Topic: Skin
View Aspects
إِنَّ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَٰهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا۟ ٱلْعَذَابَ ۗ إِنَّ ٱللَّهَ كَانَ عَزِيزًا حَكِيمًا
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Qur’an revealed this great truth about fourteen hundred years ago by saying that the skin and not the flesh of the inmates of Hell will be renewed after being burnt up.
Commentary:
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Quran revealed this great truth about 1400 years ago by saying that the skin and not the flesh of the inmates of Hell would be renewed after being burnt up.
530
Commentary:
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Quran revealed this great truth about 1400 years ago by saying that the skin and not the flesh of the inmates of Hell would be renewed after being burnt up.
619
Medical science has now established the fact that the skin is much more sensitive to pain than the flesh, there being a larger number of nerves in the former. The Qur’an revealed this great truth about fourteen hundred years ago by saying that the skin and not the flesh of the inmates of Hell will be renewed after being burnt up.
وَٱللَّهُ جَعَلَ لَكُم مِّنۢ بُيُوتِكُمْ سَكَنًا وَجَعَلَ لَكُم مِّن جُلُودِ ٱلْأَنْعَٰمِ بُيُوتًا تَسْتَخِفُّونَهَا يَوْمَ ظَعْنِكُمْ وَيَوْمَ إِقَامَتِكُمْ ۙ وَمِنْ أَصْوَافِهَا وَأَوْبَارِهَا وَأَشْعَارِهَآ أَثَٰثًا وَمَتَٰعًا إِلَىٰ حِينٍ
Important Words:
اثاثا (household goods) is derived from the word which means, it was or became much in quantity; abundant or numerous and great or large.
اث النبات means, the herbage was or became abundant or plenteous and tangled or luxuriant.اثاث means, goods; or utensils and furniture of a house or tent; household goods; all property consisting of camels, and sheep or goats and slaves and utensils and furniture or household goods or abundant property (Lane).
Commentary:
Disbelievers are told here not to excite the displeasure of God by rejecting His Prophet and thus deprive themselves of His great blessings and boons.
1881
Important Words:
اثاثا (household goods) is derived from the word which means, it was or became much in quantity; abundant or numerous and great or large.
اث النبات means, the herbage was or became abundant or plenteous and tangled or luxuriant.اثاث means, goods; or utensils and furniture of a house or tent; household goods; all property consisting of camels, and sheep or goats and slaves and utensils and furniture or household goods or abundant property (Lane).
Commentary:
Disbelievers are told here not to excite the displeasure of God by rejecting His Prophet and thus deprive themselves of His great blessings and boons.
قَالَ فَٱذْهَبْ فَإِنَّ لَكَ فِى ٱلْحَيَوٰةِ أَن تَقُولَ لَا مِسَاسَ ۖ وَإِنَّ لَكَ مَوْعِدًا لَّن تُخْلَفَهُۥ ۖ وَٱنظُرْ إِلَىٰٓ إِلَٰهِكَ ٱلَّذِى ظَلْتَ عَلَيْهِ عَاكِفًا ۖ لَّنُحَرِّقَنَّهُۥ ثُمَّ لَنَنسِفَنَّهُۥ فِى ٱلْيَمِّ نَسْفًا
“不要接触我” 这句话可以表示: (a) سَامِرِی (Samiri) 由于把以色列人错误地引上崇拜牛的歧途而受到社会严厉抵制的惩罚。(b) 他受到某种皮肤传染病的折磨, 因而人们避免与他接触。(c) 他怀疑自己已患病而最后避开了同伴。
عیسائی مصنّف اکثر اعتراض کرتے ہیں کہ بچھڑا سونے کا تھا اور سونا جل کر راکھ نہیں ہو سکتا۔ اس کا جواب یہ ہے کہ سامری کی غرض فریب تھی اور اس کے لئے بچھڑے کے منہ اور دُم میں لکڑی کے خول لگانے ضروری تھے تا ہوا آنے پر آواز نکلے۔ پس جب بچھڑا جلایا گیا تو ساتھ وہ خول بھی جلے اور ان کی راکھ بن گئی۔ جس کو موسٰیؑ نے سونے کی ریت کے ساتھ دریا میں پھینکوا دیا۔ (نَسَفَ کے معنے لغت میں پھینک دینے کے لکھے ہیں دیکھئے مفردات)
The words 'Touch me not' may signify: (a) That the Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship. (b) That he was afflicted with some contagious skin disease so that people avoided contact with him. (c) That he suffered from hypochondriasis and consequently shunned the company of men.
Important Words:
ننسفنه (We will scatter it) is derived from نسف. They say نسف البناء i.e. he destroyed or uprooted the building from its foundation. نسف الجبال means, He broke the mountains into pieces. نسف الریحالشیء means, the wind uprooted or eradicated the thing and scattered it away (Aqrab).
Commentary:
The words "touch me not" may signify one of the following: (a) that Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship; (b) that he was afflicted with some contagious skin disease so that people avoided contact with him; or (c) that he suffered from hypochondriasis and consequently shunned the company of men.
The mentioning together of the cow and the river is significant because generally the nations that worship the cow are found to worship rivers also.
815
“不要接触我” 这句话可以表示: (a) سَامِرِی (Samiri) 由于把以色列人错误地引上崇拜牛的歧途而受到社会严厉抵制的惩罚。(b) 他受到某种皮肤传染病的折磨, 因而人们避免与他接触。(c) 他怀疑自己已患病而最后避开了同伴。
2
عیسائی مصنّف اکثر اعتراض کرتے ہیں کہ بچھڑا سونے کا تھا اور سونا جل کر راکھ نہیں ہو سکتا۔ اس کا جواب یہ ہے کہ سامری کی غرض فریب تھی اور اس کے لئے بچھڑے کے منہ اور دُم میں لکڑی کے خول لگانے ضروری تھے تا ہوا آنے پر آواز نکلے۔ پس جب بچھڑا جلایا گیا تو ساتھ وہ خول بھی جلے اور ان کی راکھ بن گئی۔ جس کو موسٰیؑ نے سونے کی ریت کے ساتھ دریا میں پھینکوا دیا۔ (نَسَفَ کے معنے لغت میں پھینک دینے کے لکھے ہیں دیکھئے مفردات)
2310
Important Words:
ننسفنه (We will scatter it) is derived from نسف. They say نسف البناء i.e. he destroyed or uprooted the building from its foundation. نسف الجبال means, He broke the mountains into pieces. نسف الریحالشیء means, the wind uprooted or eradicated the thing and scattered it away (Aqrab).
Commentary:
The words "touch me not" may signify one of the following: (a) that Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship; (b) that he was afflicted with some contagious skin disease so that people avoided contact with him; or (c) that he suffered from hypochondriasis and consequently shunned the company of men.
The mentioning together of the cow and the river is significant because generally the nations that worship the cow are found to worship rivers also.
1848
The words 'Touch me not' may signify: (a) That the Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship. (b) That he was afflicted with some contagious skin disease so that people avoided contact with him. (c) That he suffered from hypochondriasis and consequently shunned the company of men.
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.
وَٱذْكُرْ عَبْدَنَآ أَيُّوبَ إِذْ نَادَىٰ رَبَّهُۥٓ أَنِّى مَسَّنِىَ ٱلشَّيْطَٰنُ بِنُصْبٍ وَعَذَابٍ
21:84.
نُصْب (Nusb) 的意思是, 疲劳、辛劳、折磨、痛苦、疾病、不幸 (Lane)。在这节经文和下三节经文中所用的这句话, 如前几节经文中所用的话同样地含有恰切的隐喻意义。看来先知阿优布生活的那个国家的统治者, 正如 شَيْطَان (Shaitan--------残暴的首领) 这一单词所表明的那样, 是一个残忍和暴虐的偶像崇拜者, 他反对阿优布的一神论教义并严厉地迫害他。阿优布不得不离开他的故土, 避难于另一个国家, 结果他和家人与信徒都分开了。如果 شَيْطَان (Shaitan)这一单词像某些权威人士所认为的那样作为 شَيْطَانُ الْفَلَاة (Shaitanul-Falat--------沙漠中的恶魔) 即“干渴”讲, 这节经文的意思就会是, 阿优布在长途劳累的旅途中感到非常口渴和疲劳。按照其他一些权威人士的意见 “恶魔以辛劳与痛苦折磨了我”, 这句话意指阿优布曾经在一个短时期生了皮肤病并导致他筋疲力尽。
21:84.
Nusb means, fatigue, toil; affliction, distress, disease; misfortune (Lane). In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that Prophet Job lived in a country of which the ruler was, as the word Shaitan (leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this emigration he was separated from his family and followers. If the word Shaitan, as some authorities hold, should signify Shaitanul-Falat (satan of the desert), i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from extreme thirst and fatigue. According to some other authorities the reference in the words, 'Satan has afflicted me with toil and torment,' is to a skin disease from which Prophet Job is said to have tempo
21:84.
Important Words:
نصب (toil) is derived from نصب (nasaba). They say نصبه المرض i.e. the disease pained him or tired him. نصب (nasiba) means, he was tired and fatigued. نصب فی الامر means, he exerted himself and laboured regarding the affair. نصب (nusbun) means, fatigue, toil, weariness, affliction, difficulty, distress, trouble, disease, misfortune, etc. (Lane & Aqrab).
Commentary:
In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that the Prophet Job lived in a country of which the ruler was, as the word الشیطان (the leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this migration he was separated from his family and followers.
If the word الشیطان as some authorities hold, should signify شیطان الفلاة (satan of the desert) i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from thirst and fatigue. According to some other authorities the reference in the word "Satan has afflicted me with toil and torment" is to a skin disease from which Prophet Job is said to have temporarily suffered and which left him very much exhausted.
a
21:84.
1112
نُصْب (Nusb) 的意思是, 疲劳、辛劳、折磨、痛苦、疾病、不幸 (Lane)。在这节经文和下三节经文中所用的这句话, 如前几节经文中所用的话同样地含有恰切的隐喻意义。看来先知阿优布生活的那个国家的统治者, 正如 شَيْطَان (Shaitan--------残暴的首领) 这一单词所表明的那样, 是一个残忍和暴虐的偶像崇拜者, 他反对阿优布的一神论教义并严厉地迫害他。阿优布不得不离开他的故土, 避难于另一个国家, 结果他和家人与信徒都分开了。如果 شَيْطَان (Shaitan)这一单词像某些权威人士所认为的那样作为 شَيْطَانُ الْفَلَاة (Shaitanul-Falat--------沙漠中的恶魔) 即“干渴”讲, 这节经文的意思就会是, 阿优布在长途劳累的旅途中感到非常口渴和疲劳。按照其他一些权威人士的意见 “恶魔以辛劳与痛苦折磨了我”, 这句话意指阿优布曾经在一个短时期生了皮肤病并导致他筋疲力尽。
a
21:84.
3410
Important Words:
نصب (toil) is derived from نصب (nasaba). They say نصبه المرض i.e. the disease pained him or tired him. نصب (nasiba) means, he was tired and fatigued. نصب فی الامر means, he exerted himself and laboured regarding the affair. نصب (nusbun) means, fatigue, toil, weariness, affliction, difficulty, distress, trouble, disease, misfortune, etc. (Lane & Aqrab).
Commentary:
In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that the Prophet Job lived in a country of which the ruler was, as the word الشیطان (the leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this migration he was separated from his family and followers.
If the word الشیطان as some authorities hold, should signify شیطان الفلاة (satan of the desert) i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from thirst and fatigue. According to some other authorities the reference in the word "Satan has afflicted me with toil and torment" is to a skin disease from which Prophet Job is said to have temporarily suffered and which left him very much exhausted.
c
21:84.
2535
Nusb means, fatigue, toil; affliction, distress, disease; misfortune (Lane). In the present and the next three verses the language used is as fittingly metaphorical as that used in the preceding several verses. It seems that Prophet Job lived in a country of which the ruler was, as the word Shaitan (leader of mischief) shows, a cruel and tyrannical idol-worshipper, who opposed the monotheistic teaching of Job and severely persecuted him. Job had to leave his native land and take refuge in another country and as a result of this emigration he was separated from his family and followers. If the word Shaitan, as some authorities hold, should signify Shaitanul-Falat (satan of the desert), i.e. thirst, the verse would mean that Job in his long and tiresome journey had suffered from extreme thirst and fatigue. According to some other authorities the reference in the words, 'Satan has afflicted me with toil and torment,' is to a skin disease from which Prophet Job is said to have tempo
ٱرْكُضْ بِرِجْلِكَ ۖ هَٰذَا مُغْتَسَلٌۢ بَارِدٌ وَشَرَابٌ
Job was enjoined to strike and urge on his riding beast in order to reach a place of safety soon. And as in his long and tiresome journey he greatly suffered from thirst and fatigue, he was comforted with the information that there lay ahead of him a fountain of sweet, cool water where he could slake his thirst and wash himself. Or, the meaning may be that having been left alone at a place where there was no water, he was told by God to urge on his riding beast as there lay ahead a fountain of cool, sweet water where he could take rest, satisfy his thirst and take a bath. Or, the verse may signify that as Job suffered from a skin disease, he was directed by God to take bath in a particular fountain whose water contained such minerals as would cure his skin disease. It seems that the country through which Job had to travel abounded in springs and fountains.
Important Words:
ارکض برجلك (strike with thy foot). رکض الرجل means, the man struck the ground with his foot. رکض الفرس برجله means, he urged the horse or spurred the horse with his feet. ارکض برجلك therefore would mean, strike thou, or tread the ground with thy feet, or as given in the text, "strike and urge the riding beast with thy foot" (Lane &Aqrab). See also 21:13.
Commentary:
In view of the three explanations of the words, "Satan has afflicted me with toil and torment" in the preceding verse, the reference in the present verse, may be to the Divine injunction in pursuance of which Job had to leave the country of the cruel polytheistic king and to resume his journey on his riding beast and to strike and urge it on in order to reach a place of safety soon. And as in his long and tiresome journey he greatly suffered from thirst and fatigue, he was comforted with the information that there lay ahead of him a fountain of sweet, cool water where he could slake his thirst and wash himself. Or the meaning may be that having been left alone at a place where there was no water, he was told by God to urge on his riding beast as there lay ahead a fountain of cool, sweet water where he could take rest, satisfy his thirst and take a bath. Or, the verse may signify that as Job suffered from a skin disease, he was directed by God to take bath in a particular fountain whose water contained such minerals as would cure his skin disease.
It seems that the country through which Job had to travel abounded in springs and fountains.
3411
Important Words:
ارکض برجلك (strike with thy foot). رکض الرجل means, the man struck the ground with his foot. رکض الفرس برجله means, he urged the horse or spurred the horse with his feet. ارکض برجلك therefore would mean, strike thou, or tread the ground with thy feet, or as given in the text, "strike and urge the riding beast with thy foot" (Lane &Aqrab). See also 21:13.
Commentary:
In view of the three explanations of the words, "Satan has afflicted me with toil and torment" in the preceding verse, the reference in the present verse, may be to the Divine injunction in pursuance of which Job had to leave the country of the cruel polytheistic king and to resume his journey on his riding beast and to strike and urge it on in order to reach a place of safety soon. And as in his long and tiresome journey he greatly suffered from thirst and fatigue, he was comforted with the information that there lay ahead of him a fountain of sweet, cool water where he could slake his thirst and wash himself. Or the meaning may be that having been left alone at a place where there was no water, he was told by God to urge on his riding beast as there lay ahead a fountain of cool, sweet water where he could take rest, satisfy his thirst and take a bath. Or, the verse may signify that as Job suffered from a skin disease, he was directed by God to take bath in a particular fountain whose water contained such minerals as would cure his skin disease.
It seems that the country through which Job had to travel abounded in springs and fountains.
2536
Job was enjoined to strike and urge on his riding beast in order to reach a place of safety soon. And as in his long and tiresome journey he greatly suffered from thirst and fatigue, he was comforted with the information that there lay ahead of him a fountain of sweet, cool water where he could slake his thirst and wash himself. Or, the meaning may be that having been left alone at a place where there was no water, he was told by God to urge on his riding beast as there lay ahead a fountain of cool, sweet water where he could take rest, satisfy his thirst and take a bath. Or, the verse may signify that as Job suffered from a skin disease, he was directed by God to take bath in a particular fountain whose water contained such minerals as would cure his skin disease. It seems that the country through which Job had to travel abounded in springs and fountains.
وَوَهَبْنَا لَهُۥٓ أَهْلَهُۥ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنَّا وَذِكْرَىٰ لِأُو۟لِى ٱلْأَلْبَٰبِ
21:85.
21:85.
When, in obedience to Divine command, Job continued his journey, he not only found cool and refreshing water with which he washed himself and assuaged his thirst, he found also his family and the people from whom he had become separated. It is possible that on account of some skin disease from which he suffered, Job’s people might have left him.
21:85.
Commentary:
When, in obedience to Divine command, Job continued his journey, he not only found cool and refreshing water with which he washed himself and assuaged his thirst, he found also his family and the people from whom he had become separated.
It is also possible that on account of some skin disease from which he suffered, Job’s people might have left him.
b
21:85.
a
21:85.
3412
Commentary:
When, in obedience to Divine command, Job continued his journey, he not only found cool and refreshing water with which he washed himself and assuaged his thirst, he found also his family and the people from whom he had become separated.
It is also possible that on account of some skin disease from which he suffered, Job’s people might have left him.
a
21:85.
2537
When, in obedience to Divine command, Job continued his journey, he not only found cool and refreshing water with which he washed himself and assuaged his thirst, he found also his family and the people from whom he had become separated. It is possible that on account of some skin disease from which he suffered, Job’s people might have left him.
ٱللَّهُ نَزَّلَ أَحْسَنَ ٱلْحَدِيثِ كِتَٰبًا مُّتَشَٰبِهًا مَّثَانِىَ تَقْشَعِرُّ مِنْهُ جُلُودُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ ٱللَّهِ ۚ ذَٰلِكَ هُدَى ٱللَّهِ يَهْدِى بِهِۦ مَن يَشَآءُ ۚ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ
15:88.
17:98.
«古兰经» 最完整和最完美地表达了安拉的启示。现在注释的这节经文中称 «古兰经» 为 كِتَاباً مُّتَشَابِهًا (Kitabam-Mutashabihan), 指示这是一本容许有各种不同解释的经本。这些解释彼此互相一致, 互相支持。«古兰经» 中没有任何一点是相互矛盾而不一致的。这是它的无可伦比的优点之一。另一个优点是, 它使用了许多隐喻、寓言和比喻。这增添了它文体的优美和雅致, 以最少的字确实表达了广泛的意义。还有, «古兰经» 又称为 مَثَانِی (Mathani), 这表示它用各种方法和形式反复讲述他的基本信念和教理, 为的是强调它们的重要性、必要性和目的性。这个单词也指示 «古兰经» 的有些教导和其他启示的经典中的相似而有些教导是新的, 它们的优美和崇高之处是无法类同而不可比拟的。
یعنی کچھ آیات قرآن مجید کی تو وہ ہیں جن کا مضمون بائبل اور پچھلی کتب سے ملتا ہے اور کچھ آیات ایسی ہیں جو نئے مضمون بیان کرتی ہیں اور اپنی شان میں اعلیٰ ہیں اور ان کو کوئی پہلی کتاب نہیں پہنچتی۔
یہ مثانی کا ترجمہ ہے۔
قرآن مجید میں مثانی کا لفظ ہے اور مثانی کے معنے موڑ کے بھی ہوتے ہیں اور دو تارہ کے تار کے بھی‘ جسے عام طور پر ناخنوں سے بجاتے ہیں (ناخنوں کو عربی میں ظفرکہتے ہیں۔ اسی کو بگاڑ کر انگریزی میں اس باجہ کا نام ظفر (ZITHER) رکھا گیا ہے اور جس سے آواز بہت بلند اور سریلی نکلتی ہے۔ پس اس آیت میں قرآن کریم کی یہ تعریف کی گئی ہے کہ پہلی کتابوں کے مقابلہ میں اس کی تعلیم نہایت سُریلی اور بلند شان ہے۔ (تفصیل کے لئے دیکھئے سیرِ روحانی جلد دوم)
15:88.
17:98.
Divine revelation has found the completest and most perfect expression in the Qur’an. In the verse under comment the Qur’an has been described as Kitaban Mutashabihan signifying that it is a Book which is susceptible of different interpretations which are consistent with and support each other. There is no contradiction or inconsistency anywhere in the Qur’an. This constitutes one of its inimitable excellences. Another excellence of the Qur’an lies in the fact that it has made use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Qur’an is called Mathani which signifies that it describes its basic beliefs and principles repeatedly and in different ways and forms, in order to emphasize their importance, necessity and purpose. The word also signifies that some of the teachings of the Qur’an resemble those of other revealed Scriptures and some are new and inapproachabl
15:88.
17:98.
Important Words:
متشابھا (mutually supporting) is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. See also 3:8.
مثانی (repeated in diverse forms) is derived from ثنی. They say ثناہ i.e. he doubled it, or folded it. ثناہ (thanna-hu) means, he made it two or called it two; he repeated it (Lane & Aqrab). See also 15:88.
تقشعر (creep) is aorist from اقشعر which means, he or it quaked, shuddered or tumbled; it (the skin) dried up. اقشعر الشعرmeans, the hair stood upon end on account of fear or cold. They say أخذته قشعریرة i.e. a tremor of the skin seized him (Lane & Aqrab).
Commentary:
The Quran is the last heavenly Message. Divine revelation has found completest and most perfect expression in it. In the verse under comment the Quran has been described as کتابا متشابھا which means that it is a Book which is susceptible of different interpretations but these interpretations are consistent and support each other. There is no contradiction or inconsistency anywhere in the Quran. This constitutes one of its inimitable excellences. Another excellence of the Quran lies in the fact that it has made extensive use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Quran is called مثانی which signifies that it describes its basic beliefs and principles repeatedly and in various ways and forms, in order to emphasize their importance, necessity and purpose.
The word also signifies that some of the teachings of the Quran resemble those of other revealed Scriptures and some are new and unapproachable and incomparable in their excellences and beauties.
a
15:88.
b
17:98.
1132
«古兰经» 最完整和最完美地表达了安拉的启示。现在注释的这节经文中称 «古兰经» 为 كِتَاباً مُّتَشَابِهًا (Kitabam-Mutashabihan), 指示这是一本容许有各种不同解释的经本。这些解释彼此互相一致, 互相支持。«古兰经» 中没有任何一点是相互矛盾而不一致的。这是它的无可伦比的优点之一。另一个优点是, 它使用了许多隐喻、寓言和比喻。这增添了它文体的优美和雅致, 以最少的字确实表达了广泛的意义。还有, «古兰经» 又称为 مَثَانِی (Mathani), 这表示它用各种方法和形式反复讲述他的基本信念和教理, 为的是强调它们的重要性、必要性和目的性。这个单词也指示 «古兰经» 的有些教导和其他启示的经典中的相似而有些教导是新的, 它们的优美和崇高之处是无法类同而不可比拟的。
1
یعنی کچھ آیات قرآن مجید کی تو وہ ہیں جن کا مضمون بائبل اور پچھلی کتب سے ملتا ہے اور کچھ آیات ایسی ہیں جو نئے مضمون بیان کرتی ہیں اور اپنی شان میں اعلیٰ ہیں اور ان کو کوئی پہلی کتاب نہیں پہنچتی۔
2
یہ مثانی کا ترجمہ ہے۔
3
قرآن مجید میں مثانی کا لفظ ہے اور مثانی کے معنے موڑ کے بھی ہوتے ہیں اور دو تارہ کے تار کے بھی‘ جسے عام طور پر ناخنوں سے بجاتے ہیں (ناخنوں کو عربی میں ظفرکہتے ہیں۔ اسی کو بگاڑ کر انگریزی میں اس باجہ کا نام ظفر (ZITHER) رکھا گیا ہے اور جس سے آواز بہت بلند اور سریلی نکلتی ہے۔ پس اس آیت میں قرآن کریم کی یہ تعریف کی گئی ہے کہ پہلی کتابوں کے مقابلہ میں اس کی تعلیم نہایت سُریلی اور بلند شان ہے۔ (تفصیل کے لئے دیکھئے سیرِ روحانی جلد دوم)
a
15:88.
b
17:98.
3452
Important Words:
متشابھا (mutually supporting) is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. See also 3:8.
مثانی (repeated in diverse forms) is derived from ثنی. They say ثناہ i.e. he doubled it, or folded it. ثناہ (thanna-hu) means, he made it two or called it two; he repeated it (Lane & Aqrab). See also 15:88.
تقشعر (creep) is aorist from اقشعر which means, he or it quaked, shuddered or tumbled; it (the skin) dried up. اقشعر الشعرmeans, the hair stood upon end on account of fear or cold. They say أخذته قشعریرة i.e. a tremor of the skin seized him (Lane & Aqrab).
Commentary:
The Quran is the last heavenly Message. Divine revelation has found completest and most perfect expression in it. In the verse under comment the Quran has been described as کتابا متشابھا which means that it is a Book which is susceptible of different interpretations but these interpretations are consistent and support each other. There is no contradiction or inconsistency anywhere in the Quran. This constitutes one of its inimitable excellences. Another excellence of the Quran lies in the fact that it has made extensive use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Quran is called مثانی which signifies that it describes its basic beliefs and principles repeatedly and in various ways and forms, in order to emphasize their importance, necessity and purpose.
The word also signifies that some of the teachings of the Quran resemble those of other revealed Scriptures and some are new and unapproachable and incomparable in their excellences and beauties.
a
15:88.
b
17:98.
2572
Divine revelation has found the completest and most perfect expression in the Qur’an. In the verse under comment the Qur’an has been described as Kitaban Mutashabihan signifying that it is a Book which is susceptible of different interpretations which are consistent with and support each other. There is no contradiction or inconsistency anywhere in the Qur’an. This constitutes one of its inimitable excellences. Another excellence of the Qur’an lies in the fact that it has made use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Qur’an is called Mathani which signifies that it describes its basic beliefs and principles repeatedly and in different ways and forms, in order to emphasize their importance, necessity and purpose. The word also signifies that some of the teachings of the Qur’an resemble those of other revealed Scriptures and some are new and inapproachabl
حَتَّىٰٓ إِذَا مَا جَآءُوهَا شَهِدَ عَلَيْهِمْ سَمْعُهُمْ وَأَبْصَٰرُهُمْ وَجُلُودُهُم بِمَا كَانُوا۟ يَعْمَلُونَ
24.25; 36:66.
The ears and eyes of the guilty will bear witness against disbelievers in three ways: (1) The evil consequences of their actions will take a physical form. (2) The very organs of their bodies having been vitiated by misuse, their vitiated condition will bear witness against them; and (3) all the movements of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
17:37; 24:25; 36:66.
Commentary:
The ears and eyes of the guilty will bear witness against them in three ways: (1) The evil consequences of the actions of disbelievers will take physical form in the next world and thus will be quite apparent for anyone to see. (2) The very organs of the bodies of disbelievers having been vitiated by misuse, their vitiate condition will bear witness against them; and (3) the words uttered by them and all the movement of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
a
24.25; 36:66.
1183
犯罪者的耳目将以三种方式对不信者作不利的指证: (1) 不良行动的后果将产生一个物质外形; (2) 身体器官由于滥用而败坏, 败坏情况将成为不利于不信者的指证; (3) 身体器官的一切动作由于得到保留而将在世界末日重现。
a
17:37; 24:25; 36:66.
3572
Commentary:
The ears and eyes of the guilty will bear witness against them in three ways: (1) The evil consequences of the actions of disbelievers will take physical form in the next world and thus will be quite apparent for anyone to see. (2) The very organs of the bodies of disbelievers having been vitiated by misuse, their vitiate condition will bear witness against them; and (3) the words uttered by them and all the movement of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
b
24.25; 36:66.
2628
The ears and eyes of the guilty will bear witness against disbelievers in three ways: (1) The evil consequences of their actions will take a physical form. (2) The very organs of their bodies having been vitiated by misuse, their vitiated condition will bear witness against them; and (3) all the movements of the organs of their bodies, having been preserved, will be reproduced on the Last Day.
وَقَالُوا۟ لِجُلُودِهِمْ لِمَ شَهِدتُّمْ عَلَيْنَا ۖ قَالُوٓا۟ أَنطَقَنَا ٱللَّهُ ٱلَّذِىٓ أَنطَقَ كُلَّ شَىْءٍ وَهُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَإِلَيْهِ تُرْجَعُونَ
皮肤在人的活动中起着很重要的作用。它不仅有触觉, 而且还有其他一切感觉。虽然耳目的罪过局限于视听, “皮肤” 的罪过旁及身体上所有的器官和四肢。
The skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of 'the skin' extend to all organs or limbs of the body.
Commentary:
In the previous verse it was mentioned that the ears, eyes and skins of the guilty will give evidence against them. In this verse the first two organs have been omitted and only "the skins" are mentioned as having been given the power to speak. This is because the skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of "the skin" extend to all organs or limbs of the body.
1184
皮肤在人的活动中起着很重要的作用。它不仅有触觉, 而且还有其他一切感觉。虽然耳目的罪过局限于视听, “皮肤” 的罪过旁及身体上所有的器官和四肢。
3573
Commentary:
In the previous verse it was mentioned that the ears, eyes and skins of the guilty will give evidence against them. In this verse the first two organs have been omitted and only "the skins" are mentioned as having been given the power to speak. This is because the skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of "the skin" extend to all organs or limbs of the body.
2629
The skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of 'the skin' extend to all organs or limbs of the body.
وَمَا كُنتُمْ تَسْتَتِرُونَ أَن يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلَآ أَبْصَٰرُكُمْ وَلَا جُلُودُكُمْ وَلَٰكِن ظَنَنتُمْ أَنَّ ٱللَّهَ لَا يَعْلَمُ كَثِيرًا مِّمَّا تَعْمَلُونَ
یعنی اور کوئی شخص ہمارے خلاف گواہی دینے والا نہیں۔ پس اسی کی وجہ سے چوری چھپے گناہ کرنے پر تم دلیری کرتے تھے۔
Important Words:
تستترون (you fear) is derived from ستر. They say ستر الشیء i.e. he covered the thing. The Arabs say ھو لا یستتر من الله بستر i.e. he does not fear God. الستر means, cover, veil, curtain; shame, protection, fear. They say ماله ستر و لاحجر i.e. he has neither shame nor sense (Aqrab).
Commentary:
Besides the interpretation of the verse given in the text, it may also mean that the limbs of the sinners will say to them that not only did they not hide their evil deeds from them but they actually used them in committing sinful acts.
1
یعنی اور کوئی شخص ہمارے خلاف گواہی دینے والا نہیں۔ پس اسی کی وجہ سے چوری چھپے گناہ کرنے پر تم دلیری کرتے تھے۔
3574
Important Words:
تستترون (you fear) is derived from ستر. They say ستر الشیء i.e. he covered the thing. The Arabs say ھو لا یستتر من الله بستر i.e. he does not fear God. الستر means, cover, veil, curtain; shame, protection, fear. They say ماله ستر و لاحجر i.e. he has neither shame nor sense (Aqrab).
Commentary:
Besides the interpretation of the verse given in the text, it may also mean that the limbs of the sinners will say to them that not only did they not hide their evil deeds from them but they actually used them in committing sinful acts.
نَزَّاعَةً لِّلشَّوَىٰ
74:30.
74:30.
74:30.
Important Words:
الشویٰ (extremities) is derived from شوی. (shawa). They say شوی اللحم i.e. he roasted meat. شوی means, the arms or hands and the legs or feet, or the fore and hind legs and the extremities collectively; (2) the head of a human being or the bone above the brain. It is also the plural of شواة, which means, the skin of the head in which grow the hair (Lane & Aqrab).
c
74:30.
b
74:30.
4373
Important Words:
الشویٰ (extremities) is derived from شوی. (shawa). They say شوی اللحم i.e. he roasted meat. شوی means, the arms or hands and the legs or feet, or the fore and hind legs and the extremities collectively; (2) the head of a human being or the bone above the brain. It is also the plural of شواة, which means, the skin of the head in which grow the hair (Lane & Aqrab).
e
74:30.