Topic: Fear In Their
View Aspects
إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَٰتُهُۥ زَادَتْهُمْ إِيمَٰنًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
22:36.
9:124.
Commentary:
The preceding verse ended with the words, if you are believers, and the present fittingly describes a sure sign of true belief necessary for the fulfilment of the promise of victory contained in the previous verse. If a person claims to be a believer in God, but in practical life the name of God means nothing to him and quickens no chords in his heart, his belief is not a true one. Belief should be something real and living.
c
22:36.
d
9:124.
a
22:36.
b
9:124.
1093
Commentary:
The preceding verse ended with the words, if you are believers, and the present fittingly describes a sure sign of true belief necessary for the fulfilment of the promise of victory contained in the previous verse. If a person claims to be a believer in God, but in practical life the name of God means nothing to him and quickens no chords in his heart, his belief is not a true one. Belief should be something real and living.
c
22:36.
d
9:124.
ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتْ قُلُوبُهُمْ وَٱلصَّٰبِرِينَ عَلَىٰ مَآ أَصَابَهُمْ وَٱلْمُقِيمِى ٱلصَّلَوٰةِ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ
23:61.
23:61.
23:61.
Commentary:
This verse gives the fourfold object of sacrifice or the four characteristics of المخبتین i.e. those who have realized the real significance of sacrifice. (1) Their hearts are filled with fear when Allah is mentioned; (2) they patiently bear all sorts of hardships and privations in the way of God; (3) they purify themselves by saying their prayers regularly and punctually and (4) they serve mankind with all that God has bestowed upon them—with all the means at their disposal.
a
23:61.
a
23:61.
2466
Commentary:
This verse gives the fourfold object of sacrifice or the four characteristics of المخبتین i.e. those who have realized the real significance of sacrifice. (1) Their hearts are filled with fear when Allah is mentioned; (2) they patiently bear all sorts of hardships and privations in the way of God; (3) they purify themselves by saying their prayers regularly and punctually and (4) they serve mankind with all that God has bestowed upon them—with all the means at their disposal.
c
23:61.
وَٱلَّذِينَ يُؤْتُونَ مَآ ءَاتَوا۟ وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَىٰ رَبِّهِمْ رَٰجِعُونَ
22:36.
22:36.
22:36.
Commentary:
Though true believers spend their wealth in the way of Allah and give it with both hands, yet they are afraid lest not having come up to the required standard they might be called to account for not doing all that they were expected to do.
d
22:36.
b
22:36.
2550
Commentary:
Though true believers spend their wealth in the way of Allah and give it with both hands, yet they are afraid lest not having come up to the required standard they might be called to account for not doing all that they were expected to do.
a
22:36.
إِذْ جَآءُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ ٱلْأَبْصَٰرُ وَبَلَغَتِ ٱلْقُلُوبُ ٱلْحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۠
The disbelievers burst upon Muslims from every direction—from the heights of Medina as well as from the plains. The reference in the words 'and you thought diverse thoughts about Allah,' is to the 'Hypocrites' and not to sincere and steadfast Muslims (v.13).
Commentary:
The verse constitutes a very revealing commentary on the mightiness of the forces of disbelief and the most desperate state in which Muslims were then placed. The disbelievers burst upon Medina from every direction.
The words, "from above you and from below you" mean, from the heights of Medina as well as from the plains.
The reference in the words "and you thought diverse thoughts about Allah," is to the hypocrites and the weak of faith among the Muslims. V. 13 makes it quite clear that the reference in the above words is only to these two.
3083
Commentary:
The verse constitutes a very revealing commentary on the mightiness of the forces of disbelief and the most desperate state in which Muslims were then placed. The disbelievers burst upon Medina from every direction.
The words, "from above you and from below you" mean, from the heights of Medina as well as from the plains.
The reference in the words "and you thought diverse thoughts about Allah," is to the hypocrites and the weak of faith among the Muslims. V. 13 makes it quite clear that the reference in the above words is only to these two.
2337
The disbelievers burst upon Muslims from every direction—from the heights of Medina as well as from the plains. The reference in the words 'and you thought diverse thoughts about Allah,' is to the 'Hypocrites' and not to sincere and steadfast Muslims (v.13).
ٱللَّهُ نَزَّلَ أَحْسَنَ ٱلْحَدِيثِ كِتَٰبًا مُّتَشَٰبِهًا مَّثَانِىَ تَقْشَعِرُّ مِنْهُ جُلُودُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ ٱللَّهِ ۚ ذَٰلِكَ هُدَى ٱللَّهِ يَهْدِى بِهِۦ مَن يَشَآءُ ۚ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ
15:88.
17:98.
«古兰经» 最完整和最完美地表达了安拉的启示。现在注释的这节经文中称 «古兰经» 为 كِتَاباً مُّتَشَابِهًا (Kitabam-Mutashabihan), 指示这是一本容许有各种不同解释的经本。这些解释彼此互相一致, 互相支持。«古兰经» 中没有任何一点是相互矛盾而不一致的。这是它的无可伦比的优点之一。另一个优点是, 它使用了许多隐喻、寓言和比喻。这增添了它文体的优美和雅致, 以最少的字确实表达了广泛的意义。还有, «古兰经» 又称为 مَثَانِی (Mathani), 这表示它用各种方法和形式反复讲述他的基本信念和教理, 为的是强调它们的重要性、必要性和目的性。这个单词也指示 «古兰经» 的有些教导和其他启示的经典中的相似而有些教导是新的, 它们的优美和崇高之处是无法类同而不可比拟的。
یعنی کچھ آیات قرآن مجید کی تو وہ ہیں جن کا مضمون بائبل اور پچھلی کتب سے ملتا ہے اور کچھ آیات ایسی ہیں جو نئے مضمون بیان کرتی ہیں اور اپنی شان میں اعلیٰ ہیں اور ان کو کوئی پہلی کتاب نہیں پہنچتی۔
یہ مثانی کا ترجمہ ہے۔
قرآن مجید میں مثانی کا لفظ ہے اور مثانی کے معنے موڑ کے بھی ہوتے ہیں اور دو تارہ کے تار کے بھی‘ جسے عام طور پر ناخنوں سے بجاتے ہیں (ناخنوں کو عربی میں ظفرکہتے ہیں۔ اسی کو بگاڑ کر انگریزی میں اس باجہ کا نام ظفر (ZITHER) رکھا گیا ہے اور جس سے آواز بہت بلند اور سریلی نکلتی ہے۔ پس اس آیت میں قرآن کریم کی یہ تعریف کی گئی ہے کہ پہلی کتابوں کے مقابلہ میں اس کی تعلیم نہایت سُریلی اور بلند شان ہے۔ (تفصیل کے لئے دیکھئے سیرِ روحانی جلد دوم)
15:88.
17:98.
Divine revelation has found the completest and most perfect expression in the Qur’an. In the verse under comment the Qur’an has been described as Kitaban Mutashabihan signifying that it is a Book which is susceptible of different interpretations which are consistent with and support each other. There is no contradiction or inconsistency anywhere in the Qur’an. This constitutes one of its inimitable excellences. Another excellence of the Qur’an lies in the fact that it has made use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Qur’an is called Mathani which signifies that it describes its basic beliefs and principles repeatedly and in different ways and forms, in order to emphasize their importance, necessity and purpose. The word also signifies that some of the teachings of the Qur’an resemble those of other revealed Scriptures and some are new and inapproachabl
15:88.
17:98.
Important Words:
متشابھا (mutually supporting) is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. See also 3:8.
مثانی (repeated in diverse forms) is derived from ثنی. They say ثناہ i.e. he doubled it, or folded it. ثناہ (thanna-hu) means, he made it two or called it two; he repeated it (Lane & Aqrab). See also 15:88.
تقشعر (creep) is aorist from اقشعر which means, he or it quaked, shuddered or tumbled; it (the skin) dried up. اقشعر الشعرmeans, the hair stood upon end on account of fear or cold. They say أخذته قشعریرة i.e. a tremor of the skin seized him (Lane & Aqrab).
Commentary:
The Quran is the last heavenly Message. Divine revelation has found completest and most perfect expression in it. In the verse under comment the Quran has been described as کتابا متشابھا which means that it is a Book which is susceptible of different interpretations but these interpretations are consistent and support each other. There is no contradiction or inconsistency anywhere in the Quran. This constitutes one of its inimitable excellences. Another excellence of the Quran lies in the fact that it has made extensive use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Quran is called مثانی which signifies that it describes its basic beliefs and principles repeatedly and in various ways and forms, in order to emphasize their importance, necessity and purpose.
The word also signifies that some of the teachings of the Quran resemble those of other revealed Scriptures and some are new and unapproachable and incomparable in their excellences and beauties.
a
15:88.
b
17:98.
1132
«古兰经» 最完整和最完美地表达了安拉的启示。现在注释的这节经文中称 «古兰经» 为 كِتَاباً مُّتَشَابِهًا (Kitabam-Mutashabihan), 指示这是一本容许有各种不同解释的经本。这些解释彼此互相一致, 互相支持。«古兰经» 中没有任何一点是相互矛盾而不一致的。这是它的无可伦比的优点之一。另一个优点是, 它使用了许多隐喻、寓言和比喻。这增添了它文体的优美和雅致, 以最少的字确实表达了广泛的意义。还有, «古兰经» 又称为 مَثَانِی (Mathani), 这表示它用各种方法和形式反复讲述他的基本信念和教理, 为的是强调它们的重要性、必要性和目的性。这个单词也指示 «古兰经» 的有些教导和其他启示的经典中的相似而有些教导是新的, 它们的优美和崇高之处是无法类同而不可比拟的。
1
یعنی کچھ آیات قرآن مجید کی تو وہ ہیں جن کا مضمون بائبل اور پچھلی کتب سے ملتا ہے اور کچھ آیات ایسی ہیں جو نئے مضمون بیان کرتی ہیں اور اپنی شان میں اعلیٰ ہیں اور ان کو کوئی پہلی کتاب نہیں پہنچتی۔
2
یہ مثانی کا ترجمہ ہے۔
3
قرآن مجید میں مثانی کا لفظ ہے اور مثانی کے معنے موڑ کے بھی ہوتے ہیں اور دو تارہ کے تار کے بھی‘ جسے عام طور پر ناخنوں سے بجاتے ہیں (ناخنوں کو عربی میں ظفرکہتے ہیں۔ اسی کو بگاڑ کر انگریزی میں اس باجہ کا نام ظفر (ZITHER) رکھا گیا ہے اور جس سے آواز بہت بلند اور سریلی نکلتی ہے۔ پس اس آیت میں قرآن کریم کی یہ تعریف کی گئی ہے کہ پہلی کتابوں کے مقابلہ میں اس کی تعلیم نہایت سُریلی اور بلند شان ہے۔ (تفصیل کے لئے دیکھئے سیرِ روحانی جلد دوم)
a
15:88.
b
17:98.
3452
Important Words:
متشابھا (mutually supporting) is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. See also 3:8.
مثانی (repeated in diverse forms) is derived from ثنی. They say ثناہ i.e. he doubled it, or folded it. ثناہ (thanna-hu) means, he made it two or called it two; he repeated it (Lane & Aqrab). See also 15:88.
تقشعر (creep) is aorist from اقشعر which means, he or it quaked, shuddered or tumbled; it (the skin) dried up. اقشعر الشعرmeans, the hair stood upon end on account of fear or cold. They say أخذته قشعریرة i.e. a tremor of the skin seized him (Lane & Aqrab).
Commentary:
The Quran is the last heavenly Message. Divine revelation has found completest and most perfect expression in it. In the verse under comment the Quran has been described as کتابا متشابھا which means that it is a Book which is susceptible of different interpretations but these interpretations are consistent and support each other. There is no contradiction or inconsistency anywhere in the Quran. This constitutes one of its inimitable excellences. Another excellence of the Quran lies in the fact that it has made extensive use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Quran is called مثانی which signifies that it describes its basic beliefs and principles repeatedly and in various ways and forms, in order to emphasize their importance, necessity and purpose.
The word also signifies that some of the teachings of the Quran resemble those of other revealed Scriptures and some are new and unapproachable and incomparable in their excellences and beauties.
a
15:88.
b
17:98.
2572
Divine revelation has found the completest and most perfect expression in the Qur’an. In the verse under comment the Qur’an has been described as Kitaban Mutashabihan signifying that it is a Book which is susceptible of different interpretations which are consistent with and support each other. There is no contradiction or inconsistency anywhere in the Qur’an. This constitutes one of its inimitable excellences. Another excellence of the Qur’an lies in the fact that it has made use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Qur’an is called Mathani which signifies that it describes its basic beliefs and principles repeatedly and in different ways and forms, in order to emphasize their importance, necessity and purpose. The word also signifies that some of the teachings of the Qur’an resemble those of other revealed Scriptures and some are new and inapproachabl
وَأَنذِرْهُمْ يَوْمَ ٱلْءَازِفَةِ إِذِ ٱلْقُلُوبُ لَدَى ٱلْحَنَاجِرِ كَٰظِمِينَ ۚ مَا لِلظَّٰلِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ
19:40.
19:40.
19:40.
Important Words:
کاظمین (full of suppressed grief) is the plural of کاظم which is active participle from کظم. They say کظم الباب i.e. he shut the door. کظم القربة means, he filled the skin-bag and closed its mouth. کظم غیظه means, he restrained his wrath or rage. کاظم او کظیمmeans, full of grief or one who restrains or suppresses his wrath (Lane & Aqrab).
Commentary:
The words "the fast approaching day" beside referring to the Day of Judgement may quite fittingly be applied to the day in this life when falsehood is vanquished and truth triumphs. They may also refer, as already mentioned, to the day when Mecca fell and the forces of evil were finally and irretrievably routed in Arabia and disbelievers could not even give vent to their grief that was eating into their hearts.
f
19:40.
a
19:40.
3508
Important Words:
کاظمین (full of suppressed grief) is the plural of کاظم which is active participle from کظم. They say کظم الباب i.e. he shut the door. کظم القربة means, he filled the skin-bag and closed its mouth. کظم غیظه means, he restrained his wrath or rage. کاظم او کظیمmeans, full of grief or one who restrains or suppresses his wrath (Lane & Aqrab).
Commentary:
The words "the fast approaching day" beside referring to the Day of Judgement may quite fittingly be applied to the day in this life when falsehood is vanquished and truth triumphs. They may also refer, as already mentioned, to the day when Mecca fell and the forces of evil were finally and irretrievably routed in Arabia and disbelievers could not even give vent to their grief that was eating into their hearts.
d
19:40.