Topic: Travel Through The
View Aspects
قَدْ خَلَتْ مِن قَبْلِكُمْ سُنَنٌ فَسِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ
7:39; 13:31; 41:26; 46:19.
6:12; 12:110; 27:70.
Sunan is the plural of Sunnah which means, (1) way, course or rule of conduct: (2) way of acting instituted or pursued by a people and followed by others after them; (3) character, conduct, nature or disposition; (4) religious law or dispensation (Taj).
7:39; 13:31; 41:26; 46:19.
6:12; 12:110; 27:70.
Important Words:
سنن (dispensations) is the plural of سنة which is derived from سن. They say سنه i.e. he whetted or sharpened it (knife, appetite, etc.). سن العقده means, he undid the knot. سن الامر means, he made known or manifested the matter or the affair or the case. سن الشیء means, he shaped or formed or fashioned the thing. سن الطریقه means, he followed or pursued the way or course. سن علیھم سنة means, he established or instituted or prescribed for them a law or custom or mode of conduct. سنة means, (1) face or form; (2) way or course or rule of conduct; (3) way of acting instituted or pursued by a people and followed by others after them; (4) character or conduct or nature or disposition; (5) law or religious law or dispensation (Aqrab & Taj).
Commentary:
The clause, there have been many dispensations before you, means that there have gone before you men who followed different ways and possessed diverse characters; or there have passed before you many dispensations and many nations following different systems or laws. So you should journey in the earth and see what class of men were saved and who perished and what the end of those who persisted in evil was.
b
7:39; 13:31; 41:26; 46:19.
c
6:12; 12:110; 27:70.
b
7:39; 13:31; 41:26; 46:19.
c
6:12; 12:110; 27:70.
421
Important Words:
سنن (dispensations) is the plural of سنة which is derived from سن. They say سنه i.e. he whetted or sharpened it (knife, appetite, etc.). سن العقده means, he undid the knot. سن الامر means, he made known or manifested the matter or the affair or the case. سن الشیء means, he shaped or formed or fashioned the thing. سن الطریقه means, he followed or pursued the way or course. سن علیھم سنة means, he established or instituted or prescribed for them a law or custom or mode of conduct. سنة means, (1) face or form; (2) way or course or rule of conduct; (3) way of acting instituted or pursued by a people and followed by others after them; (4) character or conduct or nature or disposition; (5) law or religious law or dispensation (Aqrab & Taj).
Commentary:
The clause, there have been many dispensations before you, means that there have gone before you men who followed different ways and possessed diverse characters; or there have passed before you many dispensations and many nations following different systems or laws. So you should journey in the earth and see what class of men were saved and who perished and what the end of those who persisted in evil was.
d
7:39; 13:31; 41:26; 46:19.
e
6:12; 12:110; 27:70.
484
Sunan is the plural of Sunnah which means, (1) way, course or rule of conduct: (2) way of acting instituted or pursued by a people and followed by others after them; (3) character, conduct, nature or disposition; (4) religious law or dispensation (Taj).
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ كَفَرُوا۟ وَقَالُوا۟ لِإِخْوَٰنِهِمْ إِذَا ضَرَبُوا۟ فِى ٱلْأَرْضِ أَوْ كَانُوا۟ غُزًّى لَّوْ كَانُوا۟ عِندَنَا مَا مَاتُوا۟ وَمَا قُتِلُوا۟ لِيَجْعَلَ ٱللَّهُ ذَٰلِكَ حَسْرَةً فِى قُلُوبِهِمْ ۗ وَٱللَّهُ يُحْىِۦ وَيُمِيتُ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
یعنی کفار کے مذکورہ قول کی غرض یہ ہے کہ اس بات کو سن کر مسلمان بُزدل ہو جائیں۔ جب تم ان کے قول سے متاثر نہ ہو گے تو الٹا وہ خود مایوس ہوں گے۔ اور اپنی ہی بات ان کے دلوں میں حسرت پیدا کرنے کا موجب ہو جائے گی۔ اور اپنے جال میں وہ خود پھنس جائیں گے۔
When they travel in the land in the cause of God.
The object of disbelievers was to frighten the Muslims in order to make them keep away from fighting, but the Muslims, far from being discouraged by such warnings, became all the more firm in their resolve to fight the disbelievers. This filled the disbelievers with regret for having made the effort which produced a result opposite to that which they had desired.
Commentary:
The expression, when they travel in the land, means, when they travel in the land in the cause of God. This meaning is supported by the context.
The idea contained in the words, so that Allah may make it a cause of regret in their hearts, is that when Muslims refused to act upon the advice of disbelievers not to fight, and instead, came forth in large numbers to fight in the way of God, the disbelievers were naturally grieved at their failure to win them over to their way of thinking.
The interpretation of the clause, and Allah gives life and causes death, would vary according to the different meanings of the words موت (death) and حیاة (life) occurring in it. If the death referred to in the verse is taken in the sense of destruction, the clause would mean that with the death of a few Muslims, Islam would not go to ruin. God has decreed to vouchsafe victory to Muslims and the death in fighting of a number of the victorious army cannot possibly result in their destruction. If, however, death is here taken to mean "disgrace", then the clause would mean that God’s votaries and true servants never meet with disgrace because all honour is in His hands and He gives it to whomsoever He pleases. Truly speaking, he who fights and lays down his life in the cause of truth can in no sense be regarded as dead, because such a one gives his life for the sake of Him Who is the controller of all life and death. Such a person can never die; for though physically he may die, spiritually he lives forever. In this connection, see also 2:155.
1
یعنی کفار کے مذکورہ قول کی غرض یہ ہے کہ اس بات کو سن کر مسلمان بُزدل ہو جائیں۔ جب تم ان کے قول سے متاثر نہ ہو گے تو الٹا وہ خود مایوس ہوں گے۔ اور اپنی ہی بات ان کے دلوں میں حسرت پیدا کرنے کا موجب ہو جائے گی۔ اور اپنے جال میں وہ خود پھنس جائیں گے۔
439
Commentary:
The expression, when they travel in the land, means, when they travel in the land in the cause of God. This meaning is supported by the context.
The idea contained in the words, so that Allah may make it a cause of regret in their hearts, is that when Muslims refused to act upon the advice of disbelievers not to fight, and instead, came forth in large numbers to fight in the way of God, the disbelievers were naturally grieved at their failure to win them over to their way of thinking.
The interpretation of the clause, and Allah gives life and causes death, would vary according to the different meanings of the words موت (death) and حیاة (life) occurring in it. If the death referred to in the verse is taken in the sense of destruction, the clause would mean that with the death of a few Muslims, Islam would not go to ruin. God has decreed to vouchsafe victory to Muslims and the death in fighting of a number of the victorious army cannot possibly result in their destruction. If, however, death is here taken to mean "disgrace", then the clause would mean that God’s votaries and true servants never meet with disgrace because all honour is in His hands and He gives it to whomsoever He pleases. Truly speaking, he who fights and lays down his life in the cause of truth can in no sense be regarded as dead, because such a one gives his life for the sake of Him Who is the controller of all life and death. Such a person can never die; for though physically he may die, spiritually he lives forever. In this connection, see also 2:155.
509
When they travel in the land in the cause of God.
510
The object of disbelievers was to frighten the Muslims in order to make them keep away from fighting, but the Muslims, far from being discouraged by such warnings, became all the more firm in their resolve to fight the disbelievers. This filled the disbelievers with regret for having made the effort which produced a result opposite to that which they had desired.
وَإِذَا ضَرَبْتُمْ فِى ٱلْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَقْصُرُوا۟ مِنَ ٱلصَّلَوٰةِ إِنْ خِفْتُمْ أَن يَفْتِنَكُمُ ٱلَّذِينَ كَفَرُوٓا۟ ۚ إِنَّ ٱلْكَٰفِرِينَ كَانُوا۟ لَكُمْ عَدُوًّا مُّبِينًا
2:240.
اس آیت میں مفسرین نے یہ غلطی کھائی ہے کہ اس جگہ سفر میں دو رکعتیں پڑھنے کا حکم ہے۔ لیکن حضرت عائشہ رضی اللہ عنہا کی حدیث ہے کہ پہلے دو ہی فرض مقرر تھے اس کے بعد سفر میں دو رہنے دئے گئے اور حضر میں چار کر دئے گئے (بخاری) پس تَقْصُرُوْا مِنَ الصَّلٰوۃِ سے یہ مراد نہیں ہو سکتی کہ سفر میں دو پڑھی جائیں کیونکہ پہلے حضر میں بھی دو ہی پڑھی جاتی تھیں۔ پس یہاں قصر سے مراد جلدی جلدی نماز پڑھ لینا ہے یعنی رکعتوں کا کم کرنا مراد نہیں بلکہ وقت کا کم کرنا مراد ہے چونکہ نماز کو سنوار کر ادا کرنے کا حکم ہے اس لئے اس آیت میں یہ بتایا گیا ہے کہ اگر تم اس بات سے ڈرتے ہو کہ دشمن تم پر حمل
2:240.
The subject of Prayers in time of fear has been dealt with in the Qur’an in three separate verses, viz. (1) in 2:240 which deals with Prayers performed in time of extreme fear when no formal Prayer is possible; (2) in the present verse which deals with Prayers performed individually in time of ordinary fear; and (3) in the following verse which deals with Prayers performed in congregation in time of fear. The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It only signifies the saying of the prescribed Prayers quickly when there is danger of an attack from the enemy. The number of Rak‘ats to be said when a man is on a journey has ever been two; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly (Kathir). This vi
2:240.
Commentary:
The subject how Prayers are to be performed when one is on a journey or when there is fear of an attack from the enemy has been incidentally introduced here in connection with the subject of migration dealt with in the previous verses. At the conclusion of this subject, which has been incidentally brought in, the Quran will again refer to the main theme dealing with hypocrites and the weak of faith.
The subject of Prayers in time of fear has been dealt with in the Quran in three separate verses viz. (1) in 2:240 which deals with Prayers performed in times of extreme fear when no formal prayer is possible; (2) in 4:102, i.e. the present verse which deals with Prayers performed individually in times of ordinary fear; and (3) in 4:103, i.e. the following verse which deals with Prayers performed in congregation.
The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It signifies the saying of the prescribed Prayers quickly and hurriedly when there is danger of an attack from the enemy. Ordinarily, a Muslim is enjoined to say his Prayers slowly and attentively, but he may say them quickly and hurriedly when an attack from the enemy is apprehended. The number of Rak‘ats to be said when a man is on a journey has ever been two, in the case of those Prayers which are ordinarily performed in four Rak‘ats; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly. This is what is meant by the "shortening of Prayer" in the verse under comment. Ibn Kathir says: "Some of the learned theologians hold that by the "shortening of Prayer" here is meant not the shortening of the quantity, i.e. the number of Rak‘ats, but of the quality, i.e. time passed in Prayer, which, in other words, means saying the Prayers quickly without lessening the number of Rak‘ats or reducing the additional prayers which one ordinarily offers in the prescribed Prayers in one’s own words." This view is endorsed by Mujahid, Dahhak, and other authorities; and Imam Muhammad bin Isma‘il also expresses the same view, for in Bukhari he couples this verse with the next one, which deals with the subject of congregational Prayers in time of fear, under the common heading of Salatul-Khauf, (i.e. Prayers in time of fear).
The above view is further supported by the following traditions: ‘A’ishah is reported to have said, "At first the number of Rak‘ats enjoined was two, whether one was on a journey or at home. Later on, however, the number was increased to four for those staying at home, but the number of Rak‘ats said on a journey continued to be the same as before" (Bukhari, ch. on Salat). Again ‘Umar says, "The Prayer to be said on a journey is two Rak‘ats; the Prayer of the two ‘Ids is also two Rak‘ats each; similarly, the Friday Prayer is two Rak‘ats; this is the full number of Rak‘ats without having undergone any curtailment. We learnt this from the very lips of the Holy Prophet" (Musnad, Nasa’i, & Majah).
The number of Rak‘ats whether the Prayer is performed in a state of fear or when one is on a journey is not expressly dealt with in the Quran. It is found detailed in Sunnah or Hadith, which confine the number of Rak‘ats to two in the case of those Prayers which ordinarily have four Rak‘ats. For instance, there is a saying to the effect that Khalid bin Sa‘id once asked Ibn ‘Umar where was صلوة المسافر (Prayer of the wayfarer) mentioned in the Quran, which prescribes only the صلوة الخوف (Prayer in time of fear). To this Ibn ‘Umar replied that in this respect they did what they saw the Holy Prophet doing, i.e. saying two Rak‘ats of Prayer while on a journey (Jarir, v. 144, also see Nasa’i, ch. on Salat).
b
2:240.
3
اس آیت میں مفسرین نے یہ غلطی کھائی ہے کہ اس جگہ سفر میں دو رکعتیں پڑھنے کا حکم ہے۔ لیکن حضرت عائشہ رضی اللہ عنہا کی حدیث ہے کہ پہلے دو ہی فرض مقرر تھے اس کے بعد سفر میں دو رہنے دئے گئے اور حضر میں چار کر دئے گئے (بخاری) پس تَقْصُرُوْا مِنَ الصَّلٰوۃِ سے یہ مراد نہیں ہو سکتی کہ سفر میں دو پڑھی جائیں کیونکہ پہلے حضر میں بھی دو ہی پڑھی جاتی تھیں۔ پس یہاں قصر سے مراد جلدی جلدی نماز پڑھ لینا ہے یعنی رکعتوں کا کم کرنا مراد نہیں بلکہ وقت کا کم کرنا مراد ہے چونکہ نماز کو سنوار کر ادا کرنے کا حکم ہے اس لئے اس آیت میں یہ بتایا گیا ہے کہ اگر تم اس بات سے ڈرتے ہو کہ دشمن تم پر حمل
a
2:240.
570
Commentary:
The subject how Prayers are to be performed when one is on a journey or when there is fear of an attack from the enemy has been incidentally introduced here in connection with the subject of migration dealt with in the previous verses. At the conclusion of this subject, which has been incidentally brought in, the Quran will again refer to the main theme dealing with hypocrites and the weak of faith.
The subject of Prayers in time of fear has been dealt with in the Quran in three separate verses viz. (1) in 2:240 which deals with Prayers performed in times of extreme fear when no formal prayer is possible; (2) in 4:102, i.e. the present verse which deals with Prayers performed individually in times of ordinary fear; and (3) in 4:103, i.e. the following verse which deals with Prayers performed in congregation.
The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It signifies the saying of the prescribed Prayers quickly and hurriedly when there is danger of an attack from the enemy. Ordinarily, a Muslim is enjoined to say his Prayers slowly and attentively, but he may say them quickly and hurriedly when an attack from the enemy is apprehended. The number of Rak‘ats to be said when a man is on a journey has ever been two, in the case of those Prayers which are ordinarily performed in four Rak‘ats; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly. This is what is meant by the "shortening of Prayer" in the verse under comment. Ibn Kathir says: "Some of the learned theologians hold that by the "shortening of Prayer" here is meant not the shortening of the quantity, i.e. the number of Rak‘ats, but of the quality, i.e. time passed in Prayer, which, in other words, means saying the Prayers quickly without lessening the number of Rak‘ats or reducing the additional prayers which one ordinarily offers in the prescribed Prayers in one’s own words." This view is endorsed by Mujahid, Dahhak, and other authorities; and Imam Muhammad bin Isma‘il also expresses the same view, for in Bukhari he couples this verse with the next one, which deals with the subject of congregational Prayers in time of fear, under the common heading of Salatul-Khauf, (i.e. Prayers in time of fear).
The above view is further supported by the following traditions: ‘A’ishah is reported to have said, "At first the number of Rak‘ats enjoined was two, whether one was on a journey or at home. Later on, however, the number was increased to four for those staying at home, but the number of Rak‘ats said on a journey continued to be the same as before" (Bukhari, ch. on Salat). Again ‘Umar says, "The Prayer to be said on a journey is two Rak‘ats; the Prayer of the two ‘Ids is also two Rak‘ats each; similarly, the Friday Prayer is two Rak‘ats; this is the full number of Rak‘ats without having undergone any curtailment. We learnt this from the very lips of the Holy Prophet" (Musnad, Nasa’i, & Majah).
The number of Rak‘ats whether the Prayer is performed in a state of fear or when one is on a journey is not expressly dealt with in the Quran. It is found detailed in Sunnah or Hadith, which confine the number of Rak‘ats to two in the case of those Prayers which ordinarily have four Rak‘ats. For instance, there is a saying to the effect that Khalid bin Sa‘id once asked Ibn ‘Umar where was صلوة المسافر (Prayer of the wayfarer) mentioned in the Quran, which prescribes only the صلوة الخوف (Prayer in time of fear). To this Ibn ‘Umar replied that in this respect they did what they saw the Holy Prophet doing, i.e. saying two Rak‘ats of Prayer while on a journey (Jarir, v. 144, also see Nasa’i, ch. on Salat).
b
2:240.
659
The subject of Prayers in time of fear has been dealt with in the Qur’an in three separate verses, viz. (1) in 2:240 which deals with Prayers performed in time of extreme fear when no formal Prayer is possible; (2) in the present verse which deals with Prayers performed individually in time of ordinary fear; and (3) in the following verse which deals with Prayers performed in congregation in time of fear. The "shortening of Prayer" as mentioned in the present verse, which relates to the saying of Prayers individually, does not here signify the lessening of the number of Rak‘ats which has from the very beginning been fixed at two in a state of journey. It only signifies the saying of the prescribed Prayers quickly when there is danger of an attack from the enemy. The number of Rak‘ats to be said when a man is on a journey has ever been two; but in time of danger when one has to say one’s Prayers individually, even these two Rak‘ats may be gone through quickly (Kathir). This vi
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ ثُمَّ ٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلْمُكَذِّبِينَ
3:138; 22:47; 27:70.
3:138; 22:47; 27:70.
3:138; 22:47; 27:70.
Commentary:
When the disbelievers were told, in reply to their demand for the coming of an angel, that disbelievers saw angels only when they came with punishment from God, the disbelievers arrogantly said, "Let them come with it then". The verse tells them that such foolhardy demands were made by their predecessors also; so let them go about in the land and see what was the end of such people.
b
3:138; 22:47; 27:70.
a
3:138; 22:47; 27:70.
759
Commentary:
When the disbelievers were told, in reply to their demand for the coming of an angel, that disbelievers saw angels only when they came with punishment from God, the disbelievers arrogantly said, "Let them come with it then". The verse tells them that such foolhardy demands were made by their predecessors also; so let them go about in the land and see what was the end of such people.
a
3:138; 22:47; 27:70.
قُلْ هَٰذِهِۦ سَبِيلِىٓ أَدْعُوٓا۟ إِلَى ٱللَّهِ ۚ عَلَىٰ بَصِيرَةٍ أَنَا۠ وَمَنِ ٱتَّبَعَنِى ۖ وَسُبْحَٰنَ ٱللَّهِ وَمَآ أَنَا۠ مِنَ ٱلْمُشْرِكِينَ
6:58.
یعنی میرا طریق اللہ تعالیٰ کی طرف بلانا ہے نہ کہ جبر کرنا۔
یعنی ہر بات کو دلیل سے مانتے ہیں خیالی ڈھکونسلوں سے ایمان نہیں لاتے۔
6:58.
Commentary:
In this verse the Holy Prophet is represented as saying that his wont is to benefit by the signs of God, to believe in Him alone, and to eschew all forms of idolatry, because he has received clear proof and sure knowledge from God. This shows that a blind and unthinking faith which is not based on sound arguments carries no weight. A true Muslim, like his Master, the Holy Prophet, should possess clear and irrefutable proofs and evidence to support and substantiate all his beliefs and doctrines. Mere hearsay or traditional belief is nothing.
a
6:58.
2
یعنی میرا طریق اللہ تعالیٰ کی طرف بلانا ہے نہ کہ جبر کرنا۔
3
یعنی ہر بات کو دلیل سے مانتے ہیں خیالی ڈھکونسلوں سے ایمان نہیں لاتے۔
a
6:58.
1608
Commentary:
In this verse the Holy Prophet is represented as saying that his wont is to benefit by the signs of God, to believe in Him alone, and to eschew all forms of idolatry, because he has received clear proof and sure knowledge from God. This shows that a blind and unthinking faith which is not based on sound arguments carries no weight. A true Muslim, like his Master, the Holy Prophet, should possess clear and irrefutable proofs and evidence to support and substantiate all his beliefs and doctrines. Mere hearsay or traditional belief is nothing.
a
6:58.
1417
Blind and unthinking faith which is not based on sound reasons and firm conviction carries no weight in the sight of God.
رَبَّنَآ إِنَّكَ تَعْلَمُ مَا نُخْفِى وَمَا نُعْلِنُ ۗ وَمَا يَخْفَىٰ عَلَى ٱللَّهِ مِن شَىْءٍ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ
2:78; 3:6; 27:66.
2:78; 3:6; 27:66.
2:78; 3:6; 27:66.
Commentary:
This and the preceding verses speak of the nobility and purity of Abraham’s motives in settling his wife and child in the uncultivable valley of Mecca. Thus, incidentally, they also constitute a refutation of the Biblical imputation against Abraham that he drove away Hagar and Ishmael in order to please Sarah (Gen. 21 :10,14). The charge has been proved to be false and baseless from the mouth of Abraham himself. He is spoken of in these verses as saying that the Omniscient God to Whom the inmost secrets of the human heart are known, was aware that he was not leaving Hagar and Ishmael in the wilderness of Mecca in order to please any woman but to win the pleasure of God and that He might be worshipped in the Sacred House. In the pathetic words, Our Lord, certainly Thou knowest what we conceal and what we make known, Abraham calls on God to testify to the honesty of his motives.
By the words, And nothing whatsoever is hidden from Allah, whether in the earth or in the heaven, God testifies to the truth of Abraham’s words, meaning that He knew the purity of Abraham’s intentions in settling his wife and child in that bleak and barren place.
f
2:78; 3:6; 27:66.
a
2:78; 3:6; 27:66.
1693
Commentary:
This and the preceding verses speak of the nobility and purity of Abraham’s motives in settling his wife and child in the uncultivable valley of Mecca. Thus, incidentally, they also constitute a refutation of the Biblical imputation against Abraham that he drove away Hagar and Ishmael in order to please Sarah (Gen. 21 :10,14). The charge has been proved to be false and baseless from the mouth of Abraham himself. He is spoken of in these verses as saying that the Omniscient God to Whom the inmost secrets of the human heart are known, was aware that he was not leaving Hagar and Ishmael in the wilderness of Mecca in order to please any woman but to win the pleasure of God and that He might be worshipped in the Sacred House. In the pathetic words, Our Lord, certainly Thou knowest what we conceal and what we make known, Abraham calls on God to testify to the honesty of his motives.
By the words, And nothing whatsoever is hidden from Allah, whether in the earth or in the heaven, God testifies to the truth of Abraham’s words, meaning that He knew the purity of Abraham’s intentions in settling his wife and child in that bleak and barren place.
c
2:78; 3:6; 27:66.
أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى ٱلْأَبْصَٰرُ وَلَٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ
12:110; 30:10; 35:45; 40:22; 47:11.
12:110; 30:10; 35:45; 40:22; 47:11.
It is clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Qur’an are the spiritually dead, blind and deaf.
12:110; 30:10; 35:45; 40:22; 47:11.
Commentary:
The verse exhorts disbelievers to study the histories of and to learn a lesson from the fate of those people who rejected the former Prophets. It is also clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Quran are the spiritually blind, deaf and dead. See also 17:73.
c
12:110; 30:10; 35:45; 40:22; 47:11.
b
12:110; 30:10; 35:45; 40:22; 47:11.
2476
Commentary:
The verse exhorts disbelievers to study the histories of and to learn a lesson from the fate of those people who rejected the former Prophets. It is also clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Quran are the spiritually blind, deaf and dead. See also 17:73.
b
12:110; 30:10; 35:45; 40:22; 47:11.
1961
It is clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Qur’an are the spiritually dead, blind and deaf.
أَوَلَمْ يَرَوْا۟ كَيْفَ يُبْدِئُ ٱللَّهُ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥٓ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
عَلٰی کے معنے لام کے بھی آتے ہیں جس کے معنے ’’لیے‘‘ کے ہوتے ہیں اور وہی معنے اس جگہ اختیار کیے گئے ہیں۔
10:35; 21:105; 27:65; 30:12, 28.
The verse signifies that the Divine law of creation and reproduction will work in this way that God would create through the Holy Prophet a new humanity and a new order on the ashes of the old one.
10:35; 21:105; 27:65; 30:12, 28.
Commentary:
In this verse the attention of disbelievers is drawn to the divine law of creation and reproduction and they are told that God has designed and decreed that He would create through the Holy Prophet a new humanity and a new order on the ashes of the old one, and that if they persisted in their rejection of him they will be doomed and another people will take their place.
c
10:35; 21:105; 27:65; 30:12, 28.
972
这节经文意示安拉的创造和再创造法则将这样地起作用: 安拉将通过穆圣在旧的人类和旧的秩序的废墟上创造出一个新的人类和新的秩序。
1
عَلٰی کے معنے لام کے بھی آتے ہیں جس کے معنے ’’لیے‘‘ کے ہوتے ہیں اور وہی معنے اس جگہ اختیار کیے گئے ہیں۔
c
10:35; 21:105; 27:65; 30:12, 28.
2954
Commentary:
In this verse the attention of disbelievers is drawn to the divine law of creation and reproduction and they are told that God has designed and decreed that He would create through the Holy Prophet a new humanity and a new order on the ashes of the old one, and that if they persisted in their rejection of him they will be doomed and another people will take their place.
d
10:35; 21:105; 27:65; 30:12, 28.
2244
The verse signifies that the Divine law of creation and reproduction will work in this way that God would create through the Holy Prophet a new humanity and a new order on the ashes of the old one.
أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا۟ ٱلْأَرْضَ وَعَمَرُوهَآ أَكْثَرَ مِمَّا عَمَرُوهَا وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ ۖ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
12:110; 22:47; 35:45; 47:11.
4:41; 10:45.
12:110; 22:47; 35:45; 47:11.
4:41; 9:70; 10:45; 18:50; 29:32.
Important Words:
أثاروا (tilled) is derived from ثار which means, it was or became raised or stirred up; it spread; it rose. ثار الماء means, the water flowed forth with force; it gushed forth. أثارہ means, he raised or roused him or it. أثار الارض means, he tilled the ground or land; he cultivated it by ploughing and sowing. أثار الفتنة بینھم means, he excited mischief amongst them (Lane & Aqrab).
Commentary:
The verse indicates that there had lived in the past people who had attained to a very high stage of civilization and culture; particularly they had made great progress in the art of architecture, mining and cultivation. Recent researches in archaeology have borne testimony to this fact. The Quran had referred to this fact fourteen hundred years ago.
b
12:110; 22:47; 35:45; 47:11.
c
4:41; 10:45.
a
12:110; 22:47; 35:45; 47:11.
b
4:41; 9:70; 10:45; 18:50; 29:32.
2996
Important Words:
أثاروا (tilled) is derived from ثار which means, it was or became raised or stirred up; it spread; it rose. ثار الماء means, the water flowed forth with force; it gushed forth. أثارہ means, he raised or roused him or it. أثار الارض means, he tilled the ground or land; he cultivated it by ploughing and sowing. أثار الفتنة بینھم means, he excited mischief amongst them (Lane & Aqrab).
Commentary:
The verse indicates that there had lived in the past people who had attained to a very high stage of civilization and culture; particularly they had made great progress in the art of architecture, mining and cultivation. Recent researches in archaeology have borne testimony to this fact. The Quran had referred to this fact fourteen hundred years ago.
b
12:110; 22:47; 35:45; 47:11.
c
4:41; 10:45.
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلُ ۚ كَانَ أَكْثَرُهُم مُّشْرِكِينَ
16:37; 27:70; 40:83.
16:37; 27:70; 40:83.
16:37; 27:70; 40:83.
Commentary:
The verse warns disbelievers that their rejection of the Holy Prophet would lead them to ruin. The fact that the rejection and persecution of Divine Messengers has always resulted in the destruction of the rejecters is writ large on the pages of history.
a
16:37; 27:70; 40:83.
a
16:37; 27:70; 40:83.
3021
Commentary:
The verse warns disbelievers that their rejection of the Holy Prophet would lead them to ruin. The fact that the rejection and persecution of Divine Messengers has always resulted in the destruction of the rejecters is writ large on the pages of history.
a
16:37; 27:70; 40:83.
أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ وَكَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةً ۚ وَمَا كَانَ ٱللَّهُ لِيُعْجِزَهُۥ مِن شَىْءٍ فِى ٱلسَّمَٰوَٰتِ وَلَا فِى ٱلْأَرْضِ ۚ إِنَّهُۥ كَانَ عَلِيمًا قَدِيرًا
12:110; 22:46, 47; 30:10; 40:22; 47:11.
12:110; 22:46, 47; 30:10; 40:22; 47:11.
It is God’s unalterable decree that all the plans and plots of disbelievers to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph.
12:110; 22:47; 30:10; 40:22; 47:11.
Commentary:
The verse means to say that if disbelievers have any doubt that their rejection of and opposition to the Holy Prophet will not be punished, then let them "travel in the earth and see how evil was the end of those who were before them," and who rejected God’s Prophets in their own time. Let them remember that it is God’s unalterable decree that all their plans and plots to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph over disbelief.
e
12:110; 22:46, 47; 30:10; 40:22; 47:11.
d
12:110; 22:47; 30:10; 40:22; 47:11.
3211
Commentary:
The verse means to say that if disbelievers have any doubt that their rejection of and opposition to the Holy Prophet will not be punished, then let them "travel in the earth and see how evil was the end of those who were before them," and who rejected God’s Prophets in their own time. Let them remember that it is God’s unalterable decree that all their plans and plots to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph over disbelief.
e
12:110; 22:46, 47; 30:10; 40:22; 47:11.
2424
It is God’s unalterable decree that all the plans and plots of disbelievers to bring the Holy Prophet to naught will end in failure and the cause of Islam will triumph.
۞ أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ كَانُوا۟ مِن قَبْلِهِمْ ۚ كَانُوا۟ هُمْ أَشَدَّ مِنْهُمْ قُوَّةً وَءَاثَارًا فِى ٱلْأَرْضِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ وَمَا كَانَ لَهُم مِّنَ ٱللَّهِ مِن وَاقٍ
12:110; 22:47; 35:45; 47:11.
یعنی ان قلعوں اور محلّوں کے کھنڈرات جو انہوں نے چھوڑے ہیں وہ بتاتے ہیں کہ ان لوگوں کو وہ فنون حاصل نہیں جو پہلوں کو تھے۔
12:110; 22:47; 35:45; 47:11.
12:110; 22:47; 35:45; 47:11.
Important Words:
واق (protector) is derived from وقی They say وقی فلاناً i.e. he preserved or guarded such a one from trouble. وقاہ الله عن السوء means, may God protect him from evil. وقی الامر means, he set the affair right. واق means, one who protects, a protector (Aqrab & Lane).
Commentary:
The verse warns disbelievers that rejection of truth has never borne good fruit and that the opponents of God’s Prophets have always met with a sad end. This is one supreme lesson of all history.
a
12:110; 22:47; 35:45; 47:11.
3
یعنی ان قلعوں اور محلّوں کے کھنڈرات جو انہوں نے چھوڑے ہیں وہ بتاتے ہیں کہ ان لوگوں کو وہ فنون حاصل نہیں جو پہلوں کو تھے۔
a
12:110; 22:47; 35:45; 47:11.
3510
Important Words:
واق (protector) is derived from وقی They say وقی فلاناً i.e. he preserved or guarded such a one from trouble. وقاہ الله عن السوء means, may God protect him from evil. وقی الامر means, he set the affair right. واق means, one who protects, a protector (Aqrab & Lane).
Commentary:
The verse warns disbelievers that rejection of truth has never borne good fruit and that the opponents of God’s Prophets have always met with a sad end. This is one supreme lesson of all history.
a
12:110; 22:47; 35:45; 47:11.
أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَانُوٓا۟ أَكْثَرَ مِنْهُمْ وَأَشَدَّ قُوَّةً وَءَاثَارًا فِى ٱلْأَرْضِ فَمَآ أَغْنَىٰ عَنْهُم مَّا كَانُوا۟ يَكْسِبُونَ
16:37; 27:70; 30:43.
16:37; 27:70; 30:43.
16:37; 27:70; 30:43.
Commentary:
After having been reminded, in the last three verses, of the many Divine blessings and favours, the greatest of which is that God has revealed His will to mankind and has sent His Messengers to guide them, the disbelievers are warned in the present verse that if they refused to accept God’s Message and opposed His Messenger, they will be visited with Heavenly punishment as disbelievers were punished in the past.
c
16:37; 27:70; 30:43.
a
16:37; 27:70; 30:43.
3552
Commentary:
After having been reminded, in the last three verses, of the many Divine blessings and favours, the greatest of which is that God has revealed His will to mankind and has sent His Messengers to guide them, the disbelievers are warned in the present verse that if they refused to accept God’s Message and opposed His Messenger, they will be visited with Heavenly punishment as disbelievers were punished in the past.
d
16:37; 27:70; 30:43.
۞ أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ دَمَّرَ ٱللَّهُ عَلَيْهِمْ ۖ وَلِلْكَٰفِرِينَ أَمْثَٰلُهَا
12:110; 22:47; 30:10; 35:45; 40:22.
12:110; 22:47; 30:10; 35:45; 40:22.
As many as fifteen times, the disbelievers of the Holy Prophet have been told in the Qur’an to travel in the earth and see for themselves the sad end to which the disbelievers of former Prophets had come. How can they, the verse warns them, expect to escape a similar fate? Divine punishment will, surely, overtake them in various forms and shapes.
12:110; 22:47; 30:10; 35:45; 40:22.
Commentary:
As many as fifteen times, the disbelievers of the Holy Prophet have been warned in the Quran to travel in the earth and see the dreadful end to which the disbelievers of former Prophets have come. How can they, the verse warns them, expect to escape a similar fate? The expression أمثالھا shows that Divine punishment will overtake disbelievers in various forms and shapes.
a
12:110; 22:47; 30:10; 35:45; 40:22.
a
12:110; 22:47; 30:10; 35:45; 40:22.
3796
Commentary:
As many as fifteen times, the disbelievers of the Holy Prophet have been warned in the Quran to travel in the earth and see the dreadful end to which the disbelievers of former Prophets have come. How can they, the verse warns them, expect to escape a similar fate? The expression أمثالھا shows that Divine punishment will overtake disbelievers in various forms and shapes.
b
12:110; 22:47; 30:10; 35:45; 40:22.
2745
As many as fifteen times, the disbelievers of the Holy Prophet have been told in the Qur’an to travel in the earth and see for themselves the sad end to which the disbelievers of former Prophets had come. How can they, the verse warns them, expect to escape a similar fate? Divine punishment will, surely, overtake them in various forms and shapes.
هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ ذَلُولًا فَٱمْشُوا۟ فِى مَنَاكِبِهَا وَكُلُوا۟ مِن رِّزْقِهِۦ ۖ وَإِلَيْهِ ٱلنُّشُورُ
2:23; 20:54.
Journeying in the earth is recommended again and again in the Qur’an because leaving one’s home and travelling to other lands and countries greatly helps to add to one’s knowledge and experience.
2:23; 20:54.
Commentary:
Journeying in the earth is recommended again and again in the Quran, because leaving one’s home and travelling to other lands and countries helps to add to one’s knowledge and experience.
The verse also recommends making full use of mountains, which may also signify entertaining high ambitions and lofty aspirations, as the word منکب which also means a lofty place, suggests.
c
2:23; 20:54.
1450
«古兰经» 一再劝告, 在世要旅行, 因为离家去异乡做客大大有助于增进人的知识和经验。
d
2:23; 20:54.
4296
Commentary:
Journeying in the earth is recommended again and again in the Quran, because leaving one’s home and travelling to other lands and countries helps to add to one’s knowledge and experience.
The verse also recommends making full use of mountains, which may also signify entertaining high ambitions and lofty aspirations, as the word منکب which also means a lofty place, suggests.
c
2:23; 20:54.
3081
Journeying in the earth is recommended again and again in the Qur’an because leaving one’s home and travelling to other lands and countries greatly helps to add to one’s knowledge and experience.