Topic: Wicked (Fujjar), (Fasiq), (Ashrar), (Mufsid), (Khabith)
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وَكَذَٰلِكَ جَعَلْنَا فِى كُلِّ قَرْيَةٍ أَكَٰبِرَ مُجْرِمِيهَا لِيَمْكُرُوا۟ فِيهَا ۖ وَمَا يَمْكُرُونَ إِلَّا بِأَنفُسِهِمْ وَمَا يَشْعُرُونَ
17:17.
یہ ظلم نہیں کیونکہ جرم کا لازمی نتیجہ یہ ہوتا ہے کہ بُری بات اچھی نظر آنے لگتی ہے۔ پس یہ طبعی نتیجہ ہے ورنہ خداتعالیٰ جبر نہیں کرتا۔
اس جگہ قرآن کریم میں لام ہے اور وہ لامِ عاقبت ہے۔ یعنی اس کے معنے اردو میں یہ ہوتے ہیں کہ ’’اس کے نتیجہ میں‘‘۔
17:17.
17:17.
Commentary:
The verse is rather difficult to translate. Some translators make the word اکابر (great ones) the first object of the verb جعلنا (have We made) and the word مجرمیھا (its sinners) the second object. But the better rendering and one more befitting the context is to treat the words اکابر and مجرمیھا as مضاف and مضاف الیه making them jointly the first object of جعلنا and supplying the second object from the expression "in utter darkness" occurring in the preceding verse. Similarly the لام in لیمکروا is not لام تعلیل but لام عاقبة.
We are told in 6:113 above that it is the law of God that wicked leaders from among the common people and from among the big ones are always hostile to the Prophets of God. It is to these wicked leaders that the verse under comment refers. They are surrounded by utter darkness from which they never emerge (see the preceding verse).
e
17:17.
1
یہ ظلم نہیں کیونکہ جرم کا لازمی نتیجہ یہ ہوتا ہے کہ بُری بات اچھی نظر آنے لگتی ہے۔ پس یہ طبعی نتیجہ ہے ورنہ خداتعالیٰ جبر نہیں کرتا۔
2
اس جگہ قرآن کریم میں لام ہے اور وہ لامِ عاقبت ہے۔ یعنی اس کے معنے اردو میں یہ ہوتے ہیں کہ ’’اس کے نتیجہ میں‘‘۔
b
17:17.
865
Commentary:
The verse is rather difficult to translate. Some translators make the word اکابر (great ones) the first object of the verb جعلنا (have We made) and the word مجرمیھا (its sinners) the second object. But the better rendering and one more befitting the context is to treat the words اکابر and مجرمیھا as مضاف and مضاف الیه making them jointly the first object of جعلنا and supplying the second object from the expression "in utter darkness" occurring in the preceding verse. Similarly the لام in لیمکروا is not لام تعلیل but لام عاقبة.
We are told in 6:113 above that it is the law of God that wicked leaders from among the common people and from among the big ones are always hostile to the Prophets of God. It is to these wicked leaders that the verse under comment refers. They are surrounded by utter darkness from which they never emerge (see the preceding verse).
d
17:17.
يَٰٓأُخْتَ هَٰرُونَ مَا كَانَ أَبُوكِ ٱمْرَأَ سَوْءٍ وَمَا كَانَتْ أُمُّكِ بَغِيًّا
حضرت مریمؑ کو ہارون کی بہن کہا گیا ہے اس پر مسیحی اعتراض کرتے ہیں کہ قرآن مجیدنے جہالت سے مریمؑ اُ مِّ عیسیٰؑ کو وہ مریم سمجھ لیا ہے جو ہارونؑ اور موسٰیؑ کی بہن تھی مگر ان کا اعتراض خود ان کی جہالت پر دلالت کرتا ہے۔ تمام اقوام میں رواج ہے کہ بچوں کے نام بزرگوں کے نام پر رکھتے ہیں۔ مریمؑ کے کسی بھائی کا نام بھی اگر ہارون ہو تو کیا تعجب ہے۔ اسے موسیٰ کا بھائی قرار دینا خود مسیحیوں کی ایجاد ہے۔ قرآن مجیدنے ایسا نہیں کہا۔ یہ سوال خود رسول اللہ صلی اللہ علیہ وسلم سے بھی کیا گیا تھا۔ اور آپ نے وہی جواب دیا تھا جو میں نے دیا ہے (دیکھیئے فتح البیان جلد۶ صفحہ۱۶)
The question of Mary having been called the sister of Aaron in the Qur’an was put before the Holy Prophet himself and he asked the questioner if he did not know that the Israelites used to name their children after their Prophets and saints (Bayan, vol. 6, p. 16; Jarir, vol. 16, p. 52). Mary has been here called the sister of Aaron and not that of Moses though both were brothers, for, whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. & Enc. Brit. under "Aaron"), and Mary also belonged to the priestly order. Tabari has related an incident from the life of the Holy Prophet which gives an insight into the meanings of such Arabic words as ab, ‘am, ukht, etc. When Safiyyah, the Holy Prophet’s wife, and incidentally a Jewess by descent, once complained to the Holy Prophet that some of his other wives had called her a Jewess in contempt, the Holy Prophet told her to return the taunt by saying that Aaron was her father, Moses
Commentary:
Some Christian writers in their ignorance of the Arabic language have accused the Quran of an historical anachronism inasmuch as it has spoken of Mary as sister of Aaron. Instead of regretting their own ignorance they have blamed theQuran of ignorance. The question of Mary having been called the sister of Aaron in the Quran was put before the Holy Prophet himself and he told the questioner whether he did not know that the Israelites used to name their children after their Prophets and saints (Bayan, vol. 6, p. 16; Jarir vol. 16, p. 52).
Mary has been here called the sister of Aaron and not that of Moses though both were brothers, for whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. & Enc. Brit. under "Aaron") and Mary also belonged to the priestly order. Tabari has related an incident from the life of the Holy Prophet which gives us an insight into the meanings of the Arabic words اب(ab), عم (‘amm),اخت (ukht) etc. When once Safiyyah, the Holy Prophet’s wife, and incidentally a Jewess by descent, complained to the Holy Prophet that some of his other wives had called her a Jewess in contempt, the Prophet told her to return the taunt by saying that Aaron was her father, Moses her uncle and Muhammad her husband. Surely, the Holy Prophet knew that Aaron was not Safiyyah’s father nor Moses her uncle. This tradition shows that the application of these Arabic words is by no means confined to the above-mentioned blood relations.
Mary might have been called a sister of Aaron by way of reproach or taunt inasmuch as another Mary, the real sister of Aaron and Moses’ stepsister or his sister-in-law, had charged him (Moses) with having unlawfully married a woman (Numbers 12:1). A reference to this accusation is also to be found in the Quran in 33:70. Thus the elders of the Jews, by calling Jesus’ mother sister of Aaron, meant that as Mary, the sister of Aaron had, by accusing Moses of unlawfully marrying a woman, committed a heinous crime, so did she, like her namesake, commit a heinous act of giving birth to an illegitimate child. See also 3:36.
1
حضرت مریمؑ کو ہارون کی بہن کہا گیا ہے اس پر مسیحی اعتراض کرتے ہیں کہ قرآن مجیدنے جہالت سے مریمؑ اُ مِّ عیسیٰؑ کو وہ مریم سمجھ لیا ہے جو ہارونؑ اور موسٰیؑ کی بہن تھی مگر ان کا اعتراض خود ان کی جہالت پر دلالت کرتا ہے۔ تمام اقوام میں رواج ہے کہ بچوں کے نام بزرگوں کے نام پر رکھتے ہیں۔ مریمؑ کے کسی بھائی کا نام بھی اگر ہارون ہو تو کیا تعجب ہے۔ اسے موسیٰ کا بھائی قرار دینا خود مسیحیوں کی ایجاد ہے۔ قرآن مجیدنے ایسا نہیں کہا۔ یہ سوال خود رسول اللہ صلی اللہ علیہ وسلم سے بھی کیا گیا تھا۔ اور آپ نے وہی جواب دیا تھا جو میں نے دیا ہے (دیکھیئے فتح البیان جلد۶ صفحہ۱۶)
2173
Commentary:
Some Christian writers in their ignorance of the Arabic language have accused the Quran of an historical anachronism inasmuch as it has spoken of Mary as sister of Aaron. Instead of regretting their own ignorance they have blamed theQuran of ignorance. The question of Mary having been called the sister of Aaron in the Quran was put before the Holy Prophet himself and he told the questioner whether he did not know that the Israelites used to name their children after their Prophets and saints (Bayan, vol. 6, p. 16; Jarir vol. 16, p. 52).
Mary has been here called the sister of Aaron and not that of Moses though both were brothers, for whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. & Enc. Brit. under "Aaron") and Mary also belonged to the priestly order. Tabari has related an incident from the life of the Holy Prophet which gives us an insight into the meanings of the Arabic words اب(ab), عم (‘amm),اخت (ukht) etc. When once Safiyyah, the Holy Prophet’s wife, and incidentally a Jewess by descent, complained to the Holy Prophet that some of his other wives had called her a Jewess in contempt, the Prophet told her to return the taunt by saying that Aaron was her father, Moses her uncle and Muhammad her husband. Surely, the Holy Prophet knew that Aaron was not Safiyyah’s father nor Moses her uncle. This tradition shows that the application of these Arabic words is by no means confined to the above-mentioned blood relations.
Mary might have been called a sister of Aaron by way of reproach or taunt inasmuch as another Mary, the real sister of Aaron and Moses’ stepsister or his sister-in-law, had charged him (Moses) with having unlawfully married a woman (Numbers 12:1). A reference to this accusation is also to be found in the Quran in 33:70. Thus the elders of the Jews, by calling Jesus’ mother sister of Aaron, meant that as Mary, the sister of Aaron had, by accusing Moses of unlawfully marrying a woman, committed a heinous crime, so did she, like her namesake, commit a heinous act of giving birth to an illegitimate child. See also 3:36.
1763
The question of Mary having been called the sister of Aaron in the Qur’an was put before the Holy Prophet himself and he asked the questioner if he did not know that the Israelites used to name their children after their Prophets and saints (Bayan, vol. 6, p. 16; Jarir, vol. 16, p. 52). Mary has been here called the sister of Aaron and not that of Moses though both were brothers, for, whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. & Enc. Brit. under "Aaron"), and Mary also belonged to the priestly order. Tabari has related an incident from the life of the Holy Prophet which gives an insight into the meanings of such Arabic words as ab, ‘am, ukht, etc. When Safiyyah, the Holy Prophet’s wife, and incidentally a Jewess by descent, once complained to the Holy Prophet that some of his other wives had called her a Jewess in contempt, the Holy Prophet told her to return the taunt by saying that Aaron was her father, Moses
وَلُوطًا ءَاتَيْنَٰهُ حُكْمًا وَعِلْمًا وَنَجَّيْنَٰهُ مِنَ ٱلْقَرْيَةِ ٱلَّتِى كَانَت تَّعْمَلُ ٱلْخَبَٰٓئِثَ ۗ إِنَّهُمْ كَانُوا۟ قَوْمَ سَوْءٍ فَٰسِقِينَ
7:84; 27:58; 29:34.
حکم سے مراد یہ ہے کہ ایسا علم بخشا جس سے وہ لوگوں کے درمیان فیصلہ کر سکتے تھے۔ گو اس کے عام معنی حکومت کے ہیں مگر وہ یہاں چسپاں نہیں ہوتے اس لئے کہ لوط کو ان کی قوم نے نکال دیا تھا اگر وہ حاکم ہوتے تو ان کو نہ نکال سکتے۔
7:84; 27:58; 29:34.
7:84; 27:58; 29:34.
Commentary:
The most important and prominent of the signs that God gives to His prophets in support of their claim is that they are vouchsafed spiritual knowledge and Divine wisdom in a very large measure. This sign was given to all the Prophets—Lot, Joseph, David, Solomon, Moses and last of all it was granted to the greatest of all the Divine Prophets—the Holy Prophet Muhammad, in the form of the Quran which is now the only guide for all mankind till the end of time and which is his greatest and standing miracle.
c
7:84; 27:58; 29:34.
1
حکم سے مراد یہ ہے کہ ایسا علم بخشا جس سے وہ لوگوں کے درمیان فیصلہ کر سکتے تھے۔ گو اس کے عام معنی حکومت کے ہیں مگر وہ یہاں چسپاں نہیں ہوتے اس لئے کہ لوط کو ان کی قوم نے نکال دیا تھا اگر وہ حاکم ہوتے تو ان کو نہ نکال سکتے۔
a
7:84; 27:58; 29:34.
2406A
Commentary:
The most important and prominent of the signs that God gives to His prophets in support of their claim is that they are vouchsafed spiritual knowledge and Divine wisdom in a very large measure. This sign was given to all the Prophets—Lot, Joseph, David, Solomon, Moses and last of all it was granted to the greatest of all the Divine Prophets—the Holy Prophet Muhammad, in the form of the Quran which is now the only guide for all mankind till the end of time and which is his greatest and standing miracle.
d
7:84; 27:58; 29:34.
وَنَصَرْنَٰهُ مِنَ ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَآ ۚ إِنَّهُمْ كَانُوا۟ قَوْمَ سَوْءٍ فَأَغْرَقْنَٰهُمْ أَجْمَعِينَ
26:121; 37:83; 54: 12, 13; 71:26.
26:121; 37:83; 54: 12, 13; 71:26.
26:121; 37:83; 54:12-13; 71:26.
Commentary:
The words من القوم literally meaning "from the people" really mean "against the people", the particle من having been used here in the sense of علی i.e. over; against.
e
26:121; 37:83; 54: 12, 13; 71:26.
a
26:121; 37:83; 54:12-13; 71:26.
2408
Commentary:
The words من القوم literally meaning "from the people" really mean "against the people", the particle من having been used here in the sense of علی i.e. over; against.
b
26:121; 37:83; 54: 12, 13; 71:26.
قَالَ رَبِّ ٱنصُرْنِى عَلَى ٱلْقَوْمِ ٱلْمُفْسِدِينَ
26:170.
26:170.
26:170.
f
26:170.
b
26:170.
e
26:170.
وَقَالُوا۟ مَا لَنَا لَا نَرَىٰ رِجَالًا كُنَّا نَعُدُّهُم مِّنَ ٱلْأَشْرَارِ
The reference in the words, 'the men,' is to the believers.
Commentary:
The reference in the word "the men" is to the believers.
3423
Commentary:
The reference in the word "the men" is to the believers.
2549
The reference in the words, 'the men,' is to the believers.
فَٱسْتَخَفَّ قَوْمَهُۥ فَأَطَاعُوهُ ۚ إِنَّهُمْ كَانُوا۟ قَوْمًا فَٰسِقِينَ
كَلَّآ إِنَّ كِتَٰبَ ٱلْفُجَّارِ لَفِى سِجِّينٍ
سِجِّيْن (Sijjin, 随景) 被有些 «古兰经» 注释家错误地理解为非阿拉伯语, 但根据卓越的权威像法拉 (فَرَّاء, Farra’)、扎贾兹 (زَجَّاج, Zajjaj)、阿布•乌贝达 (اَبُوْ عُبَيْدَة Abu ‘Ubaidah) 和穆巴拉德 (مُبَرَّد Mubarrad) 诸人的意见, 这是一个源出 سَجَنَ (Sajana) 的阿拉伯字。(لِسَان, Lisan) 认为这是 سِجْن (Sijn, 监狱) 的等同语。سِجِّيْن (Sijjin, 随景) 是一本 “登记簿” 或 “书”, 据说里面记录了坏人的恶行, 要保存到后世。这个字的意思也是任何刻苦、热烈和严厉的事物;继续的、持续的或永恒的 (Lane)。
سِجِّیْن کے معنے عربی میں دائم اور سخت کے ہیں۔ پس سجین میں نام لکھنے کے معنے یہ ہوئے کہ کفار کا عذاب سخت اور دائمی ہوگا (فتح البیان جلد۱۰)
Sijjin is wrongly considered by some Commentators of the Qur’an as a non-Arabic word, but according to such eminent authorities as Farra’, Zajjaj, Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from Sajana. Lisan considers it as equivalent to Sijn (prison). Sijjin is a Register or Book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane).
45:29; 69:26.
Important Words:
سجین (Sijjin) is wrongly considered by some commentators of the Quran as a non-Arabic word. According to such eminent authorities as Farra’, Zajjaj. Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from the root سجن(sajana). Lisan considers it as equivalent to سجن (sijn) meaning, a prison. سجین is a register or book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane & Aqrab).
1635
سِجِّيْن (Sijjin, 随景) 被有些 «古兰经» 注释家错误地理解为非阿拉伯语, 但根据卓越的权威像法拉 (فَرَّاء, Farra’)、扎贾兹 (زَجَّاج, Zajjaj)、阿布•乌贝达 (اَبُوْ عُبَيْدَة Abu ‘Ubaidah) 和穆巴拉德 (مُبَرَّد Mubarrad) 诸人的意见, 这是一个源出 سَجَنَ (Sajana) 的阿拉伯字。(لِسَان, Lisan) 认为这是 سِجْن (Sijn, 监狱) 的等同语。سِجِّيْن (Sijjin, 随景) 是一本 “登记簿” 或 “书”, 据说里面记录了坏人的恶行, 要保存到后世。这个字的意思也是任何刻苦、热烈和严厉的事物;继续的、持续的或永恒的 (Lane)。
2
سِجِّیْن کے معنے عربی میں دائم اور سخت کے ہیں۔ پس سجین میں نام لکھنے کے معنے یہ ہوئے کہ کفار کا عذاب سخت اور دائمی ہوگا (فتح البیان جلد۱۰)
a
45:29; 69:26.
4629
Important Words:
سجین (Sijjin) is wrongly considered by some commentators of the Quran as a non-Arabic word. According to such eminent authorities as Farra’, Zajjaj. Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from the root سجن(sajana). Lisan considers it as equivalent to سجن (sijn) meaning, a prison. سجین is a register or book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane & Aqrab).
3289
Sijjin is wrongly considered by some Commentators of the Qur’an as a non-Arabic word, but according to such eminent authorities as Farra’, Zajjaj, Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from Sajana. Lisan considers it as equivalent to Sijn (prison). Sijjin is a Register or Book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane).
لَا يَصْلَىٰهَآ إِلَّا ٱلْأَشْقَى
20:75; 87:12, 13.
20:75; 87:12, 13.
20:75; 87:12-13.
d
20:75; 87:12, 13.
c
20:75; 87:12-13.
a
20:75; 87:12, 13.