Topic: Those Who Forget To
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وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُۥ عَن ذِكْرِنَا وَٱتَّبَعَ هَوَىٰهُ وَكَانَ أَمْرُهُۥ فُرُطًا
6:53; 7:206.
یعنی صحابہ ؓ کی قربانیوں کو بھولیو نہیں۔
6:53; 7:206.
6:53; 7:206.
Commentary:
This verse lends further support to the fact that the preceding verses embody some very important prophecies. In fact, we are here told that at the time of the predominance and ascendancy of Christian nations there will be living in the world a people who, as true representatives of Islam, will be engaged night and day in prayer and Divine worship. The so-called Muslims will, at that time—the time of Imam Mahdi—pin all their hopes about the future political glory and greatness of Islam on the employment of material means and will look down upon the poor and politically unimportant followers of the Imam Mahdi for concentrating on prayer and worship. The verse warns Muslims that on prayer and Divine worship alone will depend the eventual salvation and success of Islam.
The verse further mentions the following three main causes of the misfortunes and miseries of Muslims at that time: (a) they will be neglectful of prayer and Divine worship; (b) love of the world will be their overpowering passion; and (c) they will be wholly lost in the pursuit of material comforts and a life of luxury. But their deliverance will lie in a complete change of their outlook and the programme of their life.
b
6:53; 7:206.
1
یعنی صحابہ ؓ کی قربانیوں کو بھولیو نہیں۔
c
6:53; 7:206.
2069
Commentary:
This verse lends further support to the fact that the preceding verses embody some very important prophecies. In fact, we are here told that at the time of the predominance and ascendancy of Christian nations there will be living in the world a people who, as true representatives of Islam, will be engaged night and day in prayer and Divine worship. The so-called Muslims will, at that time—the time of Imam Mahdi—pin all their hopes about the future political glory and greatness of Islam on the employment of material means and will look down upon the poor and politically unimportant followers of the Imam Mahdi for concentrating on prayer and worship. The verse warns Muslims that on prayer and Divine worship alone will depend the eventual salvation and success of Islam.
The verse further mentions the following three main causes of the misfortunes and miseries of Muslims at that time: (a) they will be neglectful of prayer and Divine worship; (b) love of the world will be their overpowering passion; and (c) they will be wholly lost in the pursuit of material comforts and a life of luxury. But their deliverance will lie in a complete change of their outlook and the programme of their life.
a
6:53; 7:206.
ٱلَّذِينَ كَانَتْ أَعْيُنُهُمْ فِى غِطَآءٍ عَن ذِكْرِى وَكَانُوا۟ لَا يَسْتَطِيعُونَ سَمْعًا
21:43; 39:46.
21:43; 39:46.
Commentary:
The verse means to say that at that time worship of God will totally disappear from among the Christian peoples and love of Mammon will take the place of love of God in their hearts. They will completely forget their Creator and will attribute all their great achievements to their own skill and effort.
The words, and they could not even hear, mean that their hearts will become so much rusted and corroded that they will lose all attachment for the word of God and will refuse to listen to it.
The foregoing verses refer to the great material progress and widespread conquests of Gog and Magog—western Christian nations—and their utter disregard for God and religion. We have also been told that, elated with their political power and military glory, they will give themselves up to a life of pleasure and sin and as a result will bring the wrath of God upon themselves and their prosperity will give place to decline and degradation. Then in despair and despondency, as hinted at in Moses’ vision, they will turn to God and, having realized the error of their ways, will come back to the "junction of the two Seas" i.e. they will accept the Holy Prophet. The following prophecy of the Bible forms a befitting sequel to the account of Gog and Magog and indicates the time of their rise to power and greatness:
And when the thousand years are expired, Satan shall be loosed out of his prison. And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle; the number of whom is as the sand of the sea (Revelation 20:7-8).
By "the thousand years" are meant the thousand years of the Hijrah—Migration of the Holy Prophet to Medina in 622 A.D. The above passage along with chapters 38 and 39 of Ezekiel makes it quite clear that the rise of Gog and Magog was to have begun in the 17th century A.D. and to have reached its zenith in our own time.
The account of Dhul-Qarnain will remain incomplete unless the reason is given as to why it has been assigned such a prominent place in the Quran, when as a fact of history does not appear directly to concern us nor does its narration benefit us materially or spiritually. In fact, it is more for its spiritual than for its historical importance that the story of Dhul-Qarnain has been given so large a space in the Holy Book. The Quran is not a book of history. The stories of past Prophets and other historical incidents have not been mentioned in it to acquaint us with events which took place in the remote past. They are so many prophecies about future events. Some of these prophecies have already been fulfilled in the person of the Holy Prophet while others await fulfilment in some future time. The account of Dhul-Qarnain, like other similar Quranic accounts, embodies a great prophecy which has been fulfilled in the person of Ahmad, the Holy Founder of the Ahmadiyya Movement. Ahmed was the Dhul-Qarnain of our age. Whereas the Quranic account of Dhul-Qarnain historically applies to the great Persian monarch Cyrus, spiritually it applies to Ahmad. Thus besides its historical value the story is pregnant with great spiritual import. It implies a great prophecy to the effect that, just as in the 6th century B.C. Cyrus saved Persia from the depredatory raids of Gog and Magog, by erecting a barrier of brick and stone in their way, another Dhul-Qarnain will save the soul and spirit of mankind, from the devastating moral assaults of Christian nations of the West who are the descendants of Gog and Magog. He will accomplish his great and noble task by the help of divine knowledge and the signs that God will show at his hands. The nature of the work entrusted to both these Dhul-Qarnains bears a striking likeness to each other, only the one was in the mundane sphere, the other in the spiritual. The Prophet Ahmad possessed many physical and spiritual resemblances with the great Cyrus. Like Cyrus, he was called the Messiah and like he, was of Persian origin. Cyrus was Dhul-Qarnain in the sense that he was the ruler of the double Medo-Persian Empire and Ahmad (1835--1908) was Dhul-Qarnain in the sense that he saw the beginning of two centuries of several eras (Qarn meaning a century).
For a further study of this most interesting subject the reader is referred to Barahin-e-Ahmadiyyah, Part v, pp. 91-93; also the Review of Religions, Qadian, vol. 17, No. 6.
a
21:43; 39:46.
a
21:43; 39:46.
2138
Commentary:
The verse means to say that at that time worship of God will totally disappear from among the Christian peoples and love of Mammon will take the place of love of God in their hearts. They will completely forget their Creator and will attribute all their great achievements to their own skill and effort.
The words, and they could not even hear, mean that their hearts will become so much rusted and corroded that they will lose all attachment for the word of God and will refuse to listen to it.
The foregoing verses refer to the great material progress and widespread conquests of Gog and Magog—western Christian nations—and their utter disregard for God and religion. We have also been told that, elated with their political power and military glory, they will give themselves up to a life of pleasure and sin and as a result will bring the wrath of God upon themselves and their prosperity will give place to decline and degradation. Then in despair and despondency, as hinted at in Moses’ vision, they will turn to God and, having realized the error of their ways, will come back to the "junction of the two Seas" i.e. they will accept the Holy Prophet. The following prophecy of the Bible forms a befitting sequel to the account of Gog and Magog and indicates the time of their rise to power and greatness:
And when the thousand years are expired, Satan shall be loosed out of his prison. And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle; the number of whom is as the sand of the sea (Revelation 20:7-8).
By "the thousand years" are meant the thousand years of the Hijrah—Migration of the Holy Prophet to Medina in 622 A.D. The above passage along with chapters 38 and 39 of Ezekiel makes it quite clear that the rise of Gog and Magog was to have begun in the 17th century A.D. and to have reached its zenith in our own time.
The account of Dhul-Qarnain will remain incomplete unless the reason is given as to why it has been assigned such a prominent place in the Quran, when as a fact of history does not appear directly to concern us nor does its narration benefit us materially or spiritually. In fact, it is more for its spiritual than for its historical importance that the story of Dhul-Qarnain has been given so large a space in the Holy Book. The Quran is not a book of history. The stories of past Prophets and other historical incidents have not been mentioned in it to acquaint us with events which took place in the remote past. They are so many prophecies about future events. Some of these prophecies have already been fulfilled in the person of the Holy Prophet while others await fulfilment in some future time. The account of Dhul-Qarnain, like other similar Quranic accounts, embodies a great prophecy which has been fulfilled in the person of Ahmad, the Holy Founder of the Ahmadiyya Movement. Ahmed was the Dhul-Qarnain of our age. Whereas the Quranic account of Dhul-Qarnain historically applies to the great Persian monarch Cyrus, spiritually it applies to Ahmad. Thus besides its historical value the story is pregnant with great spiritual import. It implies a great prophecy to the effect that, just as in the 6th century B.C. Cyrus saved Persia from the depredatory raids of Gog and Magog, by erecting a barrier of brick and stone in their way, another Dhul-Qarnain will save the soul and spirit of mankind, from the devastating moral assaults of Christian nations of the West who are the descendants of Gog and Magog. He will accomplish his great and noble task by the help of divine knowledge and the signs that God will show at his hands. The nature of the work entrusted to both these Dhul-Qarnains bears a striking likeness to each other, only the one was in the mundane sphere, the other in the spiritual. The Prophet Ahmad possessed many physical and spiritual resemblances with the great Cyrus. Like Cyrus, he was called the Messiah and like he, was of Persian origin. Cyrus was Dhul-Qarnain in the sense that he was the ruler of the double Medo-Persian Empire and Ahmad (1835--1908) was Dhul-Qarnain in the sense that he saw the beginning of two centuries of several eras (Qarn meaning a century).
For a further study of this most interesting subject the reader is referred to Barahin-e-Ahmadiyyah, Part v, pp. 91-93; also the Review of Religions, Qadian, vol. 17, No. 6.
b
21:43; 39:46.
1734B
The Qur’an.
وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةً ضَنكًا وَنَحْشُرُهُۥ يَوْمَ ٱلْقِيَٰمَةِ أَعْمَىٰ
18:102.
18:102.
A person, who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and thus deprives himself of heavenly light, will be born blind at the time of his second birth in the life after. This will be because his soul in this life which will serve as a body for the more spiritually developed soul in the next world had become blind, because he had led a life of sin in this world.
18:102.
Commentary:
The verse means to say that a person who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and growth and thus deprives himself of heavenly light will be born blind at the time of his second birth in the afterlife. This will be because his soul in this life which serves as a body for the much more spiritually developed soul in the next world had become blind on account of his having led a sinful and depraved life in this world. This is one meaning of the verse.
It may have another interpretation. معیشة (life) signifies the basis of human life and it is not only physical amenities and comforts on which human life depends but other innumerable things also contribute to its sustenance and to man’s social, moral and spiritual development. Of these things those people who reject Divine teaching remain deprived and thus they lead a difficult life, full of strains and stresses. Moreover, the sphere of action of the rejecters of Divine teaching is very narrow and limited because they have no grand and great goal before them, as it is belief in Divine attributes and the development by man of these attributes in his person that help to broaden his vision. This is why the Prophets of God and His Elect stand on a much higher moral plane than the votaries of philosophy.
c
18:102.
c
18:102.
2333
Commentary:
The verse means to say that a person who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and growth and thus deprives himself of heavenly light will be born blind at the time of his second birth in the afterlife. This will be because his soul in this life which serves as a body for the much more spiritually developed soul in the next world had become blind on account of his having led a sinful and depraved life in this world. This is one meaning of the verse.
It may have another interpretation. معیشة (life) signifies the basis of human life and it is not only physical amenities and comforts on which human life depends but other innumerable things also contribute to its sustenance and to man’s social, moral and spiritual development. Of these things those people who reject Divine teaching remain deprived and thus they lead a difficult life, full of strains and stresses. Moreover, the sphere of action of the rejecters of Divine teaching is very narrow and limited because they have no grand and great goal before them, as it is belief in Divine attributes and the development by man of these attributes in his person that help to broaden his vision. This is why the Prophets of God and His Elect stand on a much higher moral plane than the votaries of philosophy.
c
18:102.
1864
A person, who consigns God to oblivion in this life and leads a life which obstructs or impedes his spiritual development and thus deprives himself of heavenly light, will be born blind at the time of his second birth in the life after. This will be because his soul in this life which will serve as a body for the more spiritually developed soul in the next world had become blind, because he had led a life of sin in this world.
فَٱتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّىٰٓ أَنسَوْكُمْ ذِكْرِى وَكُنتُم مِّنْهُمْ تَضْحَكُونَ
سَخَّرَهٗ (Sakhkhara-hu) 的意思是:他强迫他做他不愿做的事, 或强迫他工作, 而不付给报酬 (Lane)。因而本节经文的意思可以是; 信者由于贫穷和没有力量, 不信者违背他们的意愿而雇佣并剥削他们, 并且强迫他们工作而对他们所做的工作却不付给任何工资或报酬。
Sakhkhara-hu means, he compelled him to do what he did not like or to work without recompense (Lane). The verse, therefore, may also mean that believers being poor and weak, the disbelievers employed them against their will or desire, exploited them and exacted compulsory service from them without paying them any wages or compensation for the work they did.
Important Words:
سخریا (laughing stock) is derived from سخر. They say سخر منه i.e. he mocked at, laughed at, derided or ridiculed him, سخرت السفینة means, the ship had a good wind and voyage; it obeyed and ran its course. سخرہ (sakhkhara) means, he compelled him to do what he did not like; or to work without recompense, hire or wages. سخری or سخری (sikhriyyun) means mockery; scoff; derision; ridicule; one who is mocked at, scoffed at, derided or ridiculed; one who is compelled to work against his will, without wages or compensation (Lane & Aqrab). See also 2:165; 2:213.
Commentary:
The verse means to say that the believers were weak and the disbelievers strong and powerful. In the pride of their power and wealth the latter mocked at the poor believers and indulged so much in this unseemly business of scoffing and mocking at them that they lost all sense of propriety and dignity and even forgot their responsibilities and duties to God. Thus the poverty of the believers became the cause of the disbelievers indulging in mockery and consigning God to oblivion.
The verse also means that the believers being poor and weak, the disbelievers employed them against their will or desire, exploited them and exacted compulsory service from them without paying them any wages or compensation for the work they did.
895
سَخَّرَهٗ (Sakhkhara-hu) 的意思是:他强迫他做他不愿做的事, 或强迫他工作, 而不付给报酬 (Lane)。因而本节经文的意思可以是; 信者由于贫穷和没有力量, 不信者违背他们的意愿而雇佣并剥削他们, 并且强迫他们工作而对他们所做的工作却不付给任何工资或报酬。
2584
Important Words:
سخریا (laughing stock) is derived from سخر. They say سخر منه i.e. he mocked at, laughed at, derided or ridiculed him, سخرت السفینة means, the ship had a good wind and voyage; it obeyed and ran its course. سخرہ (sakhkhara) means, he compelled him to do what he did not like; or to work without recompense, hire or wages. سخری or سخری (sikhriyyun) means mockery; scoff; derision; ridicule; one who is mocked at, scoffed at, derided or ridiculed; one who is compelled to work against his will, without wages or compensation (Lane & Aqrab). See also 2:165; 2:213.
Commentary:
The verse means to say that the believers were weak and the disbelievers strong and powerful. In the pride of their power and wealth the latter mocked at the poor believers and indulged so much in this unseemly business of scoffing and mocking at them that they lost all sense of propriety and dignity and even forgot their responsibilities and duties to God. Thus the poverty of the believers became the cause of the disbelievers indulging in mockery and consigning God to oblivion.
The verse also means that the believers being poor and weak, the disbelievers employed them against their will or desire, exploited them and exacted compulsory service from them without paying them any wages or compensation for the work they did.
2020
Sakhkhara-hu means, he compelled him to do what he did not like or to work without recompense (Lane). The verse, therefore, may also mean that believers being poor and weak, the disbelievers employed them against their will or desire, exploited them and exacted compulsory service from them without paying them any wages or compensation for the work they did.
قَالُوا۟ سُبْحَٰنَكَ مَا كَانَ يَنۢبَغِى لَنَآ أَن نَّتَّخِذَ مِن دُونِكَ مِنْ أَوْلِيَآءَ وَلَٰكِن مَّتَّعْتَهُمْ وَءَابَآءَهُمْ حَتَّىٰ نَسُوا۟ ٱلذِّكْرَ وَكَانُوا۟ قَوْمًۢا بُورًا
34:42.
34:42.
34:42.
Important Words:
بورا (ruined) is derived from بار which means, he or it perished. They say بارت السوق i.e. the market became dull. بار العمل means, the work became null and void. بارت الارض means, the land was or became uncultivated. The Arabic saying بادوا و باروا means, they became extinct and perished. بور means, a bad and corrupt man or people; a ruined man or people; a man or people in a state of perdition (Lane & Aqrab).
f
34:42.
b
34:42.
2656
Important Words:
بورا (ruined) is derived from بار which means, he or it perished. They say بارت السوق i.e. the market became dull. بار العمل means, the work became null and void. بارت الارض means, the land was or became uncultivated. The Arabic saying بادوا و باروا means, they became extinct and perished. بور means, a bad and corrupt man or people; a ruined man or people; a man or people in a state of perdition (Lane & Aqrab).
c
34:42.
لَّقَدْ أَضَلَّنِى عَنِ ٱلذِّكْرِ بَعْدَ إِذْ جَآءَنِى ۗ وَكَانَ ٱلشَّيْطَٰنُ لِلْإِنسَٰنِ خَذُولًا
Important Words:
خذولا (one who always deserts) is derived from خذل. They say خذله or خذل عنه i.e. he abstained from, or neglected, aiding or assisting him; and held back from him; he left or forsook him or deserted him. خذول is the intensive form of خاذل and means, a great deserter or one who always deserts his friends (Lane & Mufradat).
2666
Important Words:
خذولا (one who always deserts) is derived from خذل. They say خذله or خذل عنه i.e. he abstained from, or neglected, aiding or assisting him; and held back from him; he left or forsook him or deserted him. خذول is the intensive form of خاذل and means, a great deserter or one who always deserts his friends (Lane & Mufradat).
وَمَا يَأْتِيهِم مِّن ذِكْرٍ مِّنَ ٱلرَّحْمَٰنِ مُحْدَثٍ إِلَّا كَانُوا۟ عَنْهُ مُعْرِضِينَ
21:3, 43.
پس چونکہ ہر نبی کا انکار کرنا ایک جاری حقیقت ہے اس لئے اللہ تعالیٰ ایسے نشان نہیں اتارتا جو لوگوں کو جبرًا مومن بنا دیں۔ کیونکہ اگر وہ ایسا کرے تو وہ بعض نبیوں کا طرف دار قرار پائے گا مگر وہ ایسا نہیں کر سکتا۔
21:3, 43.
The word, 'new' means, 'in a new form,' or 'with new details.' In fact, all Divine Laws are similar in their fundamentals and basic teachings. It is only in details that they differ. Or a new Law is revealed in a changed and improved form in order that it may suit the ideas, needs and requirements of the particular time in which it is revealed. Some Prophets come with a new Law, while others only serve the existing Law.
21:3, 43.
Commentary:
The word "new" means, "in a new form" or "with new details". In fact, all Divine Laws are similar in their fundamentals and basic teachings. It is only in details that they differ. Or a new Law is revealed in a changed form in order to suit the ideas, needs and requirements of the particular time in which it is revealed. Some Prophets come with a new Law, while others only serve the existing Law.
a
21:3, 43.
3
پس چونکہ ہر نبی کا انکار کرنا ایک جاری حقیقت ہے اس لئے اللہ تعالیٰ ایسے نشان نہیں اتارتا جو لوگوں کو جبرًا مومن بنا دیں۔ کیونکہ اگر وہ ایسا کرے تو وہ بعض نبیوں کا طرف دار قرار پائے گا مگر وہ ایسا نہیں کر سکتا۔
a
21:3, 43.
2709
Commentary:
The word "new" means, "in a new form" or "with new details". In fact, all Divine Laws are similar in their fundamentals and basic teachings. It is only in details that they differ. Or a new Law is revealed in a changed form in order to suit the ideas, needs and requirements of the particular time in which it is revealed. Some Prophets come with a new Law, while others only serve the existing Law.
d
21:3, 43.
2096
The word, 'new' means, 'in a new form,' or 'with new details.' In fact, all Divine Laws are similar in their fundamentals and basic teachings. It is only in details that they differ. Or a new Law is revealed in a changed and improved form in order that it may suit the ideas, needs and requirements of the particular time in which it is revealed. Some Prophets come with a new Law, while others only serve the existing Law.
أَفَمَن شَرَحَ ٱللَّهُ صَدْرَهُۥ لِلْإِسْلَٰمِ فَهُوَ عَلَىٰ نُورٍ مِّن رَّبِّهِۦ ۚ فَوَيْلٌ لِّلْقَٰسِيَةِ قُلُوبُهُم مِّن ذِكْرِ ٱللَّهِ ۚ أُو۟لَٰٓئِكَ فِى ضَلَٰلٍ مُّبِينٍ
6:126.
The teaching of Islam has such depth and vastness that it makes the hearts of believers expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
6:126.
Commentary:
Whereas in the preceding verse reference was made to Divine revelation, in the present verse we are told that now that the Quran has been revealed those whose hearts God has opened for the acceptance of truth have accepted it but those who have chosen to grope in the darkness of disbelief have rejected it. These two classes of men cannot be equal. The verse further says that truth carries with it a strong conviction. The teaching of Islam has such depth and vastness that it makes the hearts of believers to expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
d
6:126.
1131
伊斯兰教的教导的深度和广度是非常大的, 使信仰的人的胸襟扩大, 洋溢着来自安拉的知识和热爱。它必然在思想、知识和真理等方面开辟新的以及无穷无尽的远景。
a
6:126.
3451
Commentary:
Whereas in the preceding verse reference was made to Divine revelation, in the present verse we are told that now that the Quran has been revealed those whose hearts God has opened for the acceptance of truth have accepted it but those who have chosen to grope in the darkness of disbelief have rejected it. These two classes of men cannot be equal. The verse further says that truth carries with it a strong conviction. The teaching of Islam has such depth and vastness that it makes the hearts of believers to expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
d
6:126.
2571
The teaching of Islam has such depth and vastness that it makes the hearts of believers expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
وَمَن يَعْشُ عَن ذِكْرِ ٱلرَّحْمَٰنِ نُقَيِّضْ لَهُۥ شَيْطَٰنًا فَهُوَ لَهُۥ قَرِينٌ
20:100, 101; 72:18.
20:100, 101; 72:18.
20:101, 102; 72:18.
a
20:100, 101; 72:18.
a
20:101, 102; 72:18.
a
20:100, 101; 72:18.
فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا ٱلْحَيَوٰةَ ٱلدُّنْيَا
قرآن کریم میں ذِکْر کا لفظ رسول کے معنے میں بھی استعمال ہوا ہے اور قرآن مجید کے معنے میں بھی استعمال ہوا ہے۔ پس اس جگہذِکْر سے محمد رسول اللہ صلی اللہ علیہ وسلم بھی مراد ہو سکتے ہیں اور قرآن کریم بھی۔ نیز دیکھئے سورۃ الصّٰفّٰت آیت۱۶۹ نوٹ۲۔
1
قرآن کریم میں ذِکْر کا لفظ رسول کے معنے میں بھی استعمال ہوا ہے اور قرآن مجید کے معنے میں بھی استعمال ہوا ہے۔ پس اس جگہذِکْر سے محمد رسول اللہ صلی اللہ علیہ وسلم بھی مراد ہو سکتے ہیں اور قرآن کریم بھی۔ نیز دیکھئے سورۃ الصّٰفّٰت آیت۱۶۹ نوٹ۲۔
ٱسْتَحْوَذَ عَلَيْهِمُ ٱلشَّيْطَٰنُ فَأَنسَىٰهُمْ ذِكْرَ ٱللَّهِ ۚ أُو۟لَٰٓئِكَ حِزْبُ ٱلشَّيْطَٰنِ ۚ أَلَآ إِنَّ حِزْبَ ٱلشَّيْطَٰنِ هُمُ ٱلْخَٰسِرُونَ
لِّنَفْتِنَهُمْ فِيهِ ۚ وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِۦ يَسْلُكْهُ عَذَابًا صَعَدًا
20:101; 43:37.
20:101; 43:37.
20:101; 43:37.
Commentary:
Wealth is a source of great trial and temptation. Instead of being grateful to God for His bestowing riches upon them, wealthy people generally are neglectful of their duties to God and man.
c
20:101; 43:37.
b
20:101; 43:37.
4407
Commentary:
Wealth is a source of great trial and temptation. Instead of being grateful to God for His bestowing riches upon them, wealthy people generally are neglectful of their duties to God and man.
a
20:101; 43:37.