بِہِ
Appears 27 times in Quran
Occurrences in Quran
Found 27 verses containing "بِہِ".
اِنَّ فِیۡ خَلۡقِ السَّمٰوٰتِ وَالۡاَرۡضِ وَاخۡتِلٰفِ الَّیۡلِ وَالنَّہَارِ وَالۡفُلۡکِ الَّتِیۡ تَجۡرِیۡ فِی الۡبَحۡرِ بِمَا یَنۡفَعُ النَّاسَ وَمَاۤ اَنۡزَلَ اللّٰہُ مِنَ السَّمَآءِ مِنۡ مَّآءٍ فَاَحۡیَا بِہِ الۡاَرۡضَ بَعۡدَ مَوۡتِہَا وَبَثَّ فِیۡہَا مِنۡ کُلِّ دَآبَّۃٍ وَّتَصۡرِیۡفِ الرِّیٰحِ وَالسَّحَابِ الۡمُسَخَّرِ بَیۡنَ السَّمَآءِ وَالۡاَرۡضِ لَاٰیٰتٍ لِّقَوۡمٍ یَّعۡقِلُوۡنَ
3:191; 10:7; 30:23; 45:6.
3:191; 10:7; 30:23; 45:6.
The Qur’an takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken collectively. The earth may be said to owe its existence to a fortuitous concourse of atoms, and a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible for one to escape the conclusion, that this universe has not come into existence accidentally. Indeed, the consummate harmony that pervades it forcefully points to the fact that the whole system has been created and is being directed by One Intelligent Being Who is All-Powerful and All-Knowing. Moreover, by laying special emphasis on the study of the phenomena of nature, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet,
3:191; 10:7; 30:23; 45:6.
Important Words:
اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).
الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).
دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).
المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).
Commentary:
This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.
The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.
Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.
Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.
f
3:191; 10:7; 30:23; 45:6.
a
3:191; 10:7; 30:23; 45:6.
171
Important Words:
اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).
الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).
دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).
المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).
Commentary:
This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.
The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.
Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.
Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.
e
3:191; 10:7; 30:23; 45:6.
188
The Qur’an takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken collectively. The earth may be said to owe its existence to a fortuitous concourse of atoms, and a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible for one to escape the conclusion, that this universe has not come into existence accidentally. Indeed, the consummate harmony that pervades it forcefully points to the fact that the whole system has been created and is being directed by One Intelligent Being Who is All-Powerful and All-Knowing. Moreover, by laying special emphasis on the study of the phenomena of nature, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet,
لِّلّٰہِ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۗ وَاِنۡ تُبۡدُوۡا مَا فِیۡۤ اَنۡفُسِکُمۡ اَوۡ تُخۡفُوۡہُ یُحَاسِبۡکُمۡ بِہِ اللّٰہُ ۖ فَیَغۡفِرُ لِمَنۡ یَّشَآءُ وَیُعَذِّبُ مَنۡ یَّشَآءُ ۗ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
21:48.
5:19, 41; 48:15.
بِهٖ (Bihi) 这个字的意思是: (a) 依靠或在…基础上; (b) 因为或由於; 这句的意思是, “ 安拉都将照它或由於它而向你们结算的,” 也就是说, 人类的思想或行动, 不论如何隐藏也不会不结算, 而且按安拉的意愿来惩罚或宽赦。
“安拉的意愿” 这一用语, 更确切地意指自然法则的存在 (7:157)。但对安拉而言, 他的意愿代表他的法则, 因此, «古兰经» 一直以这一用语来指出: (1) 安拉是宇宙的最高权威; (2) 他的意愿就是他的法则; 以及 (3) 他的意愿以公正而仁慈的形式出现, 因为他是所有完美无缺的常德的持有主 (17:111)。
تُخْفُوْہُ : میں نے تُخْفُوْہُ کا ترجمہ ’’چھپائے رکھو‘‘ کیا ہے تا ارادۂ فعل جو الفاظ قرآن سے مستنبط ہوتا ہے‘ واضح ہو جائے۔
21:48.
5:19, 41; 48:15.
The word bihi signifies; (a) by means of or on the basis of; (b) for or because of; and the clause would mean, "Allah will call you to account for it or because of it," i.e. no human thought or action will go unaccounted for, however hidden it may be, and that it will be punished or pardoned as Allah may will.
The expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His Will which stands for His Law, therefore the Qur’an has used this expression to point out (1) that God is the final authority in the universe; and (2) that His Will is the Law, and (3) that His Will manifests itself in a just and benevolent manner, for He is the Possessor of perfect attributes (17:111).
21:48.
5:19, 41; 48:15.
Commentary:
In this and the following two verses, with which the present Surah concludes, the subject of تزکیة (tazkiyah) or purification has been dealt with as promised in the prayer of Abraham (2:130). By reminding us that to Allah belongs whatever is in the heavens and whatever is in the earth, the Quran teaches us that, since everything is God’s, we must avoid all those things which He requires us to avoid and adopt all those which He requires us to adopt. If we obey the commandments of God, which are meant for our own good, He will cause us to thrive and prosper, for He is the Controller of all causes and all effects.
The verse embodies the great secret of attaining purification. That secret is, that if you wish to become pure, you should begin with the root, i.e. you should make your hearts pure. Says the Holy Prophet: "In the body of man there is a piece of flesh; if this piece of flesh is sound, the whole body becomes sound; if it is corrupt, the whole body becomes corrupt. Behold! It is the heart" (Bukhari).
The particle با (for) in the Arabic clause rendered as, Allah will call you to account for it, means: (a) by means of or on the basis of; (b) for or because of. Following the first meaning, the verse would mean "Allah will call you to account by means of it or on the basis of it", i.e. your actions will be judged on the basis of that which is in your hearts. They will be weighed from the point of view of your motives. This is another way of saying, in the words of the Holy Prophet, انما الاعمال بالنیات i.e. Surely, the actions of men will be judged by the intention or the motive with which they are performed (Bukhari). Following the second meaning of it, the verse would mean, "Allah will call you to account for it or because of it", i.e. no human thought will be lost, however hidden it may be and that it will be requited or pardoned as Allah may will it.
In connection with the words, whether you keep it hidden, it should be remembered that God will not call man to account for passing or momentary thoughts that sometimes cross his mind, for they are beyond one’s control. In 2:287 we read, "Allah burdens not any soul beyond its capacity", and it is certainly beyond our "capacity" to check the fleeting thoughts that occasionally flash across our minds. It is only the evil thoughts that we cherish and harbour in our minds, such as malice, envy, etc., and we shall be called to account for only the evil designs that we knowingly evolve and contemplate. The Holy Prophet is reported to have said that God has commanded the angels saying: "If a servant of mine thinks of doing an evil deed, do not write it down against him; but if he carries out his intention, then write it down. And if he intends to do a good deed, but abstains from doing it, write it down as one good act; and if he actually does a good deed then let it be noted as ten acts of virtue" (Tirmidhi).
The expression, whomsoever He pleases, does not mean that God acts, as it were, arbitrarily without law or purpose. In the Quranic idiom the expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His will which stands for His Law, therefore the Quran uses this expression to point out that (1) God is the final authority in the universe; and that (2) His will is the law; and that (3) His will manifests itself in a just and benevolent manner, for He is the possessor of perfect attributes (17:111).
a
21:48.
b
5:19, 41; 48:15.
214
بِهٖ (Bihi) 这个字的意思是: (a) 依靠或在…基础上; (b) 因为或由於; 这句的意思是, “ 安拉都将照它或由於它而向你们结算的,” 也就是说, 人类的思想或行动, 不论如何隐藏也不会不结算, 而且按安拉的意愿来惩罚或宽赦。
215
“安拉的意愿” 这一用语, 更确切地意指自然法则的存在 (7:157)。但对安拉而言, 他的意愿代表他的法则, 因此, «古兰经» 一直以这一用语来指出: (1) 安拉是宇宙的最高权威; (2) 他的意愿就是他的法则; 以及 (3) 他的意愿以公正而仁慈的形式出现, 因为他是所有完美无缺的常德的持有主 (17:111)。
1
تُخْفُوْہُ : میں نے تُخْفُوْہُ کا ترجمہ ’’چھپائے رکھو‘‘ کیا ہے تا ارادۂ فعل جو الفاظ قرآن سے مستنبط ہوتا ہے‘ واضح ہو جائے۔
a
21:48.
b
5:19, 41; 48:15.
291
Commentary:
In this and the following two verses, with which the present Surah concludes, the subject of تزکیة (tazkiyah) or purification has been dealt with as promised in the prayer of Abraham (2:130). By reminding us that to Allah belongs whatever is in the heavens and whatever is in the earth, the Quran teaches us that, since everything is God’s, we must avoid all those things which He requires us to avoid and adopt all those which He requires us to adopt. If we obey the commandments of God, which are meant for our own good, He will cause us to thrive and prosper, for He is the Controller of all causes and all effects.
The verse embodies the great secret of attaining purification. That secret is, that if you wish to become pure, you should begin with the root, i.e. you should make your hearts pure. Says the Holy Prophet: "In the body of man there is a piece of flesh; if this piece of flesh is sound, the whole body becomes sound; if it is corrupt, the whole body becomes corrupt. Behold! It is the heart" (Bukhari).
The particle با (for) in the Arabic clause rendered as, Allah will call you to account for it, means: (a) by means of or on the basis of; (b) for or because of. Following the first meaning, the verse would mean "Allah will call you to account by means of it or on the basis of it", i.e. your actions will be judged on the basis of that which is in your hearts. They will be weighed from the point of view of your motives. This is another way of saying, in the words of the Holy Prophet, انما الاعمال بالنیات i.e. Surely, the actions of men will be judged by the intention or the motive with which they are performed (Bukhari). Following the second meaning of it, the verse would mean, "Allah will call you to account for it or because of it", i.e. no human thought will be lost, however hidden it may be and that it will be requited or pardoned as Allah may will it.
In connection with the words, whether you keep it hidden, it should be remembered that God will not call man to account for passing or momentary thoughts that sometimes cross his mind, for they are beyond one’s control. In 2:287 we read, "Allah burdens not any soul beyond its capacity", and it is certainly beyond our "capacity" to check the fleeting thoughts that occasionally flash across our minds. It is only the evil thoughts that we cherish and harbour in our minds, such as malice, envy, etc., and we shall be called to account for only the evil designs that we knowingly evolve and contemplate. The Holy Prophet is reported to have said that God has commanded the angels saying: "If a servant of mine thinks of doing an evil deed, do not write it down against him; but if he carries out his intention, then write it down. And if he intends to do a good deed, but abstains from doing it, write it down as one good act; and if he actually does a good deed then let it be noted as ten acts of virtue" (Tirmidhi).
The expression, whomsoever He pleases, does not mean that God acts, as it were, arbitrarily without law or purpose. In the Quranic idiom the expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His will which stands for His Law, therefore the Quran uses this expression to point out that (1) God is the final authority in the universe; and that (2) His will is the law; and that (3) His will manifests itself in a just and benevolent manner, for He is the possessor of perfect attributes (17:111).
b
21:48.
c
5:19, 41; 48:15.
356
The word bihi signifies; (a) by means of or on the basis of; (b) for or because of; and the clause would mean, "Allah will call you to account for it or because of it," i.e. no human thought or action will go unaccounted for, however hidden it may be, and that it will be punished or pardoned as Allah may will.
357
The expression, "the will or pleasure of God," rather denotes the existence of a natural law (7:157). But as in the case of Allah it is His Will which stands for His Law, therefore the Qur’an has used this expression to point out (1) that God is the final authority in the universe; and (2) that His Will is the Law, and (3) that His Will manifests itself in a just and benevolent manner, for He is the Possessor of perfect attributes (17:111).
یَہۡدِیۡ بِہِ اللّٰہُ مَنِ اتَّبَعَ رِضۡوٰنَہٗ سُبُلَ السَّلٰمِ وَیُخۡرِجُہُمۡ مِّنَ الظُّلُمٰتِ اِلَی النُّوۡرِ بِاِذۡنِہٖ وَیَہۡدِیۡہِمۡ اِلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
2:258; 14:2; 33:44; 57:10; 65:12.
2:258; 14:2; 33:44; 57:10; 65:12.
2:258; 14:2; 33:44; 57:10; 65:12.
Commentary:
The pronoun in یھدی به (thereby does Allah guide) may refer either to the "Book" or the "Light" spoken of in the previous verse. The use of the word سبل (paths) in the plural number indicates that just as there are diverse kinds of difficulties and obstacles that beset the path of a spiritual wayfarer, so God has also provided for him many means of deliverance and safe arrival at his destination. السلام (peace) being also one of the names of God (see 50:24), the words سبل السلام may mean, "the paths leading to God".
The clause, and guides them to the right path, is added to show that the God of Islam not only leads men out of darkness into light but also does so by the shortest and the straightest path, the word مستقیم (right) also meaning "straight". See 2:6.
a
2:258; 14:2; 33:44; 57:10; 65:12.
a
2:258; 14:2; 33:44; 57:10; 65:12.
654
Commentary:
The pronoun in یھدی به (thereby does Allah guide) may refer either to the "Book" or the "Light" spoken of in the previous verse. The use of the word سبل (paths) in the plural number indicates that just as there are diverse kinds of difficulties and obstacles that beset the path of a spiritual wayfarer, so God has also provided for him many means of deliverance and safe arrival at his destination. السلام (peace) being also one of the names of God (see 50:24), the words سبل السلام may mean, "the paths leading to God".
The clause, and guides them to the right path, is added to show that the God of Islam not only leads men out of darkness into light but also does so by the shortest and the straightest path, the word مستقیم (right) also meaning "straight". See 2:6.
a
2:258; 14:2; 33:44; 57:10; 65:12.
قُلۡ اَرَءَیۡتُمۡ اِنۡ اَخَذَ اللّٰہُ سَمۡعَکُمۡ وَاَبۡصٰرَکُمۡ وَخَتَمَ عَلٰی قُلُوۡبِکُمۡ مَّنۡ اِلٰہٌ غَیۡرُ اللّٰہِ یَاۡتِیۡکُمۡ بِہِ ۗ اُنۡظُرۡ کَیۡفَ نُصَرِّفُ الۡاٰیٰتِ ثُمَّ ہُمۡ یَصۡدِفُوۡنَ
2:8; 16:109; 45:24.
2:8; 16:109; 45:24.
2:8; 16:109; 45:24.
Commentary:
The preceding verse spoke of the punishment that cuts at the root. But there is a stage when only a part is affected, or even if the whole body is affected the disease is not deep-rooted and there is yet time to prevent the total loss of the body. In its early stages, a disease is generally curable; but if it is not attended to in time, it may be aggravated and become incurable. It is against such negligence that men are warned in the present verse. Some men delay acceptance of Divine Messengers. They wait for more and more signs, and go on postponing the tendering of allegiance to the heavenly Messengers until it is too late. The punishment of God descends on the enemies of the Prophets; and those who do not make use of their inward light and prefer to wait for more and more evidence of the truth of the Divine Messengers also perish with their enemies. So this verse warns those who are in the habit of delaying and postponing, and exhorts them to use their inward light for the recognition of the Divine Messenger, and expedite their acceptance of him, lest delay should result in the total extinction of their God-given faculties and they should perish with the rest. They should be prompt to make use of their hearing, and their eyes, and their hearts; for if they fail to make use of these faculties in time, they will gradually become impaired and will finally be lost; then no power will be able to restore these faculties to them after they have been completely lost.
The words, how We vary the Signs, signify that in order to make things perfectly clear, God brings the different aspects of signs before the people, sometimes showing one kind of sign and sometimes another, so that all kinds of people may be satisfied.
d
2:8; 16:109; 45:24.
b
2:8; 16:109; 45:24.
793
Commentary:
The preceding verse spoke of the punishment that cuts at the root. But there is a stage when only a part is affected, or even if the whole body is affected the disease is not deep-rooted and there is yet time to prevent the total loss of the body. In its early stages, a disease is generally curable; but if it is not attended to in time, it may be aggravated and become incurable. It is against such negligence that men are warned in the present verse. Some men delay acceptance of Divine Messengers. They wait for more and more signs, and go on postponing the tendering of allegiance to the heavenly Messengers until it is too late. The punishment of God descends on the enemies of the Prophets; and those who do not make use of their inward light and prefer to wait for more and more evidence of the truth of the Divine Messengers also perish with their enemies. So this verse warns those who are in the habit of delaying and postponing, and exhorts them to use their inward light for the recognition of the Divine Messenger, and expedite their acceptance of him, lest delay should result in the total extinction of their God-given faculties and they should perish with the rest. They should be prompt to make use of their hearing, and their eyes, and their hearts; for if they fail to make use of these faculties in time, they will gradually become impaired and will finally be lost; then no power will be able to restore these faculties to them after they have been completely lost.
The words, how We vary the Signs, signify that in order to make things perfectly clear, God brings the different aspects of signs before the people, sometimes showing one kind of sign and sometimes another, so that all kinds of people may be satisfied.
c
2:8; 16:109; 45:24.
وَاَنۡذِرۡ بِہِ الَّذِیۡنَ یَخَافُوۡنَ اَنۡ یُّحۡشَرُوۡۤا اِلٰی رَبِّہِمۡ ۙ لَیۡسَ لَہُمۡ مِّنۡ دُوۡنِہٖ وَلِیٌّ وَّلَا شَفِیۡعٌ لَّعَلَّہُمۡ یَتَّقُوۡنَ
Commentary:
A warning can benefit only those who believe in the danger they are warned against. If a people do not believe in the existence of that which they are asked to guard against, the exhortation will do no good. Hence, in this verse, where the warning relates to the dangers of the Day of Resurrection, the Holy Prophet is bidden to warn not all mankind but only those who believe in the Day of Resurrection that they will have no friend nor intercessor on that awful day. As for those who do not believe in Resurrection, the way of preaching will be different—they will be first convinced of Resurrection and then warned against its dangers. Thus, incidentally the verse also teaches us how to preach. We should always base our arguments on things which the persons addressed believe to be true, so that our preaching may have the desired effect.
797
Commentary:
A warning can benefit only those who believe in the danger they are warned against. If a people do not believe in the existence of that which they are asked to guard against, the exhortation will do no good. Hence, in this verse, where the warning relates to the dangers of the Day of Resurrection, the Holy Prophet is bidden to warn not all mankind but only those who believe in the Day of Resurrection that they will have no friend nor intercessor on that awful day. As for those who do not believe in Resurrection, the way of preaching will be different—they will be first convinced of Resurrection and then warned against its dangers. Thus, incidentally the verse also teaches us how to preach. We should always base our arguments on things which the persons addressed believe to be true, so that our preaching may have the desired effect.
وَہُوَ الَّذِیۡ یُرۡسِلُ الرِّیٰحَ بُشۡرًۢا بَیۡنَ یَدَیۡ رَحۡمَتِہٖ ۖ حَتّٰۤی اِذَاۤ اَقَلَّتۡ سَحَابًا ثِقَالًا سُقۡنٰہُ لِبَلَدٍ مَّیِّتٍ فَاَنۡزَلۡنَا بِہِ الۡمَآءَ فَاَخۡرَجۡنَا بِہٖ مِنۡ کُلِّ الثَّمَرٰتِ ۚ کَذٰلِکَ نُخۡرِجُ الۡمَوۡتٰی لَعَلَّکُمۡ تَذَکَّرُوۡنَ
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
d
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
2
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
3
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
957
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
990
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
اِذۡ یُغَشِّیۡکُمُ النُّعَاسَ اَمَنَۃً مِّنۡہُ وَیُنَزِّلُ عَلَیۡکُمۡ مِّنَ السَّمَآءِ مَآءً لِّیُطَہِّرَکُمۡ بِہٖ وَیُذۡہِبَ عَنۡکُمۡ رِجۡزَ الشَّیۡطٰنِ وَلِیَرۡبِطَ عَلٰی قُلُوۡبِکُمۡ وَیُثَبِّتَ بِہِ الۡاَقۡدَامَ
3:155.
这节经文指的是白德尔战役。
شَيْطَانْ (Shaitan) 这个单词也可意指干渴的极度痛苦, 称为 الْفَلَاةْ شَيْطَانُ (Shaitanul-Falat), 即沙漠中的恶魔。见注释1112, 敌人占领了水源, 穆斯林当然害怕。没有水对他们可能成为一种极为困难的根源。这个单词也可意指恶魔的朋友和合伙人。
穆斯林扎营在沙地上, 而麦加军队扎营在硬地上。一场及时雨使前一种沙地变得结实而后一种硬地变得溜滑。
ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
یہ بدر کی جنگ کا واقعہ ہے اور بدر کے موقعہ پر مومنوں اور کافروں کے درمیان ریت کا ایک میدان تھا جس کے پرے چکنی مٹی تھی۔ بارش سے ریت دب گئی۔ جب مسلمانوں نے ان پر حملہ کیا تو ان کے پاؤں خوب جمے رہے اور کافروں کی مدد جب پیچھے کی طرف سے آئی تو پھسلتے میدان میں ان کے پاؤں پھسلتے تھے اور مددنہ پہنچ سکتی تھی۔ اسی طرح جب مومن حملہ کرتے تو کفار بھاگتے ہوئے میدان کی پھسلن میں پھنس جاتے۔
رَبَطَ عَلٰی قَلْبِہٖ کے معنے ہوتے ہیں قَوَّاہُ وَ صَبَّرَہٗ دل کو مضبوط کیا اور شدائد برداشت کرنے کی توفیق دی۔ (اقرب)
3:155.
The reference in the verse is to the Battle of Badr.
The word Shaitan may also signify pangs of thirst and is called Shaitanul-Falat, i.e. devil of the desert. See {2535}. The enemy had taken possession of water and the Muslims naturally feared that lack of it might prove a source of great hardship for them. The word may also signify the friends and associates of Satan.
The Muslims had encamped at a sandy place and the Meccan army on hard ground. Timely rain made the former place firm and the latter slippery.
3:155.
Important Words:
رجز (filth) is derived from رجز. They say رجز الناقة i.e. the she-camel had the disease of convulsive motion in the legs or thighs. رجزت الریح means, the wind was continuous or lasting. رجز means, commotion or agitation or convulsion; consecutiveness of motion; punishment that agitates by its vehemence and occasions vehement consecutive commotions; conduct that leads to punishment; sin; uncleanness or filth; polytheism or worship of idols; the Devil and his suggestions; plague or pestilence (Lane).
Commentary:
Before a battle, especially an important one, begins, there is generally great uneasiness and disquietude among the contestants; their hearts throb with anxiety, and sleep vanishes. So the verse mentions the coming of sleep on the battlefield of Badr as a sign of God’s favour. God caused sleep to come upon Muslims with the result that their anxiety was removed, that they were inspired with a feeling of confidence and security and that it had a soothing effect on their minds. This mental state proved highly helpful and materially contributed to their success.
The second favour mentioned in the verse pertains to the falling of rain. God caused rain to fall, which, as the verse points out, served four useful purposes: Firstly, it purified the Muslims because, seeing this token of God’s help, their faith in God was strengthened, with the result that their hearts, being filled with faith, were purified. Secondly, it dispelled from them the filth of Satan, i.e. thirst. In the Quran, thirst has been figuratively described as a pang due to Satan or the Devil; for instance, it is related that when Job was stricken with the pangs of thirst, he prayed to God, saying: Satan has smitten me with affliction and torment (38:42), whereupon God accepted his prayer, saying: Strike thy riding beast with thy foot. Here is cool water to wash with and a drink (38:43). So the removal of “the filth of Satan” signifies removal of thirst or the pangs of extreme thirst. The word "Satan" may also signify "those who are of Satan," i.e. the friends or associates of Satan. Taken in this sense, the clause would mean: "God dispelled from you the attack of the wicked people," the hint being that the rain proved a means of dispelling the attack of the Quraish, inasmuch as it rendered the hard ground occupied by the Meccan army slippery, thus preventing the enemy from making a successful attack on the Muslims. Thirdly, the rain strengthened the hearts of the Faithful. This was due to their faith being reinforced by witnessing signs of God’s special assistance. Fourthly, the rain helped to make the steps of the Muslims firm for, as mentioned in books of history, the ground occupied by the Muslims was sandy, so the rain made it hard, and the Muslims were able to tread it with firm steps. All these factors contributed to the success of the Muslims.
The reader should note the beautiful order in the words of this verse. It begins with the purification of the heart (the first purpose served by the rain) and ends with the establishing of the steps and making them firm (the fourth purpose served by the rain), i.e. the favour of God descended on the heart and then, as it were, travelled down to the feet.
a
3:155.
536
这节经文指的是白德尔战役。
537
شَيْطَانْ (Shaitan) 这个单词也可意指干渴的极度痛苦, 称为 الْفَلَاةْ شَيْطَانُ (Shaitanul-Falat), 即沙漠中的恶魔。见注释1112, 敌人占领了水源, 穆斯林当然害怕。没有水对他们可能成为一种极为困难的根源。这个单词也可意指恶魔的朋友和合伙人。
538
穆斯林扎营在沙地上, 而麦加军队扎营在硬地上。一场及时雨使前一种沙地变得结实而后一种硬地变得溜滑。
1
ضمیر کی بجائے ظاہر اسم استعمال کیا گیا ہے۔
2
یہ بدر کی جنگ کا واقعہ ہے اور بدر کے موقعہ پر مومنوں اور کافروں کے درمیان ریت کا ایک میدان تھا جس کے پرے چکنی مٹی تھی۔ بارش سے ریت دب گئی۔ جب مسلمانوں نے ان پر حملہ کیا تو ان کے پاؤں خوب جمے رہے اور کافروں کی مدد جب پیچھے کی طرف سے آئی تو پھسلتے میدان میں ان کے پاؤں پھسلتے تھے اور مددنہ پہنچ سکتی تھی۔ اسی طرح جب مومن حملہ کرتے تو کفار بھاگتے ہوئے میدان کی پھسلن میں پھنس جاتے۔
3
رَبَطَ عَلٰی قَلْبِہٖ کے معنے ہوتے ہیں قَوَّاہُ وَ صَبَّرَہٗ دل کو مضبوط کیا اور شدائد برداشت کرنے کی توفیق دی۔ (اقرب)
b
3:155.
1102
Important Words:
رجز (filth) is derived from رجز. They say رجز الناقة i.e. the she-camel had the disease of convulsive motion in the legs or thighs. رجزت الریح means, the wind was continuous or lasting. رجز means, commotion or agitation or convulsion; consecutiveness of motion; punishment that agitates by its vehemence and occasions vehement consecutive commotions; conduct that leads to punishment; sin; uncleanness or filth; polytheism or worship of idols; the Devil and his suggestions; plague or pestilence (Lane).
Commentary:
Before a battle, especially an important one, begins, there is generally great uneasiness and disquietude among the contestants; their hearts throb with anxiety, and sleep vanishes. So the verse mentions the coming of sleep on the battlefield of Badr as a sign of God’s favour. God caused sleep to come upon Muslims with the result that their anxiety was removed, that they were inspired with a feeling of confidence and security and that it had a soothing effect on their minds. This mental state proved highly helpful and materially contributed to their success.
The second favour mentioned in the verse pertains to the falling of rain. God caused rain to fall, which, as the verse points out, served four useful purposes: Firstly, it purified the Muslims because, seeing this token of God’s help, their faith in God was strengthened, with the result that their hearts, being filled with faith, were purified. Secondly, it dispelled from them the filth of Satan, i.e. thirst. In the Quran, thirst has been figuratively described as a pang due to Satan or the Devil; for instance, it is related that when Job was stricken with the pangs of thirst, he prayed to God, saying: Satan has smitten me with affliction and torment (38:42), whereupon God accepted his prayer, saying: Strike thy riding beast with thy foot. Here is cool water to wash with and a drink (38:43). So the removal of “the filth of Satan” signifies removal of thirst or the pangs of extreme thirst. The word "Satan" may also signify "those who are of Satan," i.e. the friends or associates of Satan. Taken in this sense, the clause would mean: "God dispelled from you the attack of the wicked people," the hint being that the rain proved a means of dispelling the attack of the Quraish, inasmuch as it rendered the hard ground occupied by the Meccan army slippery, thus preventing the enemy from making a successful attack on the Muslims. Thirdly, the rain strengthened the hearts of the Faithful. This was due to their faith being reinforced by witnessing signs of God’s special assistance. Fourthly, the rain helped to make the steps of the Muslims firm for, as mentioned in books of history, the ground occupied by the Muslims was sandy, so the rain made it hard, and the Muslims were able to tread it with firm steps. All these factors contributed to the success of the Muslims.
The reader should note the beautiful order in the words of this verse. It begins with the purification of the heart (the first purpose served by the rain) and ends with the establishing of the steps and making them firm (the fourth purpose served by the rain), i.e. the favour of God descended on the heart and then, as it were, travelled down to the feet.
a
3:155.
1101
The reference in the verse is to the Battle of Badr.
1102
The word Shaitan may also signify pangs of thirst and is called Shaitanul-Falat, i.e. devil of the desert. See {2535}. The enemy had taken possession of water and the Muslims naturally feared that lack of it might prove a source of great hardship for them. The word may also signify the friends and associates of Satan.
1103
The Muslims had encamped at a sandy place and the Meccan army on hard ground. Timely rain made the former place firm and the latter slippery.
اِنَّمَا النَّسِیۡٓءُ زِیَادَۃٌ فِی الۡکُفۡرِ ۖ یُضَلُّ بِہِ الَّذِیۡنَ کَفَرُوۡا یُحِلُّوۡنَہٗ عَامًا وَّیُحَرِّمُوۡنَہٗ عَامًا لِّیُوَاطِـُٔوۡا عِدَّۃَ مَا حَرَّمَ اللّٰہُ فَیُحِلُّوۡا مَا حَرَّمَ اللّٰہُ ۚ زُیِّنَ لَہُمۡ سُوۡٓءُ اَعۡمٰلِہِمۡ ۗ وَاللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الۡکٰفِرِیۡنَ
6:44; 13:34; 16:64; 27:25; 29:49; 35:9.
نَسِیْء یہ تھی کہ کسی سال وہ محرم کو حلال کر دیتے تاکہ لوٹ مار میں آسانی ہو جائے اور پھر صفر کو محرم بناتے۔ اس طرح سب مہینوں کو بدل کر تیرہ مہینوں کا سال کر دیتے۔ پھر تغیر کر کرکے سال کو اپنی حالت پر لاتے۔
6:44; 13:34; 16:64; 27:25; 29:49; 35:9.
The reference in this verse is to a long-standing Arab custom. The three successive Sacred Months—Dhul-Qa‘dah, Dhul-Hijjah, Muharram sometimes seemed to them too long a time to refrain from their predatory expeditions. In order, therefore, to free themselves from the restrictions of the Sacred Months, they sometimes would treat a Sacred Month like an ordinary month and an ordinary month like a Sacred One.
6:44; 13:34; 16:64; 27:25; 29:49; 35:9.
Important Words:
النسیء (the postponement) is the noun-substantive from نسأ meaning, he postponed or delayed a thing. They say انسأ اللّٰه اجلهi.e. God postponed the end of his life, viz. He prolonged his life. An Arab would say بایعه بنسیئة i.e. he sold it on credit, i.e. the payment was to be made at a future period. نسی therefore means, postponement; or the postponement of a month, i.e. the transfer of the sanctity of one month to a later month, a custom of the Arabs in their days of ignorance; the month which the Arabs so postponed; the postponement of the time of Pilgrimage, another custom of the Arabs; a postponement of the time of payment of a debt or of the price of a thing sold (Lane & Aqrab).
لیواطئوا (that they may agree in) is derived from واطا which is again derived from وطئی meaning, he trod upon it; he trampledupon it. They say, واطاہ علی الامر i.e. he agreed with him respecting the matter. تواطا القوم علی الامر means the people agreed with each other respecting the affair (Lane & Aqrab).
Commentary:
The reference in this verse, as shown under Important Words, is to a long-standing Arab custom. The three successive sacred months of Dhul-Qa‘dah, Dhul-Hijjah, and Muharram sometimes seemed to them too long a time to refrain from their predatory expeditions. In order, therefore, to free themselves from the restrictions of the sacred months, they sometimes treated a sacred month as an ordinary month and an ordinary month as sacred. This practice is denounced here because it involved fraud and interfered with the security of life guaranteed in these months. The procedure adopted for postponing the observance of a sacred month was generally something like this. When in the month of Dhul-Hijjah, the pilgrims returned from Mina, after having performed the ceremonies of Hajj, an influential man would arise from among the assembly and, according to Arab custom, would say, "I am he whose decree is not to be rejected." Thereupon, the assembly would request him to transfer the sanctity of the next month of Muharram to the following month (Safar). Thus, the sanctity of a month which God had made inviolable was violated with impunity. This artifice, however, was not resorted to every year, but only when it suited their interests or convenience, The Quran has condemned it as an impious innovation, and as evidence of the untrustworthiness of the pagan Arabs, implying that as they could not keep the ordinances of God, they could not be expected to remain true to their engagements with Muslims.
a
6:44; 13:34; 16:64; 27:25; 29:49; 35:9.
3
نَسِیْء یہ تھی کہ کسی سال وہ محرم کو حلال کر دیتے تاکہ لوٹ مار میں آسانی ہو جائے اور پھر صفر کو محرم بناتے۔ اس طرح سب مہینوں کو بدل کر تیرہ مہینوں کا سال کر دیتے۔ پھر تغیر کر کرکے سال کو اپنی حالت پر لاتے۔
a
6:44; 13:34; 16:64; 27:25; 29:49; 35:9.
1197
Important Words:
النسیء (the postponement) is the noun-substantive from نسأ meaning, he postponed or delayed a thing. They say انسأ اللّٰه اجلهi.e. God postponed the end of his life, viz. He prolonged his life. An Arab would say بایعه بنسیئة i.e. he sold it on credit, i.e. the payment was to be made at a future period. نسی therefore means, postponement; or the postponement of a month, i.e. the transfer of the sanctity of one month to a later month, a custom of the Arabs in their days of ignorance; the month which the Arabs so postponed; the postponement of the time of Pilgrimage, another custom of the Arabs; a postponement of the time of payment of a debt or of the price of a thing sold (Lane & Aqrab).
لیواطئوا (that they may agree in) is derived from واطا which is again derived from وطئی meaning, he trod upon it; he trampledupon it. They say, واطاہ علی الامر i.e. he agreed with him respecting the matter. تواطا القوم علی الامر means the people agreed with each other respecting the affair (Lane & Aqrab).
Commentary:
The reference in this verse, as shown under Important Words, is to a long-standing Arab custom. The three successive sacred months of Dhul-Qa‘dah, Dhul-Hijjah, and Muharram sometimes seemed to them too long a time to refrain from their predatory expeditions. In order, therefore, to free themselves from the restrictions of the sacred months, they sometimes treated a sacred month as an ordinary month and an ordinary month as sacred. This practice is denounced here because it involved fraud and interfered with the security of life guaranteed in these months. The procedure adopted for postponing the observance of a sacred month was generally something like this. When in the month of Dhul-Hijjah, the pilgrims returned from Mina, after having performed the ceremonies of Hajj, an influential man would arise from among the assembly and, according to Arab custom, would say, "I am he whose decree is not to be rejected." Thereupon, the assembly would request him to transfer the sanctity of the next month of Muharram to the following month (Safar). Thus, the sanctity of a month which God had made inviolable was violated with impunity. This artifice, however, was not resorted to every year, but only when it suited their interests or convenience, The Quran has condemned it as an impious innovation, and as evidence of the untrustworthiness of the pagan Arabs, implying that as they could not keep the ordinances of God, they could not be expected to remain true to their engagements with Muslims.
a
6:44; 13:34; 16:64; 27:25; 29:49; 35:9.
1183
The reference in this verse is to a long-standing Arab custom. The three successive Sacred Months—Dhul-Qa‘dah, Dhul-Hijjah, Muharram sometimes seemed to them too long a time to refrain from their predatory expeditions. In order, therefore, to free themselves from the restrictions of the Sacred Months, they sometimes would treat a Sacred Month like an ordinary month and an ordinary month like a Sacred One.
فَلَمَّاۤ اَلۡقَوۡا قَالَ مُوۡسٰی مَا جِئۡتُمۡ بِہِ السِّحۡرُ ۖ اِنَّ اللّٰہَ سَیُبۡطِلُہٗۤ ۖ اِنَّ اللّٰہَ لَا یُصۡلِحُ عَمَلَ الۡمُفۡسِدِیۡنَ
7:119; 20:70.
ہم نے لَا یُصْلِحُ کا ترجمہ ’’کامیاب نہیں ہونے دیتا‘‘ اس لئے کیا ہے کہ یُصْلِحُ کے معنے اصلاح کرنے کے ہوتے ہیں اور جب کسی کام کی اصلاح ہو جائے تو اس کا نتیجہ صحیح نکل آتا ہے اور انسان کامیاب ہو جاتا ہے۔
7:119; 20:70.
e
7:119; 20:70.
1
ہم نے لَا یُصْلِحُ کا ترجمہ ’’کامیاب نہیں ہونے دیتا‘‘ اس لئے کیا ہے کہ یُصْلِحُ کے معنے اصلاح کرنے کے ہوتے ہیں اور جب کسی کام کی اصلاح ہو جائے تو اس کا نتیجہ صحیح نکل آتا ہے اور انسان کامیاب ہو جاتا ہے۔
c
7:119; 20:70.
1355
Commentary:
See note on the preceding verse.
d
7:119; 20:70.
قَالَ اِنَّمَا یَاۡتِیۡکُمۡ بِہِ اللّٰہُ اِنۡ شَآءَ وَمَاۤ اَنۡتُمۡ بِمُعۡجِزِیۡنَ
46:24
The verse embodies three important rules about prophecies of punishment: (a) The time of their actual happening is generally not disclosed. (b) They are conditional and can be deferred or revoked as God may please. (c) Whatever changes may take place in regard to prophecies of punishment, God’s immutable purpose never changes, because disbelievers 'cannot frustrate His purpose.'
46:23-24.
Commentary:
This verse embodies three important rules about prophecies foretelling the punishment of the enemies of God’s Messengers: (1) that the time of their actual happening is generally not disclosed, being known only to God; (2) that they are conditional and can be deferred or revoked as God may desire; and (3) that whatever changes may take place in regard to prophecies of punishment, God’s immutable purpose never changes, for disbelievers "cannot frustrate God’s purpose."
a
46:24
613
这节经文体现了关于惩罚的预言的三个重要法则: (a) 惩罚在什么时候真正发生并未揭示。 (b) 惩罚是有条件的, 可以推迟和撤消, 只要安拉愿意。(c) 不管惩罚的预言发生什么变化, 安拉不可改变的目的是从来也不变的, 因为不信者 ‘绝不能阻挠他的目的’。
a
46:23-24.
1415
Commentary:
This verse embodies three important rules about prophecies foretelling the punishment of the enemies of God’s Messengers: (1) that the time of their actual happening is generally not disclosed, being known only to God; (2) that they are conditional and can be deferred or revoked as God may desire; and (3) that whatever changes may take place in regard to prophecies of punishment, God’s immutable purpose never changes, for disbelievers "cannot frustrate God’s purpose."
d
46:24
1311
The verse embodies three important rules about prophecies of punishment: (a) The time of their actual happening is generally not disclosed. (b) They are conditional and can be deferred or revoked as God may please. (c) Whatever changes may take place in regard to prophecies of punishment, God’s immutable purpose never changes, because disbelievers 'cannot frustrate His purpose.'
وَلَوۡ اَنَّ قُرۡاٰنًا سُیِّرَتۡ بِہِ الۡجِبَالُ اَوۡ قُطِّعَتۡ بِہِ الۡاَرۡضُ اَوۡ کُلِّمَ بِہِ الۡمَوۡتٰی ۗ بَل لِّلّٰہِ الۡاَمۡرُ جَمِیۡعًا ۗ اَفَلَمۡ یَایۡـَٔسِ الَّذِیۡنَ اٰمَنُوۡۤا اَنۡ لَّوۡ یَشَآءُ اللّٰہُ لَہَدَی النَّاسَ جَمِیۡعًا ۗ وَلَا یَزَالُ الَّذِیۡنَ کَفَرُوۡا تُصِیۡبُہُمۡ بِمَا صَنَعُوۡا قَارِعَۃٌ اَوۡ تَحُلُّ قَرِیۡبًا مِّنۡ دَارِہِمۡ حَتّٰی یَاۡتِیَ وَعۡدُ اللّٰہِ ۚ اِنَّ اللّٰہَ لَا یُخۡلِفُ الۡمِیۡعَادَ
قرآن مجید میں یَایْئَسُ کا لفظ ہے جس کے عام معنے مایوس ہونے کے ہوتے ہیں۔ لیکن ایک معنے جاننے کے بھی ہیں (دیکھئے اقرب) یہی غیر معروف معنے اس جگہ لگتے ہیں۔
یعنی باربار تیرا لشکر مکہ کی طرف بڑھے گا اور اس کے قرب تک بڑھتا رہے گا۔
یعنی کفار پر عذاب پر عذاب آئیں گے اور لشکر کے بعد لشکر چڑھائی کرے گا۔ اور آخری لشکر ان کے گھروں کے پاس جاکر اترے گا۔ یعنی مکہ پر حملہ ہوگا۔
22:56.
3:155; 30:5.
Jibal is the plural of Jabal which figuratively means, (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab). The clause may mean that the Qur’an solves all the difficult problems that confront man, or it may mean that it has abrogated the old order of things and has inculcated a new approach to the various human problems.
These words figuratively mean that the Qur’an would speedily spread throughout the whole earth. Literally, it means that portions of land would be cut off from enemy territory and would pass into the possession of believers.
By means of the Qur’an those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Qur’an to the world.
Calamity after calamity shall continue to befall the disbelievers and they shall suffer reverses one after the other, till the prophecy relating to the utter destruction of their power will be fulfilled by the Fall of Mecca, their metropolis and chief citadel.
3:155; 30:5.
22:56.
Important Words:
الجبال (mountains) is the plural of الجبل (the mountain). Figuratively, the wordجبل means: (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab).
قطعت (be cut asunder) is formed from قطع (qatta‘a) which is derived from قطع (qata‘a), the former being the intensified form of the latter. They say قطع الشیء i.e. he cut the thing; or he cut it asunder. قطع النھر means, he crossed or went across the river. قطع الطیر means, the birds migrated or journeyed from colder regions to warmer ones. قطعه بالحجة means, he silenced him in argument (Aqrab).
یایئس (come to know) is derived from یئس which means (1) he despaired of the thing; (2) he knew. An Arab would say قد یئست انك رجل صدق i.e. I have known that thou art a good man. The clause افلم یایئس الذین آمنوا means, have not the believers yet come to know? The expression یئست المرأة means, the woman became barren i.e. despaired of bearing children (Lane & Aqrab).
قارعة (disaster) is derived from قرع. They say قرع الباب i.e. he knocked at the door. قرع الرجل means, he beat the man. قرعه امرmeans, the affair came on him all of a sudden. القارعة means, great calamity; sudden calamity; the Day of Resurrection or of Judgement; an army marching forth quickly and striking the enemy quickly (Aqrab & Taj).
Commentary:
The words, And if there were a Quran by which mountains could be moved or by which the earth could be cut asunder or by which the dead could be spoken to, they would not believe in it, do not mean that the Quran does not possess these qualities but that even when these wonderful attributes of the Quran were demonstrated, disbelievers would not believe. A construction similar to the one used in this verse occurs in a saying of the Holy Prophet who is reported to have said, لو کان الایمان معلقا بالثر یا لنا له رجل من ابناء فارس i.e. if faith were to ascend to the Pleiades, a man from among the sons of Persia would bring it back (Bukhari, Kitabut-Tafsir). This hadith does not mean that faith would not ascend to the Pleiades, or that a man from among the sons of Persia would not bring it back. On the contrary, it is a prophecy which foretold the disappearance of faith from the earth and its restoration in the latter days by a man from among the children of Persia. Incidentally, it may be noted here that this great prophecy was fulfilled by the appearance of Ahmad,the Promised Messiah, whose family was of Persian origin. But to revert to the subject. A description of the great powers and qualities of the Quran as given in the present verse also implies the hard-heartedness and uncompromising hostility of disbelievers to the divine truth.
Taken literally, the expression, by which mountains could be moved, would mean that the Quran contains prophecies of earthquakes of such severity as will virtually remove parts of mountains from their places. The Quran does indeed predict great upheavals (Surah 99).
Figuratively, the word "mountain" may mean, great hardships and difficulties. In this sense, the description in the verse fitly applies to the Quran, because it solves all political, social, economic, moral and spiritual problems in a way that no other religious Scripture does. The word also means "learned men" among a people, or their "chiefs." According to this meaning of the word also, the description is quite applicable to the Quran, for with its advent, the old leaders of the people and the learned among them disappeared. The system of government underwent a complete transformation and hereditary kingship was replaced by Khilafat i.e. a representative form of government. The old learning, which was founded on superstition and capricious fear, was superseded by one based on experiment, observation and a knowledge of the properties of things. The Quran abounds in verses exhorting men to make use of reason and reflection rather than indulge in superstitious notions, and enjoins them to make a close study of the objects of nature. The whole universe, says the Quran, has been created for the benefit of man, who is repeatedly urged to compel it into his service. The Quran, in short, abrogated the old order of things and inculcated a new approach to the various human problems.
The expression, by which the earth could be cut asunder, figuratively means that the Quran would speedily spread throughout the earth. Literally, the expression means that portions of land would be cut off from enemy territory and would pass into the possession of the believers. Both these things were fulfilled as predicted by the Quran, for it spread very quickly throughout the world, and whole countries fell into Muslim hands.
The words, by which the dead were spoken to, mean that dead and by-gone people should bear witness to the truth of the Quran, that is to say, the righteous forefathers of the living generation should testify to its Divine origin. This was also fulfilled. In the Old and the New Testaments, the "People of the Book" have evidence of the righteous men of old bearing witness to the truth of the Holy Prophet, yet they rejected that evidence. "The dead being spoken to" may also mean the appearance of the dead in dreams and visions and their bearing witness to the truth of the heavenly Messenger, but evil-minded people reject this evidence also. Both these things happened not only in the time of the Holy Prophet but also in the case of Ahmad, the Promised Messiah. The word "dead" also applies to the spiritually dead. The word has been used in this sense in the Quran (8:25). In this sense, the verse would mean that by means of the Quran those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Quran to the world.
The words, the matter rests entirely with Allah, mean that though these things may appear impossible, yet they will surely come to pass, because the Almighty God with Whom "the matter rests entirely" and to Whom nothing is impossible has Himself foretold their occurrence. To this Almightiness of God the attention of disbelievers is pointedly drawn in the words, Have not the believers yet come to know that if Allah had enforced His will, He could have surely guided all mankind? In the following sentence even the time is specified when these things will come to pass. The words, disaster shall not cease to befall them for what they have wrought or to alight near their home, until the promise of Allah comes to pass, mean, that calamity after calamity shall continue to befall the Meccans, and they shall suffer reverses one after another, till the prophecy relating to the utter destruction of their power is fulfilled. This prophecy met its fulfilment in a wonderful manner. In spite of the many signs the disbelievers had witnessed and the many reverses they had suffered at the hands of Muslims, they refused to see the truth till at the head of ten thousand devoted followers or, to use the words of the Bible, "ten thousand saints," the Holy Prophet marched towards Mecca and encamped "near their home," and with his triumphant entry into that city the power of pagan Arabia was completely broken and its glory departed forever and all vestige of unbelief and idolatry disappeared from the country.
b
3:155; 30:5.
c
22:56.
1
قرآن مجید میں یَایْئَسُ کا لفظ ہے جس کے عام معنے مایوس ہونے کے ہوتے ہیں۔ لیکن ایک معنے جاننے کے بھی ہیں (دیکھئے اقرب) یہی غیر معروف معنے اس جگہ لگتے ہیں۔
2
یعنی باربار تیرا لشکر مکہ کی طرف بڑھے گا اور اس کے قرب تک بڑھتا رہے گا۔
3
یعنی کفار پر عذاب پر عذاب آئیں گے اور لشکر کے بعد لشکر چڑھائی کرے گا۔ اور آخری لشکر ان کے گھروں کے پاس جاکر اترے گا۔ یعنی مکہ پر حملہ ہوگا۔
a
3:155; 30:5.
b
22:56.
1643
Important Words:
الجبال (mountains) is the plural of الجبل (the mountain). Figuratively, the wordجبل means: (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab).
قطعت (be cut asunder) is formed from قطع (qatta‘a) which is derived from قطع (qata‘a), the former being the intensified form of the latter. They say قطع الشیء i.e. he cut the thing; or he cut it asunder. قطع النھر means, he crossed or went across the river. قطع الطیر means, the birds migrated or journeyed from colder regions to warmer ones. قطعه بالحجة means, he silenced him in argument (Aqrab).
یایئس (come to know) is derived from یئس which means (1) he despaired of the thing; (2) he knew. An Arab would say قد یئست انك رجل صدق i.e. I have known that thou art a good man. The clause افلم یایئس الذین آمنوا means, have not the believers yet come to know? The expression یئست المرأة means, the woman became barren i.e. despaired of bearing children (Lane & Aqrab).
قارعة (disaster) is derived from قرع. They say قرع الباب i.e. he knocked at the door. قرع الرجل means, he beat the man. قرعه امرmeans, the affair came on him all of a sudden. القارعة means, great calamity; sudden calamity; the Day of Resurrection or of Judgement; an army marching forth quickly and striking the enemy quickly (Aqrab & Taj).
Commentary:
The words, And if there were a Quran by which mountains could be moved or by which the earth could be cut asunder or by which the dead could be spoken to, they would not believe in it, do not mean that the Quran does not possess these qualities but that even when these wonderful attributes of the Quran were demonstrated, disbelievers would not believe. A construction similar to the one used in this verse occurs in a saying of the Holy Prophet who is reported to have said, لو کان الایمان معلقا بالثر یا لنا له رجل من ابناء فارس i.e. if faith were to ascend to the Pleiades, a man from among the sons of Persia would bring it back (Bukhari, Kitabut-Tafsir). This hadith does not mean that faith would not ascend to the Pleiades, or that a man from among the sons of Persia would not bring it back. On the contrary, it is a prophecy which foretold the disappearance of faith from the earth and its restoration in the latter days by a man from among the children of Persia. Incidentally, it may be noted here that this great prophecy was fulfilled by the appearance of Ahmad,the Promised Messiah, whose family was of Persian origin. But to revert to the subject. A description of the great powers and qualities of the Quran as given in the present verse also implies the hard-heartedness and uncompromising hostility of disbelievers to the divine truth.
Taken literally, the expression, by which mountains could be moved, would mean that the Quran contains prophecies of earthquakes of such severity as will virtually remove parts of mountains from their places. The Quran does indeed predict great upheavals (Surah 99).
Figuratively, the word "mountain" may mean, great hardships and difficulties. In this sense, the description in the verse fitly applies to the Quran, because it solves all political, social, economic, moral and spiritual problems in a way that no other religious Scripture does. The word also means "learned men" among a people, or their "chiefs." According to this meaning of the word also, the description is quite applicable to the Quran, for with its advent, the old leaders of the people and the learned among them disappeared. The system of government underwent a complete transformation and hereditary kingship was replaced by Khilafat i.e. a representative form of government. The old learning, which was founded on superstition and capricious fear, was superseded by one based on experiment, observation and a knowledge of the properties of things. The Quran abounds in verses exhorting men to make use of reason and reflection rather than indulge in superstitious notions, and enjoins them to make a close study of the objects of nature. The whole universe, says the Quran, has been created for the benefit of man, who is repeatedly urged to compel it into his service. The Quran, in short, abrogated the old order of things and inculcated a new approach to the various human problems.
The expression, by which the earth could be cut asunder, figuratively means that the Quran would speedily spread throughout the earth. Literally, the expression means that portions of land would be cut off from enemy territory and would pass into the possession of the believers. Both these things were fulfilled as predicted by the Quran, for it spread very quickly throughout the world, and whole countries fell into Muslim hands.
The words, by which the dead were spoken to, mean that dead and by-gone people should bear witness to the truth of the Quran, that is to say, the righteous forefathers of the living generation should testify to its Divine origin. This was also fulfilled. In the Old and the New Testaments, the "People of the Book" have evidence of the righteous men of old bearing witness to the truth of the Holy Prophet, yet they rejected that evidence. "The dead being spoken to" may also mean the appearance of the dead in dreams and visions and their bearing witness to the truth of the heavenly Messenger, but evil-minded people reject this evidence also. Both these things happened not only in the time of the Holy Prophet but also in the case of Ahmad, the Promised Messiah. The word "dead" also applies to the spiritually dead. The word has been used in this sense in the Quran (8:25). In this sense, the verse would mean that by means of the Quran those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Quran to the world.
The words, the matter rests entirely with Allah, mean that though these things may appear impossible, yet they will surely come to pass, because the Almighty God with Whom "the matter rests entirely" and to Whom nothing is impossible has Himself foretold their occurrence. To this Almightiness of God the attention of disbelievers is pointedly drawn in the words, Have not the believers yet come to know that if Allah had enforced His will, He could have surely guided all mankind? In the following sentence even the time is specified when these things will come to pass. The words, disaster shall not cease to befall them for what they have wrought or to alight near their home, until the promise of Allah comes to pass, mean, that calamity after calamity shall continue to befall the Meccans, and they shall suffer reverses one after another, till the prophecy relating to the utter destruction of their power is fulfilled. This prophecy met its fulfilment in a wonderful manner. In spite of the many signs the disbelievers had witnessed and the many reverses they had suffered at the hands of Muslims, they refused to see the truth till at the head of ten thousand devoted followers or, to use the words of the Bible, "ten thousand saints," the Holy Prophet marched towards Mecca and encamped "near their home," and with his triumphant entry into that city the power of pagan Arabia was completely broken and its glory departed forever and all vestige of unbelief and idolatry disappeared from the country.
a
22:56.
b
3:155; 30:5.
1441
Jibal is the plural of Jabal which figuratively means, (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab). The clause may mean that the Qur’an solves all the difficult problems that confront man, or it may mean that it has abrogated the old order of things and has inculcated a new approach to the various human problems.
1442
These words figuratively mean that the Qur’an would speedily spread throughout the whole earth. Literally, it means that portions of land would be cut off from enemy territory and would pass into the possession of believers.
1443
By means of the Qur’an those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Qur’an to the world.
1444
Calamity after calamity shall continue to befall the disbelievers and they shall suffer reverses one after the other, till the prophecy relating to the utter destruction of their power will be fulfilled by the Fall of Mecca, their metropolis and chief citadel.
مَّثَلُ الَّذِیۡنَ کَفَرُوۡا بِرَبِّہِمۡ ۖ اَعۡمٰلُہُمۡ کَرَمَادِۣ اشۡتَدَّتۡ بِہِ الرِّیۡحُ فِیۡ یَوۡمٍ عَاصِفٍ ۖ لَّا یَقۡدِرُوۡنَ مِمَّا کَسَبُوۡا عَلٰی شَیۡءٍ ۚ ذٰلِکَ ہُوَ الضَّلٰلُ الۡبَعِیۡدُ
24:40.
2:265.
"Their works" may mean, the efforts which disbelievers made in opposition to the Prophets of God.
24:40.
2:265.
Commentary:
The words, کفروا بربھم (disbelieve in their Lord) do not mean that they deny the existence of God, for even the idolaters of Mecca believed in the existence of God. They only mean the denial of the favours or powers of God. There are people even among the so-called educated classes who believe in God but do not believe that He ever interferes in the affairs of the world. The actions of such people are wholly devoted to the furtherance of their material ends. They have no thought for God and do nothing to please Him. It is of the actions of such people that the verse says that they are null and void so far as the reward of the next world is concerned. They are like ashes upon which a furious gale blows, widely scattering them.
The words "their works" may also mean the efforts which disbelievers made in opposition to the Prophets of God, for such works invariably produce no result and come to nothing. Instead of attaining the object for which they are performed, they bring ruin and destruction in their wake, as punishment from God.
The verse should not, however, be understood to mean that no works of disbelievers will produce any result for, in conformity with the physical laws of nature, every deed done in a right way must produce its natural result. What, therefore, the verse means to say is that the works of disbelievers would fail to achieve the real object of life, which is God’s pleasure, because all their efforts are devoted to the achievement of the good of this world. On the other hand the Faithful, while reaping the fruits of their actions as a natural and inevitable result, will also win God’s pleasure, because all their works are for the sake of God.
a
2:265.
e
24:40.
a
24:40.
b
2:265.
1673
Commentary:
The words, کفروا بربھم (disbelieve in their Lord) do not mean that they deny the existence of God, for even the idolaters of Mecca believed in the existence of God. They only mean the denial of the favours or powers of God. There are people even among the so-called educated classes who believe in God but do not believe that He ever interferes in the affairs of the world. The actions of such people are wholly devoted to the furtherance of their material ends. They have no thought for God and do nothing to please Him. It is of the actions of such people that the verse says that they are null and void so far as the reward of the next world is concerned. They are like ashes upon which a furious gale blows, widely scattering them.
The words "their works" may also mean the efforts which disbelievers made in opposition to the Prophets of God, for such works invariably produce no result and come to nothing. Instead of attaining the object for which they are performed, they bring ruin and destruction in their wake, as punishment from God.
The verse should not, however, be understood to mean that no works of disbelievers will produce any result for, in conformity with the physical laws of nature, every deed done in a right way must produce its natural result. What, therefore, the verse means to say is that the works of disbelievers would fail to achieve the real object of life, which is God’s pleasure, because all their efforts are devoted to the achievement of the good of this world. On the other hand the Faithful, while reaping the fruits of their actions as a natural and inevitable result, will also win God’s pleasure, because all their works are for the sake of God.
c
24:40.
d
2:265.
1462
"Their works" may mean, the efforts which disbelievers made in opposition to the Prophets of God.
یُنۡۢبِتُ لَکُمۡ بِہِ الزَّرۡعَ وَالزَّیۡتُوۡنَ وَالنَّخِیۡلَ وَالۡاَعۡنٰبَ وَمِنۡ کُلِّ الثَّمَرٰتِ ۗ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لِّقَوۡمٍ یَّتَفَکَّرُوۡنَ
6:100; 13:5.
6:100; 13:5.
The energy, which makes plants grow, might be latent in the soil, but it does not come into play unless the soil receives water from heaven. Even so man may possess most excellent inherent faculties, but he cannot develop them without the help of Divine revelation. To base man’s spiritual development upon his intellect alone is like saying that the earth can grow plants without the help of water.
6:100; 13:5.
Commentary:
The preceding verse referred to rain which supplied man with drink and helped to grow such plants as feed animals which serve him. In this verse mention has been made of such plants as are used by man himself as food, staples, condiments or dessert. Thus it draws attention to the fact that not only animals but also plants have been created for man and are engaged in serving him.
The verse also points to the great truth that the power of making plants grow might be latent in the soil, but it does not come into play unless the soil receives water from heaven. Even so a man may possess most excellent faculties but he cannot develop them without the help of Divine revelation. To base man’s spiritual development upon his intellect and natural powers alone is like saying that the earth can grow plants without the help of water. The truth is that just as land, however fertile and rich in soil, cannot grow anything without water, similarly human intellect cannot rise to its full spiritual stature without the help of Divine revelation.
The verse also meets a very popular question that may arise here: What new things does a Prophet bring and where is the need of any new Messenger when all the truths that he is supposed to teach are embedded in human nature? It says that the mere existence of a certain thing and its development and growth are two separate things. Just as the latent powers of the soil to grow vegetation remain undeveloped and its richness combined with the soundness of the seed that is thrown on it fails to produce anything without the help of water, similarly the latent and inherent powers and faculties of man fail to find their real development and growth without the help of Divine revelation.
Another point worthy of note in this verse is the order observed in the description of the advantages derived by man from animals and plants. In the case of animals mention was made first of those animals which are used as human food and next of those which serve other purposes (vv. 6, 9). Similarly, speaking of the plants mention has been made in the present verse, first of plants which serve as staple food and then of plants which serve only as condiments and dessert.
e
6:100; 13:5.
a
6:100; 13:5.
1813
Commentary:
The preceding verse referred to rain which supplied man with drink and helped to grow such plants as feed animals which serve him. In this verse mention has been made of such plants as are used by man himself as food, staples, condiments or dessert. Thus it draws attention to the fact that not only animals but also plants have been created for man and are engaged in serving him.
The verse also points to the great truth that the power of making plants grow might be latent in the soil, but it does not come into play unless the soil receives water from heaven. Even so a man may possess most excellent faculties but he cannot develop them without the help of Divine revelation. To base man’s spiritual development upon his intellect and natural powers alone is like saying that the earth can grow plants without the help of water. The truth is that just as land, however fertile and rich in soil, cannot grow anything without water, similarly human intellect cannot rise to its full spiritual stature without the help of Divine revelation.
The verse also meets a very popular question that may arise here: What new things does a Prophet bring and where is the need of any new Messenger when all the truths that he is supposed to teach are embedded in human nature? It says that the mere existence of a certain thing and its development and growth are two separate things. Just as the latent powers of the soil to grow vegetation remain undeveloped and its richness combined with the soundness of the seed that is thrown on it fails to produce anything without the help of water, similarly the latent and inherent powers and faculties of man fail to find their real development and growth without the help of Divine revelation.
Another point worthy of note in this verse is the order observed in the description of the advantages derived by man from animals and plants. In the case of animals mention was made first of those animals which are used as human food and next of those which serve other purposes (vv. 6, 9). Similarly, speaking of the plants mention has been made in the present verse, first of plants which serve as staple food and then of plants which serve only as condiments and dessert.
c
6:100; 13:5.
1533
The energy, which makes plants grow, might be latent in the soil, but it does not come into play unless the soil receives water from heaven. Even so man may possess most excellent inherent faculties, but he cannot develop them without the help of Divine revelation. To base man’s spiritual development upon his intellect alone is like saying that the earth can grow plants without the help of water.
وَاللّٰہُ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَاَحۡیَا بِہِ الۡاَرۡضَ بَعۡدَ مَوۡتِہَاۤ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لِّقَوۡمٍ یَّسۡمَعُوۡنَ
2:165; 13:18.
2:165; 13:18.
2:165; 13:18.
Commentary:
By 'water' here is meant Divine revelation and the attention of disbelievers has been drawn to the fact that if Prophets have been appearing in the past to give life to the dead, why should the present generation not have their Prophet?
f
2:165; 13:18.
a
2:165; 13:18.
1866
Commentary:
By 'water' here is meant Divine revelation and the attention of disbelievers has been drawn to the fact that if Prophets have been appearing in the past to give life to the dead, why should the present generation not have their Prophet?
c
2:165; 13:18.
وَمَا نُرۡسِلُ الۡمُرۡسَلِیۡنَ اِلَّا مُبَشِّرِیۡنَ وَمُنۡذِرِیۡنَ ۚ وَیُجٰدِلُ الَّذِیۡنَ کَفَرُوۡا بِالۡبٰطِلِ لِیُدۡحِضُوۡا بِہِ الۡحَقَّ ۖ وَاتَّخَذُوۡۤا اٰیٰتِیۡ وَمَاۤ اُنۡذِرُوۡا ہُزُوًا
2:214; 4:166; 6:49; 17:106.
2:214; 4:166; 6:49; 17:106.
2:214; 4:166; 6:49; 17:106.
Important Words:
لید حضوا (that they may rebut) is derived from دحض . They say دحضت رجله i.e. his foot slipped. دحضت حجته means, his argument, plea, allegation or evidence was or became null or void. ادحض means, he rendered null and void an argument, etc.; he rebutted it. The Quranic words لیدحضوا به الحق mean, that they might rebut thereby the truth (Lane & Aqrab).
Commentary:
The verse means to say that signs are shown to disbelievers that they may benefit by them and by accepting truth save themselves from Divine punishment. But they mock at them and treat them as vagaries of superstitious and ignorant people and reject them with contempt. They accept, however, as holy writ the half-baked theories of their own philosophers and social thinkers. These verses describe the mental attitude of western nations towards spiritual matters.
e
2:214; 4:166; 6:49; 17:106.
a
2:214; 4:166; 6:49; 17:106.
2097
Important Words:
لید حضوا (that they may rebut) is derived from دحض . They say دحضت رجله i.e. his foot slipped. دحضت حجته means, his argument, plea, allegation or evidence was or became null or void. ادحض means, he rendered null and void an argument, etc.; he rebutted it. The Quranic words لیدحضوا به الحق mean, that they might rebut thereby the truth (Lane & Aqrab).
Commentary:
The verse means to say that signs are shown to disbelievers that they may benefit by them and by accepting truth save themselves from Divine punishment. But they mock at them and treat them as vagaries of superstitious and ignorant people and reject them with contempt. They accept, however, as holy writ the half-baked theories of their own philosophers and social thinkers. These verses describe the mental attitude of western nations towards spiritual matters.
a
2:214; 4:166; 6:49; 17:106.
فَاِنَّمَا یَسَّرۡنٰہُ بِلِسَانِکَ لِتُبَشِّرَ بِہِ الۡمُتَّقِیۡنَ وَتُنۡذِرَ بِہٖ قَوۡمًا لُّدًّا
44:59; 54:18.
44:59; 54:18.
44:59; 54:18.
Important Words:
لداً (contentious) is derived from لد (ladda) which means, he was violent or vehement in contention; in dispute; in litigation. لدہ means, he overcame him or opposed him violently in contention or altercation; in dispute; in litigation. لداً is the plural of ألد which means, a man violent or vehement in contention; in dispute; in litigation; or difficult therein, and vehement in war: or a contentious or litigious and tenacious adversary who will not incline to the truth (Lane, Aqrab & Mufradat).
b
44:59; 54:18.
a
44:59; 54:18.
2235
Important Words:
لداً (contentious) is derived from لد (ladda) which means, he was violent or vehement in contention; in dispute; in litigation. لدہ means, he overcame him or opposed him violently in contention or altercation; in dispute; in litigation. لداً is the plural of ألد which means, a man violent or vehement in contention; in dispute; in litigation; or difficult therein, and vehement in war: or a contentious or litigious and tenacious adversary who will not incline to the truth (Lane, Aqrab & Mufradat).
b
44:59; 54:18.
حُنَفَآءَ لِلّٰہِ غَیۡرَ مُشۡرِکِیۡنَ بِہٖ ۚ وَمَنۡ یُّشۡرِکۡ بِاللّٰہِ فَکَاَنَّمَا خَرَّ مِنَ السَّمَآءِ فَتَخۡطَفُہُ الطَّیۡرُ اَوۡ تَہۡوِیۡ بِہِ الرِّیۡحُ فِیۡ مَکَانٍ سَحِیۡقٍ
人是安拉的最高贵的创造物。整个宇宙--------日、月、星辰、大地、海洋、山脉等等都是为人服务的。人在道德上与精神上都能达到很高的境界。在人的身上可以反映出安拉的常德。因而, 如果人把自己降到很低的地位去崇拜无生命的物体时, 那他就像从天落下, 从精神的高峰跌落到道德的低谷, 智力也随之减退。
قرآن مجید میں کَاَ نَّھَا ہے مگر لغت میں لکھا ہے کہ ’’ک‘‘ زائد حرف کے طور پر یعنی صرف تاکید کے لئے بھی استعمال ہوتا ہے اس لئے ہم نے اس کے ترجمہ کو چھوڑ دیا ہے۔
آیت میں ’’اَوْ‘‘ کا لفظ ہے ہم نے اس کے معنے ’’اور‘‘کے کئے ہیں اور یہ عربی زبان کے لحاظ سے درست ہے۔
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc. have been made to serve him. He can rise morally and spiritually so high as to reflect in his person Divine attributes. So if he degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation.
Commentary:
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc., have been made to serve him. He can rise morally and spiritually so high as to reflect in his person the Divine attributes. So if man whom God has given the highest place in His whole creation degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation. This, in brief, is the purport of this verse.
A brief note on idolatry is here called for. Broadly speaking idolatry consists in the paying of Divine honours to idols, images or any created object; the ascription of Divine powers to natural agencies and the excessive admiration, veneration or love for any person or thing. Besides this, idolatry has several other subtler forms. Some of these are as follows:
1. To believe that there are more beings than one who possess equal and similar powers and attributes and who have equal share in the creation and control of the universe with God.
2. To show allegiance or veneration to beings or objects other than God in the form of acts and movements of the body which are expressive of the highest veneration for those beings or objects and which are prescribed by different religions to be offered only to the Supreme Being and which have been regarded as part of worship, such as prostration, etc.
3. To rely fully and completely upon material means for the fulfilment of one’s needs to the entire exclusion of trust in God.
4. To ascribe to human beings attributes which are God’s own exclusive prerogatives, such as His being Eternal and Everlasting and His attribute of creation or quickening the dead.
5. To think of a person that he has attained to such stage of nearness to God that God is bound to and does accept all his prayers. This amounts to ascribing Divine powers to him.
6. To entertain feelings of love, veneration for, or fear of, any human being greater or even equal to those which he has for God. All these different forms of idolatry have been expressed by the four words used by the Quran, viz. ند (like or equal); شریک (co-partner or sharer); اله(worthy of worship) and رب (sustainer).
861
人是安拉的最高贵的创造物。整个宇宙--------日、月、星辰、大地、海洋、山脉等等都是为人服务的。人在道德上与精神上都能达到很高的境界。在人的身上可以反映出安拉的常德。因而, 如果人把自己降到很低的地位去崇拜无生命的物体时, 那他就像从天落下, 从精神的高峰跌落到道德的低谷, 智力也随之减退。
2
قرآن مجید میں کَاَ نَّھَا ہے مگر لغت میں لکھا ہے کہ ’’ک‘‘ زائد حرف کے طور پر یعنی صرف تاکید کے لئے بھی استعمال ہوتا ہے اس لئے ہم نے اس کے ترجمہ کو چھوڑ دیا ہے۔
3
آیت میں ’’اَوْ‘‘ کا لفظ ہے ہم نے اس کے معنے ’’اور‘‘کے کئے ہیں اور یہ عربی زبان کے لحاظ سے درست ہے۔
2462
Commentary:
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc., have been made to serve him. He can rise morally and spiritually so high as to reflect in his person the Divine attributes. So if man whom God has given the highest place in His whole creation degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation. This, in brief, is the purport of this verse.
A brief note on idolatry is here called for. Broadly speaking idolatry consists in the paying of Divine honours to idols, images or any created object; the ascription of Divine powers to natural agencies and the excessive admiration, veneration or love for any person or thing. Besides this, idolatry has several other subtler forms. Some of these are as follows:
1. To believe that there are more beings than one who possess equal and similar powers and attributes and who have equal share in the creation and control of the universe with God.
2. To show allegiance or veneration to beings or objects other than God in the form of acts and movements of the body which are expressive of the highest veneration for those beings or objects and which are prescribed by different religions to be offered only to the Supreme Being and which have been regarded as part of worship, such as prostration, etc.
3. To rely fully and completely upon material means for the fulfilment of one’s needs to the entire exclusion of trust in God.
4. To ascribe to human beings attributes which are God’s own exclusive prerogatives, such as His being Eternal and Everlasting and His attribute of creation or quickening the dead.
5. To think of a person that he has attained to such stage of nearness to God that God is bound to and does accept all his prayers. This amounts to ascribing Divine powers to him.
6. To entertain feelings of love, veneration for, or fear of, any human being greater or even equal to those which he has for God. All these different forms of idolatry have been expressed by the four words used by the Quran, viz. ند (like or equal); شریک (co-partner or sharer); اله(worthy of worship) and رب (sustainer).
1949
Man is the noblest creation of God. The whole universe—the sun, the moon, the stars, the earth, the oceans, the mountains, etc. have been made to serve him. He can rise morally and spiritually so high as to reflect in his person Divine attributes. So if he degrades himself so low as to worship lifeless objects, he falls, as it were, from the heights of spiritual eminence to the depths of moral and intellectual degradation.
نَزَلَ بِہِ الرُّوۡحُ الۡاَمِیۡنُ
2:98; 16:103.
这节经文中, 传达 «古兰经» 启示的天使称为 رُوْحُ الْاَمِيْن (Ruhul-Amin), 即可靠的传达启示的天使。在其他经文中, 他又名 رُوْحُ الْقُدُسْ (Ruhul-Qudus, 16:103), 即神圣的天使。后一称号在 «古兰经» 中用来指出永恒而完全没有任何错误或缺点; 而使用前一称号 Ruhul-Amin意示它一定会继续享受安拉的保护, 不受一切想窜改它的经文的企图的影响。这一称号专用于启示 «古兰经» 方面, 因为安拉许约的永恒保护, 是不给其他启示的经典的; 这些经典的经文在时间的进程中会受到干扰和窜改。奇怪的是, 穆圣本人在麦加称为 اَلْاَمِيْن (Al-Amin, 可靠的传达启示者)。安拉命令一位 اَمِيْن (Amin) 传达启示给一位 اَمِيْن (Amin) 的 «古兰经» 所给予它的可靠性及其明证是多么伟大啊！
عَلٰی قَلْبِكَ (‘ala qalbika) “在你的心中” 这几个字, 加在这里是指出 «古兰经» 中启示的经文并不是穆圣用自己的话表达出受到灵感的思想, 而是安拉自己真正的话, 它通过天使吉布里尔的媒介, 降在穆圣的心中。
2:98; 16:103.
In this verse the angel who brought the Quranic revelation has been called Ruhul-Amin, i.e. the Spirit faithful to the trust. Elsewhere, he is called Ruhul-Qudus (16:103), i.e. the Spirit of holiness. The latter epithet has been used to point to the eternal and complete freedom from every error or blemish in the Qur’an and the use of the former epithet (Ruhul-Amin) implies that it shall continue to enjoy Divine protection against all attempts to tamper with its text. This epithet has been used exclusively with regard to the revelation of the Qur’an because the promise of everlasting Divine protection was held out to no other Divine Scripture; and their texts, in course of time, came to be interfered and tampered with. Strangely enough, the Holy Prophet himself was known as Al-Amin (the Trusty) at Mecca. What a great Divine tribute to, and evidence of the trustworthiness of the Qur’an that its revelation was brought by an Amin to an Amin!
2:98; 16:103.
Commentary:
In this verse the angel who brought the revelation from God to the Holy Prophet has been called الروح الامین i.e. the Spirit faithful to the trust. Elsewhere he is called روح القدس (16:103), i.e. the Spirit of Holiness. Both are the attributive names of the Archangel Gabriel who was the medium through whom Divine revelation came to the Holy Prophet. The epithet روح القدس has been used to point to the eternal and complete freedom from every error or blemish in the Quran and the use of the epithet الروح الامین implies that it shall continue to enjoy Divine protection against all attempts to tamper with its text. This latter epithet has been used exclusively with regard to the revelation of the Quran because the promise of everlasting Divine protection was held out to no other Divine Scripture and their texts, in course of time came to be interfered and tampered with. Strangely enough, the Holy Prophet himself was known as الامین (the trustworthy) at Mecca. What a great Divine tribute to, and evidence of, the trustworthiness of the Quran that its revelation was brought by an Amin to an Amin!
a
2:98; 16:103.
930
这节经文中, 传达 «古兰经» 启示的天使称为 رُوْحُ الْاَمِيْن (Ruhul-Amin), 即可靠的传达启示的天使。在其他经文中, 他又名 رُوْحُ الْقُدُسْ (Ruhul-Qudus, 16:103), 即神圣的天使。后一称号在 «古兰经» 中用来指出永恒而完全没有任何错误或缺点; 而使用前一称号 Ruhul-Amin意示它一定会继续享受安拉的保护, 不受一切想窜改它的经文的企图的影响。这一称号专用于启示 «古兰经» 方面, 因为安拉许约的永恒保护, 是不给其他启示的经典的; 这些经典的经文在时间的进程中会受到干扰和窜改。奇怪的是, 穆圣本人在麦加称为 اَلْاَمِيْن (Al-Amin, 可靠的传达启示者)。安拉命令一位 اَمِيْن (Amin) 传达启示给一位 اَمِيْن (Amin) 的 «古兰经» 所给予它的可靠性及其明证是多么伟大啊！
931
عَلٰی قَلْبِكَ (‘ala qalbika) “在你的心中” 这几个字, 加在这里是指出 «古兰经» 中启示的经文并不是穆圣用自己的话表达出受到灵感的思想, 而是安拉自己真正的话, 它通过天使吉布里尔的媒介, 降在穆圣的心中。
b
2:98; 16:103.
2796
Commentary:
In this verse the angel who brought the revelation from God to the Holy Prophet has been called الروح الامین i.e. the Spirit faithful to the trust. Elsewhere he is called روح القدس (16:103), i.e. the Spirit of Holiness. Both are the attributive names of the Archangel Gabriel who was the medium through whom Divine revelation came to the Holy Prophet. The epithet روح القدس has been used to point to the eternal and complete freedom from every error or blemish in the Quran and the use of the epithet الروح الامین implies that it shall continue to enjoy Divine protection against all attempts to tamper with its text. This latter epithet has been used exclusively with regard to the revelation of the Quran because the promise of everlasting Divine protection was held out to no other Divine Scripture and their texts, in course of time came to be interfered and tampered with. Strangely enough, the Holy Prophet himself was known as الامین (the trustworthy) at Mecca. What a great Divine tribute to, and evidence of, the trustworthiness of the Quran that its revelation was brought by an Amin to an Amin!
b
2:98; 16:103.
2133
In this verse the angel who brought the Quranic revelation has been called Ruhul-Amin, i.e. the Spirit faithful to the trust. Elsewhere, he is called Ruhul-Qudus (16:103), i.e. the Spirit of holiness. The latter epithet has been used to point to the eternal and complete freedom from every error or blemish in the Qur’an and the use of the former epithet (Ruhul-Amin) implies that it shall continue to enjoy Divine protection against all attempts to tamper with its text. This epithet has been used exclusively with regard to the revelation of the Qur’an because the promise of everlasting Divine protection was held out to no other Divine Scripture; and their texts, in course of time, came to be interfered and tampered with. Strangely enough, the Holy Prophet himself was known as Al-Amin (the Trusty) at Mecca. What a great Divine tribute to, and evidence of the trustworthiness of the Qur’an that its revelation was brought by an Amin to an Amin!
وَمَا تَنَزَّلَتۡ بِہِ الشَّیٰطِیۡنُ
Commentary:
The theme about the truth of the Quran commenced in the preceding verse is continued in the verse under comment, it reiterates the claim that satans or evil persons have no hand in producing the Quran. In the following verses proofs have been given to support and substantiate this claim.
2803A
Commentary:
The theme about the truth of the Quran commenced in the preceding verse is continued in the verse under comment, it reiterates the claim that satans or evil persons have no hand in producing the Quran. In the following verses proofs have been given to support and substantiate this claim.
فَکُلًّا اَخَذۡنَا بِذَنۡۢبِہٖ ۖ فَمِنۡہُمۡ مَّنۡ اَرۡسَلۡنَا عَلَیۡہِ حَاصِبًا وَّمِنۡہُمۡ مَّنۡ اَخَذَتۡہُ الصَّیۡحَۃُ وَمِنۡہُمۡ مَّنۡ خَسَفۡنَا بِہِ الۡاَرۡضَ وَمِنۡہُمۡ مَّنۡ اَغۡرَقۡنَا ۚ وَمَا کَانَ اللّٰہُ لِیَظۡلِمَہُمۡ وَلٰکِنۡ کَانُوۡۤا اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
28:82.
16:34; 30:10.
The Qur’an has used different words and expressions for the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad is described as furious wind (41:17; 54:20 & 69:7); that which overtook Thamud as earthquake (7:79), blast (11:68: 54:32), thunderbolt (41:18) and violent blast (69:6); that which destroyed the people of Lot as stones of clay (11:83; 15:75), storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib, as earthquake (7:92; 29:38), blast (11:95), and punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and courtiers, Haman and Korah and destroyed them root and branch, has been described by the expressions: We…drowned Pharaoh’s people (2:51; 7:137 & 17:104), and We caused the earth to swallow him up (28:82).
28:82.
16:34; 30:10.
Commentary:
Whereas separate mention has been made in the few preceding verses of the peoples of the five great Prophets of God (Hud, Salih, Lot, Shu‘aib and Moses), the manner in which they treated their Prophets and of the Divine punishment that overtook them on account of their wicked behaviour, the present verse deals collectively with the different forms of punishment. The Quran has used different words and expressions to describe the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad, is described as ریحا صرصراi.e. furious wind (41:17; 54:20 & 69:7) and الریح العقیم i.e. destructive wind (51:42); that which overtook Thamud, as رجفة i.e. earthquake (7:79), صیحة i.e. blast (11:68; 54:32), صاعقة i.e. thunderbolt (41:18) and طاغیة i.e. violent blast (69:5); that which destroyed the people of Lot as حجارة من سجیل i.e. stones of clay (11:83; 15:75), صیحة and حاصبا i.e. storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib as رجفة i.e. earthquake (7:92; 29:38), صیحة i.e. blast (11:95), and عذاب یوم الظلة i.e. punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and his courtiers, Haman and Korah and destroyed them root and branch has been described by the expressions أغرقنا i.e. We drowned them (2:51; 7:137 & 17:104) and خسفنا به i.e. We made the earth swallow him up (28:82).
A careful study of these words shows that some of them, particularly حاصب ، صیحة ، صاعقة ، رجفة and طاغیة are interchangeable and possess almost analogous significance and meaning. See also 11:68.
b
28:82.
c
16:34; 30:10.
b
28:82.
c
16:34; 30:10.
2966
Commentary:
Whereas separate mention has been made in the few preceding verses of the peoples of the five great Prophets of God (Hud, Salih, Lot, Shu‘aib and Moses), the manner in which they treated their Prophets and of the Divine punishment that overtook them on account of their wicked behaviour, the present verse deals collectively with the different forms of punishment. The Quran has used different words and expressions to describe the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad, is described as ریحا صرصراi.e. furious wind (41:17; 54:20 & 69:7) and الریح العقیم i.e. destructive wind (51:42); that which overtook Thamud, as رجفة i.e. earthquake (7:79), صیحة i.e. blast (11:68; 54:32), صاعقة i.e. thunderbolt (41:18) and طاغیة i.e. violent blast (69:5); that which destroyed the people of Lot as حجارة من سجیل i.e. stones of clay (11:83; 15:75), صیحة and حاصبا i.e. storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib as رجفة i.e. earthquake (7:92; 29:38), صیحة i.e. blast (11:95), and عذاب یوم الظلة i.e. punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and his courtiers, Haman and Korah and destroyed them root and branch has been described by the expressions أغرقنا i.e. We drowned them (2:51; 7:137 & 17:104) and خسفنا به i.e. We made the earth swallow him up (28:82).
A careful study of these words shows that some of them, particularly حاصب ، صیحة ، صاعقة ، رجفة and طاغیة are interchangeable and possess almost analogous significance and meaning. See also 11:68.
a
28:82.
b
16:34; 30:10.
2253
The Qur’an has used different words and expressions for the punishment which overtook the opponents of the various Prophets in their respective times. The punishment that came upon ‘Ad is described as furious wind (41:17; 54:20 & 69:7); that which overtook Thamud as earthquake (7:79), blast (11:68: 54:32), thunderbolt (41:18) and violent blast (69:6); that which destroyed the people of Lot as stones of clay (11:83; 15:75), storm of stones (54:35); and that which overtook Midian, the people of Shu‘aib, as earthquake (7:92; 29:38), blast (11:95), and punishment of the day of overshadowing doom (26:190). Last of all the heavenly punishment which seized Pharaoh and his mighty hosts and courtiers, Haman and Korah and destroyed them root and branch, has been described by the expressions: We…drowned Pharaoh’s people (2:51; 7:137 & 17:104), and We caused the earth to swallow him up (28:82).
وَلَئِنۡ سَاَلۡتَہُمۡ مَّنۡ نَّزَّلَ مِنَ السَّمَآءِ مَآءً فَاَحۡیَا بِہِ الۡاَرۡضَ مِنۡۢ بَعۡدِ مَوۡتِہَا لَیَقُوۡلُنَّ اللّٰہُ ۚ قُلِ الۡحَمۡدُ لِلّٰہِ ۚ بَلۡ اَکۡثَرُہُمۡ لَا یَعۡقِلُوۡنَ
وَمِنۡ اٰیٰتِہٖ یُرِیۡکُمُ الۡبَرۡقَ خَوۡفًا وَّطَمَعًا وَّیُنَزِّلُ مِنَ السَّمَآءِ مَآءً فَیُحۡیٖ بِہِ الۡاَرۡضَ بَعۡدَ مَوۡتِہَاۤ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّقَوۡمٍ یَّعۡقِلُوۡنَ
13:13.
40:14; 42:29.
Apart from heralding rain which brings fertility and prosperity in its wake, lightning kills germs of various diseases and eliminates worms that destroy crops. Thus, besides causing fear, it is a source of manifold benefits to man. Every element of nature plays its allotted part in the Divine scheme of things, thus hearing testimony to God’s existence, and to His great wisdom and power.
13:13.
40:14; 42:29.
Commentary:
A part from the fact that lightning heralds rain which brings fertility and prosperity in its wake, it kills germs of many different diseases and eliminates worms that destroy crops. So, lightning not only causes fear but is also a source of manifold benefits to man. Every element of nature plays its allotted part in the divine scheme of things, thus bearing testimony to God’s existence, His great wisdom and power.
c
13:13.
d
40:14; 42:29.
b
13:13.
c
40:14; 42:29.
3006
Commentary:
A part from the fact that lightning heralds rain which brings fertility and prosperity in its wake, it kills germs of many different diseases and eliminates worms that destroy crops. So, lightning not only causes fear but is also a source of manifold benefits to man. Every element of nature plays its allotted part in the divine scheme of things, thus bearing testimony to God’s existence, His great wisdom and power.
c
13:13.
d
40:14; 42:29.
2280
Apart from heralding rain which brings fertility and prosperity in its wake, lightning kills germs of various diseases and eliminates worms that destroy crops. Thus, besides causing fear, it is a source of manifold benefits to man. Every element of nature plays its allotted part in the Divine scheme of things, thus hearing testimony to God’s existence, and to His great wisdom and power.
وَاللّٰہُ الَّذِیۡۤ اَرۡسَلَ الرِّیٰحَ فَتُثِیۡرُ سَحَابًا فَسُقۡنٰہُ اِلٰی بَلَدٍ مَّیِّتٍ فَاَحۡیَیۡنَا بِہِ الۡاَرۡضَ بَعۡدَ مَوۡتِہَا ۚ کَذٰلِکَ النُّشُوۡرُ
22:7; 57:18.
Resurrection here signifying the resurrection of a people from a state of spiritual decline and degradation, the verse means that just as a dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness, rise to a new life by means of the heavenly water of Divine revelation.
22:7; 57:18.
Important Words:
نشور (Resurrection) is an infinitive noun from نشر. They say نشر الخبر i.e. he spread or spread out or published the news. نشرت الارض means, the land, being rained upon, its herbage or pasturage became green after it had dried up. نشر الله الموتیmeans, God raised the dead to life. نشور means, raising the dead: Resurrection. The word has also been used in the sense of spiritual resurrection in this life (Lane & Aqrab).
Commentary:
In the Quran the plural form ریاح (winds) is generally used in good sense as in the present verse and in vv. 7:58; 25:49; etc. while the singular has been used to denote Divine punishment as in 17:70; 33:10; 41:17; 46:25; 51:42; 54:20 & 69:7. The word النشور (Resurrection) if taken to mean the resurrection of a people from a state of spiritual decline and degradation, the verse would mean that just as dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness as the Arabs are, rise to a new life by means of the heavenly water of Divine revelation—the Quran.
c
22:7; 57:18.
1053
这里, 复生的意思是一个民族从精神衰落的状态中复生过来。这节经文的意思是, 当雨水降落在干枯已死的大地上时, 使它生出花朵而获得新生; 同样地, 一个民族在道德和精神上已经死亡, 而且沉浸在罪恶之中, 但经过安拉启示的天上之水的灌溉, 也会获得新生。
b
22:7; 57:18.
3183
Important Words:
نشور (Resurrection) is an infinitive noun from نشر. They say نشر الخبر i.e. he spread or spread out or published the news. نشرت الارض means, the land, being rained upon, its herbage or pasturage became green after it had dried up. نشر الله الموتیmeans, God raised the dead to life. نشور means, raising the dead: Resurrection. The word has also been used in the sense of spiritual resurrection in this life (Lane & Aqrab).
Commentary:
In the Quran the plural form ریاح (winds) is generally used in good sense as in the present verse and in vv. 7:58; 25:49; etc. while the singular has been used to denote Divine punishment as in 17:70; 33:10; 41:17; 46:25; 51:42; 54:20 & 69:7. The word النشور (Resurrection) if taken to mean the resurrection of a people from a state of spiritual decline and degradation, the verse would mean that just as dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness as the Arabs are, rise to a new life by means of the heavenly water of Divine revelation—the Quran.
b
22:7; 57:18.
2410
Resurrection here signifying the resurrection of a people from a state of spiritual decline and degradation, the verse means that just as a dead and dry land blossoms into new life when rain falls upon it, so will a people, morally and spiritually dead and steeped in sin and wickedness, rise to a new life by means of the heavenly water of Divine revelation.
کَذَّبَتۡ قَبۡلَہُمۡ قَوۡمُ نُوۡحٍ وَّالۡاَحۡزَابُ مِنۡۢ بَعۡدِہِمۡ ۖ وَہَمَّتۡ کُلُّ اُمَّۃٍۭ بِرَسُوۡلِہِمۡ لِیَاۡخُذُوۡہُ ۖ وَجٰدَلُوۡا بِالۡبٰطِلِ لِیُدۡحِضُوۡا بِہِ الۡحَقَّ فَاَخَذۡتُہُمۡ ۖ فَکَیۡفَ کَانَ عِقَابِ
6:35; 22:43; 35:26; 54:10.
6:35; 22:43; 35:26; 54:10.
6:35; 22:43; 35:26; 54:10.
Commentary:
The verse gives an illustration of the great power and wealth which disbelievers, in the time of Noah and the Prophets who came after him, possessed. Just as disbelievers were seized with Divine punishment because they rejected and opposed their Prophets, so will the enemies of the Holy Prophet be punished.
f
6:35; 22:43; 35:26; 54:10.
c
6:35; 22:43; 35:26; 54:10.
3497
Commentary:
The verse gives an illustration of the great power and wealth which disbelievers, in the time of Noah and the Prophets who came after him, possessed. Just as disbelievers were seized with Divine punishment because they rejected and opposed their Prophets, so will the enemies of the Holy Prophet be punished.
a
6:35; 22:43; 35:26; 54:10.
اَمۡ لَہُمۡ شُرَکٰٓؤُا شَرَعُوۡا لَہُمۡ مِّنَ الدِّیۡنِ مَا لَمۡ یَاۡذَنۡۢ بِہِ اللّٰہُ ۚ وَلَوۡلَا کَلِمَۃُ الۡفَصۡلِ لَقُضِیَ بَیۡنَہُمۡ ۗ وَاِنَّ الظّٰلِمِیۡنَ لَہُمۡ عَذَابٌ اَلِیۡمٌ
دیکھو سورۃ الشوریٰ آیت۱۵۔
یعنی ان پر تباہی آجاتی۔ مگر چونکہ خداتعالیٰ کا قطعی فیصلہ قرآن کریم میں موجود ہے کہ جب تک حجت تمام نہ ہو کسی قوم کو تباہ نہیں کیا جاتا۔ اس لئے ان کو ڈھیل مل رہی ہے۔
2
دیکھو سورۃ الشوریٰ آیت۱۵۔
3
یعنی ان پر تباہی آجاتی۔ مگر چونکہ خداتعالیٰ کا قطعی فیصلہ قرآن کریم میں موجود ہے کہ جب تک حجت تمام نہ ہو کسی قوم کو تباہ نہیں کیا جاتا۔ اس لئے ان کو ڈھیل مل رہی ہے۔
وَاخۡتِلٰفِ الَّیۡلِ وَالنَّہَارِ وَمَاۤ اَنۡزَلَ اللّٰہُ مِنَ السَّمَآءِ مِنۡ رِّزۡقٍ فَاَحۡیَا بِہِ الۡاَرۡضَ بَعۡدَ مَوۡتِہَا وَتَصۡرِیۡفِ الرِّیٰحِ اٰیٰتٌ لِّقَوۡمٍ یَّعۡقِلُوۡنَ
16:66; 30:51.
Just as light follows darkness, similarly when spiritual darkness spreads over the entire earth, God creates a new light in the form of a Prophet or Divine Reformer to whom He reveals Himself. And just as winds carry pollen from male to female trees in order to fecundate them, in the same way the spiritually elevating ideas that emanate from a Divine Reformer impregnate the minds of believers and bring about spiritual revolution in them.
2:165; 3:191; 10:7.
16:66; 22:6; 30:51; 35:28; 39:22.
Commentary:
This verse further says that as light follows darkness, similarly when spiritual darkness spreads over the entire earth, God creates new light in the form of a Prophet or Divine Reformer to whom He reveals Himself. And just as winds carry pollen from male to female trees in order to fecundate them, in the same way the spiritually elevating ideas that emanate from a Divine Reformer impregnate the minds of men and bring about spiritual revolution in them.
e
2:165; 3:191; 10:7.
f
16:66; 30:51.
a
2:165; 3:191; 10:7.
b
16:66; 22:6; 30:51; 35:28; 39:22.
3735
Commentary:
This verse further says that as light follows darkness, similarly when spiritual darkness spreads over the entire earth, God creates new light in the form of a Prophet or Divine Reformer to whom He reveals Himself. And just as winds carry pollen from male to female trees in order to fecundate them, in the same way the spiritually elevating ideas that emanate from a Divine Reformer impregnate the minds of men and bring about spiritual revolution in them.
e
2:165; 3:191; 10:7.f
16:66; 30:51.
2706
Just as light follows darkness, similarly when spiritual darkness spreads over the entire earth, God creates a new light in the form of a Prophet or Divine Reformer to whom He reveals Himself. And just as winds carry pollen from male to female trees in order to fecundate them, in the same way the spiritually elevating ideas that emanate from a Divine Reformer impregnate the minds of believers and bring about spiritual revolution in them.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ نُہُوۡا عَنِ النَّجۡوٰی ثُمَّ یَعُوۡدُوۡنَ لِمَا نُہُوۡا عَنۡہُ وَیَتَنٰجَوۡنَ بِالۡاِثۡمِ وَالۡعُدۡوٰنِ وَمَعۡصِیَتِ الرَّسُوۡلِ وَاِذَا جَآءُوۡکَ حَیَّوۡکَ بِمَا لَمۡ یُحَیِّکَ بِہِ اللّٰہُ وَیَقُوۡلُوۡنَ فِیۡۤ اَنۡفُسِہِمۡ لَوۡلَا یُعَذِّبُنَا اللّٰہُ بِمَا نَقُوۡلُ ۚ حَسۡبُہُمۡ جَہَنَّمُ یَصۡلَوۡنَہَا ۖ فَبِئۡسَ الۡمَصِیۡرُ
4:47.
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
a
4:47.
1404
这节经文指犹太人和麦地那的伪信者对伊斯兰教的阴谋诡计, 并且谴责了这种罪恶行径。把三个犹太部落从麦地那驱逐出去, 是他们一再背叛失信并秘密策划摧毁伊斯兰教和谋害穆圣的性命结果。
1405
这里的意思是, 他们已过分虚伪地赞美你, 即他们咒你死亡、毁灭。这话似指麦地那有些犹太人的罪恶行径: 他们来到穆圣身旁结结巴巴地想咀咒他, 说 اَلسَّامُ عَلَيْكَ (As-Samu ‘Alaika) 咒你死去, 而不说通常的 اَلسَّلَامُ عَلَيْكَ (As-Salamu ‘Alaika), “祝您平安” 来向他致敬 «布哈里圣训实录»。
1
یعنی دعا میں مبالغہ سے کام لیتے ہیں۔ تاکہ ان کی نسبت اچھی رائے قائم ہو۔ حقیقتاً اس دعا کے قائل نہیں ہوتے پس یہ کہتے ہیں کہ ہمارے اتنے بڑے جھوٹ پر اگر یہ شخص سچا ہے تو سزا کیوں نہیں ملتی۔
a
2:105; 4:47.4178
Commentary:
The words, "they greet thee with which Allah has not greeted thee," may either mean that they go beyond proper limits in hypocritically praising thee, or that they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to see the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying السام علیک i.e. death to thee; instead of saluting him with the usual السلام علیک i.e. peace be upon thee (Bukhari). See also 2:105.
3005
The verse refers to the secret plots and conspiracies against Islam of the Jews and the Hypocrites of Medina and condemns this evil practice. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and their secret plots against Islam and the life of the Holy Prophet.
3006
The meaning is that they go beyond proper limits in hypocritically praising thee; or they invoke death and destruction upon thee. The words seem to refer to the evil practice of some of the Jews of Medina that when they came to the Holy Prophet they, with a little twist of the tongue, would invoke curses upon him by saying As-Samu ‘Alaika (death to thee), instead of saluting him with the usual As-Salamu ‘Alaika, i.e. 'peace be upon thee' (Bukhari).