بِاٰیٰتِنَا
Appears 41 times in Quran
Occurrences in Quran
Found 41 verses containing "بِاٰیٰتِنَا".
کَدَاۡبِ اٰلِ فِرۡعَوۡنَ وَالَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ کَذَّبُوۡا بِاٰیٰتِنَا فَاَخَذَہُمُ اللّٰہُ بِذُنُوۡبِہِمۡ ۗ وَاللّٰہُ شَدِیۡدُ الۡعِقَابِ
8:53, 55.
8:53, 55.
Important Words:
دأب (case) is the noun-infinitive from دأب. They say دأب فی العمل i.e. (1) he laboured and strove hard and exerted and wearied himself in the work; (2) he remained constant in it. دأب means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab).
Commentary:
In the previous verse disbelievers were warned that their wealth and their numbers would prove of no avail against God’s punishment. The present verse points to the fact that this warning was no idle threat. Disbelievers in the past had met with a similar fate. Just as the efforts of Pharaoh and his people against Moses proved futile and their wealth, numbers and power could not save them from destruction, so would the endeavours of those who rejected the Holy Prophet not only fail to retard the progress of Islam but would pave the way for their own ruin.
a
8:53, 55.
a
8:53, 55.
303
Important Words:
دأب (case) is the noun-infinitive from دأب. They say دأب فی العمل i.e. (1) he laboured and strove hard and exerted and wearied himself in the work; (2) he remained constant in it. دأب means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab).
Commentary:
In the previous verse disbelievers were warned that their wealth and their numbers would prove of no avail against God’s punishment. The present verse points to the fact that this warning was no idle threat. Disbelievers in the past had met with a similar fate. Just as the efforts of Pharaoh and his people against Moses proved futile and their wealth, numbers and power could not save them from destruction, so would the endeavours of those who rejected the Holy Prophet not only fail to retard the progress of Islam but would pave the way for their own ruin.
c
8:53, 55.
376
Da’b means, habit, custom or manner; case, affair or condition (Aqrab).
اِنَّ الَّذِیۡنَ کَفَرُوۡا بِاٰیٰتِنَا سَوۡفَ نُصۡلِیۡہِمۡ نَارًا کُلَّمَا نَضِجَتۡ جُلُوۡدُہُمۡ بَدَّلۡنٰہُمۡ جُلُوۡدًا غَیۡرَہَا لِیَذُوۡقُوا الۡعَذَابَ ۗ اِنَّ اللّٰہَ کَانَ عَزِیۡزًا حَکِیۡمًا
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.
سَاَصۡرِفُ عَنۡ اٰیٰتِیَ الَّذِیۡنَ یَتَکَبَّرُوۡنَ فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّ وَاِنۡ یَّرَوۡا کُلَّ اٰیَۃٍ لَّا یُؤۡمِنُوۡا بِہَا وَاِنۡ یَّرَوۡا سَبِیۡلَ الرُّشۡدِ لَا یَتَّخِذُوۡہُ سَبِیۡلًا وَّاِنۡ یَّرَوۡا سَبِیۡلَ الۡغَیِّ یَتَّخِذُوۡہُ سَبِیۡلًا ۚ ذٰلِکَ بِاَنَّہُمۡ کَذَّبُوۡا بِاٰیٰتِنَا وَکَانُوۡا عَنۡہَا غٰفِلِیۡنَ
6:26.
6:26.
6:26.
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
a
6:26.
a
6:26.
1036
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
b
6:26.
وَالَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا صُمٌّ وَّبُکۡمٌ فِی الظُّلُمٰتِ ۗ مَنۡ یَّشَاِ اللّٰہُ یُضۡلِلۡہُ وَمَنۡ یَّشَاۡ یَجۡعَلۡہُ عَلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
2:19, 172; 27:81, 82; 30:53, 54.
2:19, 172; 27:81, 82; 30:53, 54.
2:19,172; 27:81-82; 30:53-54.
c
2:19, 172; 27:81, 82; 30:53, 54.
a
2:19,172; 27:81-82; 30:53-54.
d
2:19, 172; 27:81, 82; 30:53, 54.
وَالَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا یَمَسُّہُمُ الۡعَذَابُ بِمَا کَانُوۡا یَفۡسُقُوۡنَ
3:12; 5:11; 7:37, 73; 10:74; 22:58.
3:12; 5:11; 7:37, 73; 10:74; 22:58.
3:12; 5:11; 7:37, 73; 10:74; 22:58.
h
3:12; 5:11; 7:37, 73; 10:74; 22:58.
c
3:12; 5:11; 7:37, 73; 10:74; 22:58.
b
3:12; 5:11; 7:37, 73; 10:74; 22:58.
وَاِذَا جَآءَکَ الَّذِیۡنَ یُؤۡمِنُوۡنَ بِاٰیٰتِنَا فَقُلۡ سَلٰمٌ عَلَیۡکُمۡ ۖ کَتَبَ رَبُّکُمۡ عَلٰی نَفۡسِہِ الرَّحۡمَۃَ ۖ اَنَّہٗ مَنۡ عَمِلَ مِنۡکُمۡ سُوۡٓءًۢا بِجَہٰلَۃٍ ثُمَّ تَابَ مِنۡۢ بَعۡدِہٖ وَاَصۡلَحَ فَاَنَّہٗ غَفُوۡرٌ رَّحِیۡمٌ
6:13; 7:157.
4:18; 16:120.
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
f
6:13; 7:157.
g
4:18; 16:120.
a
6:13; 7:157.
b
4:18; 16:120.
800
Commentary:
The message conveyed in the words, Peace be unto you, is the Message of God which the Holy Prophet is bidden to convey to believers; the "peace" spoken of is to come from God Himself. It is with reference to this "peace" promised to believers in the present verse that they are enjoined to greet one another with the words السلام علیکم i.e. "may the (promised) peace be on you." The reader will have noted that whereas the verse uses the word salam (peace), the word used in the formula of mutual greeting is as-salam (the peace). This is to point out that the greeting of peace offered is in conformity with the peace promised in the verse under comment.
b
6:13; 7:157.
c
4:18; 16:120.
قُلۡ ہَلُمَّ شُہَدَآءَکُمُ الَّذِیۡنَ یَشۡہَدُوۡنَ اَنَّ اللّٰہَ حَرَّمَ ہٰذَا ۖ فَاِنۡ شَہِدُوۡا فَلَا تَشۡہَدۡ مَعَہُمۡ ۚ وَلَا تَتَّبِعۡ اَہۡوَآءَ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَالَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ وَہُمۡ بِرَبِّہِمۡ یَعۡدِلُوۡنَ
5:49; 45:19.
6:2; 27:61.
4:37; 17:24.
5:49; 45:19.
6:2; 27:61.
Important Words:
ھلم (bring forward) is both intransitive and transitive, meaning (1) come; or (2) cause to come, i.e. bring forth or produce (Lane). ھلم (halumma) is, according to the people of the Hijaz, one of the words known as اسماء الفعل and is thus used by them in the fixed form whether the number is singular or plural and whether the gender is masculine or feminine; but others differ from this view (Aqrab).
Commentary:
The Quran now returns to the subject of man-made laws about prohibitions. The verse signifies that disbelievers should declare that they do not agree with the Quran and find its teachings inferior to their own and then God Himself will decide between the two parties. Indirectly the words also hint that everybody should express his opinion freely when he disagrees with others and should refrain from dissimulation.
b
6:2; 27:61.
c
5:49; 45:19.
a
5:49; 45:19.
b
6:2; 27:61.
890
Important Words:
ھلم (bring forward) is both intransitive and transitive, meaning (1) come; or (2) cause to come, i.e. bring forth or produce (Lane). ھلم (halumma) is, according to the people of the Hijaz, one of the words known as اسماء الفعل and is thus used by them in the fixed form whether the number is singular or plural and whether the gender is masculine or feminine; but others differ from this view (Aqrab).
Commentary:
The Quran now returns to the subject of man-made laws about prohibitions. The verse signifies that disbelievers should declare that they do not agree with the Quran and find its teachings inferior to their own and then God Himself will decide between the two parties. Indirectly the words also hint that everybody should express his opinion freely when he disagrees with others and should refrain from dissimulation.
b
5:49; 45:19.
c
6:2; 27:61.
d
4:37; 17:24.
وَمَنۡ خَفَّتۡ مَوٰزِیۡنُہٗ فَاُولٰٓئِکَ الَّذِیۡنَ خَسِرُوۡۤا اَنۡفُسَہُمۡ بِمَا کَانُوۡا بِاٰیٰتِنَا یَظۡلِمُوۡنَ
23:104; 101:7-8.
The word Zulm, literally meaning 'to put a thing in the wrong place' (Lane), is here used to signify that the disbelievers did not treat the Signs of God in the manner in which they should have been treated. The Signs were meant to instil fear of God and humility into their minds, but instead they became all the more arrogant and insolent and rejected them with mockery and derision.
23:104; 101:9-10.
Commentary:
The words, whose scales are light, mean, those whose good deeds are few and evil deeds many. The word ظلم (rendered as being unjust to) literally means, to put a thing in the wrong place, and is here used to signify that the disbelievers did not treat the signs of God in the manner in which they should have been treated. They were meant to instil fear of God and humility in the minds of the people; but, on the contrary, disbelievers became all the more arrogant and insolent and received the signs of God with mockery and derision.
d
23:104; 101:7-8.
475
ظُلْم (Zulm) 这个单词的字义是 “把一件东西放错了位置” (Lane), 这里用以意指不信的人没有像他们应该那样去对待安拉的迹象。这些迹象原来是想逐渐灌输对安拉的敬畏以及谦恭到他们的心中去的, 可是相反地他们变得越发地傲慢并且以嘲笑的态度来拒绝这些迹象。
a
23:104; 101:9-10.
914
Commentary:
The words, whose scales are light, mean, those whose good deeds are few and evil deeds many. The word ظلم (rendered as being unjust to) literally means, to put a thing in the wrong place, and is here used to signify that the disbelievers did not treat the signs of God in the manner in which they should have been treated. They were meant to instil fear of God and humility in the minds of the people; but, on the contrary, disbelievers became all the more arrogant and insolent and received the signs of God with mockery and derision.
e
23:104; 101:7-8.
948
The word Zulm, literally meaning 'to put a thing in the wrong place' (Lane), is here used to signify that the disbelievers did not treat the Signs of God in the manner in which they should have been treated. The Signs were meant to instil fear of God and humility into their minds, but instead they became all the more arrogant and insolent and rejected them with mockery and derision.
وَالَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَاسۡتَکۡبَرُوۡا عَنۡہَاۤ اُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۖ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
2:40; 5:11, 87; 6:50; 7:41; 22:58.
2:40; 5:11, 87; 6:50; 7:41; 22:58.
2:40; 5:11, 87; 6:50; 7:41; 22:58.
Commentary:
This verse serves as a particular warning for Muslims that they should not make light of the Messengers who would appear among them and should not reject them. The Law has indeed been made perfect in the Quran; but that does not mean that later Messengers of God may be rejected with impunity.
d
2:40; 5:11, 87; 6:50; 7:41; 22:58.
a
2:40; 5:11, 87; 6:50; 7:41; 22:58.
937
Commentary:
This verse serves as a particular warning for Muslims that they should not make light of the Messengers who would appear among them and should not reject them. The Law has indeed been made perfect in the Quran; but that does not mean that later Messengers of God may be rejected with impunity.
a
2:40; 5:11, 87; 6:50; 7:41; 22:58.
اِنَّ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَاسۡتَکۡبَرُوۡا عَنۡہَا لَا تُفَتَّحُ لَہُمۡ اَبۡوٰبُ السَّمَآءِ وَلَا یَدۡخُلُوۡنَ الۡجَنَّۃَ حَتّٰی یَلِجَ الۡجَمَلُ فِیۡ سَمِّ الۡخِیَاطِ ۚ وَکَذٰلِکَ نَجۡزِی الۡمُجۡرِمِیۡنَ
یعنی جنت میں داخل ہونا ان کے اعمال کے سبب سے ناممکن نظر آئے گا۔ ہاں خداتعالیٰ کا رحم کرنا الگ بات ہے۔
See 7:37.
Jamal may also mean a rope, for a rope bears a better resemblance to the thread which is passed through the eye of a needle. It will not be possible for rejectors of God’s Signs to enter Heaven. See Matt. 19: 24.
7:37.
Important Words:
الجمل (camel) is the noun-infinitive from جمل. They say جمل الشیء i.e. he collected the thing. جمل الشھم means, he melted the fat. جمل (jamila) or جمل (jamula) with different vowel points at the central root letter, means, he was or became beautiful, goodly or pleasing in person or behaviour. جمل means, a he-camel; a full grown he-camel; a camel; palm-trees as being likened to the he-camel in respect of their tallness and bigness; a large sea fish or whale (Lane.) It also means a cable or a ship’s rope (Aqrab).
Commentary:
With this verse begins a description of the life after death, a brief reference to which was made in the three preceding verses.
Heaven is the lofty abode of true believers. The Holy Prophet used to say that it is the souls of the righteous that shall reside in the garden of Heaven, while those of the wicked shall descend into the pit of Hell.
The words, the gates of the spiritual firmament will not be opened for them, signify that rejecters of God’s signs are never vouchsafed the spiritual knowledge and the nearness of God granted to believers.
Though in the translation the word جمل has been rendered as 'camel' following a parallel expression in the New Testament (Matt. 19:24), yet the Arabic sentence may be better explained by using the word 'rope', for a rope rather than a camel bears a resemblance to the thread which is passed through the eye of a needle. The expression, until a camel (or a rope) goes through the eye of a needle, signifies that it will be impossible for rejecters of God’s Signs to enter Heaven.
c
7:37.
491
جَمَلْ (Jamal) 的意思也可以是一根绳索, 因为一根绳索很像一根穿进针眼的细线。摒拒安拉迹象的人是不可能进入天园的。读 «马太» 19:24。
1
یعنی جنت میں داخل ہونا ان کے اعمال کے سبب سے ناممکن نظر آئے گا۔ ہاں خداتعالیٰ کا رحم کرنا الگ بات ہے۔
a
7:37.
940
Important Words:
الجمل (camel) is the noun-infinitive from جمل. They say جمل الشیء i.e. he collected the thing. جمل الشھم means, he melted the fat. جمل (jamila) or جمل (jamula) with different vowel points at the central root letter, means, he was or became beautiful, goodly or pleasing in person or behaviour. جمل means, a he-camel; a full grown he-camel; a camel; palm-trees as being likened to the he-camel in respect of their tallness and bigness; a large sea fish or whale (Lane.) It also means a cable or a ship’s rope (Aqrab).
Commentary:
With this verse begins a description of the life after death, a brief reference to which was made in the three preceding verses.
Heaven is the lofty abode of true believers. The Holy Prophet used to say that it is the souls of the righteous that shall reside in the garden of Heaven, while those of the wicked shall descend into the pit of Hell.
The words, the gates of the spiritual firmament will not be opened for them, signify that rejecters of God’s signs are never vouchsafed the spiritual knowledge and the nearness of God granted to believers.
Though in the translation the word جمل has been rendered as 'camel' following a parallel expression in the New Testament (Matt. 19:24), yet the Arabic sentence may be better explained by using the word 'rope', for a rope rather than a camel bears a resemblance to the thread which is passed through the eye of a needle. The expression, until a camel (or a rope) goes through the eye of a needle, signifies that it will be impossible for rejecters of God’s Signs to enter Heaven.
b
See 7:37.
974
Jamal may also mean a rope, for a rope bears a better resemblance to the thread which is passed through the eye of a needle. It will not be possible for rejectors of God’s Signs to enter Heaven. See Matt. 19: 24.
اَلَّذِیۡنَ اتَّخَذُوۡا دِیۡنَہُمۡ لَہۡوًا وَّلَعِبًا وَّغَرَّتۡہُمُ الۡحَیٰوۃُ الدُّنۡیَا ۚ فَالۡیَوۡمَ نَنۡسٰٮہُمۡ کَمَا نَسُوۡا لِقَآءَ یَوۡمِہِمۡ ہٰذَا وَمَا کَانُوۡا بِاٰیٰتِنَا یَجۡحَدُوۡنَ
نَسِیَ کے معنے عربی زبان میں بھول جانے کے علاوہ تَرَکَ کے بھی ہوتے ہیں یعنی چھوڑ دیا۔ (اقرب)
یعنی اس کے لئے کوئی تیاری نہ کرتے تھے۔
5:58; 6:71.
45:35.
The disbelievers were convinced in their heart of hearts of the truth of Islam but, as they took their religion for a pastime, they refused to listen to the dictates of reason and to the voice of their conscience. So God will ignore them as they refused to believe that they will ever meet their Creator and they will have to render account of their deeds to Him.
5:58; 6:71.
45:35.
Commentary:
This verse qualifies the word "disbelievers" occurring in the preceding verse. The disbelievers spoken of at the end of that verse were convinced in their hearts of the truth of Islam but, as they took their religion as a pastime, they refused to listen to the dictates of reason and the voice of their conscience. So God forgot them even as they had forgotten the meeting of their Lord.
b
5:58; 6:71.
c
45:35.
2
نَسِیَ کے معنے عربی زبان میں بھول جانے کے علاوہ تَرَکَ کے بھی ہوتے ہیں یعنی چھوڑ دیا۔ (اقرب)
3
یعنی اس کے لئے کوئی تیاری نہ کرتے تھے۔
a
5:58; 6:71.
b
45:35.
951
Commentary:
This verse qualifies the word "disbelievers" occurring in the preceding verse. The disbelievers spoken of at the end of that verse were convinced in their hearts of the truth of Islam but, as they took their religion as a pastime, they refused to listen to the dictates of reason and the voice of their conscience. So God forgot them even as they had forgotten the meeting of their Lord.
a
5:58; 6:71.
b
45:35.
982
The disbelievers were convinced in their heart of hearts of the truth of Islam but, as they took their religion for a pastime, they refused to listen to the dictates of reason and to the voice of their conscience. So God will ignore them as they refused to believe that they will ever meet their Creator and they will have to render account of their deeds to Him.
فَاَنۡجَیۡنٰہُ وَالَّذِیۡنَ مَعَہٗ بِرَحۡمَۃٍ مِّنَّا وَقَطَعۡنَا دَابِرَ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا ۖ وَمَا کَانُوۡا مُؤۡمِنِیۡنَ
7:65; 26:120, 121.
7:65; 26:120, 121.
7:165; 26:120,121.
Commentary:
The word دابر (last remnant) also means "root" (see 6:46), in which case it may be taken to signify leaders of a community, i.e. those who lead and organize opposition to a Prophet and devise plans to compass his ruin. The tribe of ‘Ad was destroyed by a furious wind, (see 69:7).
d
7:65; 26:120, 121.
d
7:165; 26:120,121.
971
Commentary:
The word دابر (last remnant) also means "root" (see 6:46), in which case it may be taken to signify leaders of a community, i.e. those who lead and organize opposition to a Prophet and devise plans to compass his ruin. The tribe of ‘Ad was destroyed by a furious wind, (see 69:7).
d
7:65; 26:120, 121.
فَانۡتَقَمۡنَا مِنۡہُمۡ فَاَغۡرَقۡنٰہُمۡ فِی الۡیَمِّ بِاَنَّہُمۡ کَذَّبُوۡا بِاٰیٰتِنَا وَکَانُوۡا عَنۡہَا غٰفِلِیۡنَ
43:56.
یعنی جب وہ موسیٰ علیہ السلام کو پکڑنے کے لئے سمندر کی طرف گئے۔
43:56.
43:56.
Important Words:
الیم (sea) is substantive from یم or یمم. The Arabs say یم الرجل i.e. the man was thrown into the sea; or he was drowned in the sea. یم الساحلmeans, the water of the sea or the water of the river overflowed its banks. الیم means, the sea; or the sea of unknown or unreached depth; a great body of water either salt or sweet (Lisan). The Quran uses the word یم both in the sense of sea (as in the present verse) and in the sense of a great river as in 20:40. See also 7:139 below.
b
43:56.
4
یعنی جب وہ موسیٰ علیہ السلام کو پکڑنے کے لئے سمندر کی طرف گئے۔
a
43:56.
1026
Important Words:
الیم (sea) is substantive from یم or یمم. The Arabs say یم الرجل i.e. the man was thrown into the sea; or he was drowned in the sea. یم الساحلmeans, the water of the sea or the water of the river overflowed its banks. الیم means, the sea; or the sea of unknown or unreached depth; a great body of water either salt or sweet (Lisan). The Quran uses the word یم both in the sense of sea (as in the present verse) and in the sense of a great river as in 20:40. See also 7:139 below.
c
43:56.
وَالَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَلِقَآءِ الۡاٰخِرَۃِ حَبِطَتۡ اَعۡمٰلُہُمۡ ۚ ہَلۡ یُجۡزَوۡنَ اِلَّا مَا کَانُوۡا یَعۡمَلُوۡنَ
3:12; 5:11; 7:37; 21:78.
3:12; 5:11; 7:37; 21:78.
3:12; 5:11; 7:37; 21:78.
Commentary:
The verse serves as a great warning for all men. One should not live on pious hopes. Only good works count when rewards are meted out.
b
3:12; 5:11; 7:37; 21:78.
b
3:12; 5:11; 7:37; 21:78.
1037
Commentary:
The verse serves as a great warning for all men. One should not live on pious hopes. Only good works count when rewards are meted out.
a
3:12; 5:11; 7:37; 21:78.
۞ وَاکۡتُبۡ لَنَا فِیۡ ہٰذِہِ الدُّنۡیَا حَسَنَۃً وَّفِی الۡاٰخِرَۃِ اِنَّا ہُدۡنَاۤ اِلَیۡکَ ۚ قَالَ عَذَابِیۡۤ اُصِیۡبُ بِہٖ مَنۡ اَشَآءُ ۖ وَرَحۡمَتِیۡ وَسِعَتۡ کُلَّ شَیۡءٍ ۚ فَسَاَکۡتُبُہَا لِلَّذِیۡنَ یَتَّقُوۡنَ وَیُؤۡتُوۡنَ الزَّکٰوۃَ وَالَّذِیۡنَ ہُمۡ بِاٰیٰتِنَا یُؤۡمِنُوۡنَ
یعنی کبھی بلاوجہ عذاب نہیں دیتا بلکہ اکثر بخش دیتا ہوں۔
یعنی رحمت کافروں کو بھی پہنچے گی۔ مگر مومنوں کے لئے تو اسے فرض کر دیا گیا ہے۔
2:202.
2:285; 5:41.
40:8.
2:202.
2:285; 5:41.
40:8.
Commentary:
The sentence, so I will ordain it for those who act righteously and pay the Zakah and those who believe in Our Signs, consists of two parts. The first part, i.e. those who act righteously and pay the Zakah refers to those of the Israelites who sincerely believed in Moses and acted righteously, while the second part, i.e. and those who believe in Our signs, refers to the believers in the Prophets that were yet to come, particularly the Holy Prophet of Islam, as the following verse points out.
c
2:202.
d
2:285; 5:41.
e
40:8.
2
یعنی کبھی بلاوجہ عذاب نہیں دیتا بلکہ اکثر بخش دیتا ہوں۔
3
یعنی رحمت کافروں کو بھی پہنچے گی۔ مگر مومنوں کے لئے تو اسے فرض کر دیا گیا ہے۔
a
2:202.
b
2:285; 5:41.
c
40:8.
1046
Commentary:
The sentence, so I will ordain it for those who act righteously and pay the Zakah and those who believe in Our Signs, consists of two parts. The first part, i.e. those who act righteously and pay the Zakah refers to those of the Israelites who sincerely believed in Moses and acted righteously, while the second part, i.e. and those who believe in Our signs, refers to the believers in the Prophets that were yet to come, particularly the Holy Prophet of Islam, as the following verse points out.
a
2:202.
b
2:285; 5:41.
c
40:8.
وَلَوۡ شِئۡنَا لَرَفَعۡنٰہُ بِہَا وَلٰکِنَّہٗۤ اَخۡلَدَ اِلَی الۡاَرۡضِ وَاتَّبَعَ ہَوٰٮہُ ۚ فَمَثَلُہٗ کَمَثَلِ الۡکَلۡبِ اِنۡ تَحۡمِلۡ عَلَیۡہِ یَلۡہَثۡ اَوۡ تَتۡرُکۡہُ یَلۡہَث ۚ ذّٰلِکَ مَثَلُ الۡقَوۡمِ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا ۚ فَاقۡصُصِ الۡقَصَصَ لَعَلَّہُمۡ یَتَفَکَّرُوۡنَ
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
Material things, specially love of money.
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
1064
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1073
Material things, specially love of money.
1074
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
سَآءَ مَثَلَاۨ الۡقَوۡمُ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَاَنۡفُسَہُمۡ کَانُوۡا یَظۡلِمُوۡنَ
3:12; 7:183; 8:55.
3:12; 7:183; 8:55.
3:12; 7:183; 8:55.
b
3:12; 7:183; 8:55.
a
3:12; 7:183; 8:55.
a
3:12; 7:183; 8:55.
وَالَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا سَنَسۡتَدۡرِجُہُمۡ مِّنۡ حَیۡثُ لَا یَعۡلَمُوۡنَ
3:12; 8:55; 68:45.
3:12; 8:55; 68:45.
3:12; 7:183; 8:55.
Commentary:
This verse speaks of the opponents of Islam. The Battle of Badr provided a good illustration of the destruction promised to them in this verse. Neither the Muslims nor the Meccans knew that a battle was about to take place. The disaster came to the Meccans as a bolt from the blue, so that when the news of the overwhelming defeat reached Mecca, the people were simply stunned to hear it. Other disasters also followed.
e
3:12; 8:55; 68:45.
b
3:12; 7:183; 8:55.
1069
Commentary:
This verse speaks of the opponents of Islam. The Battle of Badr provided a good illustration of the destruction promised to them in this verse. Neither the Muslims nor the Meccans knew that a battle was about to take place. The disaster came to the Meccans as a bolt from the blue, so that when the news of the overwhelming defeat reached Mecca, the people were simply stunned to hear it. Other disasters also followed.
e
3:12; 8:55; 68:45.
فَکَذَّبُوۡہُ فَنَجَّیۡنٰہُ وَمَنۡ مَّعَہٗ فِی الۡفُلۡکِ وَجَعَلۡنٰہُمۡ خَلٰٓئِفَ وَاَغۡرَقۡنَا الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا ۖ فَانۡظُرۡ کَیۡفَ کَانَ عٰقِبَۃُ الۡمُنۡذَرِیۡنَ
29:16.
29:16.
29:16.
Commentary:
This verse tells us that there is a basic difference between the punishment of those who are given a previous warning and that of those who have had no such warning. The words, how evil was the end of those who had been warned, point to this difference. Those warned of the coming punishment of God never escape except by removing the cause of punishment.
The words, We made them inheritors of Our favours, contain a veiled warning for believers. When one people have been destroyed, those who take their place must prove themselves to be deserving of God’s favours, if they wish them to continue.
b
29:16.
b
29:16.
1347
Commentary:
This verse tells us that there is a basic difference between the punishment of those who are given a previous warning and that of those who have had no such warning. The words, how evil was the end of those who had been warned, point to this difference. Those warned of the coming punishment of God never escape except by removing the cause of punishment.
The words, We made them inheritors of Our favours, contain a veiled warning for believers. When one people have been destroyed, those who take their place must prove themselves to be deserving of God’s favours, if they wish them to continue.
c
29:16.
ثُمَّ بَعَثۡنَا مِنۡۢ بَعۡدِہِمۡ مُّوۡسٰی وَہٰرُوۡنَ اِلٰی فِرۡعَوۡنَ وَمَلَا۠ئِہٖ بِاٰیٰتِنَا فَاسۡتَکۡبَرُوۡا وَکَانُوۡا قَوۡمًا مُّجۡرِمِیۡنَ
7:104.
7:104.
7:104.
Commentary:
A Prophet of God is rejected for two reasons. Either the people to whom he preaches his Message look upon his claim as too big, thinking that God cannot speak to a man; or, behaving arrogantly, they think it to be beneath their dignity to follow his lead. This happened with Moses. Some of those to whom he delivered his Message rejected his claim because they thought it impossible that God should have condescended to speak to a mortal; others thought it incompatible with their dignity to obey a man of no consequence like Moses.
The clause, they were a sinful people, may have two meanings: (1) They were already a sinful people and therefore they rejected Moses. Taken in this sense, the words furnish the reason why they behaved with arrogance and paid no heed to the truth. (2) They became sinful in consequence of their rejection of Moses. Both interpretations explain why people reject the truth. Evil is born of evil and also leads to it; and therefore those who lead a sinful life cannot accept the truth. Again, the goodness and godliness of a person sometimes make him proud and prompt him to reject the truth. The rejection of truth is therefore no light matter, and one should think a thousand times before one rejects a claimant to prophethood.
d
7:104.
b
7:104.
1349
Commentary:
A Prophet of God is rejected for two reasons. Either the people to whom he preaches his Message look upon his claim as too big, thinking that God cannot speak to a man; or, behaving arrogantly, they think it to be beneath their dignity to follow his lead. This happened with Moses. Some of those to whom he delivered his Message rejected his claim because they thought it impossible that God should have condescended to speak to a mortal; others thought it incompatible with their dignity to obey a man of no consequence like Moses.
The clause, they were a sinful people, may have two meanings: (1) They were already a sinful people and therefore they rejected Moses. Taken in this sense, the words furnish the reason why they behaved with arrogance and paid no heed to the truth. (2) They became sinful in consequence of their rejection of Moses. Both interpretations explain why people reject the truth. Evil is born of evil and also leads to it; and therefore those who lead a sinful life cannot accept the truth. Again, the goodness and godliness of a person sometimes make him proud and prompt him to reject the truth. The rejection of truth is therefore no light matter, and one should think a thousand times before one rejects a claimant to prophethood.
b
7:104.
وَلَقَدۡ اَرۡسَلۡنَا مُوۡسٰی بِاٰیٰتِنَا وَسُلۡطٰنٍ مُّبِیۡنٍ
14:6; 40:24.
14:6; 40:24.
14:6; 23:46; 40:24.
Commentary:
As already stated, the present Surah discusses the history of only those Prophets whose peoples were ultimately destroyed. The present and the following few verses deal with Moses’ mission to Pharaoh and his people who rejected him and therefore met with destruction. The Surah makes no reference to the Israelites, for the obvious reason that they believed in Moses’ and became heirs to Divine blessings.
Incidentally, it may be noted here that the Biblical account of Moses as given in Exod. chapters 2, 3 & 4, differs from the Quranic description in several points:
1. According to the Bible, Moses was not cast into the river, but was concealed under a basket in the bushes by the side of the river (Exod. 2:3). According to the Quran, however, he was cast into the river (20:40). The name Moses, as explained in Exod. 2:10 supports the Quranic version, for Moses was so called because he "was saved from water." See also note under 2:54.
2. According to the Bible, the Egyptian who died at the hands of Moses was killed by him intentionally (Exod. 2:11,12), while according to the Quran, Moses did not strike the man with the intention of killing him. The man died only accidentally (28:16). Thus the Bible represents Moses as a wilful murderer, while the Quran acquits him of this heinous act.
3. According to the Bible, Moses saw two Hebrews quarrelling with each other (Exod. 2:13,14); while the Quran says that one was a Hebrew and the other an Egyptian (28:19).
4. The Quran differs from the Bible in the details of the incident at the well. The Bible says that there were as many as seven daughters of the priest of Midian at the well. (Exod. 2:16), while according to the Quran there were only two (28:24). Again, according to the Bible, the girls filled their troughs to water their father’s flock, but the shepherds came and drove them away (Exod. 2:16), while according to the Quran the girls kept themselves and their flock away owing to modesty (28:24). Again, the Bible represents Moses as standing up against the shepherds and helping the girls (Exod. 2:17), while according to the Quran, there was no standing up against the shepherds on the part of Moses; he only watered the flock of the girls (28:25).
5. According to the Bible, Moses was bidden to take his people out of Egypt without apprising Pharaoh of their flight. He is, in fact, represented as playing a trick on Pharaoh and deceiving him (Exod. 3:18). But the Quran represents him as being bidden by God to go to Pharaoh and ask him to let the children of Israel go with him (20:48).
6. According to the Bible, Moses bade the Israelite women to borrow from their Egyptian neighbours their ornaments, their gold, their silver and their raiment with a view to robbing them of their valuables (Exod. 3:22). According to the Quran, they were not bidden by God to take the ornaments from the Egyptians; they did so deceitfully and were themselves responsible for the deceit (20:88).
7. The hand of Moses, says the Bible, was white and its whiteness was due to leprosy (Exod. 4:6). According to the Quran his hand was indeed brightly white, but its whiteness was not due to any disease. It constituted a Divine sign (20:23).
8. The Bible represents Aaron not as a real brother of Moses or his brother from the side of his mother, but a brother in the sense that he was a member of the Levite family (Exod. 4:14). The Quran, however, represents him as a real brother of Moses, or at least his brother from the side of his mother (20:95).
9. According to the Bible, Aaron took part with the Israelites in taking the calf for an idol; nay, it even represents him as the very author of the calf-worship (Exod. 32:35). But the Quran exonerates him of this charge (20:91).
It is unnecessary to remark here that both reason and recent research in history agree that of the two versions the Quranic one is correct.
In fact, Christian writers themselves have admitted the inaccuracy of the Biblical account (Enc. Bri. under "Moses"). The writer of this article declares that a great part of the Hamurabi teaching has been incorporated in the Pentateuch. He also considers the Biblical account showing Aaron as having taken part in calf-worship as spurious and a later addition, and infers that there have been other similar interpolations in the Bible.
The word Harun (Aaron) has no significance in Hebrew. According to modern scholars, the name is to be found in the languages of North Arabia (Enc. Bri.). This shows that the Hebrews had, till then, some connection with Arabic, their original tongue.
e
14:6; 40:24.
b
14:6; 23:46; 40:24.
1477
Commentary:
As already stated, the present Surah discusses the history of only those Prophets whose peoples were ultimately destroyed. The present and the following few verses deal with Moses’ mission to Pharaoh and his people who rejected him and therefore met with destruction. The Surah makes no reference to the Israelites, for the obvious reason that they believed in Moses’ and became heirs to Divine blessings.
Incidentally, it may be noted here that the Biblical account of Moses as given in Exod. chapters 2, 3 & 4, differs from the Quranic description in several points:
1. According to the Bible, Moses was not cast into the river, but was concealed under a basket in the bushes by the side of the river (Exod. 2:3). According to the Quran, however, he was cast into the river (20:40). The name Moses, as explained in Exod. 2:10 supports the Quranic version, for Moses was so called because he "was saved from water." See also note under 2:54.
2. According to the Bible, the Egyptian who died at the hands of Moses was killed by him intentionally (Exod. 2:11,12), while according to the Quran, Moses did not strike the man with the intention of killing him. The man died only accidentally (28:16). Thus the Bible represents Moses as a wilful murderer, while the Quran acquits him of this heinous act.
3. According to the Bible, Moses saw two Hebrews quarrelling with each other (Exod. 2:13,14); while the Quran says that one was a Hebrew and the other an Egyptian (28:19).
4. The Quran differs from the Bible in the details of the incident at the well. The Bible says that there were as many as seven daughters of the priest of Midian at the well. (Exod. 2:16), while according to the Quran there were only two (28:24). Again, according to the Bible, the girls filled their troughs to water their father’s flock, but the shepherds came and drove them away (Exod. 2:16), while according to the Quran the girls kept themselves and their flock away owing to modesty (28:24). Again, the Bible represents Moses as standing up against the shepherds and helping the girls (Exod. 2:17), while according to the Quran, there was no standing up against the shepherds on the part of Moses; he only watered the flock of the girls (28:25).
5. According to the Bible, Moses was bidden to take his people out of Egypt without apprising Pharaoh of their flight. He is, in fact, represented as playing a trick on Pharaoh and deceiving him (Exod. 3:18). But the Quran represents him as being bidden by God to go to Pharaoh and ask him to let the children of Israel go with him (20:48).
6. According to the Bible, Moses bade the Israelite women to borrow from their Egyptian neighbours their ornaments, their gold, their silver and their raiment with a view to robbing them of their valuables (Exod. 3:22). According to the Quran, they were not bidden by God to take the ornaments from the Egyptians; they did so deceitfully and were themselves responsible for the deceit (20:88).
7. The hand of Moses, says the Bible, was white and its whiteness was due to leprosy (Exod. 4:6). According to the Quran his hand was indeed brightly white, but its whiteness was not due to any disease. It constituted a Divine sign (20:23).
8. The Bible represents Aaron not as a real brother of Moses or his brother from the side of his mother, but a brother in the sense that he was a member of the Levite family (Exod. 4:14). The Quran, however, represents him as a real brother of Moses, or at least his brother from the side of his mother (20:95).
9. According to the Bible, Aaron took part with the Israelites in taking the calf for an idol; nay, it even represents him as the very author of the calf-worship (Exod. 32:35). But the Quran exonerates him of this charge (20:91).
It is unnecessary to remark here that both reason and recent research in history agree that of the two versions the Quranic one is correct.
In fact, Christian writers themselves have admitted the inaccuracy of the Biblical account (Enc. Bri. under "Moses"). The writer of this article declares that a great part of the Hamurabi teaching has been incorporated in the Pentateuch. He also considers the Biblical account showing Aaron as having taken part in calf-worship as spurious and a later addition, and infers that there have been other similar interpolations in the Bible.
The word Harun (Aaron) has no significance in Hebrew. According to modern scholars, the name is to be found in the languages of North Arabia (Enc. Bri.). This shows that the Hebrews had, till then, some connection with Arabic, their original tongue.
d
14:6; 40:24.
ذٰلِکَ جَزَآؤُہُمۡ بِاَنَّہُمۡ کَفَرُوۡا بِاٰیٰتِنَا وَقَالُوۡۤا اَءِذَا کُنَّا عِظٰمًا وَّرُفٰتًا اَءِنَّا لَمَبۡعُوۡثُوۡنَ خَلۡقًا جَدِیۡدًا
18:107; 34:18.
17:50; 23:83; 36:79; 37:17; 56:48.
All rejection of religion and truth is, in fact, the result of denial of the Hereafter. This is why the Qur’an has laid so much stress on Life after death and reverts to this all important subject time and again.
18:107; 34:18.
17:50; 23:83; 36:79; 37:17; 56:48.
Commentary:
All disbelief is born of lack of belief in the life after death. Disbelievers rejected the word of God and thus rendered themselves deserving of punishment but this rejection of Divine revelation was due to a lack of belief in the life after death when they would have to render an account of their deeds. All rejection of religion and truth is, in fact, the result of denial of the next life. This is why the Quran has laid so much stress on the life after death and reverts to this all-important subject time and again.
f
18:107; 34:18.
g
17:50; 23:83; 36:79; 37:17; 56:48.
733
一切拒绝宗教和真理的行为实际上都是否认有后世的结果。这就是 «古兰经» 如此强调死后复生以及一次又一次重复这一个十分重要的论题的原因。
a
18:107; 34:18.
b
17:50; 23:83; 36:79; 37:17; 56:48.
2027
Commentary:
All disbelief is born of lack of belief in the life after death. Disbelievers rejected the word of God and thus rendered themselves deserving of punishment but this rejection of Divine revelation was due to a lack of belief in the life after death when they would have to render an account of their deeds. All rejection of religion and truth is, in fact, the result of denial of the next life. This is why the Quran has laid so much stress on the life after death and reverts to this all-important subject time and again.
e
18:107; 34:18.
f
17:50; 23:83; 36:79; 37:17; 56:48.
1655
All rejection of religion and truth is, in fact, the result of denial of the Hereafter. This is why the Qur’an has laid so much stress on Life after death and reverts to this all important subject time and again.
اَفَرَءَیۡتَ الَّذِیۡ کَفَرَ بِاٰیٰتِنَا وَقَالَ لَاُوۡتَیَنَّ مَالًا وَّوَلَدًا
18:35; 74:13, 14.
اس میں عیسائیوں کا ذکر ہے جن کا یہ عقیدہ ہے کہ مسیح علیہ السلام کی آمد کے بعد موت کا سلسلہ اٹھ جائے گا اور اسی دنیا میں مسیحی دائمی زندگی پائیں گے۔ گویا جو ترقی ان کو اب حاصل ہے قیامت تک رہے گی۔
18:35; 74:13, 14.
The disbeliever sets great store by his wealth and children and takes great pride in them and so do the disbelieving proud nations of the West, with whom the Surah particularly deals.
18:35; 74:13-14.
Commentary:
The verse means to say that the disbeliever sets great store by his wealth and children and takes great pride in them. "The disbeliever" in the verse represents the disbelieving proud nations of the west.
d
18:35; 74:13, 14.
1
اس میں عیسائیوں کا ذکر ہے جن کا یہ عقیدہ ہے کہ مسیح علیہ السلام کی آمد کے بعد موت کا سلسلہ اٹھ جائے گا اور اسی دنیا میں مسیحی دائمی زندگی پائیں گے۔ گویا جو ترقی ان کو اب حاصل ہے قیامت تک رہے گی۔
c
18:35; 74:13-14.
2217
Commentary:
The verse means to say that the disbeliever sets great store by his wealth and children and takes great pride in them. "The disbeliever" in the verse represents the disbelieving proud nations of the west.
c
18:35; 74:13, 14.
1796
The disbeliever sets great store by his wealth and children and takes great pride in them and so do the disbelieving proud nations of the West, with whom the Surah particularly deals.
وَالَّذِیۡنَ کَفَرُوۡا وَکَذَّبُوۡا بِاٰیٰتِنَا فَاُولٰٓئِکَ لَہُمۡ عَذَابٌ مُّہِیۡنٌ
2:40; 7:37; 30:17; 57:20; 64:11; 78:22-27.
2:40; 7:37; 30:17; 57:20; 64:11; 78:22-27.
2:40; 7:37; 30:17; 57:20; 64:11;78:22-27.
Commentary:
There could have been no greater and more humiliating and ignominious punishment for the enemies of the Holy Prophet than the fall of their capital which placed the whole of Arabia at the feet of him whom they had turned out from his native town, putting a price on his head. Eventual defeat and destruction is the inevitable lot of falsehood and its votaries.
a
2:40; 7:37; 30:17; 57:20; 64:11; 78:22-27.
c
2:40; 7:37; 30:17; 57:20; 64:11;78:22-27.
2487
Commentary:
There could have been no greater and more humiliating and ignominious punishment for the enemies of the Holy Prophet than the fall of their capital which placed the whole of Arabia at the feet of him whom they had turned out from his native town, putting a price on his head. Eventual defeat and destruction is the inevitable lot of falsehood and its votaries.
b
2:40; 7:37; 30:17; 57:20; 64:11; 78:22-27.
ثُمَّ اَرۡسَلۡنَا مُوۡسٰی وَاَخَاہُ ہٰرُوۡنَ بِاٰیٰتِنَا وَسُلۡطٰنٍ مُّبِیۡنٍ
20:30, 31; 43:44.
20:30, 31; 43:44.
20:43, 44.
d
20:30, 31; 43:44.
a
20:43, 44.
d
20:30, 31; 43:44.
فَقُلۡنَا اذۡہَبَاۤ اِلَی الۡقَوۡمِ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا فَدَمَّرۡنٰہُمۡ تَدۡمِیۡرًا
20:44; 28:35, 36.
20:44; 28:35, 36.
20:44; 26:16; 28:35-36.
f
20:44; 28:35, 36.
a
20:44; 26:16; 28:35-36.
d
20:44; 28:35, 36.
وَمَاۤ اَنۡتَ بِہٰدِی الۡعُمۡیِ عَنۡ ضَلٰلَتِہِمۡ ۖ اِنۡ تُسۡمِعُ اِلَّا مَنۡ یُّؤۡمِنُ بِاٰیٰتِنَا فَہُمۡ مُّسۡلِمُوۡنَ
10:44; 30:54.
یہاں مُسْلِم کا لفظ ہے جس کے معنے ہیں عملاً فرمانبرداری کرنے والا (مفردات راغب)
10:44; 30:54.
10:44; 30:54.
c
10:44; 30:54.
1
یہاں مُسْلِم کا لفظ ہے جس کے معنے ہیں عملاً فرمانبرداری کرنے والا (مفردات راغب)
c
10:44; 30:54.
a
10:44; 30:54.
۞ وَاِذَا وَقَعَ الۡقَوۡلُ عَلَیۡہِمۡ اَخۡرَجۡنَا لَہُمۡ دَآبَّۃً مِّنَ الۡاَرۡضِ تُکَلِّمُہُمۡ اَنَّ النَّاسَ کَانُوۡا بِاٰیٰتِنَا لَا یُوۡقِنُوۡنَ
这是有关后期出现一种瘟疫的预言。这节经文是由穆圣亲口解释的。但是 دَآبَّة (Dabbah) 的意义如果认为是指完全热衷于获得今世财富与物质享受的一个十足的实利主义者 (34:15) 的话, 这节经文指的, 看来是西方实利主义的那些国家 “他们的工作完全化在探究今世生活有关的事物方面” (18:105), 而且他们竭尽全力于今世的生命。
یہاں عَلَیْھِمْ آیا ہے۔ اور عَلٰی بالعموم یہ بتاتا ہے کہ جس کے متعلق عذاب کی خبر ہے اس کے خلاف بات ظاہر ہو گئی پس وَقَعَ الْقَوْلُ کے بعد چونکہ عَلٰی کا لفظ آیا ہے تو اس کا مطلب یہ ہے کہ ان کی تباہی کی خبر پوری ہو جائے گی۔
دَآبَّۃٌ سے مراد طاعون کا کیڑا ہے جس کے آخری زمانہ میں ظاہر ہونے کی خبر دی گئی تھی۔ وہ کیڑا جس کے جسم کو کاٹ کر اندر داخل ہو جاتا ہے۔ وہ ہلاک ہو جاتا ہے۔ چنانچہ رسول کریم صلی اللہ علیہ وسلم نے ایک حدیث میں بیان فرمایا کہ آخری زمانہ میں خداتعالیٰ دَآبَّۃُ الْاَرْضِ پیدا فرمائے گا (دیکھئے ابن کثیر برحاشیہ فتح البیان سورۂ نمل صفحہ۲۳۱) اسی طرح دوسری حدیث میں فرمایا کہ آخری زمانہ میں نغـف کی بیماری پیدا ہوگی (مسلم) ان دونوں حدیثوں کو ملا کر یہ نتیجہ نکلتا ہے کہ حدیثوں میں یہ خبر دی گئی تھی کہ آخری زمانہ میں طاعون کی مرض پھیلے گی جو ایک مخفی کیڑے کے ساتھ بھی تع
The words, Waqa‘al-Qaulu ‘Alaihim, mean, the sentence or the decree became due against them or came to pass; they made themselves deserving of the Divine sentence or the Divine decree (Aqrab).
This is a prophecy concerning the appearance of plague in the Latter Days. The verse was so construed by the Holy Prophet himself. But if Dabbah is taken in the sense of a grossly materialistic person all whose endeavours are wholly directed to the acquisition of worldly riches and material comforts (34:15), the reference in the verse seems to be to the materialistic Western nations 'whose labour is all lost in search after things pertaining to the life of this World' (18:105) and who have fallen on this world with all their might and main.
Important Words:
وقع (is passed). They say وقع الشیء من یدہ, the thing fell from his hand. وقع الحق means, the truth became established (Lane & Aqrab).
قول is inf. n. from قال and means, decree, sentence or the prophecy about punishment. واقع الطیر علی الشجر means, the bird descended upon the tree. The expression وقع القول علیھم means, the sentence or the decree became due against them; they made themselves deserving of the sentence or the decree (Lane & Aqrab).
دابة (insect) is active participle from دب which means, he or it crept or crawled slowly like an ant or a reptile or a weak person. دابة signifies all such animals or insects as creep or crawl or walk slowly, all animals big or small, whether walking on two legs or on four legs or creeping on the belly, etc. The word is also used about beasts like the horse, the mule, the donkey, etc. (Lane & Aqrab). In the Quran the expression دابة الارض has also been used for a worldly-minded man whose efforts are wholly devoted to the acquisition of material benefits; a grossly materialistic person, a worthless creature or worm of the earth (34:15).
تکلمھم (shall wound them) is aorist from کلم (kallama). کلمه means, he talked to him or he conversed with him much and freely; he wounded him (Aqrab).
Commentary:
The verse seems to imply two prophetic references. Taking دابة الارض in the sense of a grossly materialistic person whose endeavours are wholly directed to the acquisition of worldly riches and material comforts, the reference seems to be to the materialistic western nations "whose labour is all lost in search after things pertaining to the life of this world" (18:105) and who have fallen on this world with all their might and main. The verse purports to say that when men will reject the signs of God and by indulging in evil deeds will make themselves deserving of Divine punishment, they will fall a victim to the plunder and pillage of the materialistic and mechanistic western nations. Taking the word in the sense of "a worm or insect of the earth," the reference may be to the bubonic plague which was to have appeared in the time of the Promised Messiah and from whose ravages his followers were to remain miraculously immune, thus bearing witness to the truth of his claims.
955
这是有关后期出现一种瘟疫的预言。这节经文是由穆圣亲口解释的。但是 دَآبَّة (Dabbah) 的意义如果认为是指完全热衷于获得今世财富与物质享受的一个十足的实利主义者 (34:15) 的话, 这节经文指的, 看来是西方实利主义的那些国家 “他们的工作完全化在探究今世生活有关的事物方面” (18:105), 而且他们竭尽全力于今世的生命。
2
یہاں عَلَیْھِمْ آیا ہے۔ اور عَلٰی بالعموم یہ بتاتا ہے کہ جس کے متعلق عذاب کی خبر ہے اس کے خلاف بات ظاہر ہو گئی پس وَقَعَ الْقَوْلُ کے بعد چونکہ عَلٰی کا لفظ آیا ہے تو اس کا مطلب یہ ہے کہ ان کی تباہی کی خبر پوری ہو جائے گی۔
3
دَآبَّۃٌ سے مراد طاعون کا کیڑا ہے جس کے آخری زمانہ میں ظاہر ہونے کی خبر دی گئی تھی۔ وہ کیڑا جس کے جسم کو کاٹ کر اندر داخل ہو جاتا ہے۔ وہ ہلاک ہو جاتا ہے۔ چنانچہ رسول کریم صلی اللہ علیہ وسلم نے ایک حدیث میں بیان فرمایا کہ آخری زمانہ میں خداتعالیٰ دَآبَّۃُ الْاَرْضِ پیدا فرمائے گا (دیکھئے ابن کثیر برحاشیہ فتح البیان سورۂ نمل صفحہ۲۳۱) اسی طرح دوسری حدیث میں فرمایا کہ آخری زمانہ میں نغـف کی بیماری پیدا ہوگی (مسلم) ان دونوں حدیثوں کو ملا کر یہ نتیجہ نکلتا ہے کہ حدیثوں میں یہ خبر دی گئی تھی کہ آخری زمانہ میں طاعون کی مرض پھیلے گی جو ایک مخفی کیڑے کے ساتھ بھی تع
2866
Important Words:
وقع (is passed). They say وقع الشیء من یدہ, the thing fell from his hand. وقع الحق means, the truth became established (Lane & Aqrab).
قول is inf. n. from قال and means, decree, sentence or the prophecy about punishment. واقع الطیر علی الشجر means, the bird descended upon the tree. The expression وقع القول علیھم means, the sentence or the decree became due against them; they made themselves deserving of the sentence or the decree (Lane & Aqrab).
دابة (insect) is active participle from دب which means, he or it crept or crawled slowly like an ant or a reptile or a weak person. دابة signifies all such animals or insects as creep or crawl or walk slowly, all animals big or small, whether walking on two legs or on four legs or creeping on the belly, etc. The word is also used about beasts like the horse, the mule, the donkey, etc. (Lane & Aqrab). In the Quran the expression دابة الارض has also been used for a worldly-minded man whose efforts are wholly devoted to the acquisition of material benefits; a grossly materialistic person, a worthless creature or worm of the earth (34:15).
تکلمھم (shall wound them) is aorist from کلم (kallama). کلمه means, he talked to him or he conversed with him much and freely; he wounded him (Aqrab).
Commentary:
The verse seems to imply two prophetic references. Taking دابة الارض in the sense of a grossly materialistic person whose endeavours are wholly directed to the acquisition of worldly riches and material comforts, the reference seems to be to the materialistic western nations "whose labour is all lost in search after things pertaining to the life of this world" (18:105) and who have fallen on this world with all their might and main. The verse purports to say that when men will reject the signs of God and by indulging in evil deeds will make themselves deserving of Divine punishment, they will fall a victim to the plunder and pillage of the materialistic and mechanistic western nations. Taking the word in the sense of "a worm or insect of the earth," the reference may be to the bubonic plague which was to have appeared in the time of the Promised Messiah and from whose ravages his followers were to remain miraculously immune, thus bearing witness to the truth of his claims.
2190
The words, Waqa‘al-Qaulu ‘Alaihim, mean, the sentence or the decree became due against them or came to pass; they made themselves deserving of the Divine sentence or the Divine decree (Aqrab).
2191
This is a prophecy concerning the appearance of plague in the Latter Days. The verse was so construed by the Holy Prophet himself. But if Dabbah is taken in the sense of a grossly materialistic person all whose endeavours are wholly directed to the acquisition of worldly riches and material comforts (34:15), the reference in the verse seems to be to the materialistic Western nations 'whose labour is all lost in search after things pertaining to the life of this World' (18:105) and who have fallen on this world with all their might and main.
وَیَوۡمَ نَحۡشُرُ مِنۡ کُلِّ اُمَّۃٍ فَوۡجًا مِّمَّنۡ یُّکَذِّبُ بِاٰیٰتِنَا فَہُمۡ یُوۡزَعُوۡنَ
25:18; 67:9.
25:18; 67:9.
25:18; 67:9.
Commentary:
The main subject dealt with in the Surah is life after death and by implication the great spiritual revolution that was to be brought about by the Holy Prophet. The appeal of the Holy Prophet to the Quraish naturally split his people into two camps—the Faithful and the disbelievers. The present and the next few verses deal with the rejecters of the Prophet’s message and the fate that was in store for them. Life after death is another subject dealt with in these verses.
a
25:18; 67:9.
a
25:18; 67:9.
2867
Commentary:
The main subject dealt with in the Surah is life after death and by implication the great spiritual revolution that was to be brought about by the Holy Prophet. The appeal of the Holy Prophet to the Quraish naturally split his people into two camps—the Faithful and the disbelievers. The present and the next few verses deal with the rejecters of the Prophet’s message and the fate that was in store for them. Life after death is another subject dealt with in these verses.
b
25:18; 67:9.
فَلَمَّا جَآءَہُمۡ مُّوۡسٰی بِاٰیٰتِنَا بَیِّنٰتٍ قَالُوۡا مَا ہٰذَاۤ اِلَّا سِحۡرٌ مُّفۡتَرًی وَّمَا سَمِعۡنَا بِہٰذَا فِیۡۤ اٰبَآئِنَا الۡاَوَّلِیۡنَ
29:40.
29:40.
29:40.
b
29:40.
a
29:40.
a
29:40.
وَاَمَّا الَّذِیۡنَ کَفَرُوۡا وَکَذَّبُوۡا بِاٰیٰتِنَا وَلِقَآئِ الۡاٰخِرَۃِ فَاُولٰٓئِکَ فِی الۡعَذَابِ مُحۡضَرُوۡنَ
2:40; 7:37; 57:20; 64:11; 78:22-29.
2:40; 7:37; 57:20; 64:11; 78:22-29.
2:40; 7:37; 57:20; 64:11; 78:22-29.
c
2:40; 7:37; 57:20; 64:11; 78:22-29.
b
2:40; 7:37; 57:20; 64:11; 78:22-29.
c
2:40; 7:37; 57:20; 64:11; 78:22-29.
وَمَاۤ اَنۡتَ بِہٰدِ الۡعُمۡیِ عَنۡ ضَلٰلَتِہِمۡ ۖ اِنۡ تُسۡمِعُ اِلَّا مَنۡ یُّؤۡمِنُ بِاٰیٰتِنَا فَہُمۡ مُّسۡلِمُوۡنَ
10:44; 27:82.
Man himself makes or mars his destiny. No Prophet or Divine revelation can lead him to God unless he has the will to listen to truth. The initiative first must come from man himself, the result then follows from God.
10:44; 27:82.
Commentary:
The verse points to another natural law, viz. that it is man himself who makes or mars his destiny. No Prophet or Divine revelation can lead a man to God unless he has the will to listen to truth. He who refuses to listen to truth ends by his heart having been sealed up, but he who is prepared to listen to truth is led up to it. The initiative first must come from man himself, the result then follows from God.
b
10:44; 27:82.
997
人类的命运由自己来创造或破坏。没有一个先知或安拉的降示能把他们引到安拉那里, 除非他们有听从真理的愿望。人类必须先有自己的主动性, 然后安拉才会给他们善报。
a
10:44; 27:82.
3027
Commentary:
The verse points to another natural law, viz. that it is man himself who makes or mars his destiny. No Prophet or Divine revelation can lead a man to God unless he has the will to listen to truth. He who refuses to listen to truth ends by his heart having been sealed up, but he who is prepared to listen to truth is led up to it. The initiative first must come from man himself, the result then follows from God.
d
10:44; 27:82.
2294
Man himself makes or mars his destiny. No Prophet or Divine revelation can lead him to God unless he has the will to listen to truth. The initiative first must come from man himself, the result then follows from God.
اِنَّمَا یُؤۡمِنُ بِاٰیٰتِنَا الَّذِیۡنَ اِذَا ذُکِّرُوۡا بِہَا خَرُّوۡا سُجَّدًا وَّسَبَّحُوۡا بِحَمۡدِ رَبِّہِمۡ وَہُمۡ لَا یَسۡتَکۡبِرُوۡنَ ۩
17:108, 110; 19:59.
17:108, 110; 19:59.
17:108, 110; 19:59.
d
17:108, 110; 19:59.
b
17:108, 110; 19:59.
a
17:108, 110; 19:59.
وَجَعَلۡنَا مِنۡہُمۡ اَئِمَّۃً یَّہۡدُوۡنَ بِاَمۡرِنَا لَمَّا صَبَرُوۡا ۖ وَکَانُوۡا بِاٰیٰتِنَا یُوۡقِنُوۡنَ
21:74.
یعنی وہ مامور تھے اور اللہ تعالیٰ کی وحی ان پر نازل ہوتی تھی کہ لوگوں کو ہدایت کی طرف لاؤ۔
صَبْرٌ کے معنی استقلال کے ہوتے ہیں یعنی جب کبھی دنیا میں خرابی پیدا ہوئی اور بعض لوگوں نے خدا کی کتاب کی تبلیغ شروع کی تو جو لوگ خراب ہو گئے تھے انہوں نے ان پر ظلم کرنے شروع کیے۔ مگر وہ اپنی تعلیم اور تبلیغ پر قائم رہے اور انہوں نے ظلم برداشت کیے۔ آخر ان کی اس قربانی کو دیکھ کر خداتعالیٰ نے ان پر وحی نازل کی اور اپنے زمانہ کے لئے ان کو امام بنا دیا۔ تاکہ جو کام پہلے وہ اپنے شوق سے کرتے تھے اب خدا کی وحی کے مطابق کرنے لگ جائیں گویا آسمانی بادشاہت کے ایک افسر بن جائیں۔
21:74.
2:125; 21:74.
c
21:74.
1
یعنی وہ مامور تھے اور اللہ تعالیٰ کی وحی ان پر نازل ہوتی تھی کہ لوگوں کو ہدایت کی طرف لاؤ۔
2
صَبْرٌ کے معنی استقلال کے ہوتے ہیں یعنی جب کبھی دنیا میں خرابی پیدا ہوئی اور بعض لوگوں نے خدا کی کتاب کی تبلیغ شروع کی تو جو لوگ خراب ہو گئے تھے انہوں نے ان پر ظلم کرنے شروع کیے۔ مگر وہ اپنی تعلیم اور تبلیغ پر قائم رہے اور انہوں نے ظلم برداشت کیے۔ آخر ان کی اس قربانی کو دیکھ کر خداتعالیٰ نے ان پر وحی نازل کی اور اپنے زمانہ کے لئے ان کو امام بنا دیا۔ تاکہ جو کام پہلے وہ اپنے شوق سے کرتے تھے اب خدا کی وحی کے مطابق کرنے لگ جائیں گویا آسمانی بادشاہت کے ایک افسر بن جائیں۔
a
2:125; 21:74.
b
21:74.
وَلَقَدۡ اَرۡسَلۡنَا مُوۡسٰی بِاٰیٰتِنَا وَسُلۡطٰنٍ مُّبِیۡنٍ
23:46.
23:46.
c
23:46.
c
23:46.
3511
Commentary:
A notable instance of the fact that opposition to truth has always landed the opposers into ruin is that of the opponents of Moses—the great counterpart of the Holy Prophet.
c
23:46.
فَاَمَّا عَادٌ فَاسۡتَکۡبَرُوۡا فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّ وَقَالُوۡا مَنۡ اَشَدُّ مِنَّا قُوَّۃً ۖ اَوَلَمۡ یَرَوۡا اَنَّ اللّٰہَ الَّذِیۡ خَلَقَہُمۡ ہُوَ اَشَدُّ مِنۡہُمۡ قُوَّۃً ۖ وَّکَانُوۡا بِاٰیٰتِنَا یَجۡحَدُوۡنَ
Commentary:
For a somewhat detailed account of ‘Ad and Thamud see 11:51 and 11:62.
3568
Commentary:
For a somewhat detailed account of ‘Ad and Thamud see 11:51 and 11:62.
ذٰلِکَ جَزَآءُ اَعۡدَآءِ اللّٰہِ النَّارُ ۖ لَہُمۡ فِیۡہَا دَارُ الۡخُلۡدِ ۖ جَزَآءًۢ بِمَا کَانُوۡا بِاٰیٰتِنَا یَجۡحَدُوۡنَ
اَلَّذِیۡنَ اٰمَنُوۡا بِاٰیٰتِنَا وَکَانُوۡا مُسۡلِمِیۡنَ
کَذَّبُوۡا بِاٰیٰتِنَا کُلِّہَا فَاَخَذۡنٰہُمۡ اَخۡذَ عَزِیۡزٍ مُّقۡتَدِرٍ
20:57.
20:57.
Pharaoh was a very powerful monarch. He regarded himself as "the most high lord of the Israelites" (79:25). So the might of the real Omnipotent, Lord of Moses and Aaron was pitted against that self-designated lord, who was completely annihilated.
20:57.
Commentary:
The use in the verse of the word مقتدر (The Powerful) is very significant. Pharaoh was a very powerful monarch. He regarded himself as "the most high lord of the Israelites" (79:25). So the might of the real Omnipotent Lord of Moses and Aaron was pitted against that self-designated lord, and he was completely annihilated.
a
20:57.
c
20:57.
4032
Commentary:
The use in the verse of the word مقتدر (The Powerful) is very significant. Pharaoh was a very powerful monarch. He regarded himself as "the most high lord of the Israelites" (79:25). So the might of the real Omnipotent Lord of Moses and Aaron was pitted against that self-designated lord, and he was completely annihilated.
a
20:57.
2910
Pharaoh was a very powerful monarch. He regarded himself as "the most high lord of the Israelites" (79:25). So the might of the real Omnipotent, Lord of Moses and Aaron was pitted against that self-designated lord, who was completely annihilated.
وَکَذَّبُوۡا بِاٰیٰتِنَا کِذَّابًا
2:40; 7:37.
2:40; 7:37.
2:40; 7:36-37; 22:58; 30:17; 64:11.
b
2:40; 7:37.
a
2:40; 7:36-37; 22:58; 30:17; 64:11.
c
2:40; 7:37.
وَالَّذِیۡنَ کَفَرُوۡا بِاٰیٰتِنَا ہُمۡ اَصۡحٰبُ الۡمَشۡـَٔمَۃِ
56:42.
56:42.
c
56:42.
c
56:42; 69:26; 84:11-12.
4735A
Commentary:
See 56:10.
d
56:42.