تَرَ
Appears 31 times in Quran
Occurrences in Quran
Found 31 verses containing "تَرَ".
۞ اَلَمۡ تَرَ اِلَی الَّذِیۡنَ خَرَجُوۡا مِنۡ دِیٰرِہِمۡ وَہُمۡ اُلُوۡفٌ حَذَرَ الۡمَوۡتِ فَقَالَ لَہُمُ اللّٰہُ مُوۡتُوۡا ثُمَّ اَحۡیٰہُمۡ ۚ اِنَّ اللّٰہَ لَذُوۡ فَضۡلٍ عَلَی النَّاسِ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَشۡکُرُوۡنَ
5:27.
اَلَّذِیْنَ خَرَجُوْا مِنْ دِیَارِھِمْ سے مراد بنی اسرائیل ہیں جو فرعون کے ڈر کی وجہ سے مصر سے نکل آئے تھے۔ وَھُمْ اُلُوْفٌ میں بتایا کہ وہ ہزاروں تھے۔ اس سے بائیبل کے اس بیان کی تردید ہو جاتی ہے کہ بنی اسرائیل کی تعداد جو مصر سے نکلے تھے چھ لاکھ تین ہزار پانچ سو پچاس تھی۔ کیونکہ چھ لاکھ کا قافلہ بغیر زیادہ سامان کے بے آب و گیاہ جنگل میں سے سینکڑوں میل تک نہیں گزر سکتا۔
’’مرجاؤ‘‘ سے یہ مراد ہے کہ تمہاری نافرمانی کی وجہ سے تم سے فاتحانہ طاقتیں واپس لی جاتی ہیں۔ مگر بعد میں خداتعالیٰ نے معاف کر دیا اور ان کے غالب آنے کی قوتیں انہیں واپس دے دیں۔
5:27.
When, being persecuted by Pharaoh, the Israelites left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead (5:25).
The Bible represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view according to which they were only several thousand (History of the People of Israel, by Ernest Renan. p. 145, 1888, and History of Palestine and the Jews, i. 174, by John Kitto). See also 2:61.
The Israelites left Egypt because their further stay in that country would have meant their total annihilation. Pharaoh had recourse to all sorts of means to destroy their manhood. See 2:50.
The reference is to the wandering in the wilderness of Sinai of the Israelites who had refused to march with Moses into Canaan until they perished in the wilderness and a new generation arose who, inspired with a new life, marched into the Promised Land under Joshua. Elsewhere the Qur’an says, "Then we raised you up after your death" (2:57).
5:27.
Commentary:
The commandments relating to conjugal relations were mentioned as an offshoot of the subject of جھاد (holy war) dealt with in 2:217 and the following verses. The Quran now reverts to the original subject and by way of re-introduction cites the example of the Israelites who had left the land of the Pharaohs for fear of death. Trodden under the foot of the tyrant, the children of Israel were then in a most abject condition, and the wise God, in His eternal wisdom, decreed that they should lead a life of ordeals in the wilderness before becoming fit for the great life that awaited them in the Promised Land. The words, Allah said to them: 'Die', point to the great truth that all life must be preceded by death, i.e. great trials and extraordinary sacrifices.
As mentioned above, the clause, those who went forth from their homes, refers to the Israelites who had gone forth from Egypt to escape persecution by Pharaoh. It was the fear of death which had made the Israelites migrate from the land (2:50).
The words, they were thousands, contradict the Bible which represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view (See History of the People of Israel, p. 145, by Ernest Renan, London, 1888, and History of Palestine and the Jews, i. 174 by John Kitto, London, 1844). See also. 2:55.
The story of the exodus of the Israelites is briefly this. When, being persecuted by Pharaoh, they left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead, saying Go thou and thy Lord and fight and here we sit (5:25). The result was that they drew upon themselves the wrath of God, Who said to Moses, Verily, it shall be forbidden them for forty years; in distraction shall they wander through the land (5:27). The promise was thus put off for forty years and the children of Israel were left to wander in the wilderness until those who had refused to fight perished in the desert, whereafter the younger generation led by Joshua conquered the land. Thus it was that the people whom God had caused to perish had new life breathed into them. It is with reference to these events that the Quran uses the word "die" in the verse under comment. This very death, i.e. destruction of the rebellious and training of the youth through trials and ordeals, proved the forerunner of life. Elsewhere, the Quran says about the Israelites: Then We raised you up after your death (2:57).
It may also be noted here that from this verse onward, the Quran begins the description of تزکیة or means of national progress spoken of in 2:130, reference to "Signs" and "the Book" and "Wisdom" having already been made.
a
5:27.
5
اَلَّذِیْنَ خَرَجُوْا مِنْ دِیَارِھِمْ سے مراد بنی اسرائیل ہیں جو فرعون کے ڈر کی وجہ سے مصر سے نکل آئے تھے۔ وَھُمْ اُلُوْفٌ میں بتایا کہ وہ ہزاروں تھے۔ اس سے بائیبل کے اس بیان کی تردید ہو جاتی ہے کہ بنی اسرائیل کی تعداد جو مصر سے نکلے تھے چھ لاکھ تین ہزار پانچ سو پچاس تھی۔ کیونکہ چھ لاکھ کا قافلہ بغیر زیادہ سامان کے بے آب و گیاہ جنگل میں سے سینکڑوں میل تک نہیں گزر سکتا۔
6
’’مرجاؤ‘‘ سے یہ مراد ہے کہ تمہاری نافرمانی کی وجہ سے تم سے فاتحانہ طاقتیں واپس لی جاتی ہیں۔ مگر بعد میں خداتعالیٰ نے معاف کر دیا اور ان کے غالب آنے کی قوتیں انہیں واپس دے دیں۔
b
5:27.
250
Commentary:
The commandments relating to conjugal relations were mentioned as an offshoot of the subject of جھاد (holy war) dealt with in 2:217 and the following verses. The Quran now reverts to the original subject and by way of re-introduction cites the example of the Israelites who had left the land of the Pharaohs for fear of death. Trodden under the foot of the tyrant, the children of Israel were then in a most abject condition, and the wise God, in His eternal wisdom, decreed that they should lead a life of ordeals in the wilderness before becoming fit for the great life that awaited them in the Promised Land. The words, Allah said to them: 'Die', point to the great truth that all life must be preceded by death, i.e. great trials and extraordinary sacrifices.
As mentioned above, the clause, those who went forth from their homes, refers to the Israelites who had gone forth from Egypt to escape persecution by Pharaoh. It was the fear of death which had made the Israelites migrate from the land (2:50).
The words, they were thousands, contradict the Bible which represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view (See History of the People of Israel, p. 145, by Ernest Renan, London, 1888, and History of Palestine and the Jews, i. 174 by John Kitto, London, 1844). See also. 2:55.
The story of the exodus of the Israelites is briefly this. When, being persecuted by Pharaoh, they left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead, saying Go thou and thy Lord and fight and here we sit (5:25). The result was that they drew upon themselves the wrath of God, Who said to Moses, Verily, it shall be forbidden them for forty years; in distraction shall they wander through the land (5:27). The promise was thus put off for forty years and the children of Israel were left to wander in the wilderness until those who had refused to fight perished in the desert, whereafter the younger generation led by Joshua conquered the land. Thus it was that the people whom God had caused to perish had new life breathed into them. It is with reference to these events that the Quran uses the word "die" in the verse under comment. This very death, i.e. destruction of the rebellious and training of the youth through trials and ordeals, proved the forerunner of life. Elsewhere, the Quran says about the Israelites: Then We raised you up after your death (2:57).
It may also be noted here that from this verse onward, the Quran begins the description of تزکیة or means of national progress spoken of in 2:130, reference to "Signs" and "the Book" and "Wisdom" having already been made.
a
5:27.
300
When, being persecuted by Pharaoh, the Israelites left Egypt and crossed over to Asia, Moses wanted them to enter the Promised Land, but they were afraid of the people that dwelt there and refused to march ahead (5:25).
301
The Bible represents the number of the Israelites migrating from Egypt as six hundred thousand. Recent researches favour the Quranic view according to which they were only several thousand (History of the People of Israel, by Ernest Renan. p. 145, 1888, and History of Palestine and the Jews, i. 174, by John Kitto). See also 2:61.
302
The Israelites left Egypt because their further stay in that country would have meant their total annihilation. Pharaoh had recourse to all sorts of means to destroy their manhood. See 2:50.
303
The reference is to the wandering in the wilderness of Sinai of the Israelites who had refused to march with Moses into Canaan until they perished in the wilderness and a new generation arose who, inspired with a new life, marched into the Promised Land under Joshua. Elsewhere the Qur’an says, "Then we raised you up after your death" (2:57).
اَلَمۡ تَرَ اِلَی الۡمَلَاِ مِنۡۢ بَنِیۡۤ اِسۡرٰٓءِیۡلَ مِنۡۢ بَعۡدِ مُوۡسٰۤی اِذۡ قَالُوۡا لِنَبِیٍّ لَّہُمُ ابۡعَثۡ لَنَا مَلِکًا نُّقٰتِلۡ فِیۡ سَبِیۡلِ اللّٰہِ ۖ قَالَ ہَلۡ عَسَیۡتُمۡ اِنۡ کُتِبَ عَلَیۡکُمُ الۡقِتَالُ اَلَّا تُقٰتِلُوۡا ۖ قَالُوۡا وَمَا لَنَاۤ اَلَّا نُقٰتِلَ فِیۡ سَبِیۡلِ اللّٰہِ وَقَدۡ اُخۡرِجۡنَا مِنۡ دِیٰرِنَا وَاَبۡنَآئِنَا ۖ فَلَمَّا کُتِبَ عَلَیۡہِمُ الۡقِتَالُ تَوَلَّوۡا اِلَّا قَلِیۡلًا مِّنۡہُمۡ ۗ وَاللّٰہُ عَلِیۡمٌۢ بِالظّٰلِمِیۡنَ
4:78.
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
4:78.
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
4:78.
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
d
4:78.
3
دیکھئے پرانا عہدنامہ کتاب قاضیوں باب۶ آیت ۷ و ۸۔
4
عَسَیْتُمْ کے معنے ہیں ’’تم قریب ہو‘‘ اور ھَلْ عَسَیْتُمْ کے معنے ہوئے ’’کیا تم اس امر کے قریب ہو‘‘ مگر اردو میں اس ترجمہ کے کوئی معنے نہیں بنتے۔ اس لئے لفظی ترجمہ کی بجائے اس کا بامحاورہ ترجمہ کر دیا گیا ہے۔
5
عربی میں صرف قَلِیْل کا لفظ ہے مگر عربی کے قاعدہ کی رو سے یہاں جماعت وغیرہ کے ہم معنی کوئی لفظ محذوف ہے۔ اردو میں اگر صرف قلیل رکھا جائے تو بے معنے ہو جاتا ہے۔ اس لئے ’’جماعت‘‘ کا لفظ عام قاعدہ کے خلاف خطوط میں نہیں لکھا گیا۔ بلکہ ظاہر میں لکھا گیا ہے۔
6
استثناء میں ’’سب‘‘ کا لفظ پہلے حصہ جملہ میں مقدر ہوتا ہے۔ اس جگہ اس کے ظاہر کرنے کے بغیر معنے واضح نہیں ہوتے۔
a
4:78.
253
Important Words:
الملاء (chiefs) is derived from ملاء. They say ملاء الاناء بالماء i.e. he filled the vessel with water. ملی رعبا means, he was filled with fright. الملاء means: (1) assembly of persons; (2) chiefs and nobles, for they fill the eyes and hearts of the commoners withawe and admiration; or because with them a meeting becomes full and appears to be properly attended. الملاء الاعلی means, the community of high placed angels (Aqrab).
Commentary:
The Quran now proceeds to give the story of how the different tribes of Israel were welded into one great nation, also noting incidentally the weaknesses displayed by them, so that their example may serve as a lesson to Muslims.
The incident mentioned in the verse under comment indicates an improvement in the condition of the Israelites in the time to which this verse relates over that of the time of Moses himself. In 5:25 the Quran relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse the Israelites are reported to have said, What reason have we to abstain from fighting in the cause of Allah when we have been driven forth from our homes and our sons? The improvement, however, was more verbal than real; for when the time of actual fighting came, many of these people wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
a
4:78.
306
The incident mentioned indicates an improvement in the condition of the Israelites at the time to which this verse relates compared with the time of Moses himself. In 5:25 the Qur’an relates that when Moses exhorted his followers to fight the enemy in the cause of Allah, they replied, Go thou and thy Lord and fight, and here we sit. On the contrary, in the present verse they are reported to have said, What reason have we that we should not fight in the cause of Allah when we have been driven forth from our homes and our sons. The improvement, however, was only verbal rather than real; for when the time of actual fighting came, many of them wavered and refused to fight. The incident thus serves as a grim warning to Muslims to beware of treading the same path.
اَلَمۡ تَرَ اِلَی الَّذِیۡ حَآجَّ اِبۡرٰہٖمَ فِیۡ رَبِّہٖۤ اَنۡ اٰتٰٮہُ اللّٰہُ الۡمُلۡکَ اِذۡ قَالَ اِبۡرٰہٖمُ رَبِّیَ الَّذِیۡ یُحۡیٖ وَیُمِیۡتُ قَالَ اَنَا۠ اُحۡیٖ وَاُمِیۡتُ ۖ قَالَ اِبۡرٰہٖمُ فَاِنَّ اللّٰہَ یَاۡتِیۡ بِالشَّمۡسِ مِنَ الۡمَشۡرِقِ فَاۡتِ بِہَا مِنَ الۡمَغۡرِبِ فَبُہِتَ الَّذِیۡ کَفَرَ ۗ وَاللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ
3:157; 9:116; 40:69; 57:3.
اَنْ اٰ تَاہُ اللّٰہُ الْمُلْکَ میں ہ کی ضمیر کو ترجمہ میں بحث کرنے والے کی طرف پھیرا گیا ہے۔ لیکن جائز ہے کہ یہ ضمیر ابراہیمؑ کی طرف پھرتی ہو۔ اس صورت میں یہ معنے ہوں گے کہ وہ ابراہیم ؑ سے اس حسد کی وجہ سے بحث کرنے لگ گیا کہ ابراہیم ؑ کو کیوں اللہ نے روحانی بادشاہت عطا فرمائی ہے۔
حَآجَّہٗ: خَاصَمَہٗ (اقرب) اس سے بحث کرنے لگ گیا۔ اصل معنے حُجَّۃٌ کے اس دلیل کے ہیں جس سے انسان دوسرے پر غالب آجائے۔ لیکن باب مفاعلہ میں آکر اس کے معنے خالص بحث کرنے کے بھی ہو جاتے ہیں۔
مفسرین کہتے ہیں کہ حضرت ابراہیم علیہ السلام نے اپنی کمزوری دیکھ کر بحث کا پہلو بدلا۔ لیکن یہ بات درست نہیں۔ اصل بات یہ ہے کہ حضرت ابراہیم علیہ السلام کی قوم ستارہ پرست تھی اور وہ سمجھتے تھے کہ تمام مخلوق کی زندگی اور موت سورج کے ساتھ تعلق رکھتی ہے۔ جب مباحثین نے ضد اختیار کی تو حضرت ابراہیم علیہ السلام نے کہا کہ تیرے اختیار والی موت اور زندگی میری دلیل میں مرادنہ تھی‘ میری مراد یہ تھی کہ دنیا میں حیات و ممات کا جو سلسلہ جاری ہے یہ خدا کے اختیار میں ہے جس کے متعلق تیرا یہ عقیدہ ہے کہ وہ سورج کے اختیار میں ہے۔ پس اگر واقعہ میں تو وہی خدا ہے جس کے ہاتھ میں موت و حیات کا
3:157; 9:116; 40:69; 57:3.
Abraham was a great iconoclast. His people worshipped the sun and the stars, their chief god being Merodach (Madruk), originally the god of the morning and the spring sun (Enc. Bib. & Enc. Rel. Eth.ii.p.296). They believed that all life depended on the sun. Abraham very wisely asked the infidel that if he, as he claimed, controlled life and death, then let him reverse the course of the sun on which all life depended. He was in a fix. He could not say that he could not accept Abraham’s challenge to bring the sun from the West to the East, for that would have demolished his claim of being the controller of life and death, and if he had said that he could do so, it meant that he claimed to exercise control over the sun which would have been a great blasphemy in the eyes of his people who worshipped the sun. Thus he was completely confounded and did not know what to say.
3:157; 9:116; 40:69; 57:3.
Commentary:
The preceding verses spoke of the great rise and success in store for Muslims—their being brought out of darkness into light. Now the Quran proceeds to illustrate the promised rise and advancement. It takes us back to the days of Abraham.
An incident in the life of the great Patriarch has been cited to illustrate the truth of the statement made in the previous verse, viz. that God is the friend of believers; He helps them against their enemies and shows them the way of success, leading them out of darkness into light.
Abraham was a native of Ur of the Chaldees. His people worshipped the stars and their chief god was the Sun. Their greatest god was Merodach (or Madruk), who was originally the god of the morning and the spring sun. He was also called Bel, i.e. Lord (Enc. Bib. and Enc. Rel. Eth. ii. 296).
Abraham was hostile to the worship of idols and false deities and vehemently preached against them. He once set fire to a house which contained wooden images. On another occasion, be broke certain idols to pieces and burned them, whereupon he was produced before the king, whose name is recorded as Nimrod (Gen. 10:8, 9 and Jew. Enc. under Abraham) and who was also worshipped by the people as a representative of their deities. The king, it appears, threatened Abraham with ruin and death, to which Abraham firmly and boldly replied that he could do him no harm, for it was His Lord God Who granted life and caused death. As the king laid claim to godhead, he wrathfully rejoined that it was he who exercised these powers. Now Abraham knew that Nimrod and his people believed that all life depended on the sun, so if it was true that it was the king who controlled life and death, it meant that even the sun was under the control of the king and that the final power of life and death attributed by Nimrod and his men to the sun was a mere farce. So he pertinently asked the king to send back the sun from the west to the east (i.e. put it aside), for in such case the sun could not be recognized as the final controlling power. The king was in a fix. He could not say that he did not possess the power to send back the sun, for that would have exposed him. At the same time he could not say that it was he who caused the sun to rise from the east and set in the west, for his people looked upon the sun as the supreme deity, superior to the king himself, and if he had claimed any power over the sun, he would have surely roused the ire of his people against him. So he was dumbfounded and knew not what reply to make.
e
3:157; 9:116; 40:69; 57:3.
1
اَنْ اٰ تَاہُ اللّٰہُ الْمُلْکَ میں ہ کی ضمیر کو ترجمہ میں بحث کرنے والے کی طرف پھیرا گیا ہے۔ لیکن جائز ہے کہ یہ ضمیر ابراہیمؑ کی طرف پھرتی ہو۔ اس صورت میں یہ معنے ہوں گے کہ وہ ابراہیم ؑ سے اس حسد کی وجہ سے بحث کرنے لگ گیا کہ ابراہیم ؑ کو کیوں اللہ نے روحانی بادشاہت عطا فرمائی ہے۔
2
حَآجَّہٗ: خَاصَمَہٗ (اقرب) اس سے بحث کرنے لگ گیا۔ اصل معنے حُجَّۃٌ کے اس دلیل کے ہیں جس سے انسان دوسرے پر غالب آجائے۔ لیکن باب مفاعلہ میں آکر اس کے معنے خالص بحث کرنے کے بھی ہو جاتے ہیں۔
3
مفسرین کہتے ہیں کہ حضرت ابراہیم علیہ السلام نے اپنی کمزوری دیکھ کر بحث کا پہلو بدلا۔ لیکن یہ بات درست نہیں۔ اصل بات یہ ہے کہ حضرت ابراہیم علیہ السلام کی قوم ستارہ پرست تھی اور وہ سمجھتے تھے کہ تمام مخلوق کی زندگی اور موت سورج کے ساتھ تعلق رکھتی ہے۔ جب مباحثین نے ضد اختیار کی تو حضرت ابراہیم علیہ السلام نے کہا کہ تیرے اختیار والی موت اور زندگی میری دلیل میں مرادنہ تھی‘ میری مراد یہ تھی کہ دنیا میں حیات و ممات کا جو سلسلہ جاری ہے یہ خدا کے اختیار میں ہے جس کے متعلق تیرا یہ عقیدہ ہے کہ وہ سورج کے اختیار میں ہے۔ پس اگر واقعہ میں تو وہی خدا ہے جس کے ہاتھ میں موت و حیات کا
d
3:157; 9:116; 40:69; 57:3.
265
Commentary:
The preceding verses spoke of the great rise and success in store for Muslims—their being brought out of darkness into light. Now the Quran proceeds to illustrate the promised rise and advancement. It takes us back to the days of Abraham.
An incident in the life of the great Patriarch has been cited to illustrate the truth of the statement made in the previous verse, viz. that God is the friend of believers; He helps them against their enemies and shows them the way of success, leading them out of darkness into light.
Abraham was a native of Ur of the Chaldees. His people worshipped the stars and their chief god was the Sun. Their greatest god was Merodach (or Madruk), who was originally the god of the morning and the spring sun. He was also called Bel, i.e. Lord (Enc. Bib. and Enc. Rel. Eth. ii. 296).
Abraham was hostile to the worship of idols and false deities and vehemently preached against them. He once set fire to a house which contained wooden images. On another occasion, be broke certain idols to pieces and burned them, whereupon he was produced before the king, whose name is recorded as Nimrod (Gen. 10:8, 9 and Jew. Enc. under Abraham) and who was also worshipped by the people as a representative of their deities. The king, it appears, threatened Abraham with ruin and death, to which Abraham firmly and boldly replied that he could do him no harm, for it was His Lord God Who granted life and caused death. As the king laid claim to godhead, he wrathfully rejoined that it was he who exercised these powers. Now Abraham knew that Nimrod and his people believed that all life depended on the sun, so if it was true that it was the king who controlled life and death, it meant that even the sun was under the control of the king and that the final power of life and death attributed by Nimrod and his men to the sun was a mere farce. So he pertinently asked the king to send back the sun from the west to the east (i.e. put it aside), for in such case the sun could not be recognized as the final controlling power. The king was in a fix. He could not say that he did not possess the power to send back the sun, for that would have exposed him. At the same time he could not say that it was he who caused the sun to rise from the east and set in the west, for his people looked upon the sun as the supreme deity, superior to the king himself, and if he had claimed any power over the sun, he would have surely roused the ire of his people against him. So he was dumbfounded and knew not what reply to make.
a
3:157; 9:116; 40:69; 57:3.
321
Abraham was a great iconoclast. His people worshipped the sun and the stars, their chief god being Merodach (Madruk), originally the god of the morning and the spring sun (Enc. Bib. & Enc. Rel. Eth.ii.p.296). They believed that all life depended on the sun. Abraham very wisely asked the infidel that if he, as he claimed, controlled life and death, then let him reverse the course of the sun on which all life depended. He was in a fix. He could not say that he could not accept Abraham’s challenge to bring the sun from the West to the East, for that would have demolished his claim of being the controller of life and death, and if he had said that he could do so, it meant that he claimed to exercise control over the sun which would have been a great blasphemy in the eyes of his people who worshipped the sun. Thus he was completely confounded and did not know what to say.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ اُوۡتُوۡا نَصِیۡبًا مِّنَ الۡکِتٰبِ یُدۡعَوۡنَ اِلٰی کِتٰبِ اللّٰہِ لِیَحۡکُمَ بَیۡنَہُمۡ ثُمَّ یَتَوَلّٰی فَرِیۡقٌ مِّنۡہُمۡ وَہُمۡ مُّعۡرِضُوۡنَ
24:49.
24:49.
(1) Prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a portion of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the Bible is but a portion of the Book as compared with the Qur’an which is the Book par excellence.
24:49.
Commentary:
The expression, portion of the Book, may refer to (1) the prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a part of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the expression may also mean that as compared with the Quran, which is the Book par excellence, being the eternal and perfect Divine Book, the Bible is but a portion and a part. In view of these different explanations, the verse would give different meanings: (a) that when the attention of Jews and Christians is drawn to the prophecies embodied in their Scriptures, they refuse to be guided by them. Or (b) that if the People of the Book had adhered to the genuine portion of their own Scriptures, the criteria laid down therein for testing the truth of a claimant to prophethood would have surely led them to accept the Holy Prophet. Or (c) that if they had faithfully acted on the teachings of their own Scriptures, which was in fact a part of the perfect and eternal teachings contained in the Quran, they would have certainly recognised the truth of the new Faith.
e
24:49.
b
24:49.
315
Commentary:
The expression, portion of the Book, may refer to (1) the prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a part of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the expression may also mean that as compared with the Quran, which is the Book par excellence, being the eternal and perfect Divine Book, the Bible is but a portion and a part. In view of these different explanations, the verse would give different meanings: (a) that when the attention of Jews and Christians is drawn to the prophecies embodied in their Scriptures, they refuse to be guided by them. Or (b) that if the People of the Book had adhered to the genuine portion of their own Scriptures, the criteria laid down therein for testing the truth of a claimant to prophethood would have surely led them to accept the Holy Prophet. Or (c) that if they had faithfully acted on the teachings of their own Scriptures, which was in fact a part of the perfect and eternal teachings contained in the Quran, they would have certainly recognised the truth of the new Faith.
b
24:49.
389
(1) Prophecies contained in the Bible concerning the Holy Prophet which formed a portion of the Book; or (2) the genuine portion of the Bible, because only a portion of it had remained safe from interpolation and this alone could be called a part of the true Book; or (3) the Bible is but a portion of the Book as compared with the Qur’an which is the Book par excellence.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ اُوۡتُوۡا نَصِیۡبًا مِّنَ الۡکِتٰبِ یَشۡتَرُوۡنَ الضَّلٰلَۃَ وَیُرِیۡدُوۡنَ اَنۡ تَضِلُّوا السَّبِیۡلَ
4:90.
4:90.
4:90.
a
4:90.
a
4:90.
a
4:90.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ یُزَکُّوۡنَ اَنۡفُسَہُمۡ ۚ بَلِ اللّٰہُ یُزَکِّیۡ مَنۡ یَّشَآءُ وَلَا یُظۡلَمُوۡنَ فَتِیۡلًا
4:78, 125; 17:72.
4:78, 125; 17:72.
4:78, 125; 17:72.
Important Words:
فتیلا (a whit) is derived from فتل. They say فتله i.e. he twisted it, as one twists a rope or a wick. One would say رجل محکم الفتلi.e. a man firm or compact, in respect of make, as though firmly twisted. فتیل means: (1) a twisted rope; (2) a small thread in the cleft of a date-stone; also the fine thread of dirt formed between two fingers or the palms of two hands when they are rubbed together; hence a thing of no worth or significance. They say ما اغنی عنك فتیلا meaning, I do not or cannot avail or profit thee a whit (Lane).
Commentary:
What led the Jews to shirk, or associating partners with God, was the erroneous idea that they were quite pure and needed no more Divine Reformers. Present-day Muslims, too, have fallen victim to similar deceptive notions. When a people become impure from the religious point of view, it is only God Who can bring about their reform by raising divinely inspired Reformers.
b
4:78, 125; 17:72.
a
4:78, 125; 17:72.
524
Important Words:
فتیلا (a whit) is derived from فتل. They say فتله i.e. he twisted it, as one twists a rope or a wick. One would say رجل محکم الفتلi.e. a man firm or compact, in respect of make, as though firmly twisted. فتیل means: (1) a twisted rope; (2) a small thread in the cleft of a date-stone; also the fine thread of dirt formed between two fingers or the palms of two hands when they are rubbed together; hence a thing of no worth or significance. They say ما اغنی عنك فتیلا meaning, I do not or cannot avail or profit thee a whit (Lane).
Commentary:
What led the Jews to shirk, or associating partners with God, was the erroneous idea that they were quite pure and needed no more Divine Reformers. Present-day Muslims, too, have fallen victim to similar deceptive notions. When a people become impure from the religious point of view, it is only God Who can bring about their reform by raising divinely inspired Reformers.
b
4:78, 125; 17:72.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ اُوۡتُوۡا نَصِیۡبًا مِّنَ الۡکِتٰبِ یُؤۡمِنُوۡنَ بِالۡجِبۡتِ وَالطّٰغُوۡتِ وَیَقُوۡلُوۡنَ لِلَّذِیۡنَ کَفَرُوۡا ہٰٓؤُلَآءِ اَہۡدٰی مِنَ الَّذِیۡنَ اٰمَنُوۡا سَبِیۡلًا
قرآن مجید میں جِبْت کا لفظ ہے اور لغت میں لکھا ہے کہ جِبْتٌ وہ چیز ہوتی ہے جس میں کوئی فائدہ نہ ہو (اقرب)
Al-Jibt means, an idol or idols; that wherein there is no good; a diviner; the Devil (Lane).
The Muslims believed in all the Prophets mentioned in the Bible and also in the Divine origin of the Law that was given to Moses, yet so great was the hatred of the Jews for them that they declared the idol-worshippers of Arabia, who rejected their Prophets as well as their Scriptures, to be better guided than the Muslims.
Important Words:
الجبت (evil things) means: (1) an idol or idols; or the name of a certain idol belonging to the Quraish; (2) that which is worshipped instead of God, whatever it be; (3) that wherein there is no good; (4) a diviner or an enchanter or the like; (5) the Devil or Satan; (6) enchantment or magic (Lane & Aqrab).
Commentary:
The Muslims believed in all the Prophets mentioned in the Bible and also in the Divine origin of the Law that was given to Moses, yet so great was the hatred of Jews for them that they declared the idol-worshippers of Arabia, who rejected their Prophets as well as their Scriptures, to be better guided than Muslims. It is regrettable that some present-day Muslims also have the hardihood to say that it is better to renounce Islam than to accept Ahmad, the Promised Messiah, than whom there is no greater champion of Islam.
4
قرآن مجید میں جِبْت کا لفظ ہے اور لغت میں لکھا ہے کہ جِبْتٌ وہ چیز ہوتی ہے جس میں کوئی فائدہ نہ ہو (اقرب)
526
Important Words:
الجبت (evil things) means: (1) an idol or idols; or the name of a certain idol belonging to the Quraish; (2) that which is worshipped instead of God, whatever it be; (3) that wherein there is no good; (4) a diviner or an enchanter or the like; (5) the Devil or Satan; (6) enchantment or magic (Lane & Aqrab).
Commentary:
The Muslims believed in all the Prophets mentioned in the Bible and also in the Divine origin of the Law that was given to Moses, yet so great was the hatred of Jews for them that they declared the idol-worshippers of Arabia, who rejected their Prophets as well as their Scriptures, to be better guided than Muslims. It is regrettable that some present-day Muslims also have the hardihood to say that it is better to renounce Islam than to accept Ahmad, the Promised Messiah, than whom there is no greater champion of Islam.
617
Al-Jibt means, an idol or idols; that wherein there is no good; a diviner; the Devil (Lane).
618
The Muslims believed in all the Prophets mentioned in the Bible and also in the Divine origin of the Law that was given to Moses, yet so great was the hatred of the Jews for them that they declared the idol-worshippers of Arabia, who rejected their Prophets as well as their Scriptures, to be better guided than the Muslims.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ یَزۡعُمُوۡنَ اَنَّہُمۡ اٰمَنُوۡا بِمَاۤ اُنۡزِلَ اِلَیۡکَ وَمَاۤ اُنۡزِلَ مِنۡ قَبۡلِکَ یُرِیۡدُوۡنَ اَنۡ یَّتَحَاکَمُوۡۤا اِلَی الطّٰغُوۡتِ وَقَدۡ اُمِرُوۡۤا اَنۡ یَّکۡفُرُوۡا بِہٖ وَیُرِیۡدُ الشَّیۡطٰنُ اَنۡ یُّضِلَّہُمۡ ضَلٰلًۢا بَعِیۡدًا
یہ آیت منافقوں کے متعلق ہے جو رسولِ کریم صلی اللہ علیہ وسلم سے فیصلہ کروانے کی بجائے دوسرے لوگوں کے فیصلہ کو پسند کرتے تھے۔
Commentary:
The words, They desire to seek judgement from the rebellious, need not be taken as referring to any particular incident; they speak of a general tendency among hypocrites.
2
یہ آیت منافقوں کے متعلق ہے جو رسولِ کریم صلی اللہ علیہ وسلم سے فیصلہ کروانے کی بجائے دوسرے لوگوں کے فیصلہ کو پسند کرتے تھے۔
534
Commentary:
The words, They desire to seek judgement from the rebellious, need not be taken as referring to any particular incident; they speak of a general tendency among hypocrites.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ قِیۡلَ لَہُمۡ کُفُّوۡۤا اَیۡدِیَکُمۡ وَاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ فَلَمَّا کُتِبَ عَلَیۡہِمُ الۡقِتَالُ اِذَا فَرِیۡقٌ مِّنۡہُمۡ یَخۡشَوۡنَ النَّاسَ کَخَشۡیَۃِ اللّٰہِ اَوۡ اَشَدَّ خَشۡیَۃً ۚ وَقَالُوۡا رَبَّنَا لِمَ کَتَبۡتَ عَلَیۡنَا الۡقِتَالَ لَوۡلَاۤ اَخَّرۡتَنَاۤ اِلٰۤی اَجَلٍ قَرِیۡبٍ ۗ قُلۡ مَتٰعُ الدُّنۡیَا قَلِیۡلٌ وَّالۡاٰخِرَۃُ خَیۡرٌ لِّمَنِ اتَّقٰی وَلَا تُظۡلَمُوۡنَ فَتِیۡلًا
2:247; 4:67.
14:45; 63:11.
9:38; 57:21.
See 4:50.
The verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was due to temporary excitement.
2:247; 4:67.
14:45; 63:11.
9:38; 57:21.
See 4:50.
Commentary:
This verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was only due to a temporary excitement.
The verse may also be regarded as referring to انصار (Helpers) of Medina who, before the advent of Islam to that city, were constantly at war among themselves. But when they accepted Islam, they were asked to cease fighting. When, however, they were called upon to take up arms to defend Islam, a section of them, who were always fighting among themselves before they embraced Islam, became afraid of fighting in the cause of God.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
4:50.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
See 4:50.
546
Commentary:
This verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was only due to a temporary excitement.
The verse may also be regarded as referring to انصار (Helpers) of Medina who, before the advent of Islam to that city, were constantly at war among themselves. But when they accepted Islam, they were asked to cease fighting. When, however, they were called upon to take up arms to defend Islam, a section of them, who were always fighting among themselves before they embraced Islam, became afraid of fighting in the cause of God.
a
2:247; 4:67.
b
14:45; 63:11.
c
9:38; 57:21.
d
See 4:50.
634
The verse refers to a class of men who show eagerness to fight when they are told not to fight, but when the actual time for fighting arrives, they refuse to fight or try to avoid it by various pretexts, thus showing that their former eagerness for fighting was either insincere or was due to temporary excitement.
اَلَمۡ تَرَ اَنَّ اللّٰہَ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ بِالۡحَقِّ ۚ اِنۡ یَّشَاۡ یُذۡہِبۡکُمۡ وَیَاۡتِ بِخَلۡقٍ جَدِیۡدٍ
6:74; 16:4; 29:45; 39:6.
4:134; 6:134; 35:17.
Commentary:
The verse embodies a severe warning for disbelievers to the effect that by opposing the Prophets they are seeking to frustrate God’s great purpose, which the world has been created to serve. Their very existence seems to belie and contradict that supreme object. Hence they cannot be allowed to succeed in their designs. They should not, therefore, delude themselves with the false notion that they are irreplaceable. Not only will they meet with destruction, but God has actually prepared "a new creation" in the form of the followers of His Prophet who will take their place and prove worthy successors of an unworthy generation.
b
6:74; 16:4; 29:45; 39:6.
c
4:134; 6:134; 35:17.
b
6:74; 16:4; 29:45; 39:6.
c
4:134; 6:134; 35:17.
1674
Commentary:
The verse embodies a severe warning for disbelievers to the effect that by opposing the Prophets they are seeking to frustrate God’s great purpose, which the world has been created to serve. Their very existence seems to belie and contradict that supreme object. Hence they cannot be allowed to succeed in their designs. They should not, therefore, delude themselves with the false notion that they are irreplaceable. Not only will they meet with destruction, but God has actually prepared "a new creation" in the form of the followers of His Prophet who will take their place and prove worthy successors of an unworthy generation.
a
6:74; 16:4; 29:45; 39:6.
b
4:134; 6:134; 35:17.
اَلَمۡ تَرَ کَیۡفَ ضَرَبَ اللّٰہُ مَثَلًا کَلِمَۃً طَیِّبَۃً کَشَجَرَۃٍ طَیِّبَۃٍ اَصۡلُہَا ثَابِتٌ وَّفَرۡعُہَا فِی السَّمَآءِ
The Word of God has been likened in these verses to a tree which possesses four essential qualities: (a) It is good, meaning it is free from all such teachings as may, in any way, offend against human reason and conscience or against human feelings and susceptibilities. (b) Like a good and deep-rooted fruitful tree it possesses a strong and stable foundation and receives fresh life and sustenance from its Source, and like a strong tree it does not bend before the blasts of objections and adverse criticism but stands firm against all storms. It derives life and sustenance from only One Source and there is therefore no disharmony or discard in its principles and teachings. (c) Its branches reach into heaven, which means that by acting upon it a man can scale the highest summits of spiritual eminence. (d) It yields its fruits in abundance in all seasons which signifies that its blessings are witnessed at all times and it continues to produce in every age men who by acting upon its teaching attain communion wi
Important Words:
طیبة (good) is derived from طاب which means, it was or became sweet and pleasant, or good and ennobled. طابت النفس بکذاmeans, the soul became pleased, contented and satisfied with that. طاب عیشه means, his life became happy and plentiful. طابت الارض means, the land became abundant in herbage; طیب خاطرہ (tayyaba) means, he put his heart at rest and afforded him peace of mind; he placated or soothed his mind. (Aqrab).
Commentary:
This and the following verses constitute two of the most important verses of the Quran. They contain the infallible criterion which helps a man to test and realize the truth of a revealed book that claims to meet the needs and requirements of all mankind.
The Word of God has been likened in these verses to a tree which possesses five essential qualities: It is (1) good (طیب), which means that it possesses a good and beautiful form; (2) it has deep roots in the earth (اصلھا ثابت); (3) its branches reach high into the sky (فرعھا فی السماء); (4) it yields its fruits in abundance and in all seasons (تؤتی اکلھا کل حین) and (5) the yielding of its fruits is in conformity with the command and decree of God (باذن ربھا).
The first quality is that it is طیب (good). As given under Important Words, a thing is called طیب (good) when it is free from all defects, is beautiful to look at, possesses an agreeable flavour, is clean and pure and is possessed of all good qualities in abundance. These qualities possessed by a revealed Book would mean that (a) it is free from all such teachings as may in any way offend against human reason and conscience or against human feelings and susceptibilities; (b) the person who acts upon it becomes fully satisfied with it; (c) it is grand and splendid in every way; (d) it is highly pleasing and (e) it surpasses other corrupted revealed Books in all these qualities.
The second essential quality of such a book is (1) that, like a good and deep-rooted fruitful tree, it possesses a strong and stable foundation which means that it ever continues to receive fresh life and sustenance from its source, satisfying all human needs and the depth and vastness of its meaning knowing no end; (2) that, like a strong tree, it does not bend before the blasts of objections and adverse criticism but stands firm against all storms; also that it remains firmly fixed in its place and is not swayed by changes in the views and conditions of man; (3) that, like the tree which has roots deep in the earth, it possesses a very long life and is not subject to change or abrogation; (4) that it continues to possess a community of votaries and followers who, by carrying its teachings into actual practice, set up a very high standard of moral excellence and thus demonstrate by their practical example the excellence and beauty of its teachings; and (5) that it derives life and sustenance from only one source and there is, therefore, no disharmony or discord in its principles and teachings.
The third characteristic of such a book is that its branches reach high into heaven, which means that by acting upon it a man can scale the highest summits of spiritual eminence; that, like a large tree with branches extending over a wide area, it fully meets all the vast and multifarious needs of man, and there is not a question which concerns the material or spiritual welfare of man that it does not answer.
The fourth distinctive feature of such a book is that it yields its fruits in abundance and in all seasons (see the succeeding verse), which means that its blessings are witnessed at all times and that it continues to produce in every age men who by acting upon its teachings attain communion with God and who by their uprightness and the purity of their conduct tower high above their contemporaries.
The fifth characteristic of such a book is that the works of its followers produce not only results in harmony with the physical laws of nature but also a spiritual result which is the pleasure of God.
The Quran possesses all these qualities in full measure. In most beautiful and simple language it has thoroughly dealt with all the intricate and difficult moral and spiritual problems of man. It has satisfied and will continue to satisfy all the multifarious and multitudinous needs of man. Its principles and teachings are practical and practicable in all times. It has produced in all ages in the past (and will also continue to produce in future) men who, by acting upon it, came to establish a real and living contact with their Creator and who drank deep at the fountain of Divine communion. It has never been found wanting whenever tested and tried. The Quranic tree will never wither or decay and will continue to yield delicious and wholesome fruit till the end of time.
1679
Important Words:
طیبة (good) is derived from طاب which means, it was or became sweet and pleasant, or good and ennobled. طابت النفس بکذاmeans, the soul became pleased, contented and satisfied with that. طاب عیشه means, his life became happy and plentiful. طابت الارض means, the land became abundant in herbage; طیب خاطرہ (tayyaba) means, he put his heart at rest and afforded him peace of mind; he placated or soothed his mind. (Aqrab).
Commentary:
This and the following verses constitute two of the most important verses of the Quran. They contain the infallible criterion which helps a man to test and realize the truth of a revealed book that claims to meet the needs and requirements of all mankind.
The Word of God has been likened in these verses to a tree which possesses five essential qualities: It is (1) good (طیب), which means that it possesses a good and beautiful form; (2) it has deep roots in the earth (اصلھا ثابت); (3) its branches reach high into the sky (فرعھا فی السماء); (4) it yields its fruits in abundance and in all seasons (تؤتی اکلھا کل حین) and (5) the yielding of its fruits is in conformity with the command and decree of God (باذن ربھا).
The first quality is that it is طیب (good). As given under Important Words, a thing is called طیب (good) when it is free from all defects, is beautiful to look at, possesses an agreeable flavour, is clean and pure and is possessed of all good qualities in abundance. These qualities possessed by a revealed Book would mean that (a) it is free from all such teachings as may in any way offend against human reason and conscience or against human feelings and susceptibilities; (b) the person who acts upon it becomes fully satisfied with it; (c) it is grand and splendid in every way; (d) it is highly pleasing and (e) it surpasses other corrupted revealed Books in all these qualities.
The second essential quality of such a book is (1) that, like a good and deep-rooted fruitful tree, it possesses a strong and stable foundation which means that it ever continues to receive fresh life and sustenance from its source, satisfying all human needs and the depth and vastness of its meaning knowing no end; (2) that, like a strong tree, it does not bend before the blasts of objections and adverse criticism but stands firm against all storms; also that it remains firmly fixed in its place and is not swayed by changes in the views and conditions of man; (3) that, like the tree which has roots deep in the earth, it possesses a very long life and is not subject to change or abrogation; (4) that it continues to possess a community of votaries and followers who, by carrying its teachings into actual practice, set up a very high standard of moral excellence and thus demonstrate by their practical example the excellence and beauty of its teachings; and (5) that it derives life and sustenance from only one source and there is, therefore, no disharmony or discord in its principles and teachings.
The third characteristic of such a book is that its branches reach high into heaven, which means that by acting upon it a man can scale the highest summits of spiritual eminence; that, like a large tree with branches extending over a wide area, it fully meets all the vast and multifarious needs of man, and there is not a question which concerns the material or spiritual welfare of man that it does not answer.
The fourth distinctive feature of such a book is that it yields its fruits in abundance and in all seasons (see the succeeding verse), which means that its blessings are witnessed at all times and that it continues to produce in every age men who by acting upon its teachings attain communion with God and who by their uprightness and the purity of their conduct tower high above their contemporaries.
The fifth characteristic of such a book is that the works of its followers produce not only results in harmony with the physical laws of nature but also a spiritual result which is the pleasure of God.
The Quran possesses all these qualities in full measure. In most beautiful and simple language it has thoroughly dealt with all the intricate and difficult moral and spiritual problems of man. It has satisfied and will continue to satisfy all the multifarious and multitudinous needs of man. Its principles and teachings are practical and practicable in all times. It has produced in all ages in the past (and will also continue to produce in future) men who, by acting upon it, came to establish a real and living contact with their Creator and who drank deep at the fountain of Divine communion. It has never been found wanting whenever tested and tried. The Quranic tree will never wither or decay and will continue to yield delicious and wholesome fruit till the end of time.
1465
The Word of God has been likened in these verses to a tree which possesses four essential qualities: (a) It is good, meaning it is free from all such teachings as may, in any way, offend against human reason and conscience or against human feelings and susceptibilities. (b) Like a good and deep-rooted fruitful tree it possesses a strong and stable foundation and receives fresh life and sustenance from its Source, and like a strong tree it does not bend before the blasts of objections and adverse criticism but stands firm against all storms. It derives life and sustenance from only One Source and there is therefore no disharmony or discard in its principles and teachings. (c) Its branches reach into heaven, which means that by acting upon it a man can scale the highest summits of spiritual eminence. (d) It yields its fruits in abundance in all seasons which signifies that its blessings are witnessed at all times and it continues to produce in every age men who by acting upon its teaching attain communion wi
۞ اَلَمۡ تَرَ اِلَی الَّذِیۡنَ بَدَّلُوۡا نِعۡمَتَ اللّٰہِ کُفۡرًا وَّاَحَلُّوۡا قَوۡمَہُمۡ دَارَ الۡبَوَارِ
2:212.
2:212.
2:212.
Commentary:
By "Allah’s favour" is here meant Divine revelation, referred to in the previous verse as "a firmly established word." God bestowed this favour upon the people, but the return they made was to become ungrateful and also ruin themselves by denying it.
a
2:212.
a
2:212.
1683
Commentary:
By "Allah’s favour" is here meant Divine revelation, referred to in the previous verse as "a firmly established word." God bestowed this favour upon the people, but the return they made was to become ungrateful and also ruin themselves by denying it.
a
2:212.
اَلَمۡ تَرَ اَنَّاۤ اَرۡسَلۡنَا الشَّیٰطِیۡنَ عَلَی الۡکٰفِرِیۡنَ تَؤُزُّہُمۡ اَزًّا
8:49; 47:26; 59:17.
8:49; 47:26; 59:17.
8:49; 47:26; 59:17.
Important Words:
ارسلنا (We sent). ارسلت البعیر means, I let the camel go wherever it liked. ارسل فلاناً علیه means, he left such a one to do with him whatever he liked; he set such a one on him or gave him mastery or power over him (Aqrab & Lane).
تؤزھم (goading them on) is derived from از. They say أزت القدر i.e. the cooking pot boiled or boiled vehemently or made a sound in cooking. ازہ means, he stirred him, roused or provoked him; and insisted, urged or instigated him, علی کذا to do such a thing. أزہ is more intensive than ھزہ which means, he shook him; induced him to do the thing (Lane).
Commentary:
The words تؤزھم أزا mean:(a) satans incite disbelievers to acts of disobedience; (b) they continue to incite disbelievers to acts of disobedience till they enter Hell; and (c) they incite disbelievers against Muslims that they should attack the latter, and persecute them.
الکافرین (disbelievers) here signifies a particular class of disbelievers i.e. those disbelievers who by their persistent transgression and evil deeds deprive themselves completely of Divine protection.
b
8:49; 47:26; 59:17.
b
8:49; 47:26; 59:17.
2223
Important Words:
ارسلنا (We sent). ارسلت البعیر means, I let the camel go wherever it liked. ارسل فلاناً علیه means, he left such a one to do with him whatever he liked; he set such a one on him or gave him mastery or power over him (Aqrab & Lane).
تؤزھم (goading them on) is derived from از. They say أزت القدر i.e. the cooking pot boiled or boiled vehemently or made a sound in cooking. ازہ means, he stirred him, roused or provoked him; and insisted, urged or instigated him, علی کذا to do such a thing. أزہ is more intensive than ھزہ which means, he shook him; induced him to do the thing (Lane).
Commentary:
The words تؤزھم أزا mean:(a) satans incite disbelievers to acts of disobedience; (b) they continue to incite disbelievers to acts of disobedience till they enter Hell; and (c) they incite disbelievers against Muslims that they should attack the latter, and persecute them.
الکافرین (disbelievers) here signifies a particular class of disbelievers i.e. those disbelievers who by their persistent transgression and evil deeds deprive themselves completely of Divine protection.
c
8:49; 47:26; 59:17.
اَلَمۡ تَرَ اَنَّ اللّٰہَ یَسۡجُدُ لَہٗ مَنۡ فِی السَّمٰوٰتِ وَمَنۡ فِی الۡاَرۡضِ وَالشَّمۡسُ وَالۡقَمَرُ وَالنُّجُوۡمُ وَالۡجِبَالُ وَالشَّجَرُ وَالدَّوَآبُّ وَکَثِیۡرٌ مِّنَ النَّاسِ ۖ وَکَثِیۡرٌ حَقَّ عَلَیۡہِ الۡعَذَابُ ۗ وَمَنۡ یُّہِنِ اللّٰہُ فَمَا لَہٗ مِنۡ مُّکۡرِمٍ ۚ اِنَّ اللّٰہَ یَفۡعَلُ مَا یَشَآءُ ۩
13:16; 16:49, 50; 55:7.
安拉已确定了一种规律--------一切被创造的事物, 生物或非生物都得服从的自然规律。服从这些规律是绝对的, 然而还存在某些其他规律--------宗教规律。安拉已赐示指引人们的规律。人们服从或不服从, 乃至反抗这些规律, 都要承受自己违抗所造成的后果。这节经文使除了安拉以外, 以自然界物体作为崇拜对象的多神教徒更清楚地认识到自己是多么愚蠢与无益。这节经文说明世上万物存在都取决于安拉。万物都得服从安拉所制定的规律, 生活中无时无刻都不能没有安拉。因此, 敬慕与崇拜那些本身就该服从安拉所制定规律的事物与生灵, 是十分愚蠢的。
13:16; 16:49, 50; 55:7.
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah which God has revealed for the guidance of man. Man may obey or disobey and defy these laws and may suffer the consequences of his defiance. The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship beside Allah. It says that all these things depend upon Him for their very existence. They submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws.
13:16; 16:49-50; 55:7.
Commentary:
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah—which God has made for the guidance of man. These laws man may obey or disobey and defy and thus may suffer the consequences of his defiance.
The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship besides Allah. It says that all these things depend upon Him for their very existence. They all submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws. The expression یسجد له کثیر من الناس و کثیر حق علیه العذاب besides the meaning given in the text, may also mean that many from among men submit to Allah and many others incur His displeasure and punishment because they do not submit to laws made by Him.
a
13:16; 16:49, 50; 55:7.
856
安拉已确定了一种规律--------一切被创造的事物, 生物或非生物都得服从的自然规律。服从这些规律是绝对的, 然而还存在某些其他规律--------宗教规律。安拉已赐示指引人们的规律。人们服从或不服从, 乃至反抗这些规律, 都要承受自己违抗所造成的后果。这节经文使除了安拉以外, 以自然界物体作为崇拜对象的多神教徒更清楚地认识到自己是多么愚蠢与无益。这节经文说明世上万物存在都取决于安拉。万物都得服从安拉所制定的规律, 生活中无时无刻都不能没有安拉。因此, 敬慕与崇拜那些本身就该服从安拉所制定规律的事物与生灵, 是十分愚蠢的。
a
13:16; 16:49-50; 55:7.
2451
Commentary:
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah—which God has made for the guidance of man. These laws man may obey or disobey and defy and thus may suffer the consequences of his defiance.
The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship besides Allah. It says that all these things depend upon Him for their very existence. They all submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws. The expression یسجد له کثیر من الناس و کثیر حق علیه العذاب besides the meaning given in the text, may also mean that many from among men submit to Allah and many others incur His displeasure and punishment because they do not submit to laws made by Him.
a
13:16; 16:49, 50; 55:7.
1940
God has fixed certain laws—natural laws, which all created things, animate or inanimate, have to obey. There is no escape from submission to these laws. There are, however, certain other laws—the laws of the Shari‘ah which God has revealed for the guidance of man. Man may obey or disobey and defy these laws and may suffer the consequences of his defiance. The verse further brings home to idolaters the folly and futility of their taking the objects of nature for worship beside Allah. It says that all these things depend upon Him for their very existence. They submit to the laws He has fixed for them and cannot live independently of God for a moment. It is sheer folly, therefore, to adore and worship things and beings which are themselves subject to God-made laws.
اَلَمۡ تَرَ اَنَّ اللّٰہَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَتُصۡبِحُ الۡاَرۡضُ مُخۡضَرَّۃً ۗ اِنَّ اللّٰہَ لَطِیۡفٌ خَبِیۡرٌ
22:6; 30:51; 35:28; 39:22; 45:6.
22:6; 30:51; 35:28; 39:22; 45:6.
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that Divine rain has fallen on the bleak, barren and spiritually dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over, i.e. there is spiritual awakening all over the country and Islam has taken deep roots?
22:6; 30:51; 35:28; 39:22; 45:6.
Commentary:
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that divine rain has fallen on the bleak, barren and dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over it i.e. there is spiritual awakening all over the country and Islam has taken deep roots? It will now grow and expand and prevail over all false faiths.
e
22:6; 30:51; 35:28; 39:22; 45:6.
c
22:6; 30:51; 35:28; 39:22; 45:6.
2493
Commentary:
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that divine rain has fallen on the bleak, barren and dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over it i.e. there is spiritual awakening all over the country and Islam has taken deep roots? It will now grow and expand and prevail over all false faiths.
c
22:6; 30:51; 35:28; 39:22; 45:6.
1970
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that Divine rain has fallen on the bleak, barren and spiritually dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over, i.e. there is spiritual awakening all over the country and Islam has taken deep roots?
اَلَمۡ تَرَ اَنَّ اللّٰہَ سَخَّرَ لَکُمۡ مَّا فِی الۡاَرۡضِ وَالۡفُلۡکَ تَجۡرِیۡ فِی الۡبَحۡرِ بِاَمۡرِہٖ وَیُمۡسِکُ السَّمَآءَ اَنۡ تَقَعَ عَلَی الۡاَرۡضِ اِلَّا بِاِذۡنِہٖۤ ۗ اِنَّ اللّٰہَ بِالنَّاسِ لَرَءُوۡفٌ رَّحِیۡمٌ
16:15.
یعنی عذاب کے لئے قیدیں لگا دی ہیں کہ اس کے خاص حکم کے بغیر دنیا پر عذاب نہ آئے۔
16:15.
16:15; 35:13.
Commentary:
The verse constitutes a beautiful commentary on the futility of idol-worship and gives two very strong arguments against it. First, God is the Creator of the heavens and the earth. He has subjected all that is in the earth, in the sea and even in the air to the service of man. It is this Lord of all life Who is entitled to our worship and not the idols of wood and stone or those of man’s own fancy. Secondly, when God has pressed the whole universe into the service of man and has made him the lord of the whole creation and His own chief handiwork, it is foolish on his part to degrade himself so low as to worship anything besides God.
The verse possesses another significance. The realization that all things are created for the service of man draws our attention to the uses and properties of different objects and urges us to study them and then turn them to our benefit. It is this study of natural objects that led to new discoveries and inventions and consequently to the great material progress which the early Muslims made in the heyday of their intellectual glory.
b
16:15.
1
یعنی عذاب کے لئے قیدیں لگا دی ہیں کہ اس کے خاص حکم کے بغیر دنیا پر عذاب نہ آئے۔
b
16:15; 35:13.
2495
Commentary:
The verse constitutes a beautiful commentary on the futility of idol-worship and gives two very strong arguments against it. First, God is the Creator of the heavens and the earth. He has subjected all that is in the earth, in the sea and even in the air to the service of man. It is this Lord of all life Who is entitled to our worship and not the idols of wood and stone or those of man’s own fancy. Secondly, when God has pressed the whole universe into the service of man and has made him the lord of the whole creation and His own chief handiwork, it is foolish on his part to degrade himself so low as to worship anything besides God.
The verse possesses another significance. The realization that all things are created for the service of man draws our attention to the uses and properties of different objects and urges us to study them and then turn them to our benefit. It is this study of natural objects that led to new discoveries and inventions and consequently to the great material progress which the early Muslims made in the heyday of their intellectual glory.
b
16:15.
اَلَمۡ تَرَ اَنَّ اللّٰہَ یُسَبِّحُ لَہٗ مَنۡ فِی السَّمٰوٰتِ وَالۡاَرۡضِ وَالطَّیۡرُ صٰٓفّٰتٍ ۖ کُلٌّ قَدۡ عَلِمَ صَلَاتَہٗ وَتَسۡبِیۡحَہٗ ۗ وَاللّٰہُ عَلِیۡمٌۢ بِمَا یَفۡعَلُوۡنَ
17:45; 59:25; 61:2; 62:2.
17:45; 59:25; 61:2; 62:2.
Angels of the Heavens.
Animate and inanimate things which are upon the earth such as men, animals, vegetables, and minerals.
The birds which fly in the air. In a spiritual sense, the three expressions respectively signify: (a) persons of very high spiritual status; (b) worldly-minded men whose whole attention and efforts are devoted to the acquirement of material pursuits and who have no thought or time for spiritual things and (c) people whose spiritual condition is midway between that of the two above-mentioned categories.
Whereas the clause, Whose praises all who are in the heavens and the earth celebrate, refers to the collective testimony that the whole universe bears to the Unity and Holiness of God, the words, Each one knows his own mode of prayer and praise, refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. Salat has different meanings with reference to different objects. Used in connection with God it means Divine mercy; used in connection with angels, it means their asking forgiveness of God for men and used in connection with man, it means the prescribed form of Prayer (Lane).
17:45; 59:25; 61:2; 62:2.
Commentary:
The word من (who) taken to mean both animate and inanimate things, the expression "who are in the heavens and the earth and the birds with their wings outstretched" would signify three classes of beings i.e. (1) angels of the heaven; (2) animate and inanimate things which live upon or are related to the earth such as man, animals, vegetables, and minerals; (3) and the birds which fly in the air. Taken in a spiritual sense, the words "who are in the heavens," would mean persons of very high spiritual status, and "who are in the earth" would signify those unfortunate worldly-minded persons whose whole attention and efforts are devoted to material pursuits and who have no thought or time for spiritual things, and the words "the birds with their wings outstretched" would apply to those people whose spiritual condition is midway between that of the two above-mentioned categories. At one time they soar spiritually so high as to touch the very confines of the celestial firmament and at another time sink so low as to grovel in the dirt and dust of the earth.
The words کل قد علم صلاته و تسبیحه may mean: (i) each one of these beings and things knows his or its own mode of prayer and praise; (ii) God knows the reality of the prayer and praise of each one of these classes, God being the subject of the verb علم. Moreover, whereas the clause "Whose praises all who are in the heavens and the earth celebrate," refers to the collective testimony that the whole universe bears to the Unity and Holiness of God the words, "each one knows his own mode of prayer and praise," refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. This may be the significance of the words "his own mode of prayer and praise." صلاة (prayer) has different meanings with reference to different objects; used about God, it means Divine mercy; used about angels, it means their asking forgiveness of God for men and used about men it means the prescribed form of Prayer (Lane & Aqrab).
b
17:45; 59:25; 61:2; 62:2.
a
17:45; 59:25; 61:2; 62:2.
2623
Commentary:
The word من (who) taken to mean both animate and inanimate things, the expression "who are in the heavens and the earth and the birds with their wings outstretched" would signify three classes of beings i.e. (1) angels of the heaven; (2) animate and inanimate things which live upon or are related to the earth such as man, animals, vegetables, and minerals; (3) and the birds which fly in the air. Taken in a spiritual sense, the words "who are in the heavens," would mean persons of very high spiritual status, and "who are in the earth" would signify those unfortunate worldly-minded persons whose whole attention and efforts are devoted to material pursuits and who have no thought or time for spiritual things, and the words "the birds with their wings outstretched" would apply to those people whose spiritual condition is midway between that of the two above-mentioned categories. At one time they soar spiritually so high as to touch the very confines of the celestial firmament and at another time sink so low as to grovel in the dirt and dust of the earth.
The words کل قد علم صلاته و تسبیحه may mean: (i) each one of these beings and things knows his or its own mode of prayer and praise; (ii) God knows the reality of the prayer and praise of each one of these classes, God being the subject of the verb علم. Moreover, whereas the clause "Whose praises all who are in the heavens and the earth celebrate," refers to the collective testimony that the whole universe bears to the Unity and Holiness of God the words, "each one knows his own mode of prayer and praise," refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. This may be the significance of the words "his own mode of prayer and praise." صلاة (prayer) has different meanings with reference to different objects; used about God, it means Divine mercy; used about angels, it means their asking forgiveness of God for men and used about men it means the prescribed form of Prayer (Lane & Aqrab).
a
17:45; 59:25; 61:2; 62:2.
2050
Angels of the Heavens.
2050A
Animate and inanimate things which are upon the earth such as men, animals, vegetables, and minerals.
2050B
The birds which fly in the air. In a spiritual sense, the three expressions respectively signify: (a) persons of very high spiritual status; (b) worldly-minded men whose whole attention and efforts are devoted to the acquirement of material pursuits and who have no thought or time for spiritual things and (c) people whose spiritual condition is midway between that of the two above-mentioned categories.
2051
Whereas the clause, Whose praises all who are in the heavens and the earth celebrate, refers to the collective testimony that the whole universe bears to the Unity and Holiness of God, the words, Each one knows his own mode of prayer and praise, refer to the evidence which everything bears to Divine Unity and Holiness individually and separately by carrying out faithfully the task allotted to it by God. Salat has different meanings with reference to different objects. Used in connection with God it means Divine mercy; used in connection with angels, it means their asking forgiveness of God for men and used in connection with man, it means the prescribed form of Prayer (Lane).
اَلَمۡ تَرَ اَنَّ اللّٰہَ یُزۡجِیۡ سَحَابًا ثُمَّ یُؤَلِّفُ بَیۡنَہٗ ثُمَّ یَجۡعَلُہٗ رُکَامًا فَتَرَی الۡوَدۡقَ یَخۡرُجُ مِنۡ خِلٰلِہٖ وَیُنَزِّلُ مِنَ السَّمَآءِ مِنۡ جِبَالٍ فِیۡہَا مِنۡۢ بَرَدٍ فَیُصِیۡبُ بِہٖ مَنۡ یَّشَآءُ وَیَصۡرِفُہٗ عَنۡ مَّنۡ یَّشَآءُ ۖ یَکَادُ سَنَا بَرۡقِہٖ یَذۡہَبُ بِالۡاَبۡصٰرِ
30:49.
13:14.
The verse may signify that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
30:49.
13:14.
Important Words:
رکاماً (piles up) is derived from رکم. They say رکم الشیء i.e. he heaped up, piled up or accumulated the thing; he collected together the thing and put one part of it upon another. رکام means, clouds or sand collected together and piled up (Lane & Aqrab).
ودق (rain) is derived from the root ودق (wadaqa). They say ودق الیه i.e. he became near to him. ودق السماء means, it rained. ودق السیف means, the sword became sharp. الودق means, rain, violent or gentle (Lane & Aqrab).
سنا (flash) is infinitive noun from سنا (sana). They say سنت النار i.e. the fire became high in its light. سنا البرق means, the lightning shone, shone brightly or gleamed or shot up. سنا means, light, or the light of lightning; or light shining or diffusing itself and rising, a high light; shining of weapons (Lane).
Commentary:
The verse gives another simile about the spiritual development of man and about the changes and processes which it undergoes to reach its perfection. The knowledge of such changes and processes is essential to the spiritual pilgrim because without such knowledge he may not know what turnings and crossroads he may have to meet on the way and consequently may despair of success. The verse purports to say that man’s spiritual development is like the formation of clouds from vapours. It begins in this way. The sun of God’s love and grace shines upon that inexhaustible store of man’s capacity to receive and assimilate the Divine Word with which he has been endowed and then it raises vapours which are moved about by the winds of Divine mercy. Just as in the earlier stages the vapours are not visible, so does the change wrought in the pilgrim’s mind by the Sun of Divine love and grace remain unfelt in the earlier stages of his spiritual development with the result that the impatient spiritual wayfarer sometimes loses patience and gives up the endeavour in despair. The simile points out that like invisible vapours which assume a visible form, the change in man’s moral and spiritual progress under Divine mercy assumes a palpable form and begins to be dimly perceptible. But the character and nature of the change is still in a formative stage, where it has not yet attained fixity and strength enough to be helpful to others. The progress, however, continues till like vapours that condense and take the form of showers of rain and sometimes of hail, the God-intoxicated spiritual wayfarer, who has donned the mantle of a Divine Messenger, becomes بشیر i.e. the Bearer of good news for the believers and نذیر i.e. Warner for those who reject the heavenly messages. Even among the believers his influence is not uniform; some benefit by his precept and practice more than the others according to their natural aptitudes, as are the different parts of earth benefited by rain according to the nature of the soil.
Or the significance of the verse may be that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
d
30:49.
e
13:14.
911
这节经文可能意指, 对有些人说来, 启示的经典可以成为及时雨, 他们从中得到极大益处;而对另一些人说来, 启示的经典是冰雹, 带给他们的后果是毁灭。
a
30:49.
b
13:14.
2624
Important Words:
رکاماً (piles up) is derived from رکم. They say رکم الشیء i.e. he heaped up, piled up or accumulated the thing; he collected together the thing and put one part of it upon another. رکام means, clouds or sand collected together and piled up (Lane & Aqrab).
ودق (rain) is derived from the root ودق (wadaqa). They say ودق الیه i.e. he became near to him. ودق السماء means, it rained. ودق السیف means, the sword became sharp. الودق means, rain, violent or gentle (Lane & Aqrab).
سنا (flash) is infinitive noun from سنا (sana). They say سنت النار i.e. the fire became high in its light. سنا البرق means, the lightning shone, shone brightly or gleamed or shot up. سنا means, light, or the light of lightning; or light shining or diffusing itself and rising, a high light; shining of weapons (Lane).
Commentary:
The verse gives another simile about the spiritual development of man and about the changes and processes which it undergoes to reach its perfection. The knowledge of such changes and processes is essential to the spiritual pilgrim because without such knowledge he may not know what turnings and crossroads he may have to meet on the way and consequently may despair of success. The verse purports to say that man’s spiritual development is like the formation of clouds from vapours. It begins in this way. The sun of God’s love and grace shines upon that inexhaustible store of man’s capacity to receive and assimilate the Divine Word with which he has been endowed and then it raises vapours which are moved about by the winds of Divine mercy. Just as in the earlier stages the vapours are not visible, so does the change wrought in the pilgrim’s mind by the Sun of Divine love and grace remain unfelt in the earlier stages of his spiritual development with the result that the impatient spiritual wayfarer sometimes loses patience and gives up the endeavour in despair. The simile points out that like invisible vapours which assume a visible form, the change in man’s moral and spiritual progress under Divine mercy assumes a palpable form and begins to be dimly perceptible. But the character and nature of the change is still in a formative stage, where it has not yet attained fixity and strength enough to be helpful to others. The progress, however, continues till like vapours that condense and take the form of showers of rain and sometimes of hail, the God-intoxicated spiritual wayfarer, who has donned the mantle of a Divine Messenger, becomes بشیر i.e. the Bearer of good news for the believers and نذیر i.e. Warner for those who reject the heavenly messages. Even among the believers his influence is not uniform; some benefit by his precept and practice more than the others according to their natural aptitudes, as are the different parts of earth benefited by rain according to the nature of the soil.
Or the significance of the verse may be that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
b
30:49.
c
13:14.
2052
The verse may signify that for some the revealed Law serves as timely rain which proves highly beneficial and for others it takes the form of hail and storm which brings in its wake destruction and ruin.
اَلَمۡ تَرَ اِلٰی رَبِّکَ کَیۡفَ مَدَّ الظِّلَّ وَلَوۡ شَآءَ لَجَعَلَہٗ سَاکِنًا ثُمَّ جَعَلۡنَا الشَّمۡسَ عَلَیۡہِ دَلِیۡلًا
16:49.
یعنی جب معلوم کرنا ہو کہ سایہ کس طرف گیا ہے اور کتنا لمبا ہے تو سورج کو دیکھ کر معلوم کیا جا سکتا ہے۔ اگر سورج نیچے ہو تو سایہ بالمقابل اور لمبا ہوگا اور اگر سر پر ہوتو بہت چھوٹا اور عین درمیان میں۔
16:49.
The verse alludes in figurative language to the rise, progress and power of Islam and illustrates this tact by drawing attention to a phenomenon of nature. When the sun is behind an object, its shadow lengthens. Similarly, when God is at the back of a people, their power and influence increase. The verse implies that God is at the back of Islam and therefore its shadow would continue to expand and extend till it would reach the ends of the earth, and nations of the world will seek and find solace and comfort under it. "The sun" in the verse symbolises Islam or the Holy Prophet.
The position of the sun determines the size of the shade.
16:49.
Important Words:
دلیلا (guide) is derived from دل. They say دل علیه i.e. he directed him or rightly directed him or guided him to it. دلیلtherefore, means, a director or a right director to that which is sought or desired; a guide; a thing by which one is rightly directed or guided i.e. an evidence, argument or a proof; a sign set up for the knowledge of a thing indicated (Lane & Aqrab).
Commentary:
While the preceding few verses referred to the prophetic mission of the Holy Prophet, the verse under comment speaks in figurative language of the rise, progress and power of Islam and illustrates this fact by drawing attention to a phenomenon of nature. When the sun is behind an object, its shadow lengthens. Similarly, when God is at the back of a people, their power and influence increases. The present Surah was revealed at Mecca when Islam being yet in infancy, its very fate seemed to hang in the balance on account of the relentless persecution to which the weak and defenceless Muslims were subjected. In metaphorical language the verse seems to warn disbelievers that the weak state of Islam should not deceive them into thinking that they would succeed in exterminating it. God is at its back and therefore its shadow would continue to expand and extend till it would reach the ends of the earth and nations of the world will seek and find solace and comfort under it. "The sun" in the verse symbolises Islam or the Holy Prophet. For a fuller explanation of this verse see 16:49.
b
16:49.
3
یعنی جب معلوم کرنا ہو کہ سایہ کس طرف گیا ہے اور کتنا لمبا ہے تو سورج کو دیکھ کر معلوم کیا جا سکتا ہے۔ اگر سورج نیچے ہو تو سایہ بالمقابل اور لمبا ہوگا اور اگر سر پر ہوتو بہت چھوٹا اور عین درمیان میں۔
a
16:49.
2678
Important Words:
دلیلا (guide) is derived from دل. They say دل علیه i.e. he directed him or rightly directed him or guided him to it. دلیلtherefore, means, a director or a right director to that which is sought or desired; a guide; a thing by which one is rightly directed or guided i.e. an evidence, argument or a proof; a sign set up for the knowledge of a thing indicated (Lane & Aqrab).
Commentary:
While the preceding few verses referred to the prophetic mission of the Holy Prophet, the verse under comment speaks in figurative language of the rise, progress and power of Islam and illustrates this fact by drawing attention to a phenomenon of nature. When the sun is behind an object, its shadow lengthens. Similarly, when God is at the back of a people, their power and influence increases. The present Surah was revealed at Mecca when Islam being yet in infancy, its very fate seemed to hang in the balance on account of the relentless persecution to which the weak and defenceless Muslims were subjected. In metaphorical language the verse seems to warn disbelievers that the weak state of Islam should not deceive them into thinking that they would succeed in exterminating it. God is at its back and therefore its shadow would continue to expand and extend till it would reach the ends of the earth and nations of the world will seek and find solace and comfort under it. "The sun" in the verse symbolises Islam or the Holy Prophet. For a fuller explanation of this verse see 16:49.
b
16:49.
2081
The verse alludes in figurative language to the rise, progress and power of Islam and illustrates this tact by drawing attention to a phenomenon of nature. When the sun is behind an object, its shadow lengthens. Similarly, when God is at the back of a people, their power and influence increase. The verse implies that God is at the back of Islam and therefore its shadow would continue to expand and extend till it would reach the ends of the earth, and nations of the world will seek and find solace and comfort under it. "The sun" in the verse symbolises Islam or the Holy Prophet.
2082
The position of the sun determines the size of the shade.
اَلَمۡ تَرَ اَنَّہُمۡ فِیۡ کُلِّ وَادٍ یَّہِیۡمُوۡنَ
یعنی شاعروں کے کلام کسی ایک مضمون کے متعلق نہیں ہوتے بلکہ جو جو مضمون ان کے ذہن میں آتا جاتا ہے اس کو اپنی نظم میں باندھتے جاتے ہیں۔ اصل مقصود ان کے مضمون کی ترتیب نہیں ہوتی بلکہ ایک قسم کے قافیوں اور ردیف کو اکٹھا کرنا ہوتا ہے۔ پس اشارتاً اس آیت میں یہ بھی پیشگوئی ہے کہ آئندہ شاعری کی رَو‘قافیہ اور ردیف کی طرف منتقل ہو جائے گی جو طریقہ کہ فارسی اور اردو شعرا نے اختیار کیا ہے۔ ورنہ جس وقت یہ آیت نازل ہوئی ہے عرب شعراء میں حقیقی معنوں میں ردیف کا استعمال شروع نہیں ہوا تھا۔
Important Words:
یھیمون (wander aimlessly) is derived from ھام which means, he was or became thirsty. They say ھام الرجل علی وجھه i.e. the man went at random, not knowing where he was going (Lane & Aqrab).
Commentary:
The poets pursue every colourful fancy. Their themes have little coherence and consistency, and they lack continuity. Their thought is fragmentary.
4
یعنی شاعروں کے کلام کسی ایک مضمون کے متعلق نہیں ہوتے بلکہ جو جو مضمون ان کے ذہن میں آتا جاتا ہے اس کو اپنی نظم میں باندھتے جاتے ہیں۔ اصل مقصود ان کے مضمون کی ترتیب نہیں ہوتی بلکہ ایک قسم کے قافیوں اور ردیف کو اکٹھا کرنا ہوتا ہے۔ پس اشارتاً اس آیت میں یہ بھی پیشگوئی ہے کہ آئندہ شاعری کی رَو‘قافیہ اور ردیف کی طرف منتقل ہو جائے گی جو طریقہ کہ فارسی اور اردو شعرا نے اختیار کیا ہے۔ ورنہ جس وقت یہ آیت نازل ہوئی ہے عرب شعراء میں حقیقی معنوں میں ردیف کا استعمال شروع نہیں ہوا تھا۔
2813
Important Words:
یھیمون (wander aimlessly) is derived from ھام which means, he was or became thirsty. They say ھام الرجل علی وجھه i.e. the man went at random, not knowing where he was going (Lane & Aqrab).
Commentary:
The poets pursue every colourful fancy. Their themes have little coherence and consistency, and they lack continuity. Their thought is fragmentary.
اَلَمۡ تَرَ اَنَّ اللّٰہَ یُوۡلِجُ الَّیۡلَ فِی النَّہَارِ وَیُوۡلِجُ النَّہَارَ فِی الَّیۡلِ وَسَخَّرَ الشَّمۡسَ وَالۡقَمَرَ کُلٌّ یَّجۡرِیۡۤ اِلٰۤی اَجَلٍ مُّسَمًّی وَّاَنَّ اللّٰہَ بِمَا تَعۡمَلُوۡنَ خَبِیۡرٌ
22:62, 35:14; 57:7.
7:55, 13:3; 35:14; 39:6.
The natural law of the day following the night, and vice versa, operates with equal force in regard to the fate of nations as well as individuals.
22:62; 35:14; 57:7.
7:55; 13:3; 35:14; 39:6.
Commentary:
The verse under comment further develops the theme of its predecessor and says that nations and individuals advance and decay as they observe or ignore the laws that govern their rise and fall. Uniform prosperity or unrelieved misery has never been the lot of a people for all time. The condition of a people or individual changes with a corresponding change in their or his attitude and behaviour. The natural law of the day following the night, and vice versa operates with equal force in regard to the fate of nations as well as individuals.
b
22:62, 35:14; 57:7.
c
7:55, 13:3; 35:14; 39:6.
a
22:62; 35:14; 57:7.
b
7:55; 13:3; 35:14; 39:6.
3053
Commentary:
The verse under comment further develops the theme of its predecessor and says that nations and individuals advance and decay as they observe or ignore the laws that govern their rise and fall. Uniform prosperity or unrelieved misery has never been the lot of a people for all time. The condition of a people or individual changes with a corresponding change in their or his attitude and behaviour. The natural law of the day following the night, and vice versa operates with equal force in regard to the fate of nations as well as individuals.
c
22:62, 35:14; 57:7.
d
7:55, 13:3; 35:14; 39:6.
2316
The natural law of the day following the night, and vice versa, operates with equal force in regard to the fate of nations as well as individuals.
اَلَمۡ تَرَ اَنَّ الۡفُلۡکَ تَجۡرِیۡ فِی الۡبَحۡرِ بِنِعۡمَتِ اللّٰہِ لِیُرِیَکُمۡ مِّنۡ اٰیٰتِہٖۤ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیٰتٍ لِّکُلِّ صَبَّارٍ شَکُوۡرٍ
17:67; 30:47; 45:13.
نعمت سے مراد انسانوں کے کام آنے والا وہ سامان ہے جس کو لے کر جہاز مختلف ملکوں کی طرف جاتے رہتے ہیں۔
صَبَّار صَابِر سے مبالغہ کا صیغہ ہے اور شَکُوْر شَاکِر سے مبالغہ کا صیغہ ہے۔
17:67; 30:47; 45:13.
The sailing of ships is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea-power is generally the richest and the most powerful country in the world.
17:67; 30:47; 45:13.
Commentary:
The sailing of ships, as is mentioned in the present verse, is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea power is generally the richest and the most powerful nation in the world.
d
17:67; 30:47; 45:13.
3
نعمت سے مراد انسانوں کے کام آنے والا وہ سامان ہے جس کو لے کر جہاز مختلف ملکوں کی طرف جاتے رہتے ہیں۔
4
صَبَّار صَابِر سے مبالغہ کا صیغہ ہے اور شَکُوْر شَاکِر سے مبالغہ کا صیغہ ہے۔
a
17:67; 30:47; 45:13.
3055
Commentary:
The sailing of ships, as is mentioned in the present verse, is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea power is generally the richest and the most powerful nation in the world.
a
17:67; 30:47; 45:13.
2317
The sailing of ships is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea-power is generally the richest and the most powerful country in the world.
اَلَمۡ تَرَ اَنَّ اللّٰہَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَاَخۡرَجۡنَا بِہٖ ثَمَرٰتٍ مُّخۡتَلِفًا اَلۡوٰنُہَا ۚ وَمِنَ الۡجِبَالِ جُدَدٌۢ بِیۡضٌ وَّحُمۡرٌ مُّخۡتَلِفٌ اَلۡوٰنُہَا وَغَرَابِیۡبُ سُوۡدٌ
14:33; 22:6; 45:6.
14:33; 22:6; 45:6.
The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rain-water is the same but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Qur’an has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and to the way in which they receive it.
14:33; 22:6; 30:51; 45:6.
Important Words:
الوانھا (their colours) is the plural of لون which is substantive noun from لون (lawwana). They say لون الشیء i.e. he coloured the thing. لون الشیب فیه means, old age appeared in his hair. تلون الرجل means, the man became fickle minded. لون means, colour, exterior; form, shape; kind, sort, species (Aqrab & Lane).
جدد (streaks) is the plural of جدة which is derived from جد which means, it (a garment) was or became new; جدة (juddatun) means, a beaten way or road; a road leading to water; a main road; a sign; the bank or side of a river; the stripe or streak that is in the back of an ass differing from his general colour, a streak in anything as in a mountain, differing in colour from the rest of the mountain (Lane & Aqrab).
غرابیب سود (raven black). غرابیب is the plural of غربیب which is derived from غرب (ghariba) which means, he or it was or became black; or it was or became black on account of very hot wind. غربیب means, intensely black; of which the colour resembles the colour of a crow; when applied to an old man it means one whose hair is intensely black or whose hair does not become white or who blackens his white hair with dye. أسود غربیب means, intensely black. But if you say غرابیب سود you make the latter word a substitute for the former; because a word corroborative of one signifying a colour cannot precede, nor can the corroborative of any word; one of the most excellent kinds of grapes; a variety of grapes growing at At-Ta’if; intensely black; of the most excellent and most delicate and blackest of grapes. غرابیب سود relating to mountains, may mean streaks having black rocks.
Commentary:
The present and the next verse invite attention to the study of a wonderful phenomenon of nature which bears striking resemblance to a similar phenomenon in the spiritual realm. The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rainwater is the same, but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Quran has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and the way in which they receive it. The same revelation which produced such paragons of righteousness and piety as Abu Bakr and ‘Umar, served only to increase Abu Jahl, ‘Utbah or Shaibah in wickedness and opposition to truth. The verse also signifies that the Faithful and the disbelievers are variously graded in goodness and evil. All believers were not like Abu Bakr and ‘Umar in righteousness, nor all disbelievers as wicked as Abu Jahl, ‘Utbah or Shaibah. The verse further says that the vast variety of colour and kind is not to be found only in plants but also in mountains and rocks as well. All of these wonderful phenomena point to an Intelligent and Powerful mind behind it.
a
14:33; 22:6; 45:6.
a
14:33; 22:6; 30:51; 45:6.
3197
Important Words:
الوانھا (their colours) is the plural of لون which is substantive noun from لون (lawwana). They say لون الشیء i.e. he coloured the thing. لون الشیب فیه means, old age appeared in his hair. تلون الرجل means, the man became fickle minded. لون means, colour, exterior; form, shape; kind, sort, species (Aqrab & Lane).
جدد (streaks) is the plural of جدة which is derived from جد which means, it (a garment) was or became new; جدة (juddatun) means, a beaten way or road; a road leading to water; a main road; a sign; the bank or side of a river; the stripe or streak that is in the back of an ass differing from his general colour, a streak in anything as in a mountain, differing in colour from the rest of the mountain (Lane & Aqrab).
غرابیب سود (raven black). غرابیب is the plural of غربیب which is derived from غرب (ghariba) which means, he or it was or became black; or it was or became black on account of very hot wind. غربیب means, intensely black; of which the colour resembles the colour of a crow; when applied to an old man it means one whose hair is intensely black or whose hair does not become white or who blackens his white hair with dye. أسود غربیب means, intensely black. But if you say غرابیب سود you make the latter word a substitute for the former; because a word corroborative of one signifying a colour cannot precede, nor can the corroborative of any word; one of the most excellent kinds of grapes; a variety of grapes growing at At-Ta’if; intensely black; of the most excellent and most delicate and blackest of grapes. غرابیب سود relating to mountains, may mean streaks having black rocks.
Commentary:
The present and the next verse invite attention to the study of a wonderful phenomenon of nature which bears striking resemblance to a similar phenomenon in the spiritual realm. The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rainwater is the same, but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Quran has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and the way in which they receive it. The same revelation which produced such paragons of righteousness and piety as Abu Bakr and ‘Umar, served only to increase Abu Jahl, ‘Utbah or Shaibah in wickedness and opposition to truth. The verse also signifies that the Faithful and the disbelievers are variously graded in goodness and evil. All believers were not like Abu Bakr and ‘Umar in righteousness, nor all disbelievers as wicked as Abu Jahl, ‘Utbah or Shaibah. The verse further says that the vast variety of colour and kind is not to be found only in plants but also in mountains and rocks as well. All of these wonderful phenomena point to an Intelligent and Powerful mind behind it.
f
14:33; 22:6; 45:6.
2418
The verse purports to say that when rain falls upon dry and parched land it gives rise to a vast variety of crops, flowers and fruits of different colours, tastes, forms and kinds. The rain-water is the same but the crops, flowers and fruits it produces are vastly different from one another. This difference is evidently due to the nature of the soil and the seed. Similarly, when Divine revelation, which at many places in the Qur’an has been likened to water, comes to a people, it produces different effects upon different men according to the soil of their hearts and to the way in which they receive it.
اَلَمۡ تَرَ اَنَّ اللّٰہَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَسَلَکَہٗ یَنٰبِیۡعَ فِی الۡاَرۡضِ ثُمَّ یُخۡرِجُ بِہٖ زَرۡعًا مُّخۡتَلِفًا اَلۡوٰنُہٗ ثُمَّ یَہِیۡجُ فَتَرٰٮہُ مُصۡفَرًّا ثُمَّ یَجۡعَلُہٗ حُطٰمًا ۚ اِنَّ فِیۡ ذٰلِکَ لَذِکۡرٰی لِاُولِی الۡاَلۡبٰبِ
35:28.
13:5; 16:14.
22:6; 30:49-51; 35:28; 45:6.
13:5; 16:14.
Important Words:
ینابیع is the plural of ینبوع which is derived from نبع. They say نبع الماء i.e. the water issued forth from the spring. ینبوع means, a spring of water; a rivulet or streamlet in which there is much water. One would say:
فجر الله ینابیع الحکمة علی لسانه
i.e. God caused to flow springs of wisdom on his tongue (Aqrab).
حطاماً (broken straw) is derived from حطم which means, it broke or became broken into pieces. They say حطم فلانا اھله i.e. the family of such a one rendered him a broken man. حطمته السن means, age broke him or rendered him infirm. حطاماً means, what is broken into pieces; fragments, pieces (Lane & Aqrab).
Commentary:
The verse means to say that when the earth becomes spiritually parched, God sends down rain in the form of Divine revelation and then it receives a new life and fruits and flowers of different hues, tastes and flavours grow, i.e. when a Divine Reformer appears, a community of righteous and God-fearing men is born, and pious and learned ‘ulema’ teach men the Word of God. Then there is a long interval and God’s Word is forgotten and His commandments are defied and disobeyed. Again, the earth becomes parched and dried up and again a generation of evil men, who are as good as dry fuel fit to be thrown into fire, is born and takes the place of good men. Thus the circle goes on.
b
35:28.
c
13:5; 16:14.
b
22:6; 30:49-51; 35:28; 45:6.
c
13:5; 16:14.
3450
Important Words:
ینابیع is the plural of ینبوع which is derived from نبع. They say نبع الماء i.e. the water issued forth from the spring. ینبوع means, a spring of water; a rivulet or streamlet in which there is much water. One would say:
فجر الله ینابیع الحکمة علی لسانه
i.e. God caused to flow springs of wisdom on his tongue (Aqrab).
حطاماً (broken straw) is derived from حطم which means, it broke or became broken into pieces. They say حطم فلانا اھله i.e. the family of such a one rendered him a broken man. حطمته السن means, age broke him or rendered him infirm. حطاماً means, what is broken into pieces; fragments, pieces (Lane & Aqrab).
Commentary:
The verse means to say that when the earth becomes spiritually parched, God sends down rain in the form of Divine revelation and then it receives a new life and fruits and flowers of different hues, tastes and flavours grow, i.e. when a Divine Reformer appears, a community of righteous and God-fearing men is born, and pious and learned ‘ulema’ teach men the Word of God. Then there is a long interval and God’s Word is forgotten and His commandments are defied and disobeyed. Again, the earth becomes parched and dried up and again a generation of evil men, who are as good as dry fuel fit to be thrown into fire, is born and takes the place of good men. Thus the circle goes on.
b
35:28.
c
13:5; 16:14.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ یُجٰدِلُوۡنَ فِیۡۤ اٰیٰتِ اللّٰہِ اَنّٰی یُصۡرَفُوۡنَ
13:14; 22:9; 31:21.
13:14; 22:9; 31:21.
13:14; 22:9; 31:21.
Commentary:
This and the following six verses warn disbelievers that they should not hurriedly reject the Holy Prophet because the denial of truth has never produced good results and the rejecters have always suffered the evil consequences of their rejection.
e
13:14; 22:9; 31:21.
a
13:14; 22:9; 31:21.
3545
Commentary:
This and the following six verses warn disbelievers that they should not hurriedly reject the Holy Prophet because the denial of truth has never produced good results and the rejecters have always suffered the evil consequences of their rejection.
c
13:14; 22:9; 31:21.
اَلَمۡ تَرَ کَیۡفَ فَعَلَ رَبُّکَ بِاَصۡحٰبِ الۡفِیۡلِ
公元570年, 即穆圣诞生那年, 尼格斯大帝的也门总督阿布拉哈率领大军进军麦加, 企图摧毁天房。他随带若干大象, 但是一场天花性质的瘟疫使他全军覆没, 将士的尸体被成群的飞禽吞食。请参见这一章经文的导言。
اس آیت میں اَلَمْ تَرَ کے الفاظ ہیں اور محمد رسول اللہ صلی اللہ علیہ وسلم واقعہ فِیْل سے ایک ماہ بعد پیدا ہوئے تھے۔ پس معلوم ہوا کہ قرآنی زبان میں جب اَلَمْ تَرَ کا لفظ آئے تو اس کے معنے دیکھنے کے ضروری نہیں ہوتے‘ بلکہ کبھی اس کے معنے معلوم کرنے کے ہوتے ہیں۔ کیونکہ ایک ماہ بعد پیدا ہونے والا بچہ واقعہ فِیْل کو دیکھ نہیں سکتا تھا۔ پس لازماً اس کے یہ معنے کرنے پڑیں گے ’’کیا تمہیں معلوم نہیں‘‘ یعنی کیا تم نے لوگوں سے یہ روایتیں نہیں سنیں۔
ابرہہ جو حکومت ایبے سینیا کی طرف سے یمن کا گورنر تھا اور جس نے خانہ کعبہ کو گرانے کی اس لئے قسم کھائی تھی کہ کسی عرب نے عیسائی گرجا میں پاخانہ پھر دیا تھا۔ یہ اس کے واقعہ کی طرف اشارہ ہے کہ اس کے حملہ کے وقت اس کو کیا کیا سزا ملی۔
Abrahah, the viceroy in Yemen of the Negus, marched on Mecca with a large army in 570 A.D., the year of the Holy Prophet’s birth, in order to destroy the Ka‘bah. He had a number of elephants with him. A plague or epidemic of the nature of smallpox, completely destroyed his army and their rotting bodies were eaten up by swarms of birds. See Introduction to the Surah.
Commentary:
This verse refers to Abraha, who marched on Mecca with a large army in 570 A.D., the year of the Holy Prophet’s birth, in order to destroy the Ka‘bah. The Holy Prophet’s birth taking place in the year of Abraha’s attack on the Ka‘bah and the utter destruction of his army implied a Divine hint that because the great Prophet for whose sake the Ka‘bah had been built and who was to preach the Last Heavenly Message from there was about to be born, it militated against God’s eternal plan that it should suffer destruction at the hands of an arch-infidel. Abraha had a number of elephants with him. They were destroyed by a plague or epidemic, of the nature of smallpox, and their rotting bodies were eaten up by swarms of birds. For a detailed account of this incident see Introduction.
The expression کیف فعل refers more to the dreadfulness of the scourge which destroyed Abraha’s army than to the manner of their destruction.
1789
公元570年, 即穆圣诞生那年, 尼格斯大帝的也门总督阿布拉哈率领大军进军麦加, 企图摧毁天房。他随带若干大象, 但是一场天花性质的瘟疫使他全军覆没, 将士的尸体被成群的飞禽吞食。请参见这一章经文的导言。
3
اس آیت میں اَلَمْ تَرَ کے الفاظ ہیں اور محمد رسول اللہ صلی اللہ علیہ وسلم واقعہ فِیْل سے ایک ماہ بعد پیدا ہوئے تھے۔ پس معلوم ہوا کہ قرآنی زبان میں جب اَلَمْ تَرَ کا لفظ آئے تو اس کے معنے دیکھنے کے ضروری نہیں ہوتے‘ بلکہ کبھی اس کے معنے معلوم کرنے کے ہوتے ہیں۔ کیونکہ ایک ماہ بعد پیدا ہونے والا بچہ واقعہ فِیْل کو دیکھ نہیں سکتا تھا۔ پس لازماً اس کے یہ معنے کرنے پڑیں گے ’’کیا تمہیں معلوم نہیں‘‘ یعنی کیا تم نے لوگوں سے یہ روایتیں نہیں سنیں۔
4
ابرہہ جو حکومت ایبے سینیا کی طرف سے یمن کا گورنر تھا اور جس نے خانہ کعبہ کو گرانے کی اس لئے قسم کھائی تھی کہ کسی عرب نے عیسائی گرجا میں پاخانہ پھر دیا تھا۔ یہ اس کے واقعہ کی طرف اشارہ ہے کہ اس کے حملہ کے وقت اس کو کیا کیا سزا ملی۔
4842
Commentary:
This verse refers to Abraha, who marched on Mecca with a large army in 570 A.D., the year of the Holy Prophet’s birth, in order to destroy the Ka‘bah. The Holy Prophet’s birth taking place in the year of Abraha’s attack on the Ka‘bah and the utter destruction of his army implied a Divine hint that because the great Prophet for whose sake the Ka‘bah had been built and who was to preach the Last Heavenly Message from there was about to be born, it militated against God’s eternal plan that it should suffer destruction at the hands of an arch-infidel. Abraha had a number of elephants with him. They were destroyed by a plague or epidemic, of the nature of smallpox, and their rotting bodies were eaten up by swarms of birds. For a detailed account of this incident see Introduction.
The expression کیف فعل refers more to the dreadfulness of the scourge which destroyed Abraha’s army than to the manner of their destruction.
3436
Abrahah, the viceroy in Yemen of the Negus, marched on Mecca with a large army in 570 A.D., the year of the Holy Prophet’s birth, in order to destroy the Ka‘bah. He had a number of elephants with him. A plague or epidemic of the nature of smallpox, completely destroyed his army and their rotting bodies were eaten up by swarms of birds. See Introduction to the Surah.
اَلَمۡ تَرَ اَنَّ اللّٰہَ یَعۡلَمُ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۖ مَا یَکُوۡنُ مِنۡ نَّجۡوٰی ثَلٰثَۃٍ اِلَّا ہُوَ رَابِعُہُمۡ وَلَا خَمۡسَۃٍ اِلَّا ہُوَ سَادِسُہُمۡ وَلَاۤ اَدۡنٰی مِنۡ ذٰلِکَ وَلَاۤ اَکۡثَرَ اِلَّا ہُوَ مَعَہُمۡ اَیۡنَ مَا کَانُوۡا ۖ ثُمَّ یُنَبِّئُہُمۡ بِمَا عَمِلُوۡا یَوۡمَ الۡقِیٰمَۃِ ۚ اِنَّ اللّٰہَ بِکُلِّ شَیۡءٍ عَلِیۡمٌ
Commentary:
The subject which was only indirectly introduced in v. 6 has been elaborated in this and the next few verses. The present verse refers to the secret plots and conspiracies against Islam of the Jews and hypocrites of Medina. It condemns this evil practice and warns them that their plots are not hidden from God. He has sent the Holy Prophet and He is his Guardian and Protector, and their conspiracies would do him no harm. They are further warned that they would be punished for their wicked designs. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and of their secret plots against Islam and against the life of the Holy Prophet.
4177
Commentary:
The subject which was only indirectly introduced in v. 6 has been elaborated in this and the next few verses. The present verse refers to the secret plots and conspiracies against Islam of the Jews and hypocrites of Medina. It condemns this evil practice and warns them that their plots are not hidden from God. He has sent the Holy Prophet and He is his Guardian and Protector, and their conspiracies would do him no harm. They are further warned that they would be punished for their wicked designs. The expulsion of the three Jewish tribes from Medina was the result of their repeated acts of defection and infidelity and of their secret plots against Islam and against the life of the Holy Prophet.
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).
۞ اَلَمۡ تَرَ اِلَی الَّذِیۡنَ تَوَلَّوۡا قَوۡمًا غَضِبَ اللّٰہُ عَلَیۡہِمۡ مَّا ہُمۡ مِّنۡکُمۡ وَلَا مِنۡہُمۡ وَیَحۡلِفُوۡنَ عَلَی الۡکَذِبِ وَہُمۡ یَعۡلَمُوۡنَ
60:14.
60:14.
60:14.
a
60:14.
a
60:14.
a
60:14.
۞ اَلَمۡ تَرَ اِلَی الَّذِیۡنَ نَافَقُوۡا یَقُوۡلُوۡنَ لِاِخۡوٰنِہِمُ الَّذِیۡنَ کَفَرُوۡا مِنۡ اَہۡلِ الۡکِتٰبِ لَئِنۡ اُخۡرِجۡتُمۡ لَنَخۡرُجَنَّ مَعَکُمۡ وَلَا نُطِیۡعُ فِیۡکُمۡ اَحَدًا اَبَدًا وَّاِنۡ قُوۡتِلۡتُمۡ لَنَنۡصُرَنَّکُمۡ وَاللّٰہُ یَشۡہَدُ اِنَّہُمۡ لَکٰذِبُوۡنَ
伪信者怂恿麦地那的犹太人蔑视穆圣, 撕毁跟他结的盟誓, 许下必要时刻提供帮助的虚假诺言。但是当犹太人信以为真, 蔑视穆圣并大举反对他的时候, 伪信者使他们陷入了困境。
The Hypocrites had urged the Jews of Medina to defy the Holy Prophet and break their plighted word with him, holding out to them false promises of help and succour in time of need. But when relying upon their promises the Jews defied the Holy Prophet and marched against him, they left them in the lurch.
Commentary:
A hypocrite is a liar and a coward. He is completely unreliable and devoid of all honour. The hypocrites of Medina had urged the Jews of Medina to defy the Holy Prophet and break their plighted word with him, holding out to them false promises of help and succour in time of need. But when relying upon their promises the Jews defied the Prophet and he, in order to punish them, marched against them, the Hypocrites left them in the lurch.
1414
伪信者怂恿麦地那的犹太人蔑视穆圣, 撕毁跟他结的盟誓, 许下必要时刻提供帮助的虚假诺言。但是当犹太人信以为真, 蔑视穆圣并大举反对他的时候, 伪信者使他们陷入了困境。
4198
Commentary:
A hypocrite is a liar and a coward. He is completely unreliable and devoid of all honour. The hypocrites of Medina had urged the Jews of Medina to defy the Holy Prophet and break their plighted word with him, holding out to them false promises of help and succour in time of need. But when relying upon their promises the Jews defied the Prophet and he, in order to punish them, marched against them, the Hypocrites left them in the lurch.
3025
The Hypocrites had urged the Jews of Medina to defy the Holy Prophet and break their plighted word with him, holding out to them false promises of help and succour in time of need. But when relying upon their promises the Jews defied the Holy Prophet and marched against him, they left them in the lurch.
اَلَمۡ تَرَ کَیۡفَ فَعَلَ رَبُّکَ بِعَادٍ
阿德 (عَاد, ‘Ad) 在当时是一个十分强大的种族: 他们在物质资源和财富方面超过了同时代的民族。
‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.
Commentary:
The ‘Ad were a powerful and prosperous people of antiquity. They defied their Prophet Hud and were destroyed. For a detailed note on ‘Ad and Thamud see 11:62.
1682
阿德 (عَاد, ‘Ad) 在当时是一个十分强大的种族: 他们在物质资源和财富方面超过了同时代的民族。
4711
Commentary:
The ‘Ad were a powerful and prosperous people of antiquity. They defied their Prophet Hud and were destroyed. For a detailed note on ‘Ad and Thamud see 11:62.
3336
‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.