خَلۡفَہُمۡ
Appears 7 times in Quran
Occurrences in Quran
Found 7 verses containing "خَلۡفَہُمۡ".
اَللّٰہُ لَاۤ اِلٰہَ اِلَّا ہُوَ الۡحَیُّ الۡقَیُّوۡمُ ۚ لَا تَاۡخُذُہٗ سِنَۃٌ وَّلَا نَوۡمٌ ۚ لَّہٗ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ ۗ مَنۡ ذَا الَّذِیۡ یَشۡفَعُ عِنۡدَہٗۤ اِلَّا بِاِذۡنِہٖ ۚ یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡہِمۡ وَمَا خَلۡفَہُمۡ ۖ وَلَا یُحِیۡطُوۡنَ بِشَیۡءٍ مِّنۡ عِلۡمِہٖۤ اِلَّا بِمَا شَآءَ ۚ وَسِعَ کُرۡسِیُّہُ السَّمٰوٰتِ وَالۡاَرۡضَ ۖ وَلَا یَـُٔوۡدُہٗ حِفۡظُہُمَا ۚ وَہُوَ الۡعَلِیُّ الۡعَظِیۡمُ
3:3; 20:112; 25:59.
2:49.
20:111.
كُرْسِی (Kursiy) 的意思是, 帝位, 宝座, 椅子, 墙的支柱; 知识; 统治权和权力 (اَقْرَبْ, Aqrab)。كَرَاسِی (Karasi) 是复数, 意思是学问高深的人。这节经文优美地描写了安拉的独一性和其伟大的常德。传说穆圣曾经说过, اٰيَةُ الْكُرْسِی (Ayatul-Kursiy) 帝位节, 是 «古兰经» 中最高超的一节经文 (穆斯林)。
اَلْحَیُّ کامل حیات والا۔ اللہ تعالیٰ کے لئے جب اَلْحَیُّ آتا ہے تو الف لام کمال کے معنے دیتا ہے اور اس کے معنے یہ ہوتے ہیں کہ اللہ تعالیٰ حیات کاملہ رکھتا ہے یعنی ایسی حیات جو اپنے قیام میں کسی اور کی محتاج نہیں۔ اسے کسی اور نے زندگی نہیں بخشی بلکہ اس کی ذات ازلی اور ابدی طور پر زندہ ہے۔ اَلْقَیُّوْمُ: قَامَ سے نکلا ہے جس کے معنے کھڑے ہونے کے ہیں۔ اسی سے قَیِّمٌ نکلا ہے جس کے معنے نگران اور مُتوَلّی کے ہیں اور قَـیِّمٌ۔ مُسْتَقِیْمٌ کو بھی کہتے ہیں۔ ’’اَمْرٌقَـیِّمٌ‘‘ ایسا امر جس میں کوئی کجی نہیں بلکہ درست اور ٹھیک ہے۔ اَلْقَ
اردو میں اس موقعہ پر حرف عطف استعمال نہیں کرتے اس لئے نیند کے بعد ایک اور جملہ رکھ کر ترجمہ کو صحیح کیا گیا ہے۔
اَلْکُرْسِیُّ۔ کِرْسٌ سے نکلا ہے جس کے معنے متفرق اجزا کے اکٹھا ہونے کے ہوتے ہیں۔ کہتے ہیں کَرَسْتُ بِنَاءً میں نے عمارت بنائی۔ یعنی اینٹوں پر اینٹیں رکھیں اور کُرْسِیٌّ علم کو بھی کہتے ہیں اور حکومت کو بھی (مفردات) اس لفظ کی اصل سے معلوم ہوتا ہے کہ اصل میں اس کے معنے جمع کرنے اور اکٹھا کرنے کے ہیں اور چونکہ علم بھی پراگندہ معلومات کو جمع کر لیتا ہے اور حکومت ملک کے پراگندہ اجزا کو جمع کر لیتی ہے اس لئے اسے بھی کرسی کہتے ہیں۔
اٰدَہٗ یَئُوْدُہٗ اَوْداً کے معنے ہیں۔ اَضْنَکَہٗ وَ ثَقْلَ عَلَیْہِ (اقرب) یعنی اسے تھکا دیا اور اس پر بوجھ معلوم ہوا۔
اَلْعَلِیُّ۔ عَلِیٌّ کے معنے ہیں بلند شان والا۔ بزرگی کا مالک (اقرب) عَلِیٌّ کا مادہ عَلَا یَعْلُوْ عُلْوًا بھی ہے اور عَلِیَ یَعْلیٰ عَلَا ءً بھی ہے مگر محققین کے نزدیک عَلاَ یَعْلُوْ سے عالی کا لفظ اسم فاعل کے طور پر آتا ہے اور عَلِیَ یَعْلیٰ سے عَلِیٌّ استعمال ہوتا ہے۔ عَلَا یَعْلُوْ بُرے اور بَھلے دونوں فعلوں کے لئے آ جاتا ہے جیسے قرآن کریم میں ہے کہ اِنَّ فِرْعَوْنَ عَلَا فِی الْاَرْضِ (القصص: ۵) لیکن عَلِیَ یَعْلٰی صرف اچھے معنوں میں آتا ہے اور عَلِیٌّ جو اللہ کا نام ہے وہ اسی مادہ سے ہے پس اس کے ہمیشہ اچھے معن
3:3; 20:112; 25:59.
See 2:49.
20:111.
Kursiyy means, a throne, a chair, buttress of a wall; knowledge; dominion and power (Aqrab); Karasi is plural, meaning, men of learning. The verse beautifully describes the Unity of God and His great attributes. The Holy Prophet is reported to have said that Ayatul-Kursiyy is the loftiest verse of the Qur’an (Muslim).
3:3; 20:112; 25:59.
See 2:49.
20:111.
Important Words:
الحی (the Living), of which the verb form is حیی i.e. he lived or he had life, is an attribute of God, signifying that God is the only Being Who is deathless and lives by Himself—He needs no support, He is eternal and everlasting (Mufradat & Lane). This is "life" in the truest sense of the word, and such life is enjoyed by God alone.
القیوم (Self-Subsisting and All-Sustaining) is another attribute of God. The word is derived from قام i.e. he stood erect. القیوم means, the Being Who not only stands by Himself, requiring the support of none, but Who supports all others (Mufradat & Aqrab).
سنة (slumber) is the noun-infinitive from وسن i.e. sleep or slumber took hold of him. سنة means, heaviness of limbs and eyes preceding sleep; sleep or slumber itself; negligence or unguardedness (Aqrab)
کرسی (knowledge) is derived from کرس. They say کرس البناء i.e. he raised the walls of a house. کرسی means, a throne or a chair or a stool, in fact, anything used for sitting on; buttress of a wall; knowledge; dominion and power. Hence, الکراسیmeans, men of learning (Aqrab & Lane).
Commentary:
This verse is known as آیة الکرسی (Ayatul-Kursi) and is considered to be one of the most important verses, beautifully describing the Unity of God and His great attributes. The Holy Prophet is reported to have said that the Ayatul-Kursi is the loftiest verse in the Quran (Muslim). The verse supplies an answer to an implied question. Even if Muslims made the sacrifices required of them in 2:255, the task before them was so great that, based on worldly calculations, there appeared no hope of success for them. How then is the promised victory to come? The verse under comment provides a telling answer. The world was not without a Master. The destinies of its people were controlled by a Being Whose power was limitless, Whose knowledge knew no bounds, Who was ever vigilant, ever watchful, in Whose hands were the entire resources of the earth and the heavens. If such a Being willed the triumph of a party, who was there to thwart His way? The promised victory must come.
For a detailed treatment of the subject of intercession see note on 2:49. The reason why no one shall be allowed to intercede for any person except with the permission of God is that nobody knows what is in the minds of men and consequently none is in a position to intercede for another. God alone knows the secrets of men’s hearts and hence there can be no intercession except by His permission, for He alone knows who is deserving of it.
The clause, they encompass nothing of His knowledge, means that God’s knowledge is unlimited; while the knowledge of others, whoever they may be, is limited; even Prophets know no more than what is apparent of the spiritual condition of their followers.
The word کرسی (knowledge) may signify either knowledge or power; both give equally good meanings and are almost equally applicable. Allah’s knowledge is as extensive as His power. Knowledge and power are indeed the two great pillars on which the throne of God and, for that matter, the controlling power of everyone in authority rests.
d
3:3; 20:112; 25:59.
e
2:49.
f
20:111.
196
كُرْسِی (Kursiy) 的意思是, 帝位, 宝座, 椅子, 墙的支柱; 知识; 统治权和权力 (اَقْرَبْ, Aqrab)。كَرَاسِی (Karasi) 是复数, 意思是学问高深的人。这节经文优美地描写了安拉的独一性和其伟大的常德。传说穆圣曾经说过, اٰيَةُ الْكُرْسِی (Ayatul-Kursiy) 帝位节, 是 «古兰经» 中最高超的一节经文 (穆斯林)。
1
اَلْحَیُّ کامل حیات والا۔ اللہ تعالیٰ کے لئے جب اَلْحَیُّ آتا ہے تو الف لام کمال کے معنے دیتا ہے اور اس کے معنے یہ ہوتے ہیں کہ اللہ تعالیٰ حیات کاملہ رکھتا ہے یعنی ایسی حیات جو اپنے قیام میں کسی اور کی محتاج نہیں۔ اسے کسی اور نے زندگی نہیں بخشی بلکہ اس کی ذات ازلی اور ابدی طور پر زندہ ہے۔ اَلْقَیُّوْمُ: قَامَ سے نکلا ہے جس کے معنے کھڑے ہونے کے ہیں۔ اسی سے قَیِّمٌ نکلا ہے جس کے معنے نگران اور مُتوَلّی کے ہیں اور قَـیِّمٌ۔ مُسْتَقِیْمٌ کو بھی کہتے ہیں۔ ’’اَمْرٌقَـیِّمٌ‘‘ ایسا امر جس میں کوئی کجی نہیں بلکہ درست اور ٹھیک ہے۔ اَلْقَ
2
اردو میں اس موقعہ پر حرف عطف استعمال نہیں کرتے اس لئے نیند کے بعد ایک اور جملہ رکھ کر ترجمہ کو صحیح کیا گیا ہے۔
3
اَلْکُرْسِیُّ۔ کِرْسٌ سے نکلا ہے جس کے معنے متفرق اجزا کے اکٹھا ہونے کے ہوتے ہیں۔ کہتے ہیں کَرَسْتُ بِنَاءً میں نے عمارت بنائی۔ یعنی اینٹوں پر اینٹیں رکھیں اور کُرْسِیٌّ علم کو بھی کہتے ہیں اور حکومت کو بھی (مفردات) اس لفظ کی اصل سے معلوم ہوتا ہے کہ اصل میں اس کے معنے جمع کرنے اور اکٹھا کرنے کے ہیں اور چونکہ علم بھی پراگندہ معلومات کو جمع کر لیتا ہے اور حکومت ملک کے پراگندہ اجزا کو جمع کر لیتی ہے اس لئے اسے بھی کرسی کہتے ہیں۔
4
اٰدَہٗ یَئُوْدُہٗ اَوْداً کے معنے ہیں۔ اَضْنَکَہٗ وَ ثَقْلَ عَلَیْہِ (اقرب) یعنی اسے تھکا دیا اور اس پر بوجھ معلوم ہوا۔
5
اَلْعَلِیُّ۔ عَلِیٌّ کے معنے ہیں بلند شان والا۔ بزرگی کا مالک (اقرب) عَلِیٌّ کا مادہ عَلَا یَعْلُوْ عُلْوًا بھی ہے اور عَلِیَ یَعْلیٰ عَلَا ءً بھی ہے مگر محققین کے نزدیک عَلاَ یَعْلُوْ سے عالی کا لفظ اسم فاعل کے طور پر آتا ہے اور عَلِیَ یَعْلیٰ سے عَلِیٌّ استعمال ہوتا ہے۔ عَلَا یَعْلُوْ بُرے اور بَھلے دونوں فعلوں کے لئے آ جاتا ہے جیسے قرآن کریم میں ہے کہ اِنَّ فِرْعَوْنَ عَلَا فِی الْاَرْضِ (القصص: ۵) لیکن عَلِیَ یَعْلٰی صرف اچھے معنوں میں آتا ہے اور عَلِیٌّ جو اللہ کا نام ہے وہ اسی مادہ سے ہے پس اس کے ہمیشہ اچھے معن
a
3:3; 20:112; 25:59.
b
See 2:49.
c
20:111.
262
Important Words:
الحی (the Living), of which the verb form is حیی i.e. he lived or he had life, is an attribute of God, signifying that God is the only Being Who is deathless and lives by Himself—He needs no support, He is eternal and everlasting (Mufradat & Lane). This is "life" in the truest sense of the word, and such life is enjoyed by God alone.
القیوم (Self-Subsisting and All-Sustaining) is another attribute of God. The word is derived from قام i.e. he stood erect. القیوم means, the Being Who not only stands by Himself, requiring the support of none, but Who supports all others (Mufradat & Aqrab).
سنة (slumber) is the noun-infinitive from وسن i.e. sleep or slumber took hold of him. سنة means, heaviness of limbs and eyes preceding sleep; sleep or slumber itself; negligence or unguardedness (Aqrab)
کرسی (knowledge) is derived from کرس. They say کرس البناء i.e. he raised the walls of a house. کرسی means, a throne or a chair or a stool, in fact, anything used for sitting on; buttress of a wall; knowledge; dominion and power. Hence, الکراسیmeans, men of learning (Aqrab & Lane).
Commentary:
This verse is known as آیة الکرسی (Ayatul-Kursi) and is considered to be one of the most important verses, beautifully describing the Unity of God and His great attributes. The Holy Prophet is reported to have said that the Ayatul-Kursi is the loftiest verse in the Quran (Muslim). The verse supplies an answer to an implied question. Even if Muslims made the sacrifices required of them in 2:255, the task before them was so great that, based on worldly calculations, there appeared no hope of success for them. How then is the promised victory to come? The verse under comment provides a telling answer. The world was not without a Master. The destinies of its people were controlled by a Being Whose power was limitless, Whose knowledge knew no bounds, Who was ever vigilant, ever watchful, in Whose hands were the entire resources of the earth and the heavens. If such a Being willed the triumph of a party, who was there to thwart His way? The promised victory must come.
For a detailed treatment of the subject of intercession see note on 2:49. The reason why no one shall be allowed to intercede for any person except with the permission of God is that nobody knows what is in the minds of men and consequently none is in a position to intercede for another. God alone knows the secrets of men’s hearts and hence there can be no intercession except by His permission, for He alone knows who is deserving of it.
The clause, they encompass nothing of His knowledge, means that God’s knowledge is unlimited; while the knowledge of others, whoever they may be, is limited; even Prophets know no more than what is apparent of the spiritual condition of their followers.
The word کرسی (knowledge) may signify either knowledge or power; both give equally good meanings and are almost equally applicable. Allah’s knowledge is as extensive as His power. Knowledge and power are indeed the two great pillars on which the throne of God and, for that matter, the controlling power of everyone in authority rests.
c
3:3; 20:112; 25:59.
d
See 2:49.
e
20:111.
318
Kursiyy means, a throne, a chair, buttress of a wall; knowledge; dominion and power (Aqrab); Karasi is plural, meaning, men of learning. The verse beautifully describes the Unity of God and His great attributes. The Holy Prophet is reported to have said that Ayatul-Kursiyy is the loftiest verse of the Qur’an (Muslim).
فَاِمَّا تَثۡقَفَنَّہُمۡ فِی الۡحَرۡبِ فَشَرِّدۡ بِہِمۡ مَّنۡ خَلۡفَہُمۡ لَعَلَّہُمۡ یَذَّکَّرُوۡنَ
یعنی ایسی ہوشیاری اور ایمان سے جنگ کرکہ دور دور کے کفار ڈر جائیں اور کوئی آگے آنے کی جرأت نہ کرے۔
The believers are enjoined never to take up arms without a valid cause. But once they do, they should fight so valiantly and deal such deadly blows as should strike terror in the hearts of their enemies. A feebly pursued and lingering war is never a wise policy. If there is to be fighting it should be swift and deadly.
Important Words:
شرد (strike fear) is derived from شرد (sharada) which means, he (a horse, etc.) took fright and fled or ran away at random; or simply he fled or ran away. شردہ or شرد به (sharrada) means, he made him take fright and flee or run away at random; or he drove him away. تشرید also signifies the act of dispersing or scattering. شردبه also means, he rendered him notorious by exposing his vices or faults. شرد به من خلفھم means, disperse or scatter by them or through them those who are or who shall come after them; or terrify by or through them those who are, or who shall come after them; or make them notorious to those who are, or who shall come, after them (Taj).
Commentary:
The Quran uses the word تثقفنھم (for which see 2:192) meaning thou catchest them with a view to pointing to the fact that when a disbeliever meets a believer on a field of battle, the former is, as it were, in the very grip of the latter. Thus when believers have to fight, they are expected to fight like valiant men and the enemy who opposes them should be considered as having come within their grasp and should not be able to escape from their hands. The expression تشرید (striking fear) has also been used to point to the same truth. A believer is always slow to take up arms; but when he does so, he fights so valiantly that he not only takes the enemy in his iron grip but deals such blows to him as may strike terror in the hearts of those that are behind the enemy, as well as those that may come after him. A feebly-pursued and lingering war is never a good policy. If there is to be a war, it should be swift and exemplary. This is why the verse enjoins that, when forced to fight, Muslims should fight the enemy so valiantly that not only those who are actually engaged in fighting should be routed, but even their supporters who are behind them, should be struck with terror. In fact, Islam not only requires its followers to excel others in things moral and spiritual, but also expects them to surpass others even in the physical sphere. They have to set the highest example in all matters. If they must fight, they should excel others in fighting as well.
2
یعنی ایسی ہوشیاری اور ایمان سے جنگ کرکہ دور دور کے کفار ڈر جائیں اور کوئی آگے آنے کی جرأت نہ کرے۔
1145
Important Words:
شرد (strike fear) is derived from شرد (sharada) which means, he (a horse, etc.) took fright and fled or ran away at random; or simply he fled or ran away. شردہ or شرد به (sharrada) means, he made him take fright and flee or run away at random; or he drove him away. تشرید also signifies the act of dispersing or scattering. شردبه also means, he rendered him notorious by exposing his vices or faults. شرد به من خلفھم means, disperse or scatter by them or through them those who are or who shall come after them; or terrify by or through them those who are, or who shall come after them; or make them notorious to those who are, or who shall come, after them (Taj).
Commentary:
The Quran uses the word تثقفنھم (for which see 2:192) meaning thou catchest them with a view to pointing to the fact that when a disbeliever meets a believer on a field of battle, the former is, as it were, in the very grip of the latter. Thus when believers have to fight, they are expected to fight like valiant men and the enemy who opposes them should be considered as having come within their grasp and should not be able to escape from their hands. The expression تشرید (striking fear) has also been used to point to the same truth. A believer is always slow to take up arms; but when he does so, he fights so valiantly that he not only takes the enemy in his iron grip but deals such blows to him as may strike terror in the hearts of those that are behind the enemy, as well as those that may come after him. A feebly-pursued and lingering war is never a good policy. If there is to be a war, it should be swift and exemplary. This is why the verse enjoins that, when forced to fight, Muslims should fight the enemy so valiantly that not only those who are actually engaged in fighting should be routed, but even their supporters who are behind them, should be struck with terror. In fact, Islam not only requires its followers to excel others in things moral and spiritual, but also expects them to surpass others even in the physical sphere. They have to set the highest example in all matters. If they must fight, they should excel others in fighting as well.
1135
The believers are enjoined never to take up arms without a valid cause. But once they do, they should fight so valiantly and deal such deadly blows as should strike terror in the hearts of their enemies. A feebly pursued and lingering war is never a wise policy. If there is to be fighting it should be swift and deadly.
یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡہِمۡ وَمَا خَلۡفَہُمۡ وَلَا یُحِیۡطُوۡنَ بِہٖ عِلۡمًا
2:256; 21:29.
2:256; 21:29.
The words 'all that is behind them' refer to great accomplishments they will have already made, and the words 'that is before them' refer to the great achievements they will aspire to make in the future.
2:256; 21:29.
Commentary:
The allusion in the verse seems to be to the great material achievements of the western nations. The words "all that is behind them" refer to the great accomplishments that they will already have made in the past and the words "that is before them" refer to the great achievements they will aspire to make in the future.
c
2:256; 21:29.
a
2:256; 21:29.
2320
Commentary:
The allusion in the verse seems to be to the great material achievements of the western nations. The words "all that is behind them" refer to the great accomplishments that they will already have made in the past and the words "that is before them" refer to the great achievements they will aspire to make in the future.
a
2:256; 21:29.
1854
The words 'all that is behind them' refer to great accomplishments they will have already made, and the words 'that is before them' refer to the great achievements they will aspire to make in the future.
یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡہِمۡ وَمَا خَلۡفَہُمۡ وَلَا یَشۡفَعُوۡنَ اِلَّا لِمَنِ ارۡتَضٰی وَہُمۡ مِّنۡ خَشۡیَتِہٖ مُشۡفِقُوۡنَ
2:256; 20:111.
2:256; 20:111.
The words may mean, 'what they did and what they did not or could not do;' or they may refer to the influences to which they were subject or the changes which they brought about.
2:256; 20:111.
Important Words:
مشفقون (they act cautiously) is the plural of مشفق which is active participle from شفق. They say شفق علیه i.e. he was solicitously affectionate towards him. أشفق منه means, he feared or was cautious of him. اشفاق which is inf. noun means, kindness or affection mixed with fear. Generally it signifies affection; kindness; and fear of the betiding of some evil event, together with sincere or honest advice (Lane & Mufradat).
Commentary:
The words, "what is before them and what is behind them," may mean; what they did and what they did not or could not do; or the influences to which they were subjected or the changes which they brought about.
The verse makes it plain that no one can intercede with God except with His permission. The Bible agrees with the Quran in this respect. It says:
If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him? (1 Sam 2: 25).
Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee (Jer. 7:16).
See also 2:49 & 2:256.
a
2:256; 20:111.
a
2:256; 20:111.
2369
Important Words:
مشفقون (they act cautiously) is the plural of مشفق which is active participle from شفق. They say شفق علیه i.e. he was solicitously affectionate towards him. أشفق منه means, he feared or was cautious of him. اشفاق which is inf. noun means, kindness or affection mixed with fear. Generally it signifies affection; kindness; and fear of the betiding of some evil event, together with sincere or honest advice (Lane & Mufradat).
Commentary:
The words, "what is before them and what is behind them," may mean; what they did and what they did not or could not do; or the influences to which they were subjected or the changes which they brought about.
The verse makes it plain that no one can intercede with God except with His permission. The Bible agrees with the Quran in this respect. It says:
If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall entreat for him? (1 Sam 2: 25).
Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee (Jer. 7:16).
See also 2:49 & 2:256.
b
2:256; 20:111.
1882
The words may mean, 'what they did and what they did not or could not do;' or they may refer to the influences to which they were subject or the changes which they brought about.
یَعۡلَمُ مَا بَیۡنَ اَیۡدِیۡہِمۡ وَمَا خَلۡفَہُمۡ ۗ وَاِلَی اللّٰہِ تُرۡجَعُ الۡاُمُوۡرُ
2:256; 27:66; 49:17.
2:256; 27:66; 49:17.
2:256; 27:66; 49:17.
Commentary:
The verse implies that the great boon of prophethood is bestowed only on those who are fitted to receive it and discharge its great responsibilities. The words, "what is before them and what is behind them," may signify the attributes and qualities they already possess and those which they later on develop.
a
2:256; 27:66; 49:17.
a
2:256; 27:66; 49:17.
2505
Commentary:
The verse implies that the great boon of prophethood is bestowed only on those who are fitted to receive it and discharge its great responsibilities. The words, "what is before them and what is behind them," may signify the attributes and qualities they already possess and those which they later on develop.
a
2:256; 27:66; 49:17.
اَفَلَمۡ یَرَوۡا اِلٰی مَا بَیۡنَ اَیۡدِیۡہِمۡ وَمَا خَلۡفَہُمۡ مِّنَ السَّمَآءِ وَالۡاَرۡضِ ۚ اِنۡ نَّشَاۡ نَخۡسِفۡ بِہِمُ الۡاَرۡضَ اَوۡ نُسۡقِطۡ عَلَیۡہِمۡ کِسَفًا مِّنَ السَّمَآءِ ۚ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لِّکُلِّ عَبۡدٍ مُّنِیۡبٍ
6:66; 17:69; 67:17, 18.
یعنی پے در پے بارش ان کے ملک پر آئے اور ان کو تباہ کر دے۔
6:66; 17:69; 67:17, 18.
Mountain tribes. For a similar expression see 12:83.
6:66; 17:69; 67:17-18.
Commentary:
The verse under comment continues the theme of the preceding verses and purports to say that there are evident signs in the heavens and the earth which constitute an unmistakable evidence of the fast approaching triumph of Islam and the downfall and disgrace of disbelievers. The words "We will make the earth sink with them" refer to the signs of the earth; and the words "or cause to fall upon them a portion of the heaven" allude to heavenly signs. Undoubtedly, the manner in which the forces of darkness and disbelief were put to rout in their combat against Islam showed that the victory of Islam was due solely to Divine help and succour which came to Muslims in the nick of time.
d
6:66; 17:69; 67:17, 18.
1
یعنی پے در پے بارش ان کے ملک پر آئے اور ان کو تباہ کر دے۔
b
6:66; 17:69; 67:17-18.
3136
Commentary:
The verse under comment continues the theme of the preceding verses and purports to say that there are evident signs in the heavens and the earth which constitute an unmistakable evidence of the fast approaching triumph of Islam and the downfall and disgrace of disbelievers. The words "We will make the earth sink with them" refer to the signs of the earth; and the words "or cause to fall upon them a portion of the heaven" allude to heavenly signs. Undoubtedly, the manner in which the forces of darkness and disbelief were put to rout in their combat against Islam showed that the victory of Islam was due solely to Divine help and succour which came to Muslims in the nick of time.
b
6:66; 17:69; 67:17, 18.
2378
Mountain tribes. For a similar expression see 12:83.
۞ وَقَیَّضۡنَا لَہُمۡ قُرَنَآءَ فَزَیَّنُوۡا لَہُمۡ مَّا بَیۡنَ اَیۡدِیۡہِمۡ وَمَا خَلۡفَہُمۡ وَحَقَّ عَلَیۡہِمُ الۡقَوۡلُ فِیۡۤ اُمَمٍ قَدۡ خَلَتۡ مِنۡ قَبۡلِہِمۡ مِّنَ الۡجِنِّ وَالۡاِنۡسِ ۖ اِنَّہُمۡ کَانُوۡا خٰسِرِیۡنَ
3:138; 7:39; 13:31; 46:19.
The evil companions of disbelievers admired and praised their evil acts so as to make those acts appear commendable to them. These evil associates will be made to share the punishment with those whom they beguiled and deceived. The words, 'what was before them and what was behind them,' may mean, the deeds which they did in consequence of association with their bad companions and those they did in imitation of the bad deeds of their forefathers.
3:138; 7:39; 13:31; 46:19.
Commentary:
The words, who made to appear attractive to them, signify that the evil companions of disbelievers admired and praised their evil acts so as to make those acts appear commendable to them. These evil associates, the verse says, will be made to share the punishment with those whom they beguiled and deceived.
The words, "what was before them and what was behind them," may mean, the deeds which they did in consequence of association with their bad companions and those they did in imitation of the bad deeds of their forefathers.
a
3:138; 7:39; 13:31; 46:19.
1187
不信者的坏同伴如此羡慕并赞扬他们的恶行, 以致使那些行为对他们显得值得推荐的。这些坏伙伴将不得不跟那些欺诈、哄骗的人分担刑罚。“他们前后的行为” 这几个字意思也可以是, 他们因为与坏同伴为伍而干的事以及他们模仿他们祖先的劣迹而干的事。
a
3:138; 7:39; 13:31; 46:19.
3577
Commentary:
The words, who made to appear attractive to them, signify that the evil companions of disbelievers admired and praised their evil acts so as to make those acts appear commendable to them. These evil associates, the verse says, will be made to share the punishment with those whom they beguiled and deceived.
The words, "what was before them and what was behind them," may mean, the deeds which they did in consequence of association with their bad companions and those they did in imitation of the bad deeds of their forefathers.
b
3:138; 7:39; 13:31; 46:19.
2632
The evil companions of disbelievers admired and praised their evil acts so as to make those acts appear commendable to them. These evil associates will be made to share the punishment with those whom they beguiled and deceived. The words, 'what was before them and what was behind them,' may mean, the deeds which they did in consequence of association with their bad companions and those they did in imitation of the bad deeds of their forefathers.