أَجْمَعِينَ
Appears 23 times in Quran
Occurrences in Quran
Found 23 verses containing "أَجْمَعِينَ".
إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ أُو۟لَٰٓئِكَ عَلَيْهِمْ لَعْنَةُ ٱللَّهِ وَٱلْمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ
3:88.
3:88.
3:88.
Commentary:
The word الناس (men) may either mean "all men" or "holy and virtuous men", i.e. those who deserve to be called "men" in the real sense of the word. This distinction is not arbitrary; for there is a class of men whom the Quran describes as "cattle or even worse" (7:180).
The cursing of the angels and the holy men means that as angels and holy men obey their Lord and Master and never go against His wishes, they would naturally sever connections with the disbelievers—the Jews—when they see Him doing the same. The angels, one of whose works is to help good men and punish the wicked, will turn against them and all good men will also strive to bring their evil efforts to naught. They will find the entire forces of God ranged against them.
If the word الناس (men) be taken to refer to all men, then the clause would mean that all men being subordinate to God, He would so arrange that no people would be able to help them against His decree.
c
3:88.
a
3:88.
168
Commentary:
The word الناس (men) may either mean "all men" or "holy and virtuous men", i.e. those who deserve to be called "men" in the real sense of the word. This distinction is not arbitrary; for there is a class of men whom the Quran describes as "cattle or even worse" (7:180).
The cursing of the angels and the holy men means that as angels and holy men obey their Lord and Master and never go against His wishes, they would naturally sever connections with the disbelievers—the Jews—when they see Him doing the same. The angels, one of whose works is to help good men and punish the wicked, will turn against them and all good men will also strive to bring their evil efforts to naught. They will find the entire forces of God ranged against them.
If the word الناس (men) be taken to refer to all men, then the clause would mean that all men being subordinate to God, He would so arrange that no people would be able to help them against His decree.
b
3:88.
أُو۟لَٰٓئِكَ جَزَآؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ ٱللَّهِ وَٱلْمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ
2:162; 4:53; 5:79.
2:162; 4:53; 5:79.
c
2:162; 4:53; 5:79.
a
2:162; 4:53; 5:79.
375A
Commentary:
For an explanation of the expression, the curse of Allah and of angels and of men, see under 2:162.
a
2:162; 4:53; 5:79.
قُلْ فَلِلَّهِ ٱلْحُجَّةُ ٱلْبَٰلِغَةُ ۖ فَلَوْ شَآءَ لَهَدَىٰكُمْ أَجْمَعِينَ
5:49; 11:119; 13:32; 16:10.
5:49; 11:119; 13:32; 16:10.
If God had decided to force men to do His Will, He would certainly have made them do things which are right and not the things which are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may like to choose.
5:49; 11:119; 13:32; 16:10.
Commentary:
The third answer to the objection mentioned in the preceding verse is given here. The words contained in the previous verse, i.e. If Allah had pleased, we could not have joined gods with Him (6:149), implied that it was under a sort of compulsion that they had set up associates with God; it was God’s own will and they could not go against His will; they were helpless against Him. So, in the present verse the Quran says that God has no need to resort to compulsion, for Allah’s is the argument that reaches home. He has arguments which reach the hearts of men. He can bring home to men the wisdom of His commandments; so He is not under the necessity of forcing men to do His will. The fourth answer is contained in the words, if He had enforced His will, He could have surely guided you all. The words mean that if God had resorted to compulsion and had decided to force men to do His will, He would certainly have made them do things that are right and not the things that are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may choose; and everyone will reap as he sows.
a
5:49; 11:119; 13:32; 16:10.
a
5:49; 11:119; 13:32; 16:10.
889
Commentary:
The third answer to the objection mentioned in the preceding verse is given here. The words contained in the previous verse, i.e. If Allah had pleased, we could not have joined gods with Him (6:149), implied that it was under a sort of compulsion that they had set up associates with God; it was God’s own will and they could not go against His will; they were helpless against Him. So, in the present verse the Quran says that God has no need to resort to compulsion, for Allah’s is the argument that reaches home. He has arguments which reach the hearts of men. He can bring home to men the wisdom of His commandments; so He is not under the necessity of forcing men to do His will. The fourth answer is contained in the words, if He had enforced His will, He could have surely guided you all. The words mean that if God had resorted to compulsion and had decided to force men to do His will, He would certainly have made them do things that are right and not the things that are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may choose; and everyone will reap as he sows.
a
5:49; 11:119; 13:32; 16:10.
927
If God had decided to force men to do His Will, He would certainly have made them do things which are right and not the things which are wrong. But in His infinite wisdom He has made man a free agent. He has explained to him what is right and what is wrong, and then has left him free to follow whichever course he may like to choose.
قَالَ ٱخْرُجْ مِنْهَا مَذْءُومًا مَّدْحُورًا ۖ لَّمَن تَبِعَكَ مِنْهُمْ لَأَمْلَأَنَّ جَهَنَّمَ مِنكُمْ أَجْمَعِينَ
11:20; 15:43-44; 32:14; 38:86.
11:20; 15:43-44; 32:14; 38:86.
11:120; 15:43-44; 32:14; 38:86.
Commentary:
The verse makes it clear that Iblis will not be allowed to waylay those chosen servants of God who would have attained to the exalted stage of spiritual rebirth. He will not also be able to force men to disobey God; for, as the verse clearly points out, only those will come under his influence who themselves choose to 'follow' him.
b
11:20; 15:43-44; 32:14; 38:86.
a
11:120; 15:43-44; 32:14; 38:86.
922
Commentary:
The verse makes it clear that Iblis will not be allowed to waylay those chosen servants of God who would have attained to the exalted stage of spiritual rebirth. He will not also be able to force men to disobey God; for, as the verse clearly points out, only those will come under his influence who themselves choose to 'follow' him.
a
11:20; 15:43-44; 32:14; 38:86.
لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَٰفٍ ثُمَّ لَأُصَلِّبَنَّكُمْ أَجْمَعِينَ
20:72; 26:50.
مفسرین مِنْ خِلَافٍ کے معنے یہ کرتے ہیں کہ دایاں اور بایاں ہاتھ یا بالمقابل کے پاؤں کاٹ دوں گا اس کے معنے خلاف ورزی کی وجہ کے بھی ہیں۔ اور وہی معنے ہم نے کیے ہیں۔
20:72; 26:50.
Although crucifixion meant painful death, the punishment of cutting off the hands and feet was added to make the infliction all the more exemplary and death all the more painful. Incidentally, the verse shows that even as early as in the time of Moses the punishment of death by crucifixion was in vogue.
20:72; 26:50.
Commentary:
Although crucifixion meant painful death, the punishment of cutting off the hands and feet was added to make the infliction all the more exemplary and death all the more painful. Incidentally, the verse shows that even as early as the time of Moses the punishment of death by crucifixion was in vogue.
f
20:72; 26:50.
2
مفسرین مِنْ خِلَافٍ کے معنے یہ کرتے ہیں کہ دایاں اور بایاں ہاتھ یا بالمقابل کے پاؤں کاٹ دوں گا اس کے معنے خلاف ورزی کی وجہ کے بھی ہیں۔ اور وہی معنے ہم نے کیے ہیں۔
a
20:72; 26:50.
1014
Commentary:
Although crucifixion meant painful death, the punishment of cutting off the hands and feet was added to make the infliction all the more exemplary and death all the more painful. Incidentally, the verse shows that even as early as the time of Moses the punishment of death by crucifixion was in vogue.
b
20:72; 26:50.
1033
Although crucifixion meant painful death, the punishment of cutting off the hands and feet was added to make the infliction all the more exemplary and death all the more painful. Incidentally, the verse shows that even as early as in the time of Moses the punishment of death by crucifixion was in vogue.
إِلَّا مَن رَّحِمَ رَبُّكَ ۚ وَلِذَٰلِكَ خَلَقَهُمْ ۗ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ أَجْمَعِينَ
15:44; 32:14; 38:85, 86.
15:44; 32:14; 38:85, 86.
15:44; 32:14; 38:85-86.
Commentary:
The words, for this has He created them, mean that it is for mercy that God has created men. This interpretation is supported by 7:157.
The words, the word of thy Lord shall be fulfilled, show that it is only the followers of Satan and evildoers that will be cast into Hell. The verse does not at all mean that all men will be thrown into Hell. In the words, the word of thy Lord shall be fulfilled, God mentions a promise, so the verse must be interpreted in harmony with that promise. But no promise is to be found in the Quran to the effect that all men will be cast into Hell. On the contrary, there is a definite promise in which it is said that Hell will be filled with those who follow Satan (7:19). It is to this promise that the verse under comment refers, for the Quran makes mention of no other promise except this.
So the verse means only that those who follow Satan will be thrown into Hell.
It was stated in the previous clause that God had created man for mercy. Now the question naturally arose, if man had been created for mercy, why were men to be cast into Hell? The present verse answers this question by saying that it is true that man has been created for mercy, but it was also declared that this promise of mercy would not be fulfilled immediately with regard to people who followed Satan. These companions of Satan will first be thrown into Hell on account of their affinity with him, and after they have been purged of their sins, they will go to Heaven. Moreover, the preceding verse speaks of disbelievers "who would not cease to differ". So the jinn and men spoken of here are none but the wicked among them. For a discussion of the jinn see 15:28.
f
15:44; 32:14; 38:85, 86.
b
15:44; 32:14; 38:85-86.
1500
Commentary:
The words, for this has He created them, mean that it is for mercy that God has created men. This interpretation is supported by 7:157.
The words, the word of thy Lord shall be fulfilled, show that it is only the followers of Satan and evildoers that will be cast into Hell. The verse does not at all mean that all men will be thrown into Hell. In the words, the word of thy Lord shall be fulfilled, God mentions a promise, so the verse must be interpreted in harmony with that promise. But no promise is to be found in the Quran to the effect that all men will be cast into Hell. On the contrary, there is a definite promise in which it is said that Hell will be filled with those who follow Satan (7:19). It is to this promise that the verse under comment refers, for the Quran makes mention of no other promise except this.
So the verse means only that those who follow Satan will be thrown into Hell.
It was stated in the previous clause that God had created man for mercy. Now the question naturally arose, if man had been created for mercy, why were men to be cast into Hell? The present verse answers this question by saying that it is true that man has been created for mercy, but it was also declared that this promise of mercy would not be fulfilled immediately with regard to people who followed Satan. These companions of Satan will first be thrown into Hell on account of their affinity with him, and after they have been purged of their sins, they will go to Heaven. Moreover, the preceding verse speaks of disbelievers "who would not cease to differ". So the jinn and men spoken of here are none but the wicked among them. For a discussion of the jinn see 15:28.
e
15:44; 32:14; 38:85, 86.
ٱذْهَبُوا۟ بِقَمِيصِى هَٰذَا فَأَلْقُوهُ عَلَىٰ وَجْهِ أَبِى يَأْتِ بَصِيرًا وَأْتُونِى بِأَهْلِكُمْ أَجْمَعِينَ
مفسرین لکھتے ہیں کہ انہوں نے کرتہ یعقوبؑ کے منہ پر ڈال دیا۔ جس سے وہ دیکھنے لگ گئے۔ مگر اصل بات یہ ہے کہ یوسفؑ کو یقین تھا کہ اب تک میرے باپ نے وہ کرتہ یاد رکھا ہوگا جو میں نے گم شدگی کے وقت پہنا ہوا تھا۔ جب یہ کرتہ اس کے سامنے رکھا جائے گا تو وہ سمجھ جائے گا کہ یوسفؑ زندہ ہے اور یہ اسی کا پرانا کرتہ ہے۔ اس موقعہ پر مثنوی رومیؒ کی وہ حکایت پڑھ لینی چاہیے جس میں ایاز کا ذکر ہے جب اس نے خزانہ میں رات کو جاکر نماز پڑھی۔ اس سے معلوم ہو جائے گا کہ نیک آدمی بُرے وقتوں کے کپڑے اس لئے سنبھال کے رکھتے ہیں تا ان کو خداتعالیٰ کا فضل یاد دلاتے رہیں۔
Important Words:
وجه (before) gives a number of meanings, e.g. face; the part of a thing facing one; direction etc., القی الشیء علی وجھه means, he put or placed the thing before or in front of him.
یات بصیرا (will come to know). بصیر means, seeing; endowed with mental perception; knowing (Lane).
Commentary:
Joseph gave his brothers his shirt to lay before their father, so that the sight of it might please him, as the sight of the first shirt had grieved him, and he might be induced to pray for his brothers and extend to them his pardon.
The words, he will come to know, mean that formerly Jacob had known only by Divine revelation that Joseph was alive and his knowledge was then only a matter of belief. Now, by actually seeing the shirt the belief would become converted into factual knowledge.
2
مفسرین لکھتے ہیں کہ انہوں نے کرتہ یعقوبؑ کے منہ پر ڈال دیا۔ جس سے وہ دیکھنے لگ گئے۔ مگر اصل بات یہ ہے کہ یوسفؑ کو یقین تھا کہ اب تک میرے باپ نے وہ کرتہ یاد رکھا ہوگا جو میں نے گم شدگی کے وقت پہنا ہوا تھا۔ جب یہ کرتہ اس کے سامنے رکھا جائے گا تو وہ سمجھ جائے گا کہ یوسفؑ زندہ ہے اور یہ اسی کا پرانا کرتہ ہے۔ اس موقعہ پر مثنوی رومیؒ کی وہ حکایت پڑھ لینی چاہیے جس میں ایاز کا ذکر ہے جب اس نے خزانہ میں رات کو جاکر نماز پڑھی۔ اس سے معلوم ہو جائے گا کہ نیک آدمی بُرے وقتوں کے کپڑے اس لئے سنبھال کے رکھتے ہیں تا ان کو خداتعالیٰ کا فضل یاد دلاتے رہیں۔
1593
Important Words:
وجه (before) gives a number of meanings, e.g. face; the part of a thing facing one; direction etc., القی الشیء علی وجھه means, he put or placed the thing before or in front of him.
یات بصیرا (will come to know). بصیر means, seeing; endowed with mental perception; knowing (Lane).
Commentary:
Joseph gave his brothers his shirt to lay before their father, so that the sight of it might please him, as the sight of the first shirt had grieved him, and he might be induced to pray for his brothers and extend to them his pardon.
The words, he will come to know, mean that formerly Jacob had known only by Divine revelation that Joseph was alive and his knowledge was then only a matter of belief. Now, by actually seeing the shirt the belief would become converted into factual knowledge.
قَالَ رَبِّ بِمَآ أَغْوَيْتَنِى لَأُزَيِّنَنَّ لَهُمْ فِى ٱلْأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ
7:17, 18; 38:83.
7:17, 18; 38:83.
7:17, 18; 38:83.
Commentary:
This verse too, gives a figurative word-picture of the condition of those disbelievers who, having failed to join the ranks of the Faithful in the beginning of the ministry of a Prophet, feel bitterly disappointed when they see him triumphing. The leaders of disbelief feel disgraced and humiliated at finding that others less important than themselves have outstripped them in believing and so, instead of accepting the Prophet, even at a later stage, they begin to oppose him. It is this state of mind of disbelievers that v. 3 depicts where it is mentioned that seeing the cause of Islam triumphing they wish they had accepted Islam in the beginning and thus had retained their former status and respect and had shared the blessings with which Muslims were favoured but having lost all their respect by rejecting the Prophet, they refrain from believing in spite of their desire and even increase in disbelief and opposition. This phenomenon has been repeated in the time of every Prophet of God, as is clear from 2:218, 4:45, 7:89 and 14:4.
e
7:17, 18; 38:83.
c
7:17, 18; 38:83.
1743
Commentary:
This verse too, gives a figurative word-picture of the condition of those disbelievers who, having failed to join the ranks of the Faithful in the beginning of the ministry of a Prophet, feel bitterly disappointed when they see him triumphing. The leaders of disbelief feel disgraced and humiliated at finding that others less important than themselves have outstripped them in believing and so, instead of accepting the Prophet, even at a later stage, they begin to oppose him. It is this state of mind of disbelievers that v. 3 depicts where it is mentioned that seeing the cause of Islam triumphing they wish they had accepted Islam in the beginning and thus had retained their former status and respect and had shared the blessings with which Muslims were favoured but having lost all their respect by rejecting the Prophet, they refrain from believing in spite of their desire and even increase in disbelief and opposition. This phenomenon has been repeated in the time of every Prophet of God, as is clear from 2:218, 4:45, 7:89 and 14:4.
e
7:17, 18; 38:83.
وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ
17:64; 38:86.
17:64; 38:86.
i
17:64; 38:86.
a
17:64; 38:86.
1747
Commentary:
For an explanation of the word جھنم (Hell) see 2:207.
a
17:64; 38:86.
إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ
29:33; 51:36.
29:33; 51:36.
29:33; 51:36.
Important Words:
آل (family) is derived from the verb آل (ala). They say آل الیه i.e. he or it returned to it; or he resorted to it. آل عنه means, he returned or reverted from it. آل رعیته means, he ruled or governed his subjects. آل ماله means, he managed or tended his cattle. آل means, a man’s family or relations or kinsfolk; the people of his house; his followers; his friends, and the like. By the آلof the Holy Prophet are meant, according to some, his followers whether relations or others, and his relations whether followers or not; or, as some say, his family and his wives (Lane & Aqrab). See also 2:50.
Commentary:
By using the words, Excepting the family of Lot, the messengers alluded, on the one hand to the fact that "the guilty people" (see the preceding verse ) were none other than the tribe of Lot and, on the other hand, they allayed Abraham’s anxiety regarding Lot and his family. Apparently, the messengers were commissioned to lead Lot and his family to a place of safety.
The word اجمعین (all) shows that those who were to be saved along with Lot were a party of persons, and not merely his two daughters, as the Bible has it (Gen. 19:15,16).
d
29:33; 51:36.
b
29:33; 51:36.
1763
Important Words:
آل (family) is derived from the verb آل (ala). They say آل الیه i.e. he or it returned to it; or he resorted to it. آل عنه means, he returned or reverted from it. آل رعیته means, he ruled or governed his subjects. آل ماله means, he managed or tended his cattle. آل means, a man’s family or relations or kinsfolk; the people of his house; his followers; his friends, and the like. By the آلof the Holy Prophet are meant, according to some, his followers whether relations or others, and his relations whether followers or not; or, as some say, his family and his wives (Lane & Aqrab). See also 2:50.
Commentary:
By using the words, Excepting the family of Lot, the messengers alluded, on the one hand to the fact that "the guilty people" (see the preceding verse ) were none other than the tribe of Lot and, on the other hand, they allayed Abraham’s anxiety regarding Lot and his family. Apparently, the messengers were commissioned to lead Lot and his family to a place of safety.
The word اجمعین (all) shows that those who were to be saved along with Lot were a party of persons, and not merely his two daughters, as the Bible has it (Gen. 19:15,16).
c
29:33; 51:36.
فَوَرَبِّكَ لَنَسْـَٔلَنَّهُمْ أَجْمَعِينَ
Commentary:
The words, We will surely question them all, mean, "We shall call to account all these people for their wicked deeds ."
1796
Commentary:
The words, We will surely question them all, mean, "We shall call to account all these people for their wicked deeds ."
وَعَلَى ٱللَّهِ قَصْدُ ٱلسَّبِيلِ وَمِنْهَا جَآئِرٌ ۚ وَلَوْ شَآءَ لَهَدَىٰكُمْ أَجْمَعِينَ
6:150; 10:100; 11:119.
6:150; 10:100; 11:119.
6:150; 10:100; 11:119.
Important Words:
قصد (qasdun—right) is derived from قصد (qasada) which means, he betook himself to it; he aimed at or sought after it. قصد فی الامر means, he pursued a right or direct course in the affair; he followed the middle and most just way in the affair; he kept within due bounds in the affair. قصد (qasd) therefore means, aim or course of a person or thing that is right; conforming or conformable to the just mean. They say, ھو علی قصد, i.e. he is following a right way or course (Lane & Aqrab).
Commentary:
The words, And upon Allah rests the showing of the right way, mean that God has made it incumbent upon Himself that He should show man the right way; or that God has taken upon Himself that He would show man the right way by following which he may attain to Him. This idea has also been expressed in 92:13 which says, Verily it is for Us to guide. The verse under comment means to say that God alone can show the way which is characterized by moderation and is free from excesses or extremes. Man, unaided by God, cannot devise such a way for himself.
This verse further tells us that, excepting those who enjoy special protection of God, every person has his prejudices and predilections. It is impossible for man to be quite free from bias or favouritism. Man-made laws therefore suffer from the defect that they tend to incline to one extreme or the other and deny some their just rights and give others more than their due. Hence a Law which has equal regard for the rights of all and which gives everyone his due, neither more nor less, can be devised and promulgated by God alone. On the contrary, as man is a slave of his sentiments, laws made by him can have regard only for his own sentiments and susceptibilities and can reflect only his own feelings to the exclusion of the feelings of other people. Only that Law can have due regard for all sorts of temperaments and dispositions and conditions and circumstances which is devised by that Being Who has created all men and Who has full knowledge of their temperaments and circumstances. He alone can maintain the right balance between men of different sentiments and ideas.
It further appears from this verse that when God has arranged to satisfy the physical needs of man, it follows as a corollary that His word should satisfy his spiritual needs also.
The words, And if He had enforced His will, He would have guided you all, suggest that if God had not undertaken to provide guidance for mankind, the only other alternative for Him would have been to make human nature such that man could not pursue a wrong course or deviate from the right path. But God in His infallible wisdom has not chosen to do so. So when He gave man the freedom and the choice to follow the right or the wrong course, He should have also revealed to him His guidance from time to time and should have helped him to avoid the wrong path in his march to the destined goal.
c
6:150; 10:100; 11:119.
a
6:150; 10:100; 11:119.
1811
Important Words:
قصد (qasdun—right) is derived from قصد (qasada) which means, he betook himself to it; he aimed at or sought after it. قصد فی الامر means, he pursued a right or direct course in the affair; he followed the middle and most just way in the affair; he kept within due bounds in the affair. قصد (qasd) therefore means, aim or course of a person or thing that is right; conforming or conformable to the just mean. They say, ھو علی قصد, i.e. he is following a right way or course (Lane & Aqrab).
Commentary:
The words, And upon Allah rests the showing of the right way, mean that God has made it incumbent upon Himself that He should show man the right way; or that God has taken upon Himself that He would show man the right way by following which he may attain to Him. This idea has also been expressed in 92:13 which says, Verily it is for Us to guide. The verse under comment means to say that God alone can show the way which is characterized by moderation and is free from excesses or extremes. Man, unaided by God, cannot devise such a way for himself.
This verse further tells us that, excepting those who enjoy special protection of God, every person has his prejudices and predilections. It is impossible for man to be quite free from bias or favouritism. Man-made laws therefore suffer from the defect that they tend to incline to one extreme or the other and deny some their just rights and give others more than their due. Hence a Law which has equal regard for the rights of all and which gives everyone his due, neither more nor less, can be devised and promulgated by God alone. On the contrary, as man is a slave of his sentiments, laws made by him can have regard only for his own sentiments and susceptibilities and can reflect only his own feelings to the exclusion of the feelings of other people. Only that Law can have due regard for all sorts of temperaments and dispositions and conditions and circumstances which is devised by that Being Who has created all men and Who has full knowledge of their temperaments and circumstances. He alone can maintain the right balance between men of different sentiments and ideas.
It further appears from this verse that when God has arranged to satisfy the physical needs of man, it follows as a corollary that His word should satisfy his spiritual needs also.
The words, And if He had enforced His will, He would have guided you all, suggest that if God had not undertaken to provide guidance for mankind, the only other alternative for Him would have been to make human nature such that man could not pursue a wrong course or deviate from the right path. But God in His infallible wisdom has not chosen to do so. So when He gave man the freedom and the choice to follow the right or the wrong course, He should have also revealed to him His guidance from time to time and should have helped him to avoid the wrong path in his march to the destined goal.
a
6:150; 10:100; 11:119.
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 ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ فَلَسَوْفَ تَعْلَمُونَ ۚ لَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَٰفٍ وَلَأُصَلِّبَنَّكُمْ أَجْمَعِينَ
7:124, 125; 20:72.
7:124, 125; 20:72.
‘An means, on account of (Lane).
7:124-125; 20:72.
Commentary:
Death by crucifixion by itself is a very painful death, but the punishment of the cutting of hands and feet has been added to make it more painful.
d
7:124, 125; 20:72.
a
7:124-125; 20:72.
2738
Commentary:
Death by crucifixion by itself is a very painful death, but the punishment of the cutting of hands and feet has been added to make it more painful.
c
7:124, 125; 20:72.
2113A
‘An means, on account of (Lane).
وَأَنجَيْنَا مُوسَىٰ وَمَن مَّعَهُۥٓ أَجْمَعِينَ
20:81; 44:31, 32.
20:81; 44:31, 32.
20:81; 44:31-32.
e
20:81; 44:31, 32.
a
20:81; 44:31-32.
b
20:81; 44:31, 32.
فَنَجَّيْنَٰهُ وَأَهْلَهُۥٓ أَجْمَعِينَ
15:60; 29:33; 37:135; 51:36.
15:60; 29:33; 37:135; 51:36.
15:60; 29:33; 37:135; 51:36.
a
15:60; 29:33; 37:135; 51:36.
c
15:60; 29:33; 37:135; 51:36.
b
15:60; 29:33; 37:135; 51:36.
فَٱنظُرْ كَيْفَ كَانَ عَٰقِبَةُ مَكْرِهِمْ أَنَّا دَمَّرْنَٰهُمْ وَقَوْمَهُمْ أَجْمَعِينَ
7:79; 26:173; 37:137.
7:79; 26:173; 37:137.
7:79; 11:68.
Commentary:
The end of the plottings of the Meccan chiefs against the Holy Prophet as referred to above was that they themselves met with complete discomfiture and destruction.
b
7:79; 26:173; 37:137.
b
7:79; 11:68.
2851
Commentary:
The end of the plottings of the Meccan chiefs against the Holy Prophet as referred to above was that they themselves met with complete discomfiture and destruction.
c
7:79; 26:173; 37:137.
وَلَوْ شِئْنَا لَءَاتَيْنَا كُلَّ نَفْسٍ هُدَىٰهَا وَلَٰكِنْ حَقَّ ٱلْقَوْلُ مِنِّى لَأَمْلَأَنَّ جَهَنَّمَ مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ أَجْمَعِينَ
11:120; 15:44; 38:86.
عربی الفاظ کے معنے یہ ہیں کہ ہم اسے اس کی ہدایت دیتے مگر مطلب یہ ہے کہ اس کے مناسب حال ہدایت دیتے۔
11:120; 15:44; 38:86.
The reference in these words is to 15:43, 44 where it is stated, 'Such of the erring ones as choose to follow thee, surely, Hell is the promised place for them,' meaning thereby that only the 'erring ones,' will be cast into Hell.
11:120; 15:44; 38:85-86.
Commentary:
The reference in the words "I will fill Hell with jinn and men all together" is to 15:43-44 where it is stated, "such of the erring ones as choose to follow thee, surely Hell is the promised place for them," meaning thereby that only the "erring ones" will be cast into Hell.
c
11:120; 15:44; 38:86.
4
عربی الفاظ کے معنے یہ ہیں کہ ہم اسے اس کی ہدایت دیتے مگر مطلب یہ ہے کہ اس کے مناسب حال ہدایت دیتے۔
a
11:120; 15:44; 38:85-86.
3067
Commentary:
The reference in the words "I will fill Hell with jinn and men all together" is to 15:43-44 where it is stated, "such of the erring ones as choose to follow thee, surely Hell is the promised place for them," meaning thereby that only the "erring ones" will be cast into Hell.
c
11:120; 15:44; 38:86.
2325
The reference in these words is to 15:43, 44 where it is stated, 'Such of the erring ones as choose to follow thee, surely, Hell is the promised place for them,' meaning thereby that only the 'erring ones,' will be cast into Hell.
إِذْ نَجَّيْنَٰهُ وَأَهْلَهُۥٓ أَجْمَعِينَ
26:171; 29:33; 51:36.
26:171; 29:33; 51:36.
26:171; 29:33; 51:36.
b
26:171; 29:33; 51:36.
b
26:171; 29:33; 51:36.
b
26:171; 29:33; 51:36.
قَالَ فَبِعِزَّتِكَ لَأُغْوِيَنَّهُمْ أَجْمَعِينَ
7:17-18; 15:40.
7:17-18; 15:40.
7:17-18; 15:40.
h
7:17-18; 15:40.
d
7:17-18; 15:40.
g
7:17-18; 15:40.
لَأَمْلَأَنَّ جَهَنَّمَ مِنكَ وَمِمَّن تَبِعَكَ مِنْهُمْ أَجْمَعِينَ
安拉与恶魔之间的对话, 并不是说真正有什么谈话, 而是用隐喻的话表达在安拉选拔一位先知时事物的实际状态。第72节经文中指的那个 “人” 特别是说当时的那位先知, 而伊布利司 (اِبْلِيْس, Iblis) 代表那些反对他并且设法阻延他事业进展的邪恶及险恶的人们。
The dialogue between God and Satan does not refer to any talk that actually took place but represents, in metaphorical language, the state of things as they exist at the time when a Prophet of God is raised. The "man" referred to in verse 72 stands particularly for the Prophet of the day, and Iblis represents those wicked and evil-minded persons who oppose him and seek to impede and retard the progress of his mission.
11:120; 15:44; 32:14.
Commentary:
The dialogue between God and Satan, as mentioned in the above verses, does not refer to any talk that actually took place but represents, in metaphorical language, the state of things as they exist at the time when a Prophet is raised. The "man" referred to in verse 72 above stands for the Prophet of the time, particularly, the Holy Prophet; and Iblis represents those wicked and evil-minded persons who oppose him and seek to impede and retard the progress of his mission.
1123
安拉与恶魔之间的对话, 并不是说真正有什么谈话, 而是用隐喻的话表达在安拉选拔一位先知时事物的实际状态。第72节经文中指的那个 “人” 特别是说当时的那位先知, 而伊布利司 (اِبْلِيْس, Iblis) 代表那些反对他并且设法阻延他事业进展的邪恶及险恶的人们。
f
11:120; 15:44; 32:14.
3436
Commentary:
The dialogue between God and Satan, as mentioned in the above verses, does not refer to any talk that actually took place but represents, in metaphorical language, the state of things as they exist at the time when a Prophet is raised. The "man" referred to in verse 72 above stands for the Prophet of the time, particularly, the Holy Prophet; and Iblis represents those wicked and evil-minded persons who oppose him and seek to impede and retard the progress of his mission.
2560
The dialogue between God and Satan does not refer to any talk that actually took place but represents, in metaphorical language, the state of things as they exist at the time when a Prophet of God is raised. The "man" referred to in verse 72 stands particularly for the Prophet of the day, and Iblis represents those wicked and evil-minded persons who oppose him and seek to impede and retard the progress of his mission.
فَلَمَّآ ءَاسَفُونَا ٱنتَقَمْنَا مِنْهُمْ فَأَغْرَقْنَٰهُمْ أَجْمَعِينَ
43:26.
43:26.
40:46; 43:26.
Important Words:
آسفونا (they angered Us) is derived from أسف (asifa). They say أسف علیه i.e. he grieved intensely over it; he was angry with him. آسفه (asafahu) means, he angered him, he grieved him, he made him to grieve or lament (Lane & Aqrab).
b
43:26.
b
40:46; 43:26.
3677
Important Words:
آسفونا (they angered Us) is derived from أسف (asifa). They say أسف علیه i.e. he grieved intensely over it; he was angry with him. آسفه (asafahu) means, he angered him, he grieved him, he made him to grieve or lament (Lane & Aqrab).
a
43:26.
إِنَّ يَوْمَ ٱلْفَصْلِ مِيقَٰتُهُمْ أَجْمَعِينَ
在最后审判日, 一切未知领域的奥秘都将坦露, 人生所作所为都要在天秤上过秤并最后被审判。除了最后审判日之外, 人间还有一个审判日, 那即是每当先知降世的时代, 那时, 真理凯旋, 谬误失败。
Besides the final Day of Decision when all secrets of the unknown will be laid bare and human actions weighed in the balance and finally judged, there is a day of decision in the time of every Prophet in this very life when truth triumphs and falsehood is defeated.
Commentary:
Besides the final Day of Decision when all secrets of the unknown will be laid bare and human actions weighed in the balance and finally judged, there is a day of decision in the time of every Prophet in this very life when truth triumphs and false-hood is defeated. The reference in the verse is to both these Days of Decision.
1241
在最后审判日, 一切未知领域的奥秘都将坦露, 人生所作所为都要在天秤上过秤并最后被审判。除了最后审判日之外, 人间还有一个审判日, 那即是每当先知降世的时代, 那时, 真理凯旋, 谬误失败。
3719
Commentary:
Besides the final Day of Decision when all secrets of the unknown will be laid bare and human actions weighed in the balance and finally judged, there is a day of decision in the time of every Prophet in this very life when truth triumphs and false-hood is defeated. The reference in the verse is to both these Days of Decision.
2702
Besides the final Day of Decision when all secrets of the unknown will be laid bare and human actions weighed in the balance and finally judged, there is a day of decision in the time of every Prophet in this very life when truth triumphs and falsehood is defeated.