in itself is a terrible punishment, the curse of God. This shows that the curse of God is even more dreadful than the punishment of Hell. Compare this with the "pleasure of Allah" promised to believers in 9:72 below, in addition to Heaven. Just as the curse of God is worse than Hell, so is the "pleasure of Allah" better than Heaven.
c
4:146.
a
4:146.
1222
Commentary:
The hypocrites will have, over and above the punishment of Hell which in itself is a terrible punishment, the curse of God. This shows that the curse of God is even more dreadful than the punishment of Hell. Compare this with the "pleasure of Allah" promised to believers in 9:72 below, in addition to Heaven. Just as the curse of God is worse than Hell, so is the "pleasure of Allah" better than Heaven.
a
4:146.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا ۚ أُو۟لَٰٓئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ ٱلْأَشْهَٰدُ هَٰٓؤُلَآءِ ٱلَّذِينَ كَذَبُوا۟ عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ ٱللَّهِ عَلَى ٱلظَّٰلِمِينَ
6:22; 10:18; 61:8.
39:61.
The witnesses may be the Divine Prophets.
6:22; 10:18; 61:8.
39:61.
Commentary:
The verse tells us that it is quite easy to distinguish a true claimant from a false one. Those who falsely lay claim to prophethood are most unjust and the unjust are under God’s curse. So it is not difficult to distinguish between true and false prophets. One can know false prophets from their very appearance and their very circumstances.
The word الاشھاد (witnesses) may here refer to true Prophets who will give the lie to their rejecters by pointing to the accursed condition of false prophets and inviting comparison with them.
b
6:22; 10:18; 61:8.
c
39:61.
a
6:22; 10:18; 61:8.
b
39:61.
1400
Commentary:
The verse tells us that it is quite easy to distinguish a true claimant from a false one. Those who falsely lay claim to prophethood are most unjust and the unjust are under God’s curse. So it is not difficult to distinguish between true and false prophets. One can know false prophets from their very appearance and their very circumstances.
The word الاشھاد (witnesses) may here refer to true Prophets who will give the lie to their rejecters by pointing to the accursed condition of false prophets and inviting comparison with them.
a
6:22; 10:18; 61:8.
b
39:61.
1305
The witnesses may be the Divine Prophets.
وَأُتْبِعُوا۟ فِى هَٰذِهِ ٱلدُّنْيَا لَعْنَةً وَيَوْمَ ٱلْقِيَٰمَةِ ۗ أَلَآ إِنَّ عَادًا كَفَرُوا۟ رَبَّهُمْ ۗ أَلَا بُعْدًا لِّعَادٍ قَوْمِ هُودٍ
28:43.
یہاں واؤ ہے جس کے معنے ’’اور‘‘ کے ہیں مگر اردو اس کے بغیر زیادہ فصیح بنتی ہے اس لئے واؤ کا ترجمہ چھوڑ دیا گیا ہے۔
28:43.
Bu‘d (which is derived from Ba‘uda signifying, he was or became distant; he perished; he was cursed) means, remoteness; curse, malediction. They say Bu‘dalla-hu, i.e. may he be cursed, may he perish (Lane).
28:43.
Important Words:
اتبعوا (was made to follow) literally means, they were made to follow. تبعه means, he followed him. اتبعه means, he followed and overtook him. اتبعه also means, he made him follow another (Lane).
Commentary:
The word لعنة (curse) when ascribed to God means "removing to a distance" or "casting away from mercy." In this sense the first sentence of the verse would mean that God will remove or cast away disbelievers from His mercy and they will not attain His nearness nor see Him on the Day of Resurrection.
The words, the tribe of ‘Ad behaved ungratefully to their Lord, comprise an extremely touching sentence and indicate how perverse and ungrateful were the ‘Ad that they refused to listen to the voice of their رب (Lord), Who brought them into being and then nourished and sustained them. Nobility of character demanded that they should have been grateful to Him, but by rejecting His Message, they set the seal not only on their ingratitude but also on their folly, because they consigned to oblivion the patent fact that He Who gave them greatness and glory could also degrade and debase them.
a
28:43.
1
یہاں واؤ ہے جس کے معنے ’’اور‘‘ کے ہیں مگر اردو اس کے بغیر زیادہ فصیح بنتی ہے اس لئے واؤ کا ترجمہ چھوڑ دیا گیا ہے۔
a
28:43.
1441
Important Words:
اتبعوا (was made to follow) literally means, they were made to follow. تبعه means, he followed him. اتبعه means, he followed and overtook him. اتبعه also means, he made him follow another (Lane).
Commentary:
The word لعنة (curse) when ascribed to God means "removing to a distance" or "casting away from mercy." In this sense the first sentence of the verse would mean that God will remove or cast away disbelievers from His mercy and they will not attain His nearness nor see Him on the Day of Resurrection.
The words, the tribe of ‘Ad behaved ungratefully to their Lord, comprise an extremely touching sentence and indicate how perverse and ungrateful were the ‘Ad that they refused to listen to the voice of their رب (Lord), Who brought them into being and then nourished and sustained them. Nobility of character demanded that they should have been grateful to Him, but by rejecting His Message, they set the seal not only on their ingratitude but also on their folly, because they consigned to oblivion the patent fact that He Who gave them greatness and glory could also degrade and debase them.
a
28:43.
1325A
Bu‘d (which is derived from Ba‘uda signifying, he was or became distant; he perished; he was cursed) means, remoteness; curse, malediction. They say Bu‘dalla-hu, i.e. may he be cursed, may he perish (Lane).
وَٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۙ أُو۟لَٰٓئِكَ لَهُمُ ٱللَّعْنَةُ وَلَهُمْ سُوٓءُ ٱلدَّارِ
2:28.
2:28.
2:28.
Commentary:
Some persons sever ties of kinship; others violate the discipline of their community. Some oppose Divine Messengers, while others show lack of fellow-feeling, and yet others forsake God. All these are different forms of cutting asunder what Allah has commanded to be joined. Such people not only cut asunder what Allah has bidden to be joined but go a step further. They act corruptly in the earth viz. they perpetrate acts of injustice, and even oppose and act inimically towards those with whom they are bidden to establish a firm connection.
The words, on them is the curse of God, mean, as they cut off their connection with God, therefore they shall be removed far away from Him. The word لعنة (curse) which denotes removal from the presence of God, has not been used here by way of abuse, but only expresses an actual fact. See also 2:89.
a
2:28.
a
2:28.
1637
Commentary:
Some persons sever ties of kinship; others violate the discipline of their community. Some oppose Divine Messengers, while others show lack of fellow-feeling, and yet others forsake God. All these are different forms of cutting asunder what Allah has commanded to be joined. Such people not only cut asunder what Allah has bidden to be joined but go a step further. They act corruptly in the earth viz. they perpetrate acts of injustice, and even oppose and act inimically towards those with whom they are bidden to establish a firm connection.
The words, on them is the curse of God, mean, as they cut off their connection with God, therefore they shall be removed far away from Him. The word لعنة (curse) which denotes removal from the presence of God, has not been used here by way of abuse, but only expresses an actual fact. See also 2:89.
d
2:28.
فَأَخَذَتْهُمُ ٱلصَّيْحَةُ بِٱلْحَقِّ فَجَعَلْنَٰهُمْ غُثَآءً ۚ فَبُعْدًا لِّلْقَوْمِ ٱلظَّٰلِمِينَ
7:92; 11:68.
’’مقدّر کردو‘‘ اس لئے نکالا گیا ہے کہ بُعْدًا کے آخر میں نصب آئی ہے اور اس سے پہلے کوئی عامل ہونا ضروری ہے۔
7:92; 11:68.
Ghutha’ means, the rubbish or particles of things or refuse and scum and rotten leaves with the scum borne upon the surface of a torrent. Ghutha’ un-Nas means, the low and the vile and the refuse of mankind (Lane).
Bu‘d means, perdition or death; curse or malediction, etc. (Lane).
7:92; 11:68.
Important Words:
الصیحة (punishment) means, a loud cry; punishment, castigation, chastisement; a hostile or predatory incursion by which a tribe is surprised (Lane & Aqrab). See also 11:68.
غثاء (rubbish) is derived from غثاء (ghatha). They say غثا الوادی i.e. the valley has in it abundance of rubbish. غثت النفس i.e. the stomach heaved, or became agitated with a tendency to vomit. غثاء means, the rubbish or particles of things or refuse and scum and rotten leaves with the scum borne upon the surface of a torrent. The Arabs say ماله غثاء و عمله ھباء و سعیه خفاء i.e. his property is as rubbish borne by a torrent and his work is like motes that are seen in the rays of the sun and his labour is a thing that is unapparent. غثاء الناس means, the low and the vile and the refuse of mankind (Lane & Aqrab).
بعداً means, perdition or death; curse or malediction etc. The expression بعداله means, may he be cursed or may God alienate him from good (Lane & Aqrab). See also 11:45.
Commentary:
The verse points to a lesson to which history of religion generally and the Quran particularly draws attention, viz. that the opponents of God’s Prophets always meet with failure and destruction and believers whom they regard as the scum and dregs of humanity succeed in their mission and ultimately become the teachers and leaders of nations.
g
7:92; 11:68.
1
’’مقدّر کردو‘‘ اس لئے نکالا گیا ہے کہ بُعْدًا کے آخر میں نصب آئی ہے اور اس سے پہلے کوئی عامل ہونا ضروری ہے۔
a
7:92; 11:68.
2540
Important Words:
الصیحة (punishment) means, a loud cry; punishment, castigation, chastisement; a hostile or predatory incursion by which a tribe is surprised (Lane & Aqrab). See also 11:68.
غثاء (rubbish) is derived from غثاء (ghatha). They say غثا الوادی i.e. the valley has in it abundance of rubbish. غثت النفس i.e. the stomach heaved, or became agitated with a tendency to vomit. غثاء means, the rubbish or particles of things or refuse and scum and rotten leaves with the scum borne upon the surface of a torrent. The Arabs say ماله غثاء و عمله ھباء و سعیه خفاء i.e. his property is as rubbish borne by a torrent and his work is like motes that are seen in the rays of the sun and his labour is a thing that is unapparent. غثاء الناس means, the low and the vile and the refuse of mankind (Lane & Aqrab).
بعداً means, perdition or death; curse or malediction etc. The expression بعداله means, may he be cursed or may God alienate him from good (Lane & Aqrab). See also 11:45.
Commentary:
The verse points to a lesson to which history of religion generally and the Quran particularly draws attention, viz. that the opponents of God’s Prophets always meet with failure and destruction and believers whom they regard as the scum and dregs of humanity succeed in their mission and ultimately become the teachers and leaders of nations.
f
7:92; 11:68.
1996
Ghutha’ means, the rubbish or particles of things or refuse and scum and rotten leaves with the scum borne upon the surface of a torrent. Ghutha’ un-Nas means, the low and the vile and the refuse of mankind (Lane).
1997
Bu‘d means, perdition or death; curse or malediction, etc. (Lane).