Topic: Laghw
View Aspects
Subtopics
لَّا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغْوِ فِىٓ أَيْمَٰنِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ ۗ وَٱللَّهُ غَفُورٌ حَلِيمٌ
5:90.
لغو قسم سے مراد وہ قسم ہے جو عادت کی وجہ سے کھائی جائے۔ جیسے بعض کو بلا سوچے وَاللّٰہِ! بِاللّٰہِ کہنے کی عادت ہوتی ہے۔ یا وہ قسم جس کے کھانے والا یقین رکھتا ہو کہ وہ درست ہے لیکن اس کا یقین غلط ہو یا شدید غصہ میں قسم کھا لینا کہ جب ہوش و حواس ٹھکانے نہ ہوں یا حرام شے کے استعمال یا فرض و واجب عمل کے ترک کے متعلق کسی وقتی جوش کے ماتحت قسمیں کھا لینا یہ سب قسمیں لغو ہیں۔ اور ان کے توڑنے پر کوئی کفارہ نہیں بلکہ ان کے کھانے پر توبہ اور استغفار کا حکم ہے کیونکہ ھُمْ عَنِ اللَّغْوِ مُعْرِضُوْنَ (مؤمنون: ۴) کے خلاف ایسی قسمیں ہیں پس ان کے کھانے والا مخطی یا گنہگار ہے اس
حَلِیْمٌ حِلْم سے ہے اور اس کے معنے صبر کرنے والے کے بھی ہوتے ہیں اور اسی طرح اس کے معنے بُردبار کے بھی ہیں۔ یعنی جس میں طیش نہ ہو۔ یونہی جوش میں آکر اندھا دھند کام نہ کرتا ہو۔ حِلْم جہالت اور بیوقوفی کے مخالف معنے بھی دیتا ہے اور علم اور سمجھ کے بھی۔ نیز اس کے معنے عقل کے بھی ہیں (اقرب)
5:90.
Taking an oath is a serious matter, but some men are in the habit of swearing without meaning anything. Such oaths as are taken thoughtlessly or as a matter of habit or those taken in a sudden fit of anger do not call for expiation.
5:90.
Important Words:
یؤاخذکم (will call you to account) is derived from اخذ. اخذه means, he took hold of him; he seized him. آخذه means, he called him to account; he punished or chastised him (Aqrab).
اللغو (vain) is derived from لغا. They say لغابکلمة i.e. he uttered or spoke a word. لغا الشیء means, the thing went in vain. لغا عن الطریق means he deviated from the path. لغافی قوله means, he spoke without proper care and thinking. اللغو therefore means, a speech or writing, etc. which is worthless and of no account and deserves no attention; it also means, the barking of a dog (Aqrab). لاغاه means, he jested or joked with him (Lane). اللغو also means that which one utters without seriously meaning it (Muhit).
حلیم (Forbearing) is derived from حلم meaning, he was forbearing and clement; he forgave and connived at offences; he controlled his temper in moments of anger; he was patient, sedate, or intelligent and calm and was not hasty in punishing or taking revenge. Thus حلیم which is one of the attributive names of God, means, one who is forbearing and to whom the disobedience of the disobedient does not cause agitation or excitement, who is slow in punishing but quick in forgiving; it also means one who is intelligent (Aqrab, Lane & Mufradat).
Commentary:
Oaths are very serious things, as mentioned in the preceding verse, but some men are in the habit of swearing without meaning anything. Such oaths as are referred to in this verse are oaths taken carelessly or as a matter of habit or those taken in a sudden fit of anger. The fact that such oaths are not liable to be punished does not, however, mean that indulgence in them is permitted. It only means that a person who swears vain oaths will not be punished on the basis of such oaths, i.e. these oaths will not be legally treated as oaths. But he will certainly suffer the consequences of indulging in vain and useless talk. A Muslim is expected to avoid all things that are vain or purposeless and the Quran clearly enjoins it (23:4).
The clause, He will call you to account for what your hearts have earned, means that a person will have to answer for oaths he takes consciously and deliberately. The words, what your hearts have earned, also hint that God does not call a man to account for such passing thoughts as may flash across the mind and then disappear. Only such thoughts are punishable as are "earned" by the heart, i.e. cherished and retained by the mind.
The words, Allah is Most Forgiving, Forbearing, signify that as Allah knows your weaknesses, He treats you with forbearance, and does not call you to account for such of your acts as you might do without meaning them.
a
5:90.
1
لغو قسم سے مراد وہ قسم ہے جو عادت کی وجہ سے کھائی جائے۔ جیسے بعض کو بلا سوچے وَاللّٰہِ! بِاللّٰہِ کہنے کی عادت ہوتی ہے۔ یا وہ قسم جس کے کھانے والا یقین رکھتا ہو کہ وہ درست ہے لیکن اس کا یقین غلط ہو یا شدید غصہ میں قسم کھا لینا کہ جب ہوش و حواس ٹھکانے نہ ہوں یا حرام شے کے استعمال یا فرض و واجب عمل کے ترک کے متعلق کسی وقتی جوش کے ماتحت قسمیں کھا لینا یہ سب قسمیں لغو ہیں۔ اور ان کے توڑنے پر کوئی کفارہ نہیں بلکہ ان کے کھانے پر توبہ اور استغفار کا حکم ہے کیونکہ ھُمْ عَنِ اللَّغْوِ مُعْرِضُوْنَ (مؤمنون: ۴) کے خلاف ایسی قسمیں ہیں پس ان کے کھانے والا مخطی یا گنہگار ہے اس
2
حَلِیْمٌ حِلْم سے ہے اور اس کے معنے صبر کرنے والے کے بھی ہوتے ہیں اور اسی طرح اس کے معنے بُردبار کے بھی ہیں۔ یعنی جس میں طیش نہ ہو۔ یونہی جوش میں آکر اندھا دھند کام نہ کرتا ہو۔ حِلْم جہالت اور بیوقوفی کے مخالف معنے بھی دیتا ہے اور علم اور سمجھ کے بھی۔ نیز اس کے معنے عقل کے بھی ہیں (اقرب)
a
5:90.
232
Important Words:
یؤاخذکم (will call you to account) is derived from اخذ. اخذه means, he took hold of him; he seized him. آخذه means, he called him to account; he punished or chastised him (Aqrab).
اللغو (vain) is derived from لغا. They say لغابکلمة i.e. he uttered or spoke a word. لغا الشیء means, the thing went in vain. لغا عن الطریق means he deviated from the path. لغافی قوله means, he spoke without proper care and thinking. اللغو therefore means, a speech or writing, etc. which is worthless and of no account and deserves no attention; it also means, the barking of a dog (Aqrab). لاغاه means, he jested or joked with him (Lane). اللغو also means that which one utters without seriously meaning it (Muhit).
حلیم (Forbearing) is derived from حلم meaning, he was forbearing and clement; he forgave and connived at offences; he controlled his temper in moments of anger; he was patient, sedate, or intelligent and calm and was not hasty in punishing or taking revenge. Thus حلیم which is one of the attributive names of God, means, one who is forbearing and to whom the disobedience of the disobedient does not cause agitation or excitement, who is slow in punishing but quick in forgiving; it also means one who is intelligent (Aqrab, Lane & Mufradat).
Commentary:
Oaths are very serious things, as mentioned in the preceding verse, but some men are in the habit of swearing without meaning anything. Such oaths as are referred to in this verse are oaths taken carelessly or as a matter of habit or those taken in a sudden fit of anger. The fact that such oaths are not liable to be punished does not, however, mean that indulgence in them is permitted. It only means that a person who swears vain oaths will not be punished on the basis of such oaths, i.e. these oaths will not be legally treated as oaths. But he will certainly suffer the consequences of indulging in vain and useless talk. A Muslim is expected to avoid all things that are vain or purposeless and the Quran clearly enjoins it (23:4).
The clause, He will call you to account for what your hearts have earned, means that a person will have to answer for oaths he takes consciously and deliberately. The words, what your hearts have earned, also hint that God does not call a man to account for such passing thoughts as may flash across the mind and then disappear. Only such thoughts are punishable as are "earned" by the heart, i.e. cherished and retained by the mind.
The words, Allah is Most Forgiving, Forbearing, signify that as Allah knows your weaknesses, He treats you with forbearance, and does not call you to account for such of your acts as you might do without meaning them.
a
5:90.
274
Taking an oath is a serious matter, but some men are in the habit of swearing without meaning anything. Such oaths as are taken thoughtlessly or as a matter of habit or those taken in a sudden fit of anger do not call for expiation.
لَا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغْوِ فِىٓ أَيْمَٰنِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا عَقَّدتُّمُ ٱلْأَيْمَٰنَ ۖ فَكَفَّٰرَتُهُۥٓ إِطْعَامُ عَشَرَةِ مَسَٰكِينَ مِنْ أَوْسَطِ مَا تُطْعِمُونَ أَهْلِيكُمْ أَوْ كِسْوَتُهُمْ أَوْ تَحْرِيرُ رَقَبَةٍ ۖ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَٰثَةِ أَيَّامٍ ۚ ذَٰلِكَ كَفَّٰرَةُ أَيْمَٰنِكُمْ إِذَا حَلَفْتُمْ ۚ وَٱحْفَظُوٓا۟ أَيْمَٰنَكُمْ ۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَشْكُرُونَ
دیکھئے نوٹ سورۂ بقرہ آیت ۲۲۶۔
2:226.
Oaths which are contrary to Islamic Law are mere wasted breath.
Ausat means both "middle" (average) and "the best."
2:226.
Commentary:
The verb عقد (‘aqqada) is the intensive form of عقد (‘aqada) for which see 5:2. It conveys the idea of greater deliberation and solemnity. Hence the expression بما عقدتم الایمان (oaths which you take in earnest) would really mean, oaths which you swear solemnly and deliberately.
The use of the word اوسط (average) means both 'middle', (i.e. average) and 'best' (see 2:144) and is thus meant to imply that an oath may be regarded as expiated if ten poor men are fed with food the expiator ordinarily provides for his family, but that it is better to feed them with the best food with which he feeds his own family.
The pronoun ھم (their) in کسوتھم (their clothing) may refer either to families or to poor persons. In the former case, the sentence would read, "the clothing (of ten poor men) with the average (or the best) kind of clothing which you provide for your families". In the latter case, it would simply mean, "the clothing of ten poor men".
The verse should not be taken as describing three different ways by which a person can expiate a broken oath. The different ways are intended to represent three progressive stages of expiation, the third alternative being better than the second, and the second better than the first.
The injunction to expiate oaths does not mean that they may be broken with impunity and then expiated. The prescription of penalties is merely meant to meet a possible eventuality. But oaths contrary to Islamic Law are no oaths. They must be broken. Then there are oaths that pertain to the rights of individuals. These cannot be expiated even by adopting any of the above-mentioned three courses. If, for instance, a man promises on oath to give to a person certain sum of money, and then breaks his oath, and makes the prescribed expiation, the expiation will not absolve him from his obligation to make the promised payment. He must pay the man the promised sum, notwithstanding the expiation. The expiation will only atone for the sin he committed against God by breaking his oath.
d
2:226.
393
اَوْسَطْ (Ausat) 既指 “中等” (平均), 又指 “最好”。
1
دیکھئے نوٹ سورۂ بقرہ آیت ۲۲۶۔
d
2:226.
717
Commentary:
The verb عقد (‘aqqada) is the intensive form of عقد (‘aqada) for which see 5:2. It conveys the idea of greater deliberation and solemnity. Hence the expression بما عقدتم الایمان (oaths which you take in earnest) would really mean, oaths which you swear solemnly and deliberately.
The use of the word اوسط (average) means both 'middle', (i.e. average) and 'best' (see 2:144) and is thus meant to imply that an oath may be regarded as expiated if ten poor men are fed with food the expiator ordinarily provides for his family, but that it is better to feed them with the best food with which he feeds his own family.
The pronoun ھم (their) in کسوتھم (their clothing) may refer either to families or to poor persons. In the former case, the sentence would read, "the clothing (of ten poor men) with the average (or the best) kind of clothing which you provide for your families". In the latter case, it would simply mean, "the clothing of ten poor men".
The verse should not be taken as describing three different ways by which a person can expiate a broken oath. The different ways are intended to represent three progressive stages of expiation, the third alternative being better than the second, and the second better than the first.
The injunction to expiate oaths does not mean that they may be broken with impunity and then expiated. The prescription of penalties is merely meant to meet a possible eventuality. But oaths contrary to Islamic Law are no oaths. They must be broken. Then there are oaths that pertain to the rights of individuals. These cannot be expiated even by adopting any of the above-mentioned three courses. If, for instance, a man promises on oath to give to a person certain sum of money, and then breaks his oath, and makes the prescribed expiation, the expiation will not absolve him from his obligation to make the promised payment. He must pay the man the promised sum, notwithstanding the expiation. The expiation will only atone for the sin he committed against God by breaking his oath.
e
2:226.
789
Oaths which are contrary to Islamic Law are mere wasted breath.
790
Ausat means both "middle" (average) and "the best."
لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَٰمًا ۖ وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا
52:24; 56:26; 78:36.
52:24; 56:26; 78:36.
52:24; 56:26; 78:36.
Commentary:
الا (but) is used here either as استثناء متصل or استثناء منقطع. In the former case the verse would mean that the apparently superfluous talk would also be productive of peace and will result in something useful and beneficial. In the latter case it would mean that the believers will hear nothing vain and useless but will live in perfect peace because there will be peace all round them. They will live in the presence of God Who is peace (59:24) and reside in the abode of peace (6:128) and angels will enter upon them with greetings of peace (13:25). For a full discussion about استثناء منقطع see 2:35.
The verse may also signify that the believers will attain such a high stage of righteousness in the gardens of eternity that they will hear no disparaging talk about one another i.e. there will be found absolutely no suspicion of any kind.
The sentence, They will have their sustenance therein, morning and evening, means that the believers will constantly hear the sweet voice of God, enjoy His sight and will receive the message of eternal peace. The word "sustenance" covers and applies to all these things.
f
52:24; 56:26; 78:36.
a
52:24; 56:26; 78:36.
2204
Commentary:
الا (but) is used here either as استثناء متصل or استثناء منقطع. In the former case the verse would mean that the apparently superfluous talk would also be productive of peace and will result in something useful and beneficial. In the latter case it would mean that the believers will hear nothing vain and useless but will live in perfect peace because there will be peace all round them. They will live in the presence of God Who is peace (59:24) and reside in the abode of peace (6:128) and angels will enter upon them with greetings of peace (13:25). For a full discussion about استثناء منقطع see 2:35.
The verse may also signify that the believers will attain such a high stage of righteousness in the gardens of eternity that they will hear no disparaging talk about one another i.e. there will be found absolutely no suspicion of any kind.
The sentence, They will have their sustenance therein, morning and evening, means that the believers will constantly hear the sweet voice of God, enjoy His sight and will receive the message of eternal peace. The word "sustenance" covers and applies to all these things.
b
52:24; 56:26; 78:36.
وَٱلَّذِينَ هُمْ عَنِ ٱللَّغْوِ مُعْرِضُونَ
25:73.
The second stage consists in the avoidance of all vain talk and thoughts and also of idle, vain and futile actions. Life is a grim and serious fact and a believer must take it as such. He must employ every moment of it usefully and shun all vain and useless pursuits.
See 25:73.
Important Words:
اللغو (that which is vain) is derived from لغا and signifies a vain, foolish, worthless or careless talk or speech or that which one utters without seriously meaning it; vain act or an act done carelessly or unthinkingly; deviation from the right path; foolish joking. It covers all vain and foolish thoughts. It is also used for the chirping of sparrows and the sound of other birds (Lane, Aqrab & Muhit). See also 2:226.
Commentary:
The second stage in the spiritual journey of man consists in the avoidance of all vain talk and thoughts and also of idle, vain and futile actions. A true believer not only prays to God in the utmost humility of the heart but takes life very seriously. Life is a grim and serious fact and he takes it as such. He employs every moment of it usefully and shuns all vain and useless pursuits which are incapable of doing any good either to his own person or to his community or country. Incidentally, the avoidance of vain pursuits is the natural and inevitable result of humility in prayer as is evident from another verse of the Quran, viz. "Surely Prayer restrains one from indecency and manifest evil" (29:46).
b
25:73.
881
第二阶段是, 避免一切空谈和无益的想法;同时也要避免懒散以及愚蠢和轻浮的行动。生活是严肃的现实。因此一个信仰者必须这样正视它。他必须有效地使用生活中的每一时刻, 避免一切无益的和无用的追求。
b
See 25:73.
2511
Important Words:
اللغو (that which is vain) is derived from لغا and signifies a vain, foolish, worthless or careless talk or speech or that which one utters without seriously meaning it; vain act or an act done carelessly or unthinkingly; deviation from the right path; foolish joking. It covers all vain and foolish thoughts. It is also used for the chirping of sparrows and the sound of other birds (Lane, Aqrab & Muhit). See also 2:226.
Commentary:
The second stage in the spiritual journey of man consists in the avoidance of all vain talk and thoughts and also of idle, vain and futile actions. A true believer not only prays to God in the utmost humility of the heart but takes life very seriously. Life is a grim and serious fact and he takes it as such. He employs every moment of it usefully and shuns all vain and useless pursuits which are incapable of doing any good either to his own person or to his community or country. Incidentally, the avoidance of vain pursuits is the natural and inevitable result of humility in prayer as is evident from another verse of the Quran, viz. "Surely Prayer restrains one from indecency and manifest evil" (29:46).
b
25:73.
1980
The second stage consists in the avoidance of all vain talk and thoughts and also of idle, vain and futile actions. Life is a grim and serious fact and a believer must take it as such. He must employ every moment of it usefully and shun all vain and useless pursuits.
وَٱلَّذِينَ لَا يَشْهَدُونَ ٱلزُّورَ وَإِذَا مَرُّوا۟ بِٱللَّغْوِ مَرُّوا۟ كِرَامًا
23:4; 28:56.
23:4; 28:56.
Zur means a lie; false witness; association of false gods with Allah; a place where lies are told and people entertain themselves with vain or frivolous diversion; the assemblies of polytheists, etc. (Lane).
23:4; 28:56.
Important Words:
زور means, a lie; a falsehood; false witness; association of others with God; a place where lies are told; a place where people hear singing and entertain themselves with vain or frivolous diversion; the assemblies of polytheists; strength, etc. (Lane & Aqrab).
Commentary:
In view of different meanings of the word زور given under "Important Words" above, the expression لا یشھدون الزور would mean: (a) they do not tell lies; or (b) they do not go to places where people indulge in telling lies and in frivolous diversions, they do not sit in the company of liars; or (c) they do not associate false gods with Allah or do not attend such places where idolatry is practised; or (d) they do not bear false witness. In the last case the particle ب will be taken as understood before الزور.
e
23:4; 28:56.
a
23:4; 28:56.
2699
Important Words:
زور means, a lie; a falsehood; false witness; association of others with God; a place where lies are told; a place where people hear singing and entertain themselves with vain or frivolous diversion; the assemblies of polytheists; strength, etc. (Lane & Aqrab).
Commentary:
In view of different meanings of the word زور given under "Important Words" above, the expression لا یشھدون الزور would mean: (a) they do not tell lies; or (b) they do not go to places where people indulge in telling lies and in frivolous diversions, they do not sit in the company of liars; or (c) they do not associate false gods with Allah or do not attend such places where idolatry is practised; or (d) they do not bear false witness. In the last case the particle ب will be taken as understood before الزور.
a
23:4; 28:56.
2092
Zur means a lie; false witness; association of false gods with Allah; a place where lies are told and people entertain themselves with vain or frivolous diversion; the assemblies of polytheists, etc. (Lane).
وَإِذَا سَمِعُوا۟ ٱللَّغْوَ أَعْرَضُوا۟ عَنْهُ وَقَالُوا۟ لَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ سَلَٰمٌ عَلَيْكُمْ لَا نَبْتَغِى ٱلْجَٰهِلِينَ
25:64, 73.
یعنی مشرکین وغیرہ سے جب خدائی باتوں کے متعلق ہنسی ٹھٹھے کی بات سنتے ہیں۔
25:64, 73.
c
25:64, 73.
4
یعنی مشرکین وغیرہ سے جب خدائی باتوں کے متعلق ہنسی ٹھٹھے کی بات سنتے ہیں۔
a
23:4; 25:73.
b
25:64.
a
25:64, 73.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَا تَسْمَعُوا۟ لِهَٰذَا ٱلْقُرْءَانِ وَٱلْغَوْا۟ فِيهِ لَعَلَّكُمْ تَغْلِبُونَ
黑暗的信徒总是企图掀起阵阵叫嚣声来反对, 以遏止真理的声音, 并力图以种种花招和诡计来扰乱人心。
The votaries of darkness have always tried to stifle the voice of Truth by raising a hue and cry against it and have sought to confuse the minds of people by using all sorts of guiles and subterfuges.
Commentary:
The votaries of darkness have always tried to stifle the voice of truth by raising a hue and cry against it and have sought to confuse the minds of people by using all sorts of guiles and subterfuges. But never has falsehood succeeded in drowning the voice of truth. This is the purport of this verse. It may also refer to the noise which street urchins, employed by leaders of the Quraish, created when the Muslims recited the Quran.
1188
黑暗的信徒总是企图掀起阵阵叫嚣声来反对, 以遏止真理的声音, 并力图以种种花招和诡计来扰乱人心。
3578
Commentary:
The votaries of darkness have always tried to stifle the voice of truth by raising a hue and cry against it and have sought to confuse the minds of people by using all sorts of guiles and subterfuges. But never has falsehood succeeded in drowning the voice of truth. This is the purport of this verse. It may also refer to the noise which street urchins, employed by leaders of the Quraish, created when the Muslims recited the Quran.
2633
The votaries of darkness have always tried to stifle the voice of Truth by raising a hue and cry against it and have sought to confuse the minds of people by using all sorts of guiles and subterfuges.
يَتَنَٰزَعُونَ فِيهَا كَأْسًا لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ
یعنی بعد از موت جس چیز کا نام شراب آتا ہے‘ وہ شراب محبتِ الٰہی ہے۔ اس سے دماغ خراب نہیں ہوتا اور نہ انسان بے ہودہ بکواس کرتا ہے اور نہ گالی گلوچ دیتا ہے۔
19:63; 56:26; 78:36.
Important Words:
یتنازعون (will pass from one to another) is derived from نزع. They say نازع فلانا i.e. he shook hands with such a one. نازع الکأسmeans, he took the cup. تنازعوا الکأس means, they took the cup from one another’s hand (Aqrab).
c
19:63; 56:26; 78:36.
1323
تَنازَعُو الْكَأسَ (Tanaza‘ul-Ka’sa) 的意思是, 他们彼此交杯。(اَقْرَبْ--------Aqrab)
2
یعنی بعد از موت جس چیز کا نام شراب آتا ہے‘ وہ شراب محبتِ الٰہی ہے۔ اس سے دماغ خراب نہیں ہوتا اور نہ انسان بے ہودہ بکواس کرتا ہے اور نہ گالی گلوچ دیتا ہے۔
b
19:63; 56:26; 78:36.
3945
Important Words:
یتنازعون (will pass from one to another) is derived from نزع. They say نازع فلانا i.e. he shook hands with such a one. نازع الکأسmeans, he took the cup. تنازعوا الکأس means, they took the cup from one another’s hand (Aqrab).
c
19:63; 56:26; 78:36.
2854
Tanaza‘ul-Ka’sa means, they took the cup from one another’s hand (Aqrab).
لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا
19:63; 78:36; 88:12.
19:63; 78:36; 88:12.
19:63; 78:36; 88:12.
b
19:63; 78:36; 88:12.
d
19:63; 78:36; 88:12.
c
19:63; 78:36; 88:12.
لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّٰبًا
19:63; 52:24; 56:26.
صاحبِ اِملاء لکھتے ہیں کہ کِذَّابًا میں تکرار کے معنے پائے جاتے ہیں۔ اس لئے ہم نے کبھی کا لفظ بڑھا دیا ہے۔ دوسرے کِذَّابًا مصدر ہے جو مصدر معروف بھی ہو سکتا ہے اور مجہول بھی۔ اس کے لحاظ سے ہم نے یہ ترجمہ کیا ہے کہ ’’نہ (ان کی باتوں کو) کبھی کوئی جھٹلائے گا۔‘‘
19:63; 52:24; 56:26.
19:63; 52:24; 56:26.
a
19:63; 52:24; 56:26.
1
صاحبِ اِملاء لکھتے ہیں کہ کِذَّابًا میں تکرار کے معنے پائے جاتے ہیں۔ اس لئے ہم نے کبھی کا لفظ بڑھا دیا ہے۔ دوسرے کِذَّابًا مصدر ہے جو مصدر معروف بھی ہو سکتا ہے اور مجہول بھی۔ اس کے لحاظ سے ہم نے یہ ترجمہ کیا ہے کہ ’’نہ (ان کی باتوں کو) کبھی کوئی جھٹلائے گا۔‘‘
a
19:63; 52:24; 56:26.
b
19:63; 52:24; 56:26.
لَّا تَسْمَعُ فِيهَا لَٰغِيَةً
56:26; 78:36.
c
56:26; 78:36.