خُذُوۡا
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "خُذُوۡا".
وَاِذۡ اَخَذۡنَا مِیۡثٰقَکُمۡ وَرَفَعۡنَا فَوۡقَکُمُ الطُّوۡرَ خُذُوۡا مَاۤ اٰتَیۡنٰکُمۡ بِقُوَّۃٍ وَّاذۡکُرُوۡا مَا فِیۡہِ لَعَلَّکُمۡ تَتَّقُوۡنَ
وَرَفَعْنَا فَوْقَکُمُ الطُّوْرَ یعنی تم کو پہاڑ کے دامن میں کھڑا کیا تھا۔ (خروج باب۱۹ آیت۱۷)۔
ذَکَرَہٗ کے معنی ہیں حَفِظَہٗ فِیْ ذِھْنِہٖ (اقرب) یعنی کسی بات کو اپنے ذہن میں محفوظ کر لیا۔ پس وَاذْکُرُوْا کے معنے ہوں گے اسے محفوظ کر لو اور یاد رکھو۔
2:84, 94; 4:155.
7:172.
The words do not mean that Mount Sinai was physically lifted up to hang over the heads of the Israelites. They only mean that the covenant was taken at a time when the Israelites were standing at the foot of the Mount. They may also refer to the scene when the Mount Sinai was terribly shaken with an earthquake, while the Israelites were camping at its foot (Exod. 19:2). On such an occasion the shaking of a high mountain peak appears as it were hanging over the heads of those standing near it.
2:84, 94; 4:155.
7:172.
Important Words:
میثاق (covenant) is derived from وثق i.e. it was or became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly. میثاق means, a firmly made promise; a covenant (Aqrab & Lane). It should be noted that every commandment of God has the force of a covenant for those who believe, because once an individual or a people believe in God and accept His guidance, they, as it were, enter into a covenant with Him that they will obey all His Commandments, a formal agreement not being necessary. See also 2:28.
رفعنا (We raised high) is derived from رفع which means, he raised or lifted a thing or person; he raised a person in rank, honour, position or dignity; he took a report or complaint to a person in authority (Mufradat & Aqrab). It also means, to make a thing tower above another standing beside it. We read in a hadith رفع لنا صخرة طویلة لھا ظل i.e. a big stone giving good shade was raised above us, i.e. we found ourselves beside a high shady stone (Bukhari, ch. on Hijrah).
فوق (above) is derived from فاق meaning, he surpassed it or him; he stood higher than it or him. Thus فوق is the opposite of "beneath" meaning "above", both literally and figuratively (Aqrab). It is also used to denote a place higher than that which one is occupying. The Quran says: اذجاءوکم من فوقکم i.e. when the enemy made a descent on you from a higher position (33:11).
الطور (the Mount) means: (1) a hill or mountain; (2) the mount Tur or Sinai (Mufradat & Aqrab). Thus, it is both a common and a proper name.
Commentary:
In this verse the Quran again reverts to the previous subject, i.e. the iniquities of the Israelites, but in a different field. The verse refers to the time when Moses went up the Mount Sinai to receive the Ten Commandments and left his followers standing at the foot of the Mount (Exod. 19:17). So the covenant spoken of in the verse refers to the Ten Commandments which were given to Moses on this occasion.
The clause We raised high above you the Mount, does not mean that Mount Sinai was physically lifted up to hang over the heads of the Israelites. It only means that the covenant was taken at a time when the Israelites were standing at the foot of the mountain—a meaning quite consistent with the Arabic idiom as explained under Important Words. The raising of the Mount above the Israelites has been ascribed to God, because it was He Who had commanded them to come and stand at the foot of the Mount.
The verse may also refer to the scene when the Mount Sinai was terribly shaken with an earthquake, while the Israelites were camping near it (Exod. 19:18). On such an occasion the shaking of a high mountain peak appears as if it were hanging over the heads of those standing near it.
a
2:84, 94; 4:155.
b
4:155; 7:172.
60
这些话并不意味着西奈山真是被举起来悬在古以色列人的头顶上空。它们只是意指订约的时候古以色列人正站在这山 (西奈山) 脚下。它们也可以指当古以色列人正在它的山脚下宿营时, 西奈山遭到地震的可怕震撼的情景 («出埃及记»19:2)。在此时刻, 一座高高的山峰的震动, 看来就像它悬在站在它近旁的那些人的头顶上空。
1
وَرَفَعْنَا فَوْقَکُمُ الطُّوْرَ یعنی تم کو پہاڑ کے دامن میں کھڑا کیا تھا۔ (خروج باب۱۹ آیت۱۷)۔
2
ذَکَرَہٗ کے معنی ہیں حَفِظَہٗ فِیْ ذِھْنِہٖ (اقرب) یعنی کسی بات کو اپنے ذہن میں محفوظ کر لیا۔ پس وَاذْکُرُوْا کے معنے ہوں گے اسے محفوظ کر لو اور یاد رکھو۔
a
2:84, 94; 4:155.
b
7:172.
70
Important Words:
میثاق (covenant) is derived from وثق i.e. it was or became firm and established. اوثقه means, he made it firm and fast; he bound or tied it firmly and strongly. میثاق means, a firmly made promise; a covenant (Aqrab & Lane). It should be noted that every commandment of God has the force of a covenant for those who believe, because once an individual or a people believe in God and accept His guidance, they, as it were, enter into a covenant with Him that they will obey all His Commandments, a formal agreement not being necessary. See also 2:28.
رفعنا (We raised high) is derived from رفع which means, he raised or lifted a thing or person; he raised a person in rank, honour, position or dignity; he took a report or complaint to a person in authority (Mufradat & Aqrab). It also means, to make a thing tower above another standing beside it. We read in a hadith رفع لنا صخرة طویلة لھا ظل i.e. a big stone giving good shade was raised above us, i.e. we found ourselves beside a high shady stone (Bukhari, ch. on Hijrah).
فوق (above) is derived from فاق meaning, he surpassed it or him; he stood higher than it or him. Thus فوق is the opposite of "beneath" meaning "above", both literally and figuratively (Aqrab). It is also used to denote a place higher than that which one is occupying. The Quran says: اذجاءوکم من فوقکم i.e. when the enemy made a descent on you from a higher position (33:11).
الطور (the Mount) means: (1) a hill or mountain; (2) the mount Tur or Sinai (Mufradat & Aqrab). Thus, it is both a common and a proper name.
Commentary:
In this verse the Quran again reverts to the previous subject, i.e. the iniquities of the Israelites, but in a different field. The verse refers to the time when Moses went up the Mount Sinai to receive the Ten Commandments and left his followers standing at the foot of the Mount (Exod. 19:17). So the covenant spoken of in the verse refers to the Ten Commandments which were given to Moses on this occasion.
The clause We raised high above you the Mount, does not mean that Mount Sinai was physically lifted up to hang over the heads of the Israelites. It only means that the covenant was taken at a time when the Israelites were standing at the foot of the mountain—a meaning quite consistent with the Arabic idiom as explained under Important Words. The raising of the Mount above the Israelites has been ascribed to God, because it was He Who had commanded them to come and stand at the foot of the Mount.
The verse may also refer to the scene when the Mount Sinai was terribly shaken with an earthquake, while the Israelites were camping near it (Exod. 19:18). On such an occasion the shaking of a high mountain peak appears as if it were hanging over the heads of those standing near it.
c
2:84, 94; 4:155.
d
7:172.
105
The words do not mean that Mount Sinai was physically lifted up to hang over the heads of the Israelites. They only mean that the covenant was taken at a time when the Israelites were standing at the foot of the Mount. They may also refer to the scene when the Mount Sinai was terribly shaken with an earthquake, while the Israelites were camping at its foot (Exod. 19:2). On such an occasion the shaking of a high mountain peak appears as it were hanging over the heads of those standing near it.
وَاِذۡ اَخَذۡنَا مِیۡثٰقَکُمۡ وَرَفَعۡنَا فَوۡقَکُمُ الطُّوۡرَ خُذُوۡا مَاۤ اٰتَیۡنٰکُمۡ بِقُوَّۃٍ وَّاسۡمَعُوۡا ۖ قَالُوۡا سَمِعۡنَا وَعَصَیۡنَا وَاُشۡرِبُوۡا فِیۡ قُلُوۡبِہِمُ الۡعِجۡلَ بِکُفۡرِہِمۡ ۚ قُلۡ بِئۡسَمَا یَاۡمُرُکُمۡ بِہٖۤ اِیۡمٰنُکُمۡ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
2:64; 4:155; 7:172.
وَرَفَعْنَا فَوْقَـکُمُ الطُّوْرَ: یعنی تم کو اس کے دامن میں کھڑا کیا تھا۔
عربی کا محاورہ ہے اُشْرِبَ فُـلَا نٌ حُبَّ فُـلَا نٍ اور معنے یہ ہوتے ہیں خَالَطَہٗ حُبُّہٗ قَلْبَہٗ (اقرب) یعنی فلاں کی محبت اس کے دل میں رچ گئی۔ پس اُشْرِبَ مجہول کے صیغہ میں محبت کے رَچ جانے کے لئے بھی استعمال ہوتا ہے۔ بحر محیط میں لکھا ہے۔ وَ قَالُوْا اَشْرَبْتُ الْبَیَاضَ الْحُمْرَۃَ اَی خَلَطْتُّـھَا بِالْحُمْرَۃِ یعنی عرب بعض دفعہ کہتے ہیں کہ میں نے سفیدی کو سرخی پلائی اور مراد ہوتی ہے کہ سفید رنگ میں سرخ رنگ ملا دیا۔ ایک شاعر کہتا ہے۔
اِذَا مَا الْقَلْبُ اُشْرِبَ حُبَّ شَیْئٍ۔ فَـلَا تَـاْمَـلُ لَـہٗ عَنْـہُ انْـصِرَافـًا
ی
See {105}.
The words signify that they practically refused to obey. For the meaning of Qala see {57}.
The expression Ushriba Fi Qalbihi Hubbu Fulanin means, the love of such a person permeated his heart (Aqrab). The word is so used because love is like alcohol that intoxicates one who partakes of it. The words used in the text mean, the love of the calf had sunk deep into their hearts.
2:64; 4:155; 7:172.
Important Words:
اشربوا (were permeated with) is derived from شرب meaning, he drank. اشرب means, he was made to drink. The expression,اشرب فی قلبه حب فلان means, the love of such and such a person permeated his heart (Aqrab). The word is so used because love is like alcohol that intoxicates one who partakes of it. The clause, اشربوا فی قلوبھم العجل (lit. they were made to drink into their hearts the calf) must really be read as اشربوا فی قلوبھم حب العجل (lit. they were made to drink into their hearts the love of the calf), the word حب (love) being understood before the word عجل (calf).
Commentary:
For an explanation of the expression, raised high above you the Mount, see under 2:64.
The words, they said, We hear and we disobey, signify that they practically refused to obey God. They did not necessarily use these exact words; for the word, as pointed out under 2:31, sometimes conveys the sense not of actual speech but of practical conduct.
Reference to calf-worship in verse 93 is not a mere reiteration of what has been already said in verse 55; the incident has been mentioned here as an illustration of what has been said about the Jews in the previous verse. Their attention is drawn to their conduct in the days of Moses. When Moses was absent from them for a short time only, they took the image of a calf for their idol, although they had witnessed how God had helped Moses and had shown mighty Signs at his hands; and that at a time when they had given a solemn promise not to worship anything besides God. In spite of that promise, they showed active opposition to the commandments of God by their deeds.
In the concluding portion of the verse, it is pointed out that the Jews professed to believe in what was revealed to them by God, but their belief was of a strange character for in spite of it, they persisted in their opposition to the Prophets. If this was believing, then their faith was only leading them astray.
c
2:64; 4:155; 7:172.
1
وَرَفَعْنَا فَوْقَـکُمُ الطُّوْرَ: یعنی تم کو اس کے دامن میں کھڑا کیا تھا۔
2
عربی کا محاورہ ہے اُشْرِبَ فُـلَا نٌ حُبَّ فُـلَا نٍ اور معنے یہ ہوتے ہیں خَالَطَہٗ حُبُّہٗ قَلْبَہٗ (اقرب) یعنی فلاں کی محبت اس کے دل میں رچ گئی۔ پس اُشْرِبَ مجہول کے صیغہ میں محبت کے رَچ جانے کے لئے بھی استعمال ہوتا ہے۔ بحر محیط میں لکھا ہے۔ وَ قَالُوْا اَشْرَبْتُ الْبَیَاضَ الْحُمْرَۃَ اَی خَلَطْتُّـھَا بِالْحُمْرَۃِ یعنی عرب بعض دفعہ کہتے ہیں کہ میں نے سفیدی کو سرخی پلائی اور مراد ہوتی ہے کہ سفید رنگ میں سرخ رنگ ملا دیا۔ ایک شاعر کہتا ہے۔
اِذَا مَا الْقَلْبُ اُشْرِبَ حُبَّ شَیْئٍ۔ فَـلَا تَـاْمَـلُ لَـہٗ عَنْـہُ انْـصِرَافـًا
ی
b
2:64; 4:155; 7:172.
100
Important Words:
اشربوا (were permeated with) is derived from شرب meaning, he drank. اشرب means, he was made to drink. The expression,اشرب فی قلبه حب فلان means, the love of such and such a person permeated his heart (Aqrab). The word is so used because love is like alcohol that intoxicates one who partakes of it. The clause, اشربوا فی قلوبھم العجل (lit. they were made to drink into their hearts the calf) must really be read as اشربوا فی قلوبھم حب العجل (lit. they were made to drink into their hearts the love of the calf), the word حب (love) being understood before the word عجل (calf).
Commentary:
For an explanation of the expression, raised high above you the Mount, see under 2:64.
The words, they said, We hear and we disobey, signify that they practically refused to obey God. They did not necessarily use these exact words; for the word, as pointed out under 2:31, sometimes conveys the sense not of actual speech but of practical conduct.
Reference to calf-worship in verse 93 is not a mere reiteration of what has been already said in verse 55; the incident has been mentioned here as an illustration of what has been said about the Jews in the previous verse. Their attention is drawn to their conduct in the days of Moses. When Moses was absent from them for a short time only, they took the image of a calf for their idol, although they had witnessed how God had helped Moses and had shown mighty Signs at his hands; and that at a time when they had given a solemn promise not to worship anything besides God. In spite of that promise, they showed active opposition to the commandments of God by their deeds.
In the concluding portion of the verse, it is pointed out that the Jews professed to believe in what was revealed to them by God, but their belief was of a strange character for in spite of it, they persisted in their opposition to the Prophets. If this was believing, then their faith was only leading them astray.
b
2:64; 4:155; 7:172.121
See {105}.
121A
The words signify that they practically refused to obey. For the meaning of Qala see {57}.
122
The expression Ushriba Fi Qalbihi Hubbu Fulanin means, the love of such a person permeated his heart (Aqrab). The word is so used because love is like alcohol that intoxicates one who partakes of it. The words used in the text mean, the love of the calf had sunk deep into their hearts.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡا خُذُوۡا حِذۡرَکُمۡ فَانۡفِرُوۡا ثُبَاتٍ اَوِ انۡفِرُوۡا جَمِیۡعًا
Hidhr means, caution or precaution; vigilance; guard; state of preparation; or of fear (Lane). The word extends to all kinds of precautions and preparations necessary for defence, and has been understood to include the putting on of weapons of defence.
Ath-Thubah means, a company or body of men; a distinct body or company of men; a troop of horsemen (Lane).
Important Words:
ثبات (separate parties) is derived from ثبی and not from ثبت as some wrongly suppose. They say ثبی الشیء i.e. he collected the thing and added to it. ثبوت له خیرا means, I mentioned his qualities one after the other. ثبة of which ثبات is plural means, a company or body of men; a distinct body or company of men; a troop of horsemen; the place where water collects in a valley or ground (Lane & Aqrab).
حذر (precautions). The verb حذر means, he was cautious or vigilant or on his guard; he took care; he prepared himself against; he feared. حذر means, caution or precaution; vigilance; guard; state of preparation; or of fear (Lane). The word extends to all kinds of precautions and preparations necessary for defence, and has been taken to include the putting on of weapons of defence.
Commentary:
The Muslims are warned to be always vigilant and on their guard and in a perfect state of preparation even when they march out in force. The verse may also be taken in the figurative sense, applying to missionary and cultural activities.
543
Important Words:
ثبات (separate parties) is derived from ثبی and not from ثبت as some wrongly suppose. They say ثبی الشیء i.e. he collected the thing and added to it. ثبوت له خیرا means, I mentioned his qualities one after the other. ثبة of which ثبات is plural means, a company or body of men; a distinct body or company of men; a troop of horsemen; the place where water collects in a valley or ground (Lane & Aqrab).
حذر (precautions). The verb حذر means, he was cautious or vigilant or on his guard; he took care; he prepared himself against; he feared. حذر means, caution or precaution; vigilance; guard; state of preparation; or of fear (Lane). The word extends to all kinds of precautions and preparations necessary for defence, and has been taken to include the putting on of weapons of defence.
Commentary:
The Muslims are warned to be always vigilant and on their guard and in a perfect state of preparation even when they march out in force. The verse may also be taken in the figurative sense, applying to missionary and cultural activities.
630
Hidhr means, caution or precaution; vigilance; guard; state of preparation; or of fear (Lane). The word extends to all kinds of precautions and preparations necessary for defence, and has been understood to include the putting on of weapons of defence.
631
Ath-Thubah means, a company or body of men; a distinct body or company of men; a troop of horsemen (Lane).
۞ یٰبَنِیۡۤ اٰدَمَ خُذُوۡا زِیۡنَتَکُمۡ عِنۡدَ کُلِّ مَسۡجِدٍ وَّکُلُوۡا وَاشۡرَبُوۡا وَلَا تُسۡرِفُوۡۤا ۚ اِنَّہٗ لَا یُحِبُّ الۡمُسۡرِفِیۡنَ
یعنی مسجد جانے سے پہلے ہی اپنے دلوں کو پاک کر لیا کرو۔ اور ظاہری صفائی کپڑوں اور بدن کی بھی کر لیا کرو۔
مسجد کے ساتھ بظاہر کھانے پینے اور اسراف کا جوڑ نہیں پھر مسجد کے ذکر کے ساتھ یہ ذکر کیوں کیا۔ اس کی وجہ یہ ہے کہ عبادات صحیح عمل کی توفیق دیتی ہیں۔ پس بتایا کہ عبادت کو ٹھیک کرو۔ تا صحیح عمل کی توفیق ملے جس میں سے ایک بڑی تعلیم یہ ہے کہ کھانے پینے میں اسراف سے کام نہ لو۔
17:28; 25:68.
The adornment should either be physical or spiritual. In the physical sense believers are enjoined to go to a place of worship, as far as possible in a clean and decent dress.
17:28; 25:68.
Commentary:
The adornment mentioned in the verse may either be physical or spiritual. Taking it in the physical sense, the verse enjoins believers to go to a place of worship, as far as possible, in a clean and decent dress, free from physical impurities and evil smell. The Holy Prophet is reported to have forbidden Muslims to go to a mosque after having eaten onions, garlic, etc., as the bad smell of these things causes discomfort to others. He is also reported to have enjoined the Faithful to take frequent baths, especially before the great congregational Prayer on Friday. Taken in the spiritual sense, the verse would mean that Prayers should be offered with a pure and sincere heart free from distracting thoughts.
The latter part of the verse embodies a basic commandment about eating and drinking. It has been joined to the commandment relating to "adornment at a place of worship", firstly because clothing and eating are allied subjects, and secondly to indicate that while issuing a commandment about Prayers, which is a spiritual matter, Islam does not overlook man’s physical requirements.
The words, exceed not the bounds, signify: (1) that one should not over-eat oneself and (2) that one should not always use the same kind of food, but should vary it from time to time. Animal foods, vegetables, fruits, etc. should all be eaten in proper quantity and proper proportion. In this connection see The Teachings of Islam by Ahmad, the Promised Messiah.
d
17:28; 25:68.
488
装饰可以是物质或精神的。以物质的装饰而言, 告诫信者去礼拜寺时尽可能穿着干净而大方的衣服。
2
یعنی مسجد جانے سے پہلے ہی اپنے دلوں کو پاک کر لیا کرو۔ اور ظاہری صفائی کپڑوں اور بدن کی بھی کر لیا کرو۔
3
مسجد کے ساتھ بظاہر کھانے پینے اور اسراف کا جوڑ نہیں پھر مسجد کے ذکر کے ساتھ یہ ذکر کیوں کیا۔ اس کی وجہ یہ ہے کہ عبادات صحیح عمل کی توفیق دیتی ہیں۔ پس بتایا کہ عبادت کو ٹھیک کرو۔ تا صحیح عمل کی توفیق ملے جس میں سے ایک بڑی تعلیم یہ ہے کہ کھانے پینے میں اسراف سے کام نہ لو۔
a
17:28; 25:68.
932
Commentary:
The adornment mentioned in the verse may either be physical or spiritual. Taking it in the physical sense, the verse enjoins believers to go to a place of worship, as far as possible, in a clean and decent dress, free from physical impurities and evil smell. The Holy Prophet is reported to have forbidden Muslims to go to a mosque after having eaten onions, garlic, etc., as the bad smell of these things causes discomfort to others. He is also reported to have enjoined the Faithful to take frequent baths, especially before the great congregational Prayer on Friday. Taken in the spiritual sense, the verse would mean that Prayers should be offered with a pure and sincere heart free from distracting thoughts.
The latter part of the verse embodies a basic commandment about eating and drinking. It has been joined to the commandment relating to "adornment at a place of worship", firstly because clothing and eating are allied subjects, and secondly to indicate that while issuing a commandment about Prayers, which is a spiritual matter, Islam does not overlook man’s physical requirements.
The words, exceed not the bounds, signify: (1) that one should not over-eat oneself and (2) that one should not always use the same kind of food, but should vary it from time to time. Animal foods, vegetables, fruits, etc. should all be eaten in proper quantity and proper proportion. In this connection see The Teachings of Islam by Ahmad, the Promised Messiah.
d
17:28; 25:68.
967
The adornment should either be physical or spiritual. In the physical sense believers are enjoined to go to a place of worship, as far as possible in a clean and decent dress.
۞ وَاِذۡ نَتَقۡنَا الۡجَبَلَ فَوۡقَہُمۡ کَاَنَّہٗ ظُلَّۃٌ وَّظَنُّوۡۤا اَنَّہٗ وَاقِعٌۢ بِہِمۡ خُذُوۡا مَاۤ اٰتَیۡنٰکُمۡ بِقُوَّۃٍ وَّاذۡکُرُوۡا مَا فِیۡہِ لَعَلَّکُمۡ تَتَّقُوۡنَ
یعنی ان کے سرداروں کو لے جاکر طُور کے دامن میں کھڑا کر دیا۔ تاکہ وہ بھی اس کا نظارہ کر لیں (دیکھئے خروج باب۱۹ آیت۱۷) جب پہاڑ کے نیچے انسان کھڑا ہو تو پہاڑ ایسا ہی معلوم ہوتا ہے جیسا کہ سائبان کی طرح اس کے سر پر ہے اس کے معنے غیر طبعی کرنے کی کوئی ضرورت نہیں۔ علماء کو اگر کبھی کسی اونچے پہاڑ کی سیر کرادی جائے تو ایسی کہانیوں سے تفسیریں پاک ہو جائیں۔
2:64.
The leading men of Israel were brought to the foot of the mountain (Exod.19: 17). It seemed to them to tower above them like a canopy which might at any time fall upon them.
2:64.
Important Words:
نتقنا (We shook) is formed from نتق. They say نتقه i.e. (1) he shook it; (2) he raised it; or (3) he spread it. An Arab would say نتق الله فوقھم الجبل i.e. God raised the mountain shaking above them (Aqrab).
ظلة (covering). See 2:211.
Commentary:
Owing to the violent shaking, the Mount looked like being suspended over the heads of the Israelites as though it were a covering. See also 2:64, 94 & 4:155.
c
2:64.
526
以色列的首领们被带到那座山麓下 («出埃及记» 19:17)。那座山在他们看来像天蓬那样耸立在他们上方, 随时都可倒在他们身上。
1
یعنی ان کے سرداروں کو لے جاکر طُور کے دامن میں کھڑا کر دیا۔ تاکہ وہ بھی اس کا نظارہ کر لیں (دیکھئے خروج باب۱۹ آیت۱۷) جب پہاڑ کے نیچے انسان کھڑا ہو تو پہاڑ ایسا ہی معلوم ہوتا ہے جیسا کہ سائبان کی طرح اس کے سر پر ہے اس کے معنے غیر طبعی کرنے کی کوئی ضرورت نہیں۔ علماء کو اگر کبھی کسی اونچے پہاڑ کی سیر کرادی جائے تو ایسی کہانیوں سے تفسیریں پاک ہو جائیں۔
b
2:64.
1060
Important Words:
نتقنا (We shook) is formed from نتق. They say نتقه i.e. (1) he shook it; (2) he raised it; or (3) he spread it. An Arab would say نتق الله فوقھم الجبل i.e. God raised the mountain shaking above them (Aqrab).
ظلة (covering). See 2:211.
Commentary:
Owing to the violent shaking, the Mount looked like being suspended over the heads of the Israelites as though it were a covering. See also 2:64, 94 & 4:155.
b
2:64.
1069
The leading men of Israel were brought to the foot of the mountain (Exod.19: 17). It seemed to them to tower above them like a canopy which might at any time fall upon them.