Topic: Dog (Kalb)
View Aspects
وَلَوْ شِئْنَا لَرَفَعْنَٰهُ بِهَا وَلَٰكِنَّهُۥٓ أَخْلَدَ إِلَى ٱلْأَرْضِ وَٱتَّبَعَ هَوَىٰهُ ۚ فَمَثَلُهُۥ كَمَثَلِ ٱلْكَلْبِ إِن تَحْمِلْ عَلَيْهِ يَلْهَثْ أَوْ تَتْرُكْهُ يَلْهَث ۚ ذَّٰلِكَ مَثَلُ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَا ۚ فَٱقْصُصِ ٱلْقَصَصَ لَعَلَّهُمْ يَتَفَكَّرُونَ
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
Material things, specially love of money.
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
1064
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1073
Material things, specially love of money.
1074
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
وَتَحْسَبُهُمْ أَيْقَاظًا وَهُمْ رُقُودٌ ۚ وَنُقَلِّبُهُمْ ذَاتَ ٱلْيَمِينِ وَذَاتَ ٱلشِّمَالِ ۖ وَكَلْبُهُم بَٰسِطٌ ذِرَاعَيْهِ بِٱلْوَصِيدِ ۚ لَوِ ٱطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًا وَلَمُلِئْتَ مِنْهُمْ رُعْبًا
穆斯林在穆圣时代受到事先的警告说, 北方地区的基督教民族正在休眠状态, 不过不久他们将从长时期的熟睡中醒来, 而且将遍及全世界并且将它置于他们的统治之下。
“我将使他们转向右边和左边” 这句话, 看来指的是, 他们走向世界各处, 向所有方面发展, 寻找新的市场以及作出新的征服。
这些话, 除了指西方基督教国家喜受狗以外, 也可以理解为指 (拜占诞) (Byzantine) 帝国而言。这个帝国在玛摩拉海的两侧看守着欧洲, 好像一只狗向两侧伸出两只前腿看守着那样。
这些话指的是西方基督教国家将要得到极大的政治权力的时候。«古兰经» 在几百年前当基督教国家尚在长时期的熟睡时就预言了这一事实, 那时即使是想象力最远大的人也没有能力预见到他们最终能上升到如此大的权力和光荣的地步。这节经文包含一幅西方国家支配东方和南方国家的具有特征性的描写、他们的特殊生活方式以及他们在这些地区人民中间引起的畏惧。
یعنی اَصحابُ الکہف دنیا کی ہر جہت میں پھیل جائیں گے اور یہ پھیلنے والی قوم یورپ کے مسیحی ہیں پس انہی کی طرف اصحاب کہف سے اشارہ ہے۔
پالتو ُکتّے جب گھر کی حفاظت کے لئے باہر بیٹھتے ہیں تو ہاتھ پھیلا کر زمین پر بیٹھتے ہیں اور یورپین لوگ کثرت سے کُتّے رکھتے ہیں۔ اسی کی طرف یہاں اشارہ ہے۔
یعنی مغربی یا شمالی لوگ مشرقیوں یا جنوبیوں سے اس طرح بچ کر رہیں گے کہ ان کے گھروں میں بے اطلاع جانا مشرقیوں کے لئے ناممکن ہوگا۔
The Muslims in the Holy Prophet’s time were forewarned that Christian nations in northern regions were lying in a state of dormancy but they would soon rise from their deep sleep of centuries and would spread all over the world and hold it under their sway.
The words, 'We shall cause them to turn over to the right and to the left' seem to refer to their going about in the world, spreading in all directions in search of new markets and making new conquests.
The words, besides referring to the great fondness of Western Christian nations for dogs, may also be taken as referring to the Byzantine Empire which then kept guard over Europe on both sides of the Sea of Marmora, and which looks like a dog keeping watch with its forelegs stretched forth on both sides.
These words refer to the time when Christian nations of the West were to acquire great political power. The Qur’an foretold this fact hundreds of years ago when Christian nations were yet sunk in a deep sleep of centuries and the wildest stretch of imagination could not have foreseen the power and glory to which they subsequently rose. The verse contains a characteristic picture of the domination of Western nations over Eastern and Southern lands, their peculiar mode of life and the fear and awe they inspire among the peoples of these regions.
Important Words:
ایقاظا (awake) is the plural of یقظ (yaqizun) which is derived fromیقظ (yaqiza) which means, he awoke; he did not sleep. (yaqizun) means, a man waking; a man vigilant, wary, cautious, or in a state of preparation; having his attention roused and possessing knowledge and much intelligence (Lane & Aqrab).
رقود (asleep) is the plural of راقد which is derived from رقد which means, he slept. They say رقد عن الامر i.e. he abstained or held back from the affair; he neglected it. رقدت السوق means, the market became stagnant or dull (Lane & Aqrab).
وصید (threshold) is derived from وصد. They say وصد بالمکان i.e. he remained in the house. اوصد الباب means, he closed the door. وصید means, a court or open space in front of a house; a threshold of a door or entrance; a door or entrance; a fold for sheep or goats; a house of stones made in the mountains for flocks or herds (Lane & Aqrab).
Commentary:
The verse does not refer to the Dwellers of the Cave in the early days of Christianity but to Christian nations in the Holy Prophet’s own time. Muslims of that time were warned that Christian nations in northern regions were then lying in a state of dormancy but they would soon rise from their deep sleep of centuries and would spread all over the world and hold it under their sway. Before that time Muslims should make effective preparation to protect themselves against their devastating onslaughts. Muslims threw this timely Divine warning to the winds. After Caliph Uthman, internecine dissensions rent them. They became heedless of the danger that existed in the shape of the Byzantine Empire by their side. If they then had attacked and conquered it, for which they had quite legitimate reasons as the Romans had first attacked them, the political map of the world would now be quite different from what it is.
The words, their dog stretching out his forelegs on the threshold, refer to the great fondness of Christian peoples for their dogs. The words may also be taken as referring to the Byzantine Empire which then kept guard over Europe on both sides of the Sea of Marmora. This sea looks like a dog keeping watch with his forelegs stretched forth on both sides. The Turks conquered this country in the 15th century but it was too late. By then a great political awakening had taken place among the Christian nations of the northern regions. If in the day of their power and glory the Moors and the Abbasids had made common cause to subdue and crush these nations, Islam would have spread to these parts and mankind would have been spared much misery and bloodshed.
The expression, If thou had had a look at them, thou wouldst surely have turned away from them in fright, refers to the time when Christian nations will have acquired great political power. Till very recently the nationals of all western countries were treated with great respect and fear all over the East. It constitutes a proof positive of the Divine source of the Quran that it foretold this fact hundreds of years ago when Christian nations were yet sunk in a deep sleep of centuries and the wildest stretch of imagination could not have foreseen the power and glory to which they subsequently rose.
744
穆斯林在穆圣时代受到事先的警告说, 北方地区的基督教民族正在休眠状态, 不过不久他们将从长时期的熟睡中醒来, 而且将遍及全世界并且将它置于他们的统治之下。
745
“我将使他们转向右边和左边” 这句话, 看来指的是, 他们走向世界各处, 向所有方面发展, 寻找新的市场以及作出新的征服。
746
这些话, 除了指西方基督教国家喜受狗以外, 也可以理解为指 (拜占诞) (Byzantine) 帝国而言。这个帝国在玛摩拉海的两侧看守着欧洲, 好像一只狗向两侧伸出两只前腿看守着那样。
747
这些话指的是西方基督教国家将要得到极大的政治权力的时候。«古兰经» 在几百年前当基督教国家尚在长时期的熟睡时就预言了这一事实, 那时即使是想象力最远大的人也没有能力预见到他们最终能上升到如此大的权力和光荣的地步。这节经文包含一幅西方国家支配东方和南方国家的具有特征性的描写、他们的特殊生活方式以及他们在这些地区人民中间引起的畏惧。
3
یعنی اَصحابُ الکہف دنیا کی ہر جہت میں پھیل جائیں گے اور یہ پھیلنے والی قوم یورپ کے مسیحی ہیں پس انہی کی طرف اصحاب کہف سے اشارہ ہے۔
4
پالتو ُکتّے جب گھر کی حفاظت کے لئے باہر بیٹھتے ہیں تو ہاتھ پھیلا کر زمین پر بیٹھتے ہیں اور یورپین لوگ کثرت سے کُتّے رکھتے ہیں۔ اسی کی طرف یہاں اشارہ ہے۔
5
یعنی مغربی یا شمالی لوگ مشرقیوں یا جنوبیوں سے اس طرح بچ کر رہیں گے کہ ان کے گھروں میں بے اطلاع جانا مشرقیوں کے لئے ناممکن ہوگا۔
2059
Important Words:
ایقاظا (awake) is the plural of یقظ (yaqizun) which is derived fromیقظ (yaqiza) which means, he awoke; he did not sleep. (yaqizun) means, a man waking; a man vigilant, wary, cautious, or in a state of preparation; having his attention roused and possessing knowledge and much intelligence (Lane & Aqrab).
رقود (asleep) is the plural of راقد which is derived from رقد which means, he slept. They say رقد عن الامر i.e. he abstained or held back from the affair; he neglected it. رقدت السوق means, the market became stagnant or dull (Lane & Aqrab).
وصید (threshold) is derived from وصد. They say وصد بالمکان i.e. he remained in the house. اوصد الباب means, he closed the door. وصید means, a court or open space in front of a house; a threshold of a door or entrance; a door or entrance; a fold for sheep or goats; a house of stones made in the mountains for flocks or herds (Lane & Aqrab).
Commentary:
The verse does not refer to the Dwellers of the Cave in the early days of Christianity but to Christian nations in the Holy Prophet’s own time. Muslims of that time were warned that Christian nations in northern regions were then lying in a state of dormancy but they would soon rise from their deep sleep of centuries and would spread all over the world and hold it under their sway. Before that time Muslims should make effective preparation to protect themselves against their devastating onslaughts. Muslims threw this timely Divine warning to the winds. After Caliph Uthman, internecine dissensions rent them. They became heedless of the danger that existed in the shape of the Byzantine Empire by their side. If they then had attacked and conquered it, for which they had quite legitimate reasons as the Romans had first attacked them, the political map of the world would now be quite different from what it is.
The words, their dog stretching out his forelegs on the threshold, refer to the great fondness of Christian peoples for their dogs. The words may also be taken as referring to the Byzantine Empire which then kept guard over Europe on both sides of the Sea of Marmora. This sea looks like a dog keeping watch with his forelegs stretched forth on both sides. The Turks conquered this country in the 15th century but it was too late. By then a great political awakening had taken place among the Christian nations of the northern regions. If in the day of their power and glory the Moors and the Abbasids had made common cause to subdue and crush these nations, Islam would have spread to these parts and mankind would have been spared much misery and bloodshed.
The expression, If thou had had a look at them, thou wouldst surely have turned away from them in fright, refers to the time when Christian nations will have acquired great political power. Till very recently the nationals of all western countries were treated with great respect and fear all over the East. It constitutes a proof positive of the Divine source of the Quran that it foretold this fact hundreds of years ago when Christian nations were yet sunk in a deep sleep of centuries and the wildest stretch of imagination could not have foreseen the power and glory to which they subsequently rose.
1675
The Muslims in the Holy Prophet’s time were forewarned that Christian nations in northern regions were lying in a state of dormancy but they would soon rise from their deep sleep of centuries and would spread all over the world and hold it under their sway.
1675A
The words, 'We shall cause them to turn over to the right and to the left' seem to refer to their going about in the world, spreading in all directions in search of new markets and making new conquests.
1676
The words, besides referring to the great fondness of Western Christian nations for dogs, may also be taken as referring to the Byzantine Empire which then kept guard over Europe on both sides of the Sea of Marmora, and which looks like a dog keeping watch with its forelegs stretched forth on both sides.
1677
These words refer to the time when Christian nations of the West were to acquire great political power. The Qur’an foretold this fact hundreds of years ago when Christian nations were yet sunk in a deep sleep of centuries and the wildest stretch of imagination could not have foreseen the power and glory to which they subsequently rose. The verse contains a characteristic picture of the domination of Western nations over Eastern and Southern lands, their peculiar mode of life and the fear and awe they inspire among the peoples of these regions.
سَيَقُولُونَ ثَلَٰثَةٌ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌ سَادِسُهُمْ كَلْبُهُمْ رَجْمًۢا بِٱلْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّىٓ أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَآءً ظَٰهِرًا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًا
这些猜测看来是根据那地下墓穴某些小室墙上所刻图像而产生的; 可是每一刻出的图像指的只是一个特定的家族、一伙人或小组。在墓穴中某一时期中避难的人数不得而知。从图像中看,似乎总是有一只狗陪伴着一伙避难者。
یہ پرانی غاروں کے مختلف کمروں کی کیفیت ہے بعض کمروں کے کتبے بتاتے ہیں کہ وہاں تین نے پناہ لی‘ بعض کتبے بتاتے ہیں کہ وہاں سات نے پناہ لی۔ اسی طرح مختلف کمروں کے متعلق مختلف تعداد بتائی گئی ہے۔
کیٹا کومبز(Catacombs) میں پناہ گزیں مسیحیوں کے ساتھ ہر جگہ کتا بھی دکھایا گیا ہے۔
تعجب ہے کہ قرآن مجید تو کہتا ہے کہ اصحاب کہف کی تعداد صرف تھوڑے لوگ جانتے ہیں مگر تفسیریں دیکھو تو معلوم ہوتا ہے کہ ان کی تعداد بچہ بچہ کو معلوم ہے۔
These guesses seem to be based on inscriptions on the walls of some of the chambers in the catacombs; but each inscription has reference only to a particular family, party or group. The total number of those who took refuge in the catacombs at any time is not known. A dog seems, from the inscriptions, to have always accompanied a party of refugees.
Important Words:
فلا تمار (So argue not). تمار is derived from مری. They say مری حقه i.e. he disputed, doubted or questioned his right. امتری الشیء means, he elicited the thing. الریح تمری السحاب means, the wind draws forth the clouds. ماراہ means, he disputed or argued with him obstinately (Lane & Aqrab).
ظاھرا (plain) is derived from ظھر i.e. it was or became apparent, plain, manifest or obvious. ظھر البیت means, he got upon the top of the house; ظھر علیه means, he knew, became acquainted with or got knowledge of him or it; he overcame or subdued; gained the mastery or victory or prevailed over him. They say فلان لا یظھر علیه احد i.e. such a one is a person whom no one can overcome or overpower. (Lane & Aqrab).
Commentary:
This verse refers to a popular discussion about the number of the Dwellers of the Cave. The Quran regards all estimates about their number as futile surmises. The words, My Lord knows best their number, dismiss all such discussion as fruitless waste of effort because only God knows what their real number was. The Arabic expression مایعلھم الاقلیل means, (a) none knows their number; the Arabic word قلیل, being the equivalent of the English word 'few,' signifies 'none'; or (b) the expression means that a very few people have knowledge of the truth about them or are acquainted with their history. These fortunate few know that the Dwellers of the Cave were early Christians who in times of persecution under different Roman Emperors took refuge in the catacombs and that they were several thousands in number.
Towards the end of the verse Muslims are admonished not to try to know the details about the Dwellers of the Cave as any effort in this direction will lead them nowhere, rather it is likely to make confusion worse confounded.
754
这些猜测看来是根据那地下墓穴某些小室墙上所刻图像而产生的; 可是每一刻出的图像指的只是一个特定的家族、一伙人或小组。在墓穴中某一时期中避难的人数不得而知。从图像中看,似乎总是有一只狗陪伴着一伙避难者。
2
یہ پرانی غاروں کے مختلف کمروں کی کیفیت ہے بعض کمروں کے کتبے بتاتے ہیں کہ وہاں تین نے پناہ لی‘ بعض کتبے بتاتے ہیں کہ وہاں سات نے پناہ لی۔ اسی طرح مختلف کمروں کے متعلق مختلف تعداد بتائی گئی ہے۔
3
کیٹا کومبز(Catacombs) میں پناہ گزیں مسیحیوں کے ساتھ ہر جگہ کتا بھی دکھایا گیا ہے۔
4
تعجب ہے کہ قرآن مجید تو کہتا ہے کہ اصحاب کہف کی تعداد صرف تھوڑے لوگ جانتے ہیں مگر تفسیریں دیکھو تو معلوم ہوتا ہے کہ ان کی تعداد بچہ بچہ کو معلوم ہے۔
2063
Important Words:
فلا تمار (So argue not). تمار is derived from مری. They say مری حقه i.e. he disputed, doubted or questioned his right. امتری الشیء means, he elicited the thing. الریح تمری السحاب means, the wind draws forth the clouds. ماراہ means, he disputed or argued with him obstinately (Lane & Aqrab).
ظاھرا (plain) is derived from ظھر i.e. it was or became apparent, plain, manifest or obvious. ظھر البیت means, he got upon the top of the house; ظھر علیه means, he knew, became acquainted with or got knowledge of him or it; he overcame or subdued; gained the mastery or victory or prevailed over him. They say فلان لا یظھر علیه احد i.e. such a one is a person whom no one can overcome or overpower. (Lane & Aqrab).
Commentary:
This verse refers to a popular discussion about the number of the Dwellers of the Cave. The Quran regards all estimates about their number as futile surmises. The words, My Lord knows best their number, dismiss all such discussion as fruitless waste of effort because only God knows what their real number was. The Arabic expression مایعلھم الاقلیل means, (a) none knows their number; the Arabic word قلیل, being the equivalent of the English word 'few,' signifies 'none'; or (b) the expression means that a very few people have knowledge of the truth about them or are acquainted with their history. These fortunate few know that the Dwellers of the Cave were early Christians who in times of persecution under different Roman Emperors took refuge in the catacombs and that they were several thousands in number.
Towards the end of the verse Muslims are admonished not to try to know the details about the Dwellers of the Cave as any effort in this direction will lead them nowhere, rather it is likely to make confusion worse confounded.
1684
These guesses seem to be based on inscriptions on the walls of some of the chambers in the catacombs; but each inscription has reference only to a particular family, party or group. The total number of those who took refuge in the catacombs at any time is not known. A dog seems, from the inscriptions, to have always accompanied a party of refugees.