Topic: Conditions In
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يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ۚ فَأَمَّا ٱلَّذِينَ ٱسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُم بَعْدَ إِيمَٰنِكُمْ فَذُوقُوا۟ ٱلْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ
10:27, 28; 39:61; 80:39-43.
10:27, 28; 39:61; 80:39-43.
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.
10:27, 28; 39:61; 80:39-43.
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
d
10:27, 28; 39:61; 80:39-43.
a
10:27, 28; 39:61; 80:39-43.
393
Important Words:
تبیض (shall be white) is derived from باض. They say باض فلانا i.e. he exceeded him in whiteness. ابیض means, he or it turned white. بیاض signifies whiteness, and ابیض means white (Aqrab). The expression ابیض وجھه means, his face became white, meaning, his face became expressive of joy, i.e. he became joyful (Lane).
تسود (will turn black) is derived from ساد. They say ساد فلانا i.e. he exceeded him in blackness. اسود means, he or it turned black. سواد means, blackness, and اسود means, black (Aqrab). اسود وجھه means, his face became black, meaning, his face became expressive of grief or sorrow (Lane). Whiteness is sometimes used to denote a good and happy condition; while blackness is a token of a bad condition and failure (Aqrab under بیاض).
Commentary:
The Quran itself explains "whiteness" and "blackness" as emb-lematic of "happiness" and "sorrow", respectively (see 3:108 and 16:59 and also compare 75:23 and 80:39, 40). Similarly, when a person does a deed for which he is praised, the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white or قد بیض الله وجه فلان i.e. God has made the face of such a one white. On the contrary, if a person does a deed for which he is reproached, it is said of him اسود وجھه i.e. his face has become black, or سود الله وجھه i.e. Allah has blackened his face. Thus, the words یوم تبیض وجوہ و تسود وجوہ (lit. when some faces shall turn white and some faces shall turn black) mean, when some will be praised for their deeds, and some will be reproached; or they mean, when some will rejoice and some will grieve.
The present verse speaks of discord and disagreement mentioned in the preceding verse as disbelief; for the ultimate end of such disagreement and dissension is nothing but disbelief.
c
10:27, 28; 39:61; 80:39-43.
455
The Qur’an has explained "whiteness" and "blackness" as emblematic of "happiness" and "sorrow" respectively (3:107, 108; 75:23-25; 80:39-41). When a person does a deed for which he is praised, the Arabs say of him: Ibyadda Wajhu-hu, i.e. the face of such a one has become white. And when he does a deed for which he is reproached, it is said of him Iswadda Wajhu-hu, i.e. his face has become black.
لَّقَدْ سَمِعَ ٱللَّهُ قَوْلَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَآءُ ۘ سَنَكْتُبُ مَا قَالُوا۟ وَقَتْلَهُمُ ٱلْأَنۢبِيَآءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ
یعنی یہود مسلمانوں میں چندہ کی تحریک سن کر کہتے تھے کہ معلوم ہوا ہم غنی ہیں۔ اللہ محتاج ہے۔ اس کا جواب دیا کہ وہ دن دور نہیں کہ تمہارے مال چھینے جائیں گے۔ چنانچہ تاریخ گواہ ہے کہ مدینہ اور اس کے قرب کے سب اموال چھوڑ کر یہود بھاگ گئے۔
5:65.
4:156.
When the Jews were called upon to spend their wealth in the cause of Allah, (3:181), they taunted the Muslims by saying, 'Is Allah poor and we rich?' These words also express the inward feelings of those niggardly persons who join a new movement but find it hard to comply with its ever growing monetary demands.
5:65.
4:156.
Commentary:
The words, Allah has heard the utterance of those, have been used by way of rebuke and warning, meaning that God is not unaware of these impudent utterances and that the utterers will certainly have to answer for them.
The words, Allah is poor and we are rich, were uttered by the Jews on behalf of the hypocrites and as an expression of their thoughts when the latter were called upon to spend their wealth in the cause of Allah (3:181). These words also express the thoughts of those niggardly persons and the weak of faith who join a new religion but find it hard to comply with its ever-growing monetary demands and sometimes cry out in impatience: "Has Allah become poor that we are asked to spend our hard-earned money in His cause?" In fact, one of the principal causes of the opposition to a new religious movement is reluctance on the part of the people to undergo the sacrifices of money and comfort that it demands.
The words, We shall record what they have said, signify that God will not let such mischievous utterances go unpunished, implying that what is forgiven is, as it were, not recorded.
c
5:65.
d
4:156.
1
یعنی یہود مسلمانوں میں چندہ کی تحریک سن کر کہتے تھے کہ معلوم ہوا ہم غنی ہیں۔ اللہ محتاج ہے۔ اس کا جواب دیا کہ وہ دن دور نہیں کہ تمہارے مال چھینے جائیں گے۔ چنانچہ تاریخ گواہ ہے کہ مدینہ اور اس کے قرب کے سب اموال چھوڑ کر یہود بھاگ گئے۔
a
5:65.
b
4:156.
464
Commentary:
The words, Allah has heard the utterance of those, have been used by way of rebuke and warning, meaning that God is not unaware of these impudent utterances and that the utterers will certainly have to answer for them.
The words, Allah is poor and we are rich, were uttered by the Jews on behalf of the hypocrites and as an expression of their thoughts when the latter were called upon to spend their wealth in the cause of Allah (3:181). These words also express the thoughts of those niggardly persons and the weak of faith who join a new religion but find it hard to comply with its ever-growing monetary demands and sometimes cry out in impatience: "Has Allah become poor that we are asked to spend our hard-earned money in His cause?" In fact, one of the principal causes of the opposition to a new religious movement is reluctance on the part of the people to undergo the sacrifices of money and comfort that it demands.
The words, We shall record what they have said, signify that God will not let such mischievous utterances go unpunished, implying that what is forgiven is, as it were, not recorded.
a
5:65.
b
4:156.
538
When the Jews were called upon to spend their wealth in the cause of Allah, (3:181), they taunted the Muslims by saying, 'Is Allah poor and we rich?' These words also express the inward feelings of those niggardly persons who join a new movement but find it hard to comply with its ever growing monetary demands.
وَذَرِ ٱلَّذِينَ ٱتَّخَذُوا۟ دِينَهُمْ لَعِبًا وَلَهْوًا وَغَرَّتْهُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا ۚ وَذَكِّرْ بِهِۦٓ أَن تُبْسَلَ نَفْسٌۢ بِمَا كَسَبَتْ لَيْسَ لَهَا مِن دُونِ ٱللَّهِ وَلِىٌّ وَلَا شَفِيعٌ وَإِن تَعْدِلْ كُلَّ عَدْلٍ لَّا يُؤْخَذْ مِنْهَآ ۗ أُو۟لَٰٓئِكَ ٱلَّذِينَ أُبْسِلُوا۟ بِمَا كَسَبُوا۟ ۖ لَهُمْ شَرَابٌ مِّنْ حَمِيمٍ وَعَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْفُرُونَ
5:58; 7:52; 8:36.
10:5.
5:58; 7:52; 8:36.
10:5.
Important Words:
تبسل (be consigned to perdition) is derived from بسل i.e. he prevented or prohibited or debarred. ابسل besides giving the above-mentioned meaning, also means, he gave in pledge; or gave in exchange. ابسله also means, he gave him up to or he delivered him over to or he consigned him to destruction or perdition or punishment (Lane & Aqrab).
شراب (drink) is derived from شرب i.e. he drank. شراب means, a drink or beverage; any liquid which is drunk and not eaten or chewed. This is the original significance. Post-classical writers, however, sometimes use the word in the sense of خمر (wine) also (Lane).
حمیم (boiling water) is derived from حم i.e. it (water, etc.) became hot or very hot. The word is also used transitively, meaning, he heated water, etc. or he heated it fully. حم الشحمة means, he melted the fat. حمه means, he washed him with hot water or, conversely, with cold water. حمیم means, hot water or, conversely, cold water; sweat or perspiration. The word also means a friend or a beloved person (Lane). The last significance is probably based on warmth of feeling.
Commentary:
The context and the sense of the passage required the use of the words "thy religion," but the Quran uses the words "their religion" instead of "thy religion". This is to point out that it was for their own good that the religion of Islam had been sent and that they were injuring themselves by rejecting it.
The words, admonish people thereby, signify that if disbelievers are in a state of excitement and it is found that admonition will provoke them all the more, then one should "let them alone"; but if there is no fear of their being provoked, then one should first admonish them and then quit their company. The pronoun in به (thereby) refers to the Quran.
The verse also contains an exhortation to believers not to get enraged at the scornful remarks of disbelievers. As it is the duty of believers to admonish and warn disbelievers, therefore the former should patiently endure the taunts of the latter.
As shown under Important Words, the word تبسل (consigned to perdition) may also mean, "be given up or surrendered." Taking the word in the latter sense, the sentence would mean, "Admonish the people lest a soul be surrendered to what it has wrought," i.e. admonish them lest they be given over to the evil works they are now engaged in, viz. lest they continue in their evil condition. See also 2:16. Taking the word in the former sense, i.e. as rendered in the text, the sentence would mean, "Admonish them lest they be consigned to destruction or punishment on account of the evil deeds which they have wrought."
The verse is addressed to believers and points out to them the urgent need of preaching the truth to disbelievers. It calls upon believers to picture to themselves the dire consequences of their failure to preach the truth to disbelieving people. If they do not show disbelievers the right path, the result will be that the latter will continue in their error and will be delivered over to destruction on account of their sins, being reduced to a condition when they will have no helper and no intercessor and when no compensation or ransom will be accepted from them.
The "boiling water" mentioned in the verse will serve as a medicine to bring about a cure, while the "grievous punishment" will be in the nature of an operation.
b
5:58; 7:52; 8:36.
c
10:5.
a
5:58; 7:52; 8:36.
b
10:5.
816
Important Words:
تبسل (be consigned to perdition) is derived from بسل i.e. he prevented or prohibited or debarred. ابسل besides giving the above-mentioned meaning, also means, he gave in pledge; or gave in exchange. ابسله also means, he gave him up to or he delivered him over to or he consigned him to destruction or perdition or punishment (Lane & Aqrab).
شراب (drink) is derived from شرب i.e. he drank. شراب means, a drink or beverage; any liquid which is drunk and not eaten or chewed. This is the original significance. Post-classical writers, however, sometimes use the word in the sense of خمر (wine) also (Lane).
حمیم (boiling water) is derived from حم i.e. it (water, etc.) became hot or very hot. The word is also used transitively, meaning, he heated water, etc. or he heated it fully. حم الشحمة means, he melted the fat. حمه means, he washed him with hot water or, conversely, with cold water. حمیم means, hot water or, conversely, cold water; sweat or perspiration. The word also means a friend or a beloved person (Lane). The last significance is probably based on warmth of feeling.
Commentary:
The context and the sense of the passage required the use of the words "thy religion," but the Quran uses the words "their religion" instead of "thy religion". This is to point out that it was for their own good that the religion of Islam had been sent and that they were injuring themselves by rejecting it.
The words, admonish people thereby, signify that if disbelievers are in a state of excitement and it is found that admonition will provoke them all the more, then one should "let them alone"; but if there is no fear of their being provoked, then one should first admonish them and then quit their company. The pronoun in به (thereby) refers to the Quran.
The verse also contains an exhortation to believers not to get enraged at the scornful remarks of disbelievers. As it is the duty of believers to admonish and warn disbelievers, therefore the former should patiently endure the taunts of the latter.
As shown under Important Words, the word تبسل (consigned to perdition) may also mean, "be given up or surrendered." Taking the word in the latter sense, the sentence would mean, "Admonish the people lest a soul be surrendered to what it has wrought," i.e. admonish them lest they be given over to the evil works they are now engaged in, viz. lest they continue in their evil condition. See also 2:16. Taking the word in the former sense, i.e. as rendered in the text, the sentence would mean, "Admonish them lest they be consigned to destruction or punishment on account of the evil deeds which they have wrought."
The verse is addressed to believers and points out to them the urgent need of preaching the truth to disbelievers. It calls upon believers to picture to themselves the dire consequences of their failure to preach the truth to disbelieving people. If they do not show disbelievers the right path, the result will be that the latter will continue in their error and will be delivered over to destruction on account of their sins, being reduced to a condition when they will have no helper and no intercessor and when no compensation or ransom will be accepted from them.
The "boiling water" mentioned in the verse will serve as a medicine to bring about a cure, while the "grievous punishment" will be in the nature of an operation.
c
5:58; 7:52; 8:36.
d
10:5.
وَلَوْ تَرَىٰٓ إِذْ يَتَوَفَّى ٱلَّذِينَ كَفَرُوا۟ ۙ ٱلْمَلَٰٓئِكَةُ يَضْرِبُونَ وُجُوهَهُمْ وَأَدْبَٰرَهُمْ وَذُوقُوا۟ عَذَابَ ٱلْحَرِيقِ
47:28.
3:182; 22:10.
Commentary:
The verse signifies that angels will smite the faces and the backs of disbelievers as a fitting punishment for their evil actions. The punishment corresponded with the actions of disbelievers, because the latter used to confront the believers and meet them face to face when fighting them. Again, they used to turn their backs disdainfully when truth was preached to them. So both faces and backs would receive punishment.
c
47:28.
d
3:182; 22:10.
c
47:28.
d
3:182; 22:10.
1139
Commentary:
The verse signifies that angels will smite the faces and the backs of disbelievers as a fitting punishment for their evil actions. The punishment corresponded with the actions of disbelievers, because the latter used to confront the believers and meet them face to face when fighting them. Again, they used to turn their backs disdainfully when truth was preached to them. So both faces and backs would receive punishment.
c
47:28.
d
3:182; 22:10.
وَٱلَّذِينَ كَسَبُوا۟ ٱلسَّيِّـَٔاتِ جَزَآءُ سَيِّئَةٍۭ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ ۖ مَّا لَهُم مِّنَ ٱللَّهِ مِنْ عَاصِمٍ ۖ كَأَنَّمَآ أُغْشِيَتْ وُجُوهُهُمْ قِطَعًا مِّنَ ٱلَّيْلِ مُظْلِمًا ۚ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ
یعنی رنگ سخت سیاہ ہو جائے گا اور یوں معلوم ہوگا کہ رات چلتی آرہی ہے۔
42:41.
68:44; 75:25; 80:41, 42; 88:3, 4.
The verse embodies several important truths: (a) Whereas the reward of good is manifold (see preceding verse), the reward of evil is only the like thereof. (b) Those who break the laws of God cease to be inspired by high ideals and noble ambitions and become mere imitators of others, losing all initiative and never aspiring to be the leaders of men. (c) Having thus fallen and incurred the displeasure of God, they forfeit His succour. (d) The iniquities and transgressions of evil-doers cannot long remain hidden and sooner or later become exposed.
42:41.
68:44; 75:25; 80:41, 42; 88:3, 4.
Important Words:
عاصم (One who protects) is the active participle from عصم which means, he or it prevented or hindered; or he defended or protected or he or it preserved or kept. عصمه الله من المکروه means, God protected him from evil. اعتصم بالله means, he held fast to God. اعتصم means, he defended or preserved himself; or he refrained or abstained. عصمة means, protection from that which causes destruction of man; faculty of avoiding acts of disobedience with possession of power to commit them; inability to disobey. عصمة النکاح (plural عصم) means, the tie or bond of marriage. عاصم means, defender. The Quranic expression, لا عاصم الیوم من امر الله means, there is no defender this day from the decree of God; or there is no possessor of defence this day (Lane & Aqrab).
Commentary:
The verse embodies several important truths: (a) whereas the reward of good is manifold, the reward of evil is only the like thereof; (b) those who break the law of God cease to be inspired by high ideals and great ambitions. They become mere imitators of others, losing all initiative and never aspiring to be the leaders of men; (c) having thus fallen and incurred the displeasure of God, they forfeit His assistance, which is so necessary to raise them from the depths of degradation into which they sink; (d) the iniquities and transgressions of evildoers cannot long remain hidden but sooner or later become exposed and known to the world.
h
42:41.
i
68:44; 75:25; 80:41, 42; 88:3, 4.
1
یعنی رنگ سخت سیاہ ہو جائے گا اور یوں معلوم ہوگا کہ رات چلتی آرہی ہے۔
a
42:41.
b
68:44; 75:25; 80:41, 42; 88:3, 4.
1303
Important Words:
عاصم (One who protects) is the active participle from عصم which means, he or it prevented or hindered; or he defended or protected or he or it preserved or kept. عصمه الله من المکروه means, God protected him from evil. اعتصم بالله means, he held fast to God. اعتصم means, he defended or preserved himself; or he refrained or abstained. عصمة means, protection from that which causes destruction of man; faculty of avoiding acts of disobedience with possession of power to commit them; inability to disobey. عصمة النکاح (plural عصم) means, the tie or bond of marriage. عاصم means, defender. The Quranic expression, لا عاصم الیوم من امر الله means, there is no defender this day from the decree of God; or there is no possessor of defence this day (Lane & Aqrab).
Commentary:
The verse embodies several important truths: (a) whereas the reward of good is manifold, the reward of evil is only the like thereof; (b) those who break the law of God cease to be inspired by high ideals and great ambitions. They become mere imitators of others, losing all initiative and never aspiring to be the leaders of men; (c) having thus fallen and incurred the displeasure of God, they forfeit His assistance, which is so necessary to raise them from the depths of degradation into which they sink; (d) the iniquities and transgressions of evildoers cannot long remain hidden but sooner or later become exposed and known to the world.
a
42:41.
b
68:44; 75:25; 80:41, 42; 88:3, 4.
1256
The verse embodies several important truths: (a) Whereas the reward of good is manifold (see preceding verse), the reward of evil is only the like thereof. (b) Those who break the laws of God cease to be inspired by high ideals and noble ambitions and become mere imitators of others, losing all initiative and never aspiring to be the leaders of men. (c) Having thus fallen and incurred the displeasure of God, they forfeit His succour. (d) The iniquities and transgressions of evil-doers cannot long remain hidden and sooner or later become exposed.
فَأَمَّا ٱلَّذِينَ شَقُوا۟ فَفِى ٱلنَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ
21:101.
21:101.
Zafir means, the beginning of the cry of an ass and Shahiq is the ending thereof (Lane). The disbelievers have been likened in the verse to an ass which is a timid and stupid animal, signifying that they have not the courage of their convictions and do not benefit by knowledge.
21:101.
Important Words:
زفیر (sighing) is the noun-infinitive from زفر which means, he drew in his breath vehemently, so that his ribs became pushed out; or he drew in his breath to the utmost by reason of distress; or he sent forth his breath with a prolonged sound; he sighed or uttered a long sigh or sighed vehemently; or he groaned; or he breathed, raising his voice like one moaning or in grief. They say زفرت النار i.e. the fire made a sound by its burning or its fierce burning. زفر الحمار means, the ass brayed. زفیر means, the sound of drawing in of breath by reason of distress; sighing; beginning of the cry of an ass; the sound of burning fire (Lane & Aqrab).
شھیق (sobbing) is derived from شھق which means, it rose high or became high or elevated or lofty; or he (an ass) uttered the ending of his braying or the final sounds thereof. They say شھق الرجل i.e. the sound of weeping became reiterated in his chest. شھق الحمار means, the ass uttered the ending of his braying or the final sound thereof; the ass brayed. شھیق signifies, the ending or final part of the crying or braying of an ass, whereas زفیر signifies the beginning thereof. شھیق also signifies a high-sounding moaning; a cry of distress (Lane & Aqrab).
Commentary:
By using about disbelievers the words زفیر and شھیق which are particularly used for the braying of an ass, the verse compares them to this timid and stupid animal. A big load of books carried on the back of an ass, says the Quran (62:6), does not make him learned. So do those who are indifferent to truth remain destitute of true knowledge and spirituality even if they are crammed with book lore. Similarly, like an ass which, according to the Quran, is a timid animal (74:51, 52), disbelievers have not the courage of their conviction. They fail to accept the truth either because they refuse to derive any benefit from God-given knowledge or because they have not the courage to accept what they believe to be the truth. The words زفیر and شھیق also signify sighing and moaning by reason of distress.
b
21:101.
a
21:101.
1487
Important Words:
زفیر (sighing) is the noun-infinitive from زفر which means, he drew in his breath vehemently, so that his ribs became pushed out; or he drew in his breath to the utmost by reason of distress; or he sent forth his breath with a prolonged sound; he sighed or uttered a long sigh or sighed vehemently; or he groaned; or he breathed, raising his voice like one moaning or in grief. They say زفرت النار i.e. the fire made a sound by its burning or its fierce burning. زفر الحمار means, the ass brayed. زفیر means, the sound of drawing in of breath by reason of distress; sighing; beginning of the cry of an ass; the sound of burning fire (Lane & Aqrab).
شھیق (sobbing) is derived from شھق which means, it rose high or became high or elevated or lofty; or he (an ass) uttered the ending of his braying or the final sounds thereof. They say شھق الرجل i.e. the sound of weeping became reiterated in his chest. شھق الحمار means, the ass uttered the ending of his braying or the final sound thereof; the ass brayed. شھیق signifies, the ending or final part of the crying or braying of an ass, whereas زفیر signifies the beginning thereof. شھیق also signifies a high-sounding moaning; a cry of distress (Lane & Aqrab).
Commentary:
By using about disbelievers the words زفیر and شھیق which are particularly used for the braying of an ass, the verse compares them to this timid and stupid animal. A big load of books carried on the back of an ass, says the Quran (62:6), does not make him learned. So do those who are indifferent to truth remain destitute of true knowledge and spirituality even if they are crammed with book lore. Similarly, like an ass which, according to the Quran, is a timid animal (74:51, 52), disbelievers have not the courage of their conviction. They fail to accept the truth either because they refuse to derive any benefit from God-given knowledge or because they have not the courage to accept what they believe to be the truth. The words زفیر and شھیق also signify sighing and moaning by reason of distress.
b
21:101.
1349
Zafir means, the beginning of the cry of an ass and Shahiq is the ending thereof (Lane). The disbelievers have been likened in the verse to an ass which is a timid and stupid animal, signifying that they have not the courage of their convictions and do not benefit by knowledge.
مِّن وَرَآئِهِۦ جَهَنَّمُ وَيُسْقَىٰ مِن مَّآءٍ صَدِيدٍ
69:37; 78:25, 26.
69:37; 78:25, 26.
69:37; 78:25, 26.
Important Words:
صدید (boiling water) is derived from صد. They say صدہ which means, he hindered or prevented him. اصدالجرح means, the wound contained or generated matter, such as is termed صدید; or it ran with such matter. صدید means, thin water of a wound mixed with blood before the matter becomes thick; or matter or pus, like water in which is a mixture of red and white; or matter or pus mixed with blood in a wound; what flows from the skins of the inmates of Hell or what flows from their insides and is mixed with matter and blood; hot water boiled until it thickens (Lane).
Commentary:
Hot water (صدید) is possibly meant to be used as a sort of cure for some spiritual diseases in the life to come, as it is sometimes used as a cure for certain physical diseases in this life. The verse hints that, in spite of the fact that disbelievers have in their possession all the necessary means to attain their object, they will not be able to make use of them, just as hot water cannot be used for the purpose of drinking and quenching thirst.
The verse may also mean that in the life to come, the internal animal passions of disbelievers will assume the visible form of water mixed with pus and blood flowing from wounds, for the words ماء صدید also mean pus and blood mixed with water. In this case the expression ماء صدید will be taken to have been used to refer to that form of medical treatment in which diseases are treated by serums, vaccines and bacteriophages from the very germs of the diseases from which the patients suffer. Thus the expression ماء صدید may imply that the inmates of Hell will be cured of their spiritual diseases by means of the serum prepared from purulent matter of their own sins and iniquities.
The verse may also mean that the sins and the hidden impurities of the inmates of Hell will be laid before them and will thus be made to appear hateful in their eyes, as is done in psycho-analysis.
c
69:37; 78:25, 26.
a
69:37; 78:25, 26.
1671
Important Words:
صدید (boiling water) is derived from صد. They say صدہ which means, he hindered or prevented him. اصدالجرح means, the wound contained or generated matter, such as is termed صدید; or it ran with such matter. صدید means, thin water of a wound mixed with blood before the matter becomes thick; or matter or pus, like water in which is a mixture of red and white; or matter or pus mixed with blood in a wound; what flows from the skins of the inmates of Hell or what flows from their insides and is mixed with matter and blood; hot water boiled until it thickens (Lane).
Commentary:
Hot water (صدید) is possibly meant to be used as a sort of cure for some spiritual diseases in the life to come, as it is sometimes used as a cure for certain physical diseases in this life. The verse hints that, in spite of the fact that disbelievers have in their possession all the necessary means to attain their object, they will not be able to make use of them, just as hot water cannot be used for the purpose of drinking and quenching thirst.
The verse may also mean that in the life to come, the internal animal passions of disbelievers will assume the visible form of water mixed with pus and blood flowing from wounds, for the words ماء صدید also mean pus and blood mixed with water. In this case the expression ماء صدید will be taken to have been used to refer to that form of medical treatment in which diseases are treated by serums, vaccines and bacteriophages from the very germs of the diseases from which the patients suffer. Thus the expression ماء صدید may imply that the inmates of Hell will be cured of their spiritual diseases by means of the serum prepared from purulent matter of their own sins and iniquities.
The verse may also mean that the sins and the hidden impurities of the inmates of Hell will be laid before them and will thus be made to appear hateful in their eyes, as is done in psycho-analysis.
a
69:37; 78:25, 26.
سَرَابِيلُهُم مِّن قَطِرَانٍ وَتَغْشَىٰ وُجُوهَهُمُ ٱلنَّارُ
10:28; 23:105; 54:49.
10:28; 23:105; 54:49.
10:28; 23:105; 54:49.
Important Words:
قطران (pitch) is derived from قطر meaning, it dropped; or it dripped or fell in drops; or it flowed drop by drop. قطران means, tar or liquid pitch; what exudes from juniper or savin and from pine-tree and the like when subjected to the action of fire; قطران is used for smearing mangy camels (Lane).
Commentary:
The garment serves as a means of protection, but the garment of disbelievers in the next world shall be pitch, which means that they will have nothing to protect them from fire. Fire itself will, as it were, constitute their garment and the pitch will add to the torment.
d
10:28; 23:105; 54:49.
b
10:28; 23:105; 54:49.
1705
Important Words:
قطران (pitch) is derived from قطر meaning, it dropped; or it dripped or fell in drops; or it flowed drop by drop. قطران means, tar or liquid pitch; what exudes from juniper or savin and from pine-tree and the like when subjected to the action of fire; قطران is used for smearing mangy camels (Lane).
Commentary:
The garment serves as a means of protection, but the garment of disbelievers in the next world shall be pitch, which means that they will have nothing to protect them from fire. Fire itself will, as it were, constitute their garment and the pitch will add to the torment.
b
10:28; 23:105; 54:49.
لَهَا سَبْعَةُ أَبْوَٰبٍ لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ
قرآن مجید میں جُزْئٌ کا لفظ ہے اور چونکہ جہنم میں ایک گروہ نے جانا تھا۔ ہم نے ’’مقرّر حصہ‘‘ ترجمہ کیا ہے اور یہی صحیح ہے۔
In Arabic the number "seven," as also "seventy," are often used to express not a specific numeral but the idea either of perfection and completeness or of profusion. The verse signifies that Hell will have the number of gates corresponding to the number and variety of sins committed by the guilty persons. The number "seven" may also refer to the seven exteroceptive senses, viz. the senses of vision, hearing, smell, taste, touch, pain and temperature, by which man receives impressions from the outer world.
Commentary:
As regards the seven gates of Hell, as stated in the present verse, it may be remembered that in Arabic the number seven, as also the number seventy, is often used to express not a specific numeral but the idea either of perfection or completeness or of profusion. In this sense the verse would signify that Hell will have the number of gates corresponding to the number and variety of offences committed by the sinful. The number "seven" may also refer to the seven exteroceptive senses viz. the senses of vision, hearing, smell, taste, touch, pain and temperature, granted to man for receiving impressions from the outer world.
The words جزء مقسوم (a portion allotted to it) signify that each of the inmates of Hell will enter it by the door corresponding to his offence. With regard to Heaven also it is reported in a saying of the Holy Prophet that each of its inmates will enter it by a door corresponding to his specific good deeds (Bukhari, ch. on Fada’il-e-Ashabun-Nabi).
The word جزء (a portion) does not mean, as is clear from this verse, part of one’s body. It only means a section or party of sinners as distinct from others. This explains the meaning of this word in 2:261 where it signifies one bird as distinct from others and not different parts of one bird.
Incidentally, it may be mentioned here that elsewhere the Quran mentions the number of guards placed over Hell as nineteen (74:31). The reason for this might lie in the fact that man has been endowed with nine major senses i.e. the seven exteroceptive senses mentioned above, one proprioceptive sense of position in space and one enteroceptive sense arising from internal organs relating to sensations of hunger, thirst, etc. These, coupled with their nine spiritual counterparts together with the guardian or the controlling sense i.e. the will-power which dominates and controls all these different faculties of human nature, are nineteen in number and hence the nineteen guardians of Hell. This specific mention of the number of the guardian angels of Hell as nineteen forcefully draws attention to the fact that man becomes deserving of Hell on account of his having abused his God-given faculties.
1
قرآن مجید میں جُزْئٌ کا لفظ ہے اور چونکہ جہنم میں ایک گروہ نے جانا تھا۔ ہم نے ’’مقرّر حصہ‘‘ ترجمہ کیا ہے اور یہی صحیح ہے۔
1748
Commentary:
As regards the seven gates of Hell, as stated in the present verse, it may be remembered that in Arabic the number seven, as also the number seventy, is often used to express not a specific numeral but the idea either of perfection or completeness or of profusion. In this sense the verse would signify that Hell will have the number of gates corresponding to the number and variety of offences committed by the sinful. The number "seven" may also refer to the seven exteroceptive senses viz. the senses of vision, hearing, smell, taste, touch, pain and temperature, granted to man for receiving impressions from the outer world.
The words جزء مقسوم (a portion allotted to it) signify that each of the inmates of Hell will enter it by the door corresponding to his offence. With regard to Heaven also it is reported in a saying of the Holy Prophet that each of its inmates will enter it by a door corresponding to his specific good deeds (Bukhari, ch. on Fada’il-e-Ashabun-Nabi).
The word جزء (a portion) does not mean, as is clear from this verse, part of one’s body. It only means a section or party of sinners as distinct from others. This explains the meaning of this word in 2:261 where it signifies one bird as distinct from others and not different parts of one bird.
Incidentally, it may be mentioned here that elsewhere the Quran mentions the number of guards placed over Hell as nineteen (74:31). The reason for this might lie in the fact that man has been endowed with nine major senses i.e. the seven exteroceptive senses mentioned above, one proprioceptive sense of position in space and one enteroceptive sense arising from internal organs relating to sensations of hunger, thirst, etc. These, coupled with their nine spiritual counterparts together with the guardian or the controlling sense i.e. the will-power which dominates and controls all these different faculties of human nature, are nineteen in number and hence the nineteen guardians of Hell. This specific mention of the number of the guardian angels of Hell as nineteen forcefully draws attention to the fact that man becomes deserving of Hell on account of his having abused his God-given faculties.
1501
In Arabic the number "seven," as also "seventy," are often used to express not a specific numeral but the idea either of perfection and completeness or of profusion. The verse signifies that Hell will have the number of gates corresponding to the number and variety of sins committed by the guilty persons. The number "seven" may also refer to the seven exteroceptive senses, viz. the senses of vision, hearing, smell, taste, touch, pain and temperature, by which man receives impressions from the outer world.
فَٱدْخُلُوٓا۟ أَبْوَٰبَ جَهَنَّمَ خَٰلِدِينَ فِيهَا ۖ فَلَبِئْسَ مَثْوَى ٱلْمُتَكَبِّرِينَ
39:73; 40:77.
39:73; 40:77.
39:73; 40:77.
Commentary:
The verse means to say that those proud people who know and understand truth but who on account of perverseness or pride do not submit to Divine Messengers and accept their message will receive a heavier punishment than those who err through carelessness or ignorance.
d
39:73; 40:77.
c
39:73; 40:77.
1831
Commentary:
The verse means to say that those proud people who know and understand truth but who on account of perverseness or pride do not submit to Divine Messengers and accept their message will receive a heavier punishment than those who err through carelessness or ignorance.
a
39:73; 40:77.
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.
وَقُلِ ٱلْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَآءَ فَلْيُؤْمِن وَمَن شَآءَ فَلْيَكْفُرْ ۚ إِنَّآ أَعْتَدْنَا لِلظَّٰلِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِن يَسْتَغِيثُوا۟ يُغَاثُوا۟ بِمَآءٍ كَٱلْمُهْلِ يَشْوِى ٱلْوُجُوهَ ۚ بِئْسَ ٱلشَّرَابُ وَسَآءَتْ مُرْتَفَقًا
2:257; 10:100.
25:38; 42:46.
2:257; 10:100.
25:38; 42:46.
Important Words:
سرادقھا (whose tent). سرادق is derived from سردق. They say سردق البیت i.e. he covered the house with an awning over its interior court. سرادق means, an awning extended over the interior court of a house; a tent of cotton or hair-cloth; a tent; smoke rising high and surrounding a thing; dust rising or spreading itself. They say سرادق المجد علیک ممدود i.e. the canopy of glory is extended over thee (Lane & Aqrab).
مرتفقا (resting place) is derived from رفق i.e. he was or became gentle or he acted or behaved gently ارتفق means, he bought or demanded aid or help or he profited by him or it (a thing) or he made use of it; he leaned upon his elbow; and, it was or became full. مرتفقا means, a place or thing upon which one leans, hence a place of rest (Lane & Aqrab).
Commentary:
The words, It is the truth from your Lord, signify that the prophecy, implied in the foregoing verses, that the great material might and glory of Western Christian nations will be reduced to dust and that Islam will emerge triumphant and full of new life shall most surely come to pass.
The words, let him who will, believe, and let him who will, disbelieve, hint that the time of the Imam Mahdi will not be the time for waging jihad by the sword, but for the peaceful preaching of Islam.
The last part of the verse answers a natural question that arises from the first part, viz. if there was to be no jihad by the sword how was Islam to come into its own? To this question the last part of the verse returns the answer that God Himself will see to it that the seemingly irresistible might of western Christian nations is completely broken. Divine punish-ment will overtake these nations in the form of wars which will not end until their power is completely shattered and is reduced to ashes and dust. Molten lead and iron will scorch their faces. They will cry for peace and will get bombs and gun-shots instead. Their beautiful residences will become unfit for human habitation and life will become a veritable hell for them. All their efforts to bring about peace in the world, being insincere and dishonest, will come to nothing.
c
2:257; 10:100.
d
25:38; 42:46.
a
2:257; 10:100.
b
25:38; 42:46.
2070
Important Words:
سرادقھا (whose tent). سرادق is derived from سردق. They say سردق البیت i.e. he covered the house with an awning over its interior court. سرادق means, an awning extended over the interior court of a house; a tent of cotton or hair-cloth; a tent; smoke rising high and surrounding a thing; dust rising or spreading itself. They say سرادق المجد علیک ممدود i.e. the canopy of glory is extended over thee (Lane & Aqrab).
مرتفقا (resting place) is derived from رفق i.e. he was or became gentle or he acted or behaved gently ارتفق means, he bought or demanded aid or help or he profited by him or it (a thing) or he made use of it; he leaned upon his elbow; and, it was or became full. مرتفقا means, a place or thing upon which one leans, hence a place of rest (Lane & Aqrab).
Commentary:
The words, It is the truth from your Lord, signify that the prophecy, implied in the foregoing verses, that the great material might and glory of Western Christian nations will be reduced to dust and that Islam will emerge triumphant and full of new life shall most surely come to pass.
The words, let him who will, believe, and let him who will, disbelieve, hint that the time of the Imam Mahdi will not be the time for waging jihad by the sword, but for the peaceful preaching of Islam.
The last part of the verse answers a natural question that arises from the first part, viz. if there was to be no jihad by the sword how was Islam to come into its own? To this question the last part of the verse returns the answer that God Himself will see to it that the seemingly irresistible might of western Christian nations is completely broken. Divine punish-ment will overtake these nations in the form of wars which will not end until their power is completely shattered and is reduced to ashes and dust. Molten lead and iron will scorch their faces. They will cry for peace and will get bombs and gun-shots instead. Their beautiful residences will become unfit for human habitation and life will become a veritable hell for them. All their efforts to bring about peace in the world, being insincere and dishonest, will come to nothing.
b
2:257; 10:100.
c
25:38; 42:46.
وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍ لِّلْكَٰفِرِينَ عَرْضًا
降临在雅朱者和马朱者身上的那个可畏和毁灭性的安拉的惩罚, 见第55章 «永久仁慈的主»。
For the dreadful and devastating Divine punishment that shall descend upon Gog and Magog see Surah Ar-Rahman.
Commentary:
Those will be terrible days. The fire of Hell will be kindled for the sinful. Nation will rise against nation and kingdom against kingdom and man will consign God to oblivion and, sinking in sin and iniquity, he will render himself deserving of Divine punishment.
789
降临在雅朱者和马朱者身上的那个可畏和毁灭性的安拉的惩罚, 见第55章 «永久仁慈的主»。
2137
Commentary:
Those will be terrible days. The fire of Hell will be kindled for the sinful. Nation will rise against nation and kingdom against kingdom and man will consign God to oblivion and, sinking in sin and iniquity, he will render himself deserving of Divine punishment.
1734A
For the dreadful and devastating Divine punishment that shall descend upon Gog and Magog see Surah Ar-Rahman.
وَإِن مِّنكُمْ إِلَّا وَارِدُهَا ۚ كَانَ عَلَىٰ رَبِّكَ حَتْمًا مَّقْضِيًّا
21:99.
在 مِنْكُمْ (Minkum) 中的代词 كُمْ (Kum, 你们) 不是作一般的你们解。按上下文意思, 它指的只是不信的人, 即那些怀疑死后有生命的人。所有这些各种各样的 人, 在以前的各节经文中都已谈过。依照伊本•阿巴斯和伊克里马 (عِكْرِمَة, ‘Ikrimah) 的看法, مِنْكُمْ (Minkum, 你们的) 的另一种读法是 مِنْهُمْ (Minhum, 他们的), 而伊本•阿巴斯过去经常说, Minkum这一用语是对不信的人说的 (قُرْطُبِی, Qurtubi)。因此, 代词 كُمْ (Kum, 你们) 清楚地指的是67-71节经文所谈到的不信的人。另一方面, «古兰经» 十分清楚而着重地支持正直的信者是绝不会进入火狱的这一看法;他们将在安拉的爱护和永久仁慈的阳光下永享快乐 (27:90; 39:62; 43:69; 等) 而且他们将远离火狱之火, 听不到他的即使是非常非常细微的声音 (21:102-103)。但是, 代词 كُمْ (Kum, 你们) 如果理解为既包括信者又包括不信者的话, 那么, 对于不信的人来说, 这节经文的意思是, 他们都将进入火狱; 而对於信者来说, 这节经文中指出的火狱之火可以意指他们今生必须经历的苦难和考验, 对此他们要耐心而坚韧地忍受, 而通过了这些苦难和考验之后, 最终他们将如下一节经文所表明的那样被引入安拉赐福和宁静的天上。穆圣亲自解释了这节经文的意思。据说他的妻子哈夫萨 (حَفْصَة, Hafsah) 曾经说过: “有一次穆圣说, 参加过白德尔 (بَدْر, Badr) 或吴候德 (اُحُدْ, Uhud) 战役的他的伙伴中没有一个人会进入火狱。我请他看这节经文他稍稍责备了我误解了这节经文的意思, 而且指点我去看下一节经文” («穆斯林» 引自 جَامِعُ الْبَيَانْ Jami‘ul-Bayan)。穆圣向哈夫萨指出的下一节经文 (第73节) 表明, 他也曾了解这节经文中的那个虚词 ثُمَّ (Thumma) 的意思: “以及”, 而把下一节经文当作一个独立而分离的句子; 不然的话, 他就不会责怪哈夫萨误解了现在注释中的这节经文中的意思。
قرآن مجید سے معلوم ہوتا ہے کہ دوزخیں دو(۲) ہیں‘ ایک اس دنیا کی‘ ایک اگلے جہان کی۔ یہ جو فرمایا ہے کہ ہر ایک شخص دوزخ میں جائے گا اس سے یہ مرادنہیں کہ مومن بھی دوزخ میں جائیں گے۔ بلکہ یہ مراد ہے کہ مومن دوزخ کا حصہ اسی دنیا میں پا لیتے ہیں۔ یعنی کفار انہیں قسم قسم کی تکالیف دیتے ہیں۔ ورنہ مومن قرآن مجید کی رو سے اگلے جہان میں دوزخ میں کبھی نہیں جائیں گے۔ کیونکہ قرآن مجید مومنوں کے متعلق فرماتا ہے کہ لَا یَسْمَعُوْنَ حَسِیْسَھَا یعنی مومن دوزخ سے اتنے دور رہیں گے کہ وہ اسکی آواز بھی نہیں سن سکیں گے۔ پس مومنوں کے دوزخ میں جانے سے مراد ان کا دنیا میں تکلیف اٹھانا ہے
21:99.
The pronoun kum (you) in Minkum is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the Life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn-e-‘Abbas and ‘Ikrimah, another reading of Minkum (of you) is Minhum (of them) and Ibn-e-‘Abbas used to say that the expression Minkum is addressed to disbelievers (Qurtubi). So it is to disbelievers mentioned in vv. 67-71 that the pronoun kum (you) clearly refers. On the other hand the Qur’an quite clearly and emphatically supports the view that the righteous believers will never go to Hell; they will ever bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will remain far removed from the fire of Hell and will not hear even its faintest sound (21:102, 103). But if the pronoun kum (you) be taken to include both the believers and the disbelievers, then in
21:99.
Commentary:
The word کم (you) in منکم is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn ‘Abbas and ‘Ikrimah, another reading of منکم (of you) is منھم (of them) and the former used to say that the expression منکم is addressed to disbelievers (Qurtubi). So it is to these people i.e. disbelievers mentioned in vv. 67-69 above that the pronoun کم (you) clearly refers. On the other hand the Quran quite clearly and emphatically supports the view that the righteous believers will not go to Hell; they will bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will be far removed from the fire of Hell and will not hear even its faintest sound (21:102-103). But if the pronoun (you) be taken to include both the believers and the disbelievers, then in the case of disbelievers the verse would mean that all of them will go to Hell and in the case of believers the fire of Hell referred to in the verse would mean the fire of trials and tribulations through which they have to pass in the present life and which they endure with patience and fortitude and out of which eventually they are taken to be brought into the haven of divine bliss and peace as the next verse shows. This reference is supported by several sayings of the Holy Prophet in which he has likened fever to the fire of Hell. He is reported to have said: The fever is a believer’s share of the Hellfire (Qurtubi as quoted by Tabari).
The Holy Prophet himself has explained the meaning of this verse. His wife Hafsah is reported to have said: "On one occasion when the Prophet said that none of those of his Companions who had taken part in the battle of Badr or Uhud will go to Hell, I drew his attention to the present verse, upon which he slightly reprimanded me for having misunderstood its meaning and directed me to read the next verse" (Muslim as quoted by Jami‘ul-Bayan). The fact that the Holy Prophet referred Hafsah to the next verse (v. 73) shows that he also understood the word ثم occurring in that verse to mean "and", and had taken the next verse as an independent and separate clause, otherwise he could not have reprimanded Hafsah for having misunderstood the meaning of the verse under comment.
e
21:99.
805
在 مِنْكُمْ (Minkum) 中的代词 كُمْ (Kum, 你们) 不是作一般的你们解。按上下文意思, 它指的只是不信的人, 即那些怀疑死后有生命的人。所有这些各种各样的 人, 在以前的各节经文中都已谈过。依照伊本•阿巴斯和伊克里马 (عِكْرِمَة, ‘Ikrimah) 的看法, مِنْكُمْ (Minkum, 你们的) 的另一种读法是 مِنْهُمْ (Minhum, 他们的), 而伊本•阿巴斯过去经常说, Minkum这一用语是对不信的人说的 (قُرْطُبِی, Qurtubi)。因此, 代词 كُمْ (Kum, 你们) 清楚地指的是67-71节经文所谈到的不信的人。另一方面, «古兰经» 十分清楚而着重地支持正直的信者是绝不会进入火狱的这一看法;他们将在安拉的爱护和永久仁慈的阳光下永享快乐 (27:90; 39:62; 43:69; 等) 而且他们将远离火狱之火, 听不到他的即使是非常非常细微的声音 (21:102-103)。但是, 代词 كُمْ (Kum, 你们) 如果理解为既包括信者又包括不信者的话, 那么, 对于不信的人来说, 这节经文的意思是, 他们都将进入火狱; 而对於信者来说, 这节经文中指出的火狱之火可以意指他们今生必须经历的苦难和考验, 对此他们要耐心而坚韧地忍受, 而通过了这些苦难和考验之后, 最终他们将如下一节经文所表明的那样被引入安拉赐福和宁静的天上。穆圣亲自解释了这节经文的意思。据说他的妻子哈夫萨 (حَفْصَة, Hafsah) 曾经说过: “有一次穆圣说, 参加过白德尔 (بَدْر, Badr) 或吴候德 (اُحُدْ, Uhud) 战役的他的伙伴中没有一个人会进入火狱。我请他看这节经文他稍稍责备了我误解了这节经文的意思, 而且指点我去看下一节经文” («穆斯林» 引自 جَامِعُ الْبَيَانْ Jami‘ul-Bayan)。穆圣向哈夫萨指出的下一节经文 (第73节) 表明, 他也曾了解这节经文中的那个虚词 ثُمَّ (Thumma) 的意思: “以及”, 而把下一节经文当作一个独立而分离的句子; 不然的话, 他就不会责怪哈夫萨误解了现在注释中的这节经文中的意思。
2
قرآن مجید سے معلوم ہوتا ہے کہ دوزخیں دو(۲) ہیں‘ ایک اس دنیا کی‘ ایک اگلے جہان کی۔ یہ جو فرمایا ہے کہ ہر ایک شخص دوزخ میں جائے گا اس سے یہ مرادنہیں کہ مومن بھی دوزخ میں جائیں گے۔ بلکہ یہ مراد ہے کہ مومن دوزخ کا حصہ اسی دنیا میں پا لیتے ہیں۔ یعنی کفار انہیں قسم قسم کی تکالیف دیتے ہیں۔ ورنہ مومن قرآن مجید کی رو سے اگلے جہان میں دوزخ میں کبھی نہیں جائیں گے۔ کیونکہ قرآن مجید مومنوں کے متعلق فرماتا ہے کہ لَا یَسْمَعُوْنَ حَسِیْسَھَا یعنی مومن دوزخ سے اتنے دور رہیں گے کہ وہ اسکی آواز بھی نہیں سن سکیں گے۔ پس مومنوں کے دوزخ میں جانے سے مراد ان کا دنیا میں تکلیف اٹھانا ہے
a
21:99.
2212
Commentary:
The word کم (you) in منکم is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn ‘Abbas and ‘Ikrimah, another reading of منکم (of you) is منھم (of them) and the former used to say that the expression منکم is addressed to disbelievers (Qurtubi). So it is to these people i.e. disbelievers mentioned in vv. 67-69 above that the pronoun کم (you) clearly refers. On the other hand the Quran quite clearly and emphatically supports the view that the righteous believers will not go to Hell; they will bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will be far removed from the fire of Hell and will not hear even its faintest sound (21:102-103). But if the pronoun (you) be taken to include both the believers and the disbelievers, then in the case of disbelievers the verse would mean that all of them will go to Hell and in the case of believers the fire of Hell referred to in the verse would mean the fire of trials and tribulations through which they have to pass in the present life and which they endure with patience and fortitude and out of which eventually they are taken to be brought into the haven of divine bliss and peace as the next verse shows. This reference is supported by several sayings of the Holy Prophet in which he has likened fever to the fire of Hell. He is reported to have said: The fever is a believer’s share of the Hellfire (Qurtubi as quoted by Tabari).
The Holy Prophet himself has explained the meaning of this verse. His wife Hafsah is reported to have said: "On one occasion when the Prophet said that none of those of his Companions who had taken part in the battle of Badr or Uhud will go to Hell, I drew his attention to the present verse, upon which he slightly reprimanded me for having misunderstood its meaning and directed me to read the next verse" (Muslim as quoted by Jami‘ul-Bayan). The fact that the Holy Prophet referred Hafsah to the next verse (v. 73) shows that he also understood the word ثم occurring in that verse to mean "and", and had taken the next verse as an independent and separate clause, otherwise he could not have reprimanded Hafsah for having misunderstood the meaning of the verse under comment.
a
21:99.
1793A
The pronoun kum (you) in Minkum is not of general application. It applies, as the context shows, only to the disbelievers and to those who doubt the existence of the Life after death. All these categories of men have been mentioned in the preceding verses. According to Ibn-e-‘Abbas and ‘Ikrimah, another reading of Minkum (of you) is Minhum (of them) and Ibn-e-‘Abbas used to say that the expression Minkum is addressed to disbelievers (Qurtubi). So it is to disbelievers mentioned in vv. 67-71 that the pronoun kum (you) clearly refers. On the other hand the Qur’an quite clearly and emphatically supports the view that the righteous believers will never go to Hell; they will ever bask in the sunshine of God’s love and mercy (27:90; 39:62; 43:69; etc.) and will remain far removed from the fire of Hell and will not hear even its faintest sound (21:102, 103). But if the pronoun kum (you) be taken to include both the believers and the disbelievers, then in
لَوْ يَعْلَمُ ٱلَّذِينَ كَفَرُوا۟ حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ ٱلنَّارَ وَلَا عَن ظُهُورِهِمْ وَلَا هُمْ يُنصَرُونَ
“火” (惩) 这里指 “战火”。不信的人点燃了战火而后在火中毁灭了他们自己。他们向伊斯兰教拨出刀剑而他们自己却死于刀剑之下。“从他们的面部” 这几个字, 意示他们将在面前看到的惩罚, 即惩罚将是显而易见的; ‘也不从他们的背 (后)’ 这些字, 意指他们将出其不意地遭受惩罚。而且这种惩罚将降临到他们所有的人的头上-------不论是他们的首领和普通老百姓, وُجُوْه--------Wujuh的意思也指首领。(Lane)。
"Fire" here means "the fire of war." The disbelievers ignited that fire and then were themselves consumed in it. They drew the sword against Islam and by the sword they perished. The words, from their faces, signify the punishment they will see in front of them, i.e. its signs will be apparent and manifest; and the words, nor from their backs, signify that the punishment will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders and the ordinary men (Wujuh also meaning leaders—Lane).
Commentary:
The context shows and the wording of the present verse also lends support to the inference that the allusion in the word "fire" is to "the fire of war." The disbelievers ignited that fire and were themselves consumed in it. They were destroyed by the weapon which they employed against the believers. They drew the sword against Islam and by the sword they perished.
The words, the fire from their faces, signify the punishment that they will see in front of them i.e. the punishment whose signs will be apparent and manifest; and the words "nor from their backs" signify the punishment that will come upon them from behind their backs i.e. the punishment which will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders who are their faces and the ordinary folk who follow them and blindly accept their lead.
837
“火” (惩) 这里指 “战火”。不信的人点燃了战火而后在火中毁灭了他们自己。他们向伊斯兰教拨出刀剑而他们自己却死于刀剑之下。“从他们的面部” 这几个字, 意示他们将在面前看到的惩罚, 即惩罚将是显而易见的; ‘也不从他们的背 (后)’ 这些字, 意指他们将出其不意地遭受惩罚。而且这种惩罚将降临到他们所有的人的头上-------不论是他们的首领和普通老百姓, وُجُوْه--------Wujuh的意思也指首领。(Lane)。
2380
Commentary:
The context shows and the wording of the present verse also lends support to the inference that the allusion in the word "fire" is to "the fire of war." The disbelievers ignited that fire and were themselves consumed in it. They were destroyed by the weapon which they employed against the believers. They drew the sword against Islam and by the sword they perished.
The words, the fire from their faces, signify the punishment that they will see in front of them i.e. the punishment whose signs will be apparent and manifest; and the words "nor from their backs" signify the punishment that will come upon them from behind their backs i.e. the punishment which will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders who are their faces and the ordinary folk who follow them and blindly accept their lead.
1889
"Fire" here means "the fire of war." The disbelievers ignited that fire and then were themselves consumed in it. They drew the sword against Islam and by the sword they perished. The words, from their faces, signify the punishment they will see in front of them, i.e. its signs will be apparent and manifest; and the words, nor from their backs, signify that the punishment will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders and the ordinary men (Wujuh also meaning leaders—Lane).
لَهُمْ فِيهَا زَفِيرٌ وَهُمْ فِيهَا لَا يَسْمَعُونَ
11:107; 25:14; 67:8.
یعنی اس وقت ایمان لانا کوئی نفع نہ دے گا۔
11:107; 25:13; 67:8.
Commentary:
The words وھم فیھا لا یسمعون besides the meaning given in the text may also mean, they will not hear anything that will give solace and comfort to them; and (2) there will be so much crying and shrieking and wailing in Hell that its inmates will not hear each other’s voice.
If "the fire of Hell" referred to in the preceding two verses may mean the fire of disgrace and humiliation in this world, then the words "they will not hear" would mean that they (the disbelievers) would not listen to the voice of God’s Messengers.
c
11:107; 25:14; 67:8.
1
یعنی اس وقت ایمان لانا کوئی نفع نہ دے گا۔
a
11:107; 25:13; 67:8.
2427
Commentary:
The words وھم فیھا لا یسمعون besides the meaning given in the text may also mean, they will not hear anything that will give solace and comfort to them; and (2) there will be so much crying and shrieking and wailing in Hell that its inmates will not hear each other’s voice.
If "the fire of Hell" referred to in the preceding two verses may mean the fire of disgrace and humiliation in this world, then the words "they will not hear" would mean that they (the disbelievers) would not listen to the voice of God’s Messengers.
b
11:107; 25:14; 67:8.
1921
They will not hear anything that will give them solace and comfort; or there will be so much crying and shrieking and wailing in Hell that its inmates will not hear each other’s voice.
۞ هَٰذَانِ خَصْمَانِ ٱخْتَصَمُوا۟ فِى رَبِّهِمْ ۖ فَٱلَّذِينَ كَفَرُوا۟ قُطِّعَتْ لَهُمْ ثِيَابٌ مِّن نَّارٍ يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ ٱلْحَمِيمُ
44:49; 55:45; 56:43-54.
یعنی مومن اور کافر۔
44:49; 55:45; 56:43-54.
The reference in the words "These are two" is to two classes of men—the believers and disbelievers.
Commentary:
The reference in the words "These two" is to two classes of men—the believers and disbelievers, i.e. those who obey and willingly submit to the laws of nature and those of the Shari‘ah and those who flout, disobey and defy these laws. The verse means to say that the second class of men will suffer the evil consequences of their disobedience and defiance.
b
44:49; 55:45; 56:43-54.
2
یعنی مومن اور کافر۔
a
44:49; 55:45; 56:43-44.2452
Commentary:
The reference in the words "These two" is to two classes of men—the believers and disbelievers, i.e. those who obey and willingly submit to the laws of nature and those of the Shari‘ah and those who flout, disobey and defy these laws. The verse means to say that the second class of men will suffer the evil consequences of their disobedience and defiance.
b
44:49; 55:45; 56:43-54.
1941
The reference in the words "These are two" is to two classes of men—the believers and disbelievers.
يُصْهَرُ بِهِۦ مَا فِى بُطُونِهِمْ وَٱلْجُلُودُ
44:46.
44:46.
44:46.
Important Words:
یصھر (will be melted) is formed from صھر which means, he melted or liquefied fat or a thing; he or it burned; he thoroughly cooked with fire. صھرته الشمس means, the sun affected him severely by its heat (Lane & Aqrab).
Commentary:
The verse purports to say that the flouters and defiers of Divine Laws will suffer both internal and external punishment, i.e. they will lose their peace of mind and will also suffer corporal punishment. The verse also seems to point, on the one hand, to the extreme severity of the punishment of Hell and on the other to its temporary nature. It purports to say that the fire of Hell will burn and melt whatever there would be in the bellies and skins of disbelievers, i.e. it will melt away the inward and outward dross and impurities of the sins committed by them and thus after cleansing and purifying them of their impurities and dross will make them deserving of salvation.
c
44:46.
a
44:46.
2453
Important Words:
یصھر (will be melted) is formed from صھر which means, he melted or liquefied fat or a thing; he or it burned; he thoroughly cooked with fire. صھرته الشمس means, the sun affected him severely by its heat (Lane & Aqrab).
Commentary:
The verse purports to say that the flouters and defiers of Divine Laws will suffer both internal and external punishment, i.e. they will lose their peace of mind and will also suffer corporal punishment. The verse also seems to point, on the one hand, to the extreme severity of the punishment of Hell and on the other to its temporary nature. It purports to say that the fire of Hell will burn and melt whatever there would be in the bellies and skins of disbelievers, i.e. it will melt away the inward and outward dross and impurities of the sins committed by them and thus after cleansing and purifying them of their impurities and dross will make them deserving of salvation.
c
44:46.