خَشۡیَۃِ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "خَشۡیَۃِ".
ثُمَّ قَسَتۡ قُلُوۡبُکُمۡ مِّنۡۢ بَعۡدِ ذٰلِکَ فَہِیَ کَالۡحِجَارَۃِ اَوۡ اَشَدُّ قَسۡوَۃً ۚ وَاِنَّ مِنَ الۡحِجَارَۃِ لَمَا یَتَفَجَّرُ مِنۡہُ الۡاَنۡہٰرُ ۚ وَاِنَّ مِنۡہَا لَمَا یَشَّقَّقُ فَیَخۡرُجُ مِنۡہُ الۡمَآءُ ۚ وَاِنَّ مِنۡہَا لَمَا یَہۡبِطُ مِنۡ خَشۡیَۃِ اللّٰہِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
5:14; 6:44; 57:17.
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
5:14; 6:44; 57:17.
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
5:14; 6:44; 57:17.
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
2
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
a
5:14; 6:44; 57:17.
81
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
111
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
112
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
اِنَّ الَّذِیۡنَ ہُمۡ مِّنۡ خَشۡیَۃِ رَبِّہِمۡ مُّشۡفِقُوۡنَ
79:41.
79:41.
79:41.
Commentary:
In the present and the next few verses have been mentioned the attributes and characteristics of those Elect and Beloved of God who attain true success in life and are the real recipients of Divine favours and blessings. They may not have wealth and may not acquire material strength and power, though these things also fall to the lot of the followers of Divine Prophets, yet they do succeed in their life-mission which is to establish righteousness on earth and to implant the love of God in the hearts of men. They leave behind them a community of devoted followers who after their departure from this world carry on their mission with zeal, sincerity and perseverance.
c
79:41.
a
79:41.
2549
Commentary:
In the present and the next few verses have been mentioned the attributes and characteristics of those Elect and Beloved of God who attain true success in life and are the real recipients of Divine favours and blessings. They may not have wealth and may not acquire material strength and power, though these things also fall to the lot of the followers of Divine Prophets, yet they do succeed in their life-mission which is to establish righteousness on earth and to implant the love of God in the hearts of men. They leave behind them a community of devoted followers who after their departure from this world carry on their mission with zeal, sincerity and perseverance.
b
79:41.
لَوۡ اَنۡزَلۡنَا ہٰذَا الۡقُرۡاٰنَ عَلٰی جَبَلٍ لَّرَاَیۡتَہٗ خٰشِعًا مُّتَصَدِّعًا مِّنۡ خَشۡیَۃِ اللّٰہِ ۚ وَتِلۡکَ الۡاَمۡثٰلُ نَضۡرِبُہَا لِلنَّاسِ لَعَلَّہُمۡ یَتَفَکَّرُوۡنَ
13:32.
اس آیت میں جو پہاڑ کا لفظ آتا ہے‘ اس سے مراد درحقیقت ایسے لوگ ہیں جو اپنی قوم میں پہاڑ کی حیثیت رکھتے ہیں۔ پس پہاڑ سے مراد پتھروں کے پہاڑ نہیں۔ بلکہ فرماتا ہے کہ قرآن کریم کے اندر جو خشیۃ اللہ کی تعلیم ہے اگر یہ ایک بڑی سے بڑی وجاہت والے آدمی پر بھی نازل ہوتی تو وہ شخص بھی خداتعالیٰ کے سامنے ٹکڑے ہو کر گر جاتا۔
13:32.
The verse may signify that the proud pagan Arabs whom no pre- Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who, like a strong rock, remained unmoved and firmly wedded to their Bedouin usages, unaffected by the corrosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before the sublime and powerful Message of Islam, and from their erstwhile stony hearts would gush forth fountains of light and learning.
13:32.
Commentary:
Metaphorically, the word جبل signifies a big and proud man; the chief or leader of a people. In this sense of the word the verse would mean that the Quran contains such a sublime and powerful Message that it would make the heart of even a proud man melt. Or the verse may signify that the proud pagan Arabs whom no pre-Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who like a strong rock remained unmoved and firmly wedded to their Bedouin usages unaffected by the erosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before its sublime and powerful Message, and from their stony hearts would gush forth fountains of light and learning.
c
13:32.
2
اس آیت میں جو پہاڑ کا لفظ آتا ہے‘ اس سے مراد درحقیقت ایسے لوگ ہیں جو اپنی قوم میں پہاڑ کی حیثیت رکھتے ہیں۔ پس پہاڑ سے مراد پتھروں کے پہاڑ نہیں۔ بلکہ فرماتا ہے کہ قرآن کریم کے اندر جو خشیۃ اللہ کی تعلیم ہے اگر یہ ایک بڑی سے بڑی وجاہت والے آدمی پر بھی نازل ہوتی تو وہ شخص بھی خداتعالیٰ کے سامنے ٹکڑے ہو کر گر جاتا۔
c
13:32.
4206
Commentary:
Metaphorically, the word جبل signifies a big and proud man; the chief or leader of a people. In this sense of the word the verse would mean that the Quran contains such a sublime and powerful Message that it would make the heart of even a proud man melt. Or the verse may signify that the proud pagan Arabs whom no pre-Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who like a strong rock remained unmoved and firmly wedded to their Bedouin usages unaffected by the erosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before its sublime and powerful Message, and from their stony hearts would gush forth fountains of light and learning.
b
13:32.
3027A
The verse may signify that the proud pagan Arabs whom no pre- Islamic teaching could wean from their polytheistic beliefs and idolatrous practices and who, like a strong rock, remained unmoved and firmly wedded to their Bedouin usages, unaffected by the corrosive influence of the glamour and glitter of the neighbouring Christian civilization, would be humbled before the sublime and powerful Message of Islam, and from their erstwhile stony hearts would gush forth fountains of light and learning.