Topic: Punished On The
View Aspects
إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلَ ٱللَّهُ مِنَ ٱلْكِتَٰبِ وَيَشْتَرُونَ بِهِۦ ثَمَنًا قَلِيلًا ۙ أُو۟لَٰٓئِكَ مَا يَأْكُلُونَ فِى بُطُونِهِمْ إِلَّا ٱلنَّارَ وَلَا يُكَلِّمُهُمُ ٱللَّهُ يَوْمَ ٱلْقِيَٰمَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
See 2:147.
2:42.
2:160.
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
See 2:147.
See 2:42.
2:160
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
2:147.
b
2:42.
c
2:160.
112
此话表明, 火不能解渴, 却相反增加口渴, 因此这个世界的这类事物不能带来心神的安宁和满足而适得相反。
3
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
a
See 2:147.
b
See 2:42.
c
2:160
181
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
See 2:147.
b
2:42.
c
2:160.
200
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
إِنَّ ٱلَّذِينَ يَشْتَرُونَ بِعَهْدِ ٱللَّهِ وَأَيْمَٰنِهِمْ ثَمَنًا قَلِيلًا أُو۟لَٰٓئِكَ لَا خَلَٰقَ لَهُمْ فِى ٱلْءَاخِرَةِ وَلَا يُكَلِّمُهُمُ ٱللَّهُ وَلَا يَنظُرُ إِلَيْهِمْ يَوْمَ ٱلْقِيَٰمَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
یعنی دنیوی مال جو دین کے مقابلہ میں بالکل حقیر ہے۔ یہ مرادنہیں کہ تھوڑی قیمت لینا ناجائز ہے دین فروخت کرنے کے لئے بہت مال لینا چاہیئے۔
See 2:42.
2:175; 23:109.
God will not speak to them words of kindness nor will look upon them with mercy and compassion, nor will adjudge them as pure.
See 2:42.
2:175; 23:109.
Commentary:
Those who break God’s covenant and withhold true evidence really do so only to earn worldly benefits, which are indeed a paltry price.
The word خلاق literally meaning an abundant portion of what is good (see 2:201), has been used here to show that disbelievers will not have a portion of good works large enough to secure salvation for them; otherwise the Quran makes it clear that no work of man, whether good or bad, is truly lost (e.g. 99:8, 9).
The words, Allah will neither speak to them nor look upon them on the Day of Resurrection, mean that God will not speak to them words of kindness and will not look upon them with mercy and compassion. In fact, the looking of God upon a person cannot but mean the bestowing of His grace and favour upon him. The breakers of God’s covenants and the withholders of true evidence will not receive such a look from Him. The words, nor will He purify them, mean that He will not adjudge them as pure.
b
2:42.
c
2:175; 23:109.
255
安拉将不向他们讲亲切的话, 也不用仁慈和怜悯的眼光看他们, 也不认为他们是纯洁的。
2
یعنی دنیوی مال جو دین کے مقابلہ میں بالکل حقیر ہے۔ یہ مرادنہیں کہ تھوڑی قیمت لینا ناجائز ہے دین فروخت کرنے کے لئے بہت مال لینا چاہیئے۔
a
See 2:42.
b
2:175; 23:109.
366
Commentary:
Those who break God’s covenant and withhold true evidence really do so only to earn worldly benefits, which are indeed a paltry price.
The word خلاق literally meaning an abundant portion of what is good (see 2:201), has been used here to show that disbelievers will not have a portion of good works large enough to secure salvation for them; otherwise the Quran makes it clear that no work of man, whether good or bad, is truly lost (e.g. 99:8, 9).
The words, Allah will neither speak to them nor look upon them on the Day of Resurrection, mean that God will not speak to them words of kindness and will not look upon them with mercy and compassion. In fact, the looking of God upon a person cannot but mean the bestowing of His grace and favour upon him. The breakers of God’s covenants and the withholders of true evidence will not receive such a look from Him. The words, nor will He purify them, mean that He will not adjudge them as pure.
c
See 2:42.
d
2:175; 23:109.
430
God will not speak to them words of kindness nor will look upon them with mercy and compassion, nor will adjudge them as pure.
وَلَا يَحْسَبَنَّ ٱلَّذِينَ يَبْخَلُونَ بِمَآ ءَاتَىٰهُمُ ٱللَّهُ مِن فَضْلِهِۦ هُوَ خَيْرًا لَّهُم ۖ بَلْ هُوَ شَرٌّ لَّهُمْ ۖ سَيُطَوَّقُونَ مَا بَخِلُوا۟ بِهِۦ يَوْمَ ٱلْقِيَٰمَةِ ۗ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
4:38; 17:30; 25:68.
Mirath rendered as "heritage" here signifies "ownership." The word also means, portion allotted to one. See 23:12 where it is stated "those who shall inherit Paradise." Paradise is not inherited by anyone; it is only received as an allotted portion from God.
4:38; 17:30; 25:68.
Important Words:
میراث (heritage) is derived from ورث i.e. he inherited. ورث اباہ or ورث مال ابیه means, he inherited the property of his father. They say ورثت مجدہ i.e. I inherited his glory. ورث من ابیه or ورث عن ابیه means, he inherited from his father, or he inherited part of the property of his father. اورثه الشیء means, he made him inherit the thing. اورثه المرض ضعفا means, the disease occasioned him, as its result, weakness. ورث and ارث and تراث and میراث all mean, what is inherited; an inheritance; a heritage whether property, rank, quality, nobility, etc. وارث means, an heir. الوارث as an epithet applied to God means, He Who remains after all creatures have perished (Lane). Primarily, الوراثة signifies the transfer of property, etc. from one to another without sale or gift. The Arabs say ورثت علما من فلان i.e., I gained or acquired knowledge from such a one (Mufradat).
Commentary:
The chief obstacle in the way of the hypocrites to accept Islam was that constant calls were made on Muslims to spend money in the cause of God and make sacrifices for it. They are told in this verse that their unwillingness to spend would eventually do them no good nor would it save their possessions from destruction.
The sentence, And to Allah belongs the heritage of the heavens and the earth, obviously does not mean that Allah will receive heavens and earth in inheritance from someone else. The word میراث rendered as "heritage" here signifies ownership. The word also means portion allotted to one, as in the verse الذین یرثون الفردوس i.e. those who shall inherit Paradise (23:12). Now, Paradise is not inherited by anyone; it is only received as an allotted portion from God.
b
4:38; 17:30; 25:68.
295
مِيْرَاثْ (Mirath) 译作 “遗产”, 在此处表示 “所有权”。这个词也可指分配给某人的一份。参见23:12。在23:12里安拉说: “那些将要继承天园的人。”天园是不能被任何人继承的。只能从安拉那儿接受分配给他的一部分。
a
4:38; 17:30; 25:68.
463
Important Words:
میراث (heritage) is derived from ورث i.e. he inherited. ورث اباہ or ورث مال ابیه means, he inherited the property of his father. They say ورثت مجدہ i.e. I inherited his glory. ورث من ابیه or ورث عن ابیه means, he inherited from his father, or he inherited part of the property of his father. اورثه الشیء means, he made him inherit the thing. اورثه المرض ضعفا means, the disease occasioned him, as its result, weakness. ورث and ارث and تراث and میراث all mean, what is inherited; an inheritance; a heritage whether property, rank, quality, nobility, etc. وارث means, an heir. الوارث as an epithet applied to God means, He Who remains after all creatures have perished (Lane). Primarily, الوراثة signifies the transfer of property, etc. from one to another without sale or gift. The Arabs say ورثت علما من فلان i.e., I gained or acquired knowledge from such a one (Mufradat).
Commentary:
The chief obstacle in the way of the hypocrites to accept Islam was that constant calls were made on Muslims to spend money in the cause of God and make sacrifices for it. They are told in this verse that their unwillingness to spend would eventually do them no good nor would it save their possessions from destruction.
The sentence, And to Allah belongs the heritage of the heavens and the earth, obviously does not mean that Allah will receive heavens and earth in inheritance from someone else. The word میراث rendered as "heritage" here signifies ownership. The word also means portion allotted to one, as in the verse الذین یرثون الفردوس i.e. those who shall inherit Paradise (23:12). Now, Paradise is not inherited by anyone; it is only received as an allotted portion from God.
d
4:38; 17:30; 25:68.
537
Mirath rendered as "heritage" here signifies "ownership." The word also means, portion allotted to one. See 23:12 where it is stated "those who shall inherit Paradise." Paradise is not inherited by anyone; it is only received as an allotted portion from God.
إِنَّ ٱلَّذِينَ كَفَرُوا۟ لَوْ أَنَّ لَهُم مَّا فِى ٱلْأَرْضِ جَمِيعًا وَمِثْلَهُۥ مَعَهُۥ لِيَفْتَدُوا۟ بِهِۦ مِنْ عَذَابِ يَوْمِ ٱلْقِيَٰمَةِ مَا تُقُبِّلَ مِنْهُمْ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ
13:19; 39:48.
13:19; 39:48.
13:19; 39:48.
a
13:19; 39:48.
a
13:19; 39:48.
d
13:19; 39:48.
وَإِذْ تَأَذَّنَ رَبُّكَ لَيَبْعَثَنَّ عَلَيْهِمْ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ مَن يَسُومُهُمْ سُوٓءَ ٱلْعَذَابِ ۗ إِنَّ رَبَّكَ لَسَرِيعُ ٱلْعِقَابِ ۖ وَإِنَّهُۥ لَغَفُورٌ رَّحِيمٌ
قرآن مجید سے ثابت ہے کہ خداتعالیٰ سزا دینے میں بڑا ڈھیلا ہے۔ پس اس آیت کے صرف یہ معنے ہیں کہ جب اللہ تعالیٰ انسان کو سزا دیتا ہے تو وہ جلدی اس کو پکڑ لیتی ہیں اور کوئی چیز اس کے راستہ میں روک نہیں بنتی۔ یہ مطلب نہیں کہ اِدھر گناہ کیا اور اُدھر عذاب آگیا۔
2:62; 3:113.
This and the following several verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others.
It is clear from several verses of the Qur’an that God is very slow in punishing the sinners. He grants them respite again and again. The words mean that when punishment is finally decreed to overtake a people, it is swift in coming and nothing can retard its coming.
2:62; 3:113.
Commentary:
The reference in the memorable words, those who would afflict them with grievous torment, is to those people who throughout the ages have persecuted and tormented the Jews. The degradation of the Jews holds a lesson for us. Those who neither act righteously nor try to reform their environment gradually drift more and more into evil practices, with the result that finally they lose their independence and are subjugated by other nations who trample them under their feet.
This and the following verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others. See also 2:66.
c
2:62; 3:113.
525
从 «古兰经» 的几节经文中可以清楚地看出, 安拉惩罚犯罪的人很是缓慢的。他重复地给我们暂缓的机会。这些字的意思是, 当一个民族遭受最后判决惩罚时, 那惩罚来得很快, 没有事物能阻滞它的来临。
1
قرآن مجید سے ثابت ہے کہ خداتعالیٰ سزا دینے میں بڑا ڈھیلا ہے۔ پس اس آیت کے صرف یہ معنے ہیں کہ جب اللہ تعالیٰ انسان کو سزا دیتا ہے تو وہ جلدی اس کو پکڑ لیتی ہیں اور کوئی چیز اس کے راستہ میں روک نہیں بنتی۔ یہ مطلب نہیں کہ اِدھر گناہ کیا اور اُدھر عذاب آگیا۔
b
2:62; 3:113.
1057
Commentary:
The reference in the memorable words, those who would afflict them with grievous torment, is to those people who throughout the ages have persecuted and tormented the Jews. The degradation of the Jews holds a lesson for us. Those who neither act righteously nor try to reform their environment gradually drift more and more into evil practices, with the result that finally they lose their independence and are subjugated by other nations who trample them under their feet.
This and the following verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others. See also 2:66.
c
2:62; 3:113.
1066
This and the following several verses also show that the people who are spoken of as "apes despised" in the preceding verse were not actually transformed into apes but continued as human beings, though they led a miserable existence and were looked down upon by others.
1066A
It is clear from several verses of the Qur’an that God is very slow in punishing the sinners. He grants them respite again and again. The words mean that when punishment is finally decreed to overtake a people, it is swift in coming and nothing can retard its coming.
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).
يَقْدُمُ قَوْمَهُۥ يَوْمَ ٱلْقِيَٰمَةِ فَأَوْرَدَهُمُ ٱلنَّارَ ۖ وَبِئْسَ ٱلْوِرْدُ ٱلْمَوْرُودُ
Wird is derived from Warada and means, time; place and turn of watering; people or cattle coming to a watering place (Aqrab).
Important Words:
اوردھم (bring them down). The word اورد as well as الورد (watering-place) and المورود (arrived at) are all derived from ورد. They say وردہ i.e. he (a man or a camel, etc.) came to it, or arrived at it, namely water, whether he entered it or not. ورد علیھا means, he came to or arrived at it (water, town, etc.). اوردہ means, he brought him to the watering-place or he simply brought him or made him come or be present at a certain place. اوردہ الماء means, he made him come or he brought him to the water. اوردہ واصدرہ means, he brought it and (then) took it away. ورد (wird) means, coming to or arriving at water, etc.; water to which one comes to drink; the time or turn of coming to water; a company of men or a number of camels or birds coming to or arriving at water; a portion or share of water; the day or turn of a fever when it attacks the patient intermittently or periodically; a portion of the night in which a man has to pray; a section or division of the Quran portioned out for recitation at a certain time. مورود is the passive participle from ورد (warada) and means a place or person arrived at or visited. وارد which is the active participle means, he who comes or arrives at a place (Lane & Aqrab).
Commentary:
The verse means to say that all that Pharaoh did for his people was to bring them to the verge of Hell and cause them to fall into it. As shown under Important Words, the word اورد (will bring down) is generally used with reference to water but here it has been used in connection with fire in order to point out that instead of obtaining water, which is the source of physical and spiritual life (21:31), these people will land in fire, which is the killer of life. Thus their own efforts which were employed to destroy rather than get spiritual life will appear to them in an embodied form.
The expression may also contain an allusion to the fact that the descent of the people of Pharaoh into Hell will be like the repairing of a thirsty man to a place of water, i.e. corrupt as they are, it will prove the means of satisfying their peculiar thirst. The fire will purify them of their sins and thus, through it, they will at last succeed in satisfying their spiritual thirst.
1479
Important Words:
اوردھم (bring them down). The word اورد as well as الورد (watering-place) and المورود (arrived at) are all derived from ورد. They say وردہ i.e. he (a man or a camel, etc.) came to it, or arrived at it, namely water, whether he entered it or not. ورد علیھا means, he came to or arrived at it (water, town, etc.). اوردہ means, he brought him to the watering-place or he simply brought him or made him come or be present at a certain place. اوردہ الماء means, he made him come or he brought him to the water. اوردہ واصدرہ means, he brought it and (then) took it away. ورد (wird) means, coming to or arriving at water, etc.; water to which one comes to drink; the time or turn of coming to water; a company of men or a number of camels or birds coming to or arriving at water; a portion or share of water; the day or turn of a fever when it attacks the patient intermittently or periodically; a portion of the night in which a man has to pray; a section or division of the Quran portioned out for recitation at a certain time. مورود is the passive participle from ورد (warada) and means a place or person arrived at or visited. وارد which is the active participle means, he who comes or arrives at a place (Lane & Aqrab).
Commentary:
The verse means to say that all that Pharaoh did for his people was to bring them to the verge of Hell and cause them to fall into it. As shown under Important Words, the word اورد (will bring down) is generally used with reference to water but here it has been used in connection with fire in order to point out that instead of obtaining water, which is the source of physical and spiritual life (21:31), these people will land in fire, which is the killer of life. Thus their own efforts which were employed to destroy rather than get spiritual life will appear to them in an embodied form.
The expression may also contain an allusion to the fact that the descent of the people of Pharaoh into Hell will be like the repairing of a thirsty man to a place of water, i.e. corrupt as they are, it will prove the means of satisfying their peculiar thirst. The fire will purify them of their sins and thus, through it, they will at last succeed in satisfying their spiritual thirst.
1343B
Wird is derived from Warada and means, time; place and turn of watering; people or cattle coming to a watering place (Aqrab).
وَأُتْبِعُوا۟ فِى هَٰذِهِۦ لَعْنَةً وَيَوْمَ ٱلْقِيَٰمَةِ ۚ بِئْسَ ٱلرِّفْدُ ٱلْمَرْفُودُ
28:43.
طنز کے طور پر سزا کا نام انعام رکھا ہے۔ کیونکہ کافر دنیا میں یہی کہتے تھے کہ خداتعالیٰ کے پاس بھی ہم کو اچھی چیزیں ملیں گی رِفْد کا لفظ عربی میں انعام اور خلعت شاہی کے لئے بولا جاتا ہے (اقرب) یہاں موسٰی علیہ السلام کی قوم کی سزا کے لئے یہی لفظ بولا گیا ہے اور مراد طنز ہے۔
28:43.
Rifd meaning a gift or support or aid (Lane), the verse may signify that Pharaoh, whom his people regarded as their support against God will prove an evil support for them on the Day of Resurrection, for he not only will land them into Hell, but himself will go into it with them.
28:43.
Important Words:
رفد (gift) and المرفود (which will be given them) are both derived from رفد (rafada). They say رفدہ i.e. he gave him, or he gave him a gift; he aided, helped or assisted him; he aided or assisted him by a gift or by a good saying or by some other thing. رفد الحائط means, he propped up or supported the wall. رفد means, a gift or a gratuity; aid, help or assistance by a gift, etc.; a lot, share or portion. رافد means, giver of a gift; aider or helper. مرفود which is the passive participle from this root, means, he who is given a gift, etc.; or that which is given as a gift, etc. (Lane & Aqrab).
Commentary:
The word لعنة (curse) is not used here as a term of abuse, but in its original sense of "driving away" or "casting away by way of punishment" (Mufradat). The verse would therefore mean that, as these people remained away from God in the present life, so, as a punishment, they will be kept away from Him in the life to come. The moral of the verse is that by following in the footsteps of a wicked man, one is disgraced both in this life and the next.
The word رفد (lit. gift or support or aid) may also refer to Pharaoh. In this case the verse would mean that Pharaoh whom his people took as their means of support against God proved an evil support for them; for he not only landed them into Hell, but himself went into the Fire with them.
b
28:43.
1
طنز کے طور پر سزا کا نام انعام رکھا ہے۔ کیونکہ کافر دنیا میں یہی کہتے تھے کہ خداتعالیٰ کے پاس بھی ہم کو اچھی چیزیں ملیں گی رِفْد کا لفظ عربی میں انعام اور خلعت شاہی کے لئے بولا جاتا ہے (اقرب) یہاں موسٰی علیہ السلام کی قوم کی سزا کے لئے یہی لفظ بولا گیا ہے اور مراد طنز ہے۔
a
28:43.
1480
Important Words:
رفد (gift) and المرفود (which will be given them) are both derived from رفد (rafada). They say رفدہ i.e. he gave him, or he gave him a gift; he aided, helped or assisted him; he aided or assisted him by a gift or by a good saying or by some other thing. رفد الحائط means, he propped up or supported the wall. رفد means, a gift or a gratuity; aid, help or assistance by a gift, etc.; a lot, share or portion. رافد means, giver of a gift; aider or helper. مرفود which is the passive participle from this root, means, he who is given a gift, etc.; or that which is given as a gift, etc. (Lane & Aqrab).
Commentary:
The word لعنة (curse) is not used here as a term of abuse, but in its original sense of "driving away" or "casting away by way of punishment" (Mufradat). The verse would therefore mean that, as these people remained away from God in the present life, so, as a punishment, they will be kept away from Him in the life to come. The moral of the verse is that by following in the footsteps of a wicked man, one is disgraced both in this life and the next.
The word رفد (lit. gift or support or aid) may also refer to Pharaoh. In this case the verse would mean that Pharaoh whom his people took as their means of support against God proved an evil support for them; for he not only landed them into Hell, but himself went into the Fire with them.
a
28:43.
1344
Rifd meaning a gift or support or aid (Lane), the verse may signify that Pharaoh, whom his people regarded as their support against God will prove an evil support for them on the Day of Resurrection, for he not only will land them into Hell, but himself will go into it with them.
وَإِنَّ عَلَيْكَ ٱللَّعْنَةَ إِلَىٰ يَوْمِ ٱلدِّينِ
38:79.
38:79.
38:79.
Important Words:
اللعنة (the curse) literally means, the state of being away from the mercy of God. See also 2:89.
Commentary:
The verse declares that the curse and maledictions of not only God and His Chosen Ones but also of all succeeding generations of men dog the footsteps of the opponents of God’s Prophets, while the latter and their followers continue to be remembered with honour and affection. As Divine Reformers will continue to come till the end of days, so Satan and his votaries will also continue to be cursed till the Day of Judgement. The curse referred to here does not, however, mean the Divine punishment which will have its full manifestation on the Day of Judgement but the curses and maledictions of men with which Satan and his followers will ever continue to be remembered in this world. See also 2:162 & 13:26.
a
38:79.
b
38:79.
1740
Important Words:
اللعنة (the curse) literally means, the state of being away from the mercy of God. See also 2:89.
Commentary:
The verse declares that the curse and maledictions of not only God and His Chosen Ones but also of all succeeding generations of men dog the footsteps of the opponents of God’s Prophets, while the latter and their followers continue to be remembered with honour and affection. As Divine Reformers will continue to come till the end of days, so Satan and his votaries will also continue to be cursed till the Day of Judgement. The curse referred to here does not, however, mean the Divine punishment which will have its full manifestation on the Day of Judgement but the curses and maledictions of men with which Satan and his followers will ever continue to be remembered in this world. See also 2:162 & 13:26.
a
38:79.
لِيَحْمِلُوٓا۟ أَوْزَارَهُمْ كَامِلَةً يَوْمَ ٱلْقِيَٰمَةِ ۙ وَمِنْ أَوْزَارِ ٱلَّذِينَ يُضِلُّونَهُم بِغَيْرِ عِلْمٍ ۗ أَلَا سَآءَ مَا يَزِرُونَ
29:14.
29:14.
29:14.
Commentary:
The verse signifies that by such devices as those mentioned in the preceding verse the leaders of disbelief manage to deceive their followers and retain their support; but in this way they ruin their own future, because on the Day of Judgement they will not only be punished for their own misdeeds but also for the imposition and deception they practised upon their ignorant followers. The particle ل in the Arabic expression لیحملوا (that they may bear) signifies that the consequence of the deception that the leaders of disbelief practise upon their followers would be that they would not only be punished for their own misdeeds but also for the misdeeds of their misguided followers.
What are discarded by disbelievers as tales of the ancients are really prophecies by which opponents of the Holy Prophet are told that if they persist in their opposition to him they will meet with the same fate which befell the enemies of former Prophets. Now those who consider the accounts of the former peoples given in the Quran as so many tales and stories naturally will not ponder over them and not take warning from them, with the result that they will not be guided by them. On the contrary, they will increase in their evil ways and will consequently have to bear heavy burdens on the Day of Resurrection. The word کاملة (in full) may have two interpretations, i.e. (i) they will suffer only a partial punishment in this life, but in the life to come they will have full and complete punishment; (ii) they will undergo the full punishment of their crimes because, being disbelievers, they will not ask for forgiveness of their sins in the present life and therefore there will be no mitigation of their punishment in the next.
d
29:14.
a
29:14.
1827
Commentary:
The verse signifies that by such devices as those mentioned in the preceding verse the leaders of disbelief manage to deceive their followers and retain their support; but in this way they ruin their own future, because on the Day of Judgement they will not only be punished for their own misdeeds but also for the imposition and deception they practised upon their ignorant followers. The particle ل in the Arabic expression لیحملوا (that they may bear) signifies that the consequence of the deception that the leaders of disbelief practise upon their followers would be that they would not only be punished for their own misdeeds but also for the misdeeds of their misguided followers.
What are discarded by disbelievers as tales of the ancients are really prophecies by which opponents of the Holy Prophet are told that if they persist in their opposition to him they will meet with the same fate which befell the enemies of former Prophets. Now those who consider the accounts of the former peoples given in the Quran as so many tales and stories naturally will not ponder over them and not take warning from them, with the result that they will not be guided by them. On the contrary, they will increase in their evil ways and will consequently have to bear heavy burdens on the Day of Resurrection. The word کاملة (in full) may have two interpretations, i.e. (i) they will suffer only a partial punishment in this life, but in the life to come they will have full and complete punishment; (ii) they will undergo the full punishment of their crimes because, being disbelievers, they will not ask for forgiveness of their sins in the present life and therefore there will be no mitigation of their punishment in the next.
e
29:14.
ثُمَّ يَوْمَ ٱلْقِيَٰمَةِ يُخْزِيهِمْ وَيَقُولُ أَيْنَ شُرَكَآءِىَ ٱلَّذِينَ كُنتُمْ تُشَٰٓقُّونَ فِيهِمْ ۚ قَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ إِنَّ ٱلْخِزْىَ ٱلْيَوْمَ وَٱلسُّوٓءَ عَلَى ٱلْكَٰفِرِينَ
28:63, 75.
28:63, 75.
28:63, 75.
Commentary:
Sometimes man suffers material loss or a calamity afflicts him but that loss or calamity does not bring disgrace or humiliation to him. At another time he suffers disgrace and humiliation but no loss. The verse means to say that when punishment overtakes the opponents of the Holy Prophet they would suffer both disgrace and the loss of their material possessions.
a
28:63, 75.
a
28:63, 75.
1829
Commentary:
Sometimes man suffers material loss or a calamity afflicts him but that loss or calamity does not bring disgrace or humiliation to him. At another time he suffers disgrace and humiliation but no loss. The verse means to say that when punishment overtakes the opponents of the Holy Prophet they would suffer both disgrace and the loss of their material possessions.
b
28:63, 75.
وَمَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَآءَ مِن دُونِهِۦ ۖ وَنَحْشُرُهُمْ يَوْمَ ٱلْقِيَٰمَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًا وَبُكْمًا وَصُمًّا ۖ مَّأْوَىٰهُمْ جَهَنَّمُ ۖ كُلَّمَا خَبَتْ زِدْنَٰهُمْ سَعِيرًا
7:179; 18:18; 39:37, 38.
6:129; 19:69.
When, by burning in the Fire for a long time, the disbelievers’ feelings became dull, God would again sharpen them and they would once more begin to feel the torment of burning as keenly as before.
7:179; 18:18; 39:37-38.
6:129; 19:69.
Commentary:
In this verse believers are assured that they should not feel discouraged at the obstinacy and waywardness of disbelievers because those who are the inveterate enemies of the truth today may become its devoted votaries tomorrow. The decision as to who deserves to be guided in the end and who will forever remain wedded to disbelief rests entirely in God’s own hands. One thing, however, is certain: truth shall ultimately prevail. So there is no cause for believers to be disheartened at the opposition shown by disbelievers.
The words "on their faces" have also been used in 54:49 where we have, On the day when they will be dragged into the Fire on their faces. So the words in the verse under comment may also mean that disbelievers "shall be dragged on their faces" into the fire i.e. they shall be humbled, disgraced and severely punished. Some sayings of the Holy Prophet also throw light on the meaning of the words, "on their faces." He is reported to have said, ان الذی امشھم علی ارجلھم قادر علی ان یمشیھم علی وجوھھم i.e. He Who has made men walk on their feet can also make them move along on their faces (Bukhari, Kitabur-Riqaq). Another hadith says that on the Day of Resurrection men will be raised in three different forms. Some will be raised as riding, others on foot, and yet others on their faces. Another hadith speaks of the people of the last category as being dragged on their faces (Ma‘ani, vol. 15). It appears that people of the first category will be the Prophets, those of the second the Faithful, while those belonging to the third category will be the disbelievers. In fact, an action done in this world will assume a corresponding form in the next. As the aim and object of disbelievers in this world is the attainment of paltry material gains and they, as it were, instead of looking up to God, look down to earth, so in this verse they are represented as moving along with their faces turned downward in the next life.
The Arabic expression مرالقوم علی وجوھھم means, the people went on hurrying. Taken in this sense the words علی وجوھھم mean, when disbelievers are raised on the Day of Resurrection, they will be hurrying along which would indicate the perturbed state of their minds (14:44). The word وجه also means, an object, intention or motive. In this sense of the word, the expression "on their faces," would mean that God would raise them according to their intentions and motives and the objects they pursued in this life. As in the present life, they turned their backs to God, so in the life to come they would be kept far removed from Him. And as they did not employ their natural powers to find out the truth in this life, so they would be deprived of these powers in the next and would be raised deaf, dumb and blind.
The words "it abates" do not mean that the fire of Hell will become extinguished or its intensity would lessen. They only mean that when on account of burning in the Fire for a sufficiently long time, the disbelievers’ sense of feeling became dull, God would again sharpen it and they would once more begin to feel the burning of Hellfire as keenly as before. See also 4:57.
d
7:179; 18:18; 39:37, 38.
e
6:129; 19:69.
a
7:179; 18:18; 39:37-38.
b
6:129; 19:69.
2026
Commentary:
In this verse believers are assured that they should not feel discouraged at the obstinacy and waywardness of disbelievers because those who are the inveterate enemies of the truth today may become its devoted votaries tomorrow. The decision as to who deserves to be guided in the end and who will forever remain wedded to disbelief rests entirely in God’s own hands. One thing, however, is certain: truth shall ultimately prevail. So there is no cause for believers to be disheartened at the opposition shown by disbelievers.
The words "on their faces" have also been used in 54:49 where we have, On the day when they will be dragged into the Fire on their faces. So the words in the verse under comment may also mean that disbelievers "shall be dragged on their faces" into the fire i.e. they shall be humbled, disgraced and severely punished. Some sayings of the Holy Prophet also throw light on the meaning of the words, "on their faces." He is reported to have said, ان الذی امشھم علی ارجلھم قادر علی ان یمشیھم علی وجوھھم i.e. He Who has made men walk on their feet can also make them move along on their faces (Bukhari, Kitabur-Riqaq). Another hadith says that on the Day of Resurrection men will be raised in three different forms. Some will be raised as riding, others on foot, and yet others on their faces. Another hadith speaks of the people of the last category as being dragged on their faces (Ma‘ani, vol. 15). It appears that people of the first category will be the Prophets, those of the second the Faithful, while those belonging to the third category will be the disbelievers. In fact, an action done in this world will assume a corresponding form in the next. As the aim and object of disbelievers in this world is the attainment of paltry material gains and they, as it were, instead of looking up to God, look down to earth, so in this verse they are represented as moving along with their faces turned downward in the next life.
The Arabic expression مرالقوم علی وجوھھم means, the people went on hurrying. Taken in this sense the words علی وجوھھم mean, when disbelievers are raised on the Day of Resurrection, they will be hurrying along which would indicate the perturbed state of their minds (14:44). The word وجه also means, an object, intention or motive. In this sense of the word, the expression "on their faces," would mean that God would raise them according to their intentions and motives and the objects they pursued in this life. As in the present life, they turned their backs to God, so in the life to come they would be kept far removed from Him. And as they did not employ their natural powers to find out the truth in this life, so they would be deprived of these powers in the next and would be raised deaf, dumb and blind.
The words "it abates" do not mean that the fire of Hell will become extinguished or its intensity would lessen. They only mean that when on account of burning in the Fire for a sufficiently long time, the disbelievers’ sense of feeling became dull, God would again sharpen it and they would once more begin to feel the burning of Hellfire as keenly as before. See also 4:57.
c
7:179; 18:18; 39:37, 38.
d
6:129; 19:69.
1654
When, by burning in the Fire for a long time, the disbelievers’ feelings became dull, God would again sharpen them and they would once more begin to feel the torment of burning as keenly as before.
مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُۥ يَحْمِلُ يَوْمَ ٱلْقِيَٰمَةِ وِزْرًا
18:102; 43:37; 72:18.
18:102; 43:37; 72:18.
18:102; 43:37-39; 72:18.
Commentary:
The words یوم القیامة (Day of Resurrection) have been used in the Quran and the Hadith in three senses:(a) the day of the death of a person as in the saying of the Holy Prophet viz. من مات فقد قامت قیامته i.e. he who dies, the day of his resurrection indeed has come (Bihar, vol. 3, p. 183); (b) the time of the decline, downfall and death of a nation; (c) the day when all mankind will be raised from their graves and made to stand before God’s great Judgement Seat to render an account of their deeds. In the present verse the words "the Day of Resurrection" seem to have been used in the first sense.
a
18:102; 43:37; 72:18.
a
18:102; 43:37-39; 72:18.
2311A
Commentary:
The words یوم القیامة (Day of Resurrection) have been used in the Quran and the Hadith in three senses:(a) the day of the death of a person as in the saying of the Holy Prophet viz. من مات فقد قامت قیامته i.e. he who dies, the day of his resurrection indeed has come (Bihar, vol. 3, p. 183); (b) the time of the decline, downfall and death of a nation; (c) the day when all mankind will be raised from their graves and made to stand before God’s great Judgement Seat to render an account of their deeds. In the present verse the words "the Day of Resurrection" seem to have been used in the first sense.
a
18:102; 43:37; 72:18.
وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةً ضَنكًا وَنَحْشُرُهُۥ يَوْمَ ٱلْقِيَٰمَةِ أَعْمَىٰ
18:102.
18:102.
A person, who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and thus deprives himself of heavenly light, will be born blind at the time of his second birth in the life after. This will be because his soul in this life which will serve as a body for the more spiritually developed soul in the next world had become blind, because he had led a life of sin in this world.
18:102.
Commentary:
The verse means to say that a person who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and growth and thus deprives himself of heavenly light will be born blind at the time of his second birth in the afterlife. This will be because his soul in this life which serves as a body for the much more spiritually developed soul in the next world had become blind on account of his having led a sinful and depraved life in this world. This is one meaning of the verse.
It may have another interpretation. معیشة (life) signifies the basis of human life and it is not only physical amenities and comforts on which human life depends but other innumerable things also contribute to its sustenance and to man’s social, moral and spiritual development. Of these things those people who reject Divine teaching remain deprived and thus they lead a difficult life, full of strains and stresses. Moreover, the sphere of action of the rejecters of Divine teaching is very narrow and limited because they have no grand and great goal before them, as it is belief in Divine attributes and the development by man of these attributes in his person that help to broaden his vision. This is why the Prophets of God and His Elect stand on a much higher moral plane than the votaries of philosophy.
c
18:102.
c
18:102.
2333
Commentary:
The verse means to say that a person who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and growth and thus deprives himself of heavenly light will be born blind at the time of his second birth in the afterlife. This will be because his soul in this life which serves as a body for the much more spiritually developed soul in the next world had become blind on account of his having led a sinful and depraved life in this world. This is one meaning of the verse.
It may have another interpretation. معیشة (life) signifies the basis of human life and it is not only physical amenities and comforts on which human life depends but other innumerable things also contribute to its sustenance and to man’s social, moral and spiritual development. Of these things those people who reject Divine teaching remain deprived and thus they lead a difficult life, full of strains and stresses. Moreover, the sphere of action of the rejecters of Divine teaching is very narrow and limited because they have no grand and great goal before them, as it is belief in Divine attributes and the development by man of these attributes in his person that help to broaden his vision. This is why the Prophets of God and His Elect stand on a much higher moral plane than the votaries of philosophy.
c
18:102.
1864
A person, who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and thus deprives himself of heavenly light, will be born blind at the time of his second birth in the life after. This will be because his soul in this life which will serve as a body for the more spiritually developed soul in the next world had become blind, because he had led a life of sin in this world.
ثَانِىَ عِطْفِهِۦ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ ۖ لَهُۥ فِى ٱلدُّنْيَا خِزْىٌ ۖ وَنُذِيقُهُۥ يَوْمَ ٱلْقِيَٰمَةِ عَذَابَ ٱلْحَرِيقِ
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
Important Words:
ثانی (turning) is derived from ثنی. They say ثناہ i.e. he doubled it or folded it; he bent it; he turned him or turned him away or back. ثناہ من حاجته he turned him or turned him away or back from the object of his want. ثانی عطفه meaning twisting or bending his back and turning his side, is a metaphor for "behaving proudly." See also 11:6 & 15:88.
Commentary:
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
2445
Important Words:
ثانی (turning) is derived from ثنی. They say ثناہ i.e. he doubled it or folded it; he bent it; he turned him or turned him away or back. ثناہ من حاجته he turned him or turned him away or back from the object of his want. ثانی عطفه meaning twisting or bending his back and turning his side, is a metaphor for "behaving proudly." See also 11:6 & 15:88.
Commentary:
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
1934
Two kinds of punishment are in store for the deniers of truth, viz. defeat and discomfiture in the present life and disgrace and ignominy in the life to come. The punishment in this life constitutes a proof of punishment in the life to come.
يُضَٰعَفْ لَهُ ٱلْعَذَابُ يَوْمَ ٱلْقِيَٰمَةِ وَيَخْلُدْ فِيهِۦ مُهَانًا
4:15.
4:15.
4:15.
Commentary:
توبة (repentance) signifies repenting sincerely, truly and honestly of past moral relapses with a firm resolve completely to shun all evil and do good deeds, and making amends for all wrongs done to people. In short توبة consists in bringing about a complete change in one’s life, turning one’s back completely and thoroughly on one’s past.
b
4:15.
a
4:15.
2696A
Commentary:
توبة (repentance) signifies repenting sincerely, truly and honestly of past moral relapses with a firm resolve completely to shun all evil and do good deeds, and making amends for all wrongs done to people. In short توبة consists in bringing about a complete change in one’s life, turning one’s back completely and thoroughly on one’s past.
c
4:15.
وَجَعَلْنَٰهُمْ أَئِمَّةً يَدْعُونَ إِلَى ٱلنَّارِ ۖ وَيَوْمَ ٱلْقِيَٰمَةِ لَا يُنصَرُونَ
11:99.
11:99.
11:99.
a
11:99.
c
11:99.
b
11:99.
أَفَمَن وَعَدْنَٰهُ وَعْدًا حَسَنًا فَهُوَ لَٰقِيهِ كَمَن مَّتَّعْنَٰهُ مَتَٰعَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ثُمَّ هُوَ يَوْمَ ٱلْقِيَٰمَةِ مِنَ ٱلْمُحْضَرِينَ
20:132; 26:206-208.
20:132; 26:206-208.
20:132; 26:206-208.
Commentary:
The present verse continues and further develops the theme of its predecessor. It purports to say, "let not those who are given only a temporary enjoyment of the good things of this life deceive themselves into the false notion that the good things will last forever. In their very nature they are temporary but the fact that those who have been provided with material amenities and comforts have defied and flouted God’s Message and rejected His Messenger has lessened their tenure all the more and in addition the disbelievers will be punished in this world and the next."
c
20:132; 26:206-208.
b
20:132; 26:206-208.
2921
Commentary:
The present verse continues and further develops the theme of its predecessor. It purports to say, "let not those who are given only a temporary enjoyment of the good things of this life deceive themselves into the false notion that the good things will last forever. In their very nature they are temporary but the fact that those who have been provided with material amenities and comforts have defied and flouted God’s Message and rejected His Messenger has lessened their tenure all the more and in addition the disbelievers will be punished in this world and the next."
c
20:132; 26:206-208.