Search Results for "دُونِهَا"
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وَمَا قَدَرُوا۟ ٱللَّهَ حَقَّ قَدْرِهِۦٓ إِذْ قَالُوا۟ مَآ أَنزَلَ ٱللَّهُ عَلَىٰ بَشَرٍ مِّن شَىْءٍ ۗ قُلْ مَنْ أَنزَلَ ٱلْكِتَٰبَ ٱلَّذِى جَآءَ بِهِۦ مُوسَىٰ نُورًا وَهُدًى لِّلنَّاسِ ۖ تَجْعَلُونَهُۥ قَرَاطِيسَ تُبْدُونَهَا وَتُخْفُونَ كَثِيرًا ۖ وَعُلِّمْتُم مَّا لَمْ تَعْلَمُوٓا۟ أَنتُمْ وَلَآ ءَابَآؤُكُمْ ۖ قُلِ ٱللَّهُ ۖ ثُمَّ ذَرْهُمْ فِى خَوْضِهِمْ يَلْعَبُونَ
22:75; 39:68.
36:16; 67:10.
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
22:75; 39:68.
36:16; 67:10.
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
a
22:75; 39:68.
b
36:16; 67:10.
834
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
873
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
874
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
حَتَّىٰٓ إِذَا بَلَغَ مَطْلِعَ ٱلشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًا
这节经文叙述塞鲁士的东征--------到阿富汗和俾路支, 那里是无树、荒芜之地, 太阳酷热地晒射在这些土地上。这也适用于住在东至赛斯顿 (سِيستان, Seistan) 和赫拉特 (هرات, Herat)、北至杜士大勃 (دُزْداب, Duzdab) 直到麦什德 (Mashhad) 延绵几百英里的那些平原上生活的民众。
This verse refers to Cyrus’s expedition to the East—to Afghanistan and Baluchistan which were treeless barren tracts on which the sun beat down fiercely. It may also apply to the people who lived in the plains which extended for hundreds of miles to the east of Seistan and Herat and to the north of Duzdab up to Mashhad.
Commentary:
This verse refers to Cyrus’ expedition to the East—to Afghanistan and even Baluchistan. The words, on a people for whom We had made no shelter against it, signify that at that time the Afghans were an uncivilized people. They did not live in houses made of brick and stone but in huts and tents. The words may also apply to Baluchistan. But very sketchy references about Cyrus’ expeditions to Afghanistan and Baluchistan are found in books of history. Contemporary historians, most of them being Greek, have given detailed accounts of the conquests of Cyrus in the West but have very little to say about his conquests in the East. They do not go beyond remarking that in the East Cyrus attacked regions in the neighbourhood of Afghanistan. But as Sistan then formed a part of the Persian Empire we are inclined to the view that the verse can apply to Baluchistan also because the words, for whom We had made no shelter against it, give an apt description of this barren and arid country, full of deserts and rocks. The verse may also apply to the people who lived in the plains which have extended for hundreds of miles to the east of Sistan and Herat and to the north of Duzdab up to Meshed.
778
这节经文叙述塞鲁士的东征--------到阿富汗和俾路支, 那里是无树、荒芜之地, 太阳酷热地晒射在这些土地上。这也适用于住在东至赛斯顿 (سِيستان, Seistan) 和赫拉特 (هرات, Herat)、北至杜士大勃 (دُزْداب, Duzdab) 直到麦什德 (Mashhad) 延绵几百英里的那些平原上生活的民众。
4
اس سے مراد بلوچستان اور افغانستان کا علاقہ ہے جو خورس نے فتح کیا تھا اور بحیرہ اسود سے مشرق کی طرف ہے۔
5
یعنی چٹیل میدانوں کے لوگ تھے۔
2127
Commentary:
This verse refers to Cyrus’ expedition to the East—to Afghanistan and even Baluchistan. The words, on a people for whom We had made no shelter against it, signify that at that time the Afghans were an uncivilized people. They did not live in houses made of brick and stone but in huts and tents. The words may also apply to Baluchistan. But very sketchy references about Cyrus’ expeditions to Afghanistan and Baluchistan are found in books of history. Contemporary historians, most of them being Greek, have given detailed accounts of the conquests of Cyrus in the West but have very little to say about his conquests in the East. They do not go beyond remarking that in the East Cyrus attacked regions in the neighbourhood of Afghanistan. But as Sistan then formed a part of the Persian Empire we are inclined to the view that the verse can apply to Baluchistan also because the words, for whom We had made no shelter against it, give an apt description of this barren and arid country, full of deserts and rocks. The verse may also apply to the people who lived in the plains which have extended for hundreds of miles to the east of Sistan and Herat and to the north of Duzdab up to Meshed.
1724
This verse refers to Cyrus’s expedition to the East—to Afghanistan and Baluchistan which were treeless barren tracts on which the sun beat down fiercely. It may also apply to the people who lived in the plains which extended for hundreds of miles to the east of Seistan and Herat and to the north of Duzdab up to Mashhad.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا نَكَحْتُمُ ٱلْمُؤْمِنَٰتِ ثُمَّ طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ فَمَا لَكُمْ عَلَيْهِنَّ مِنْ عِدَّةٍ تَعْتَدُّونَهَا ۖ فَمَتِّعُوهُنَّ وَسَرِّحُوهُنَّ سَرَاحًا جَمِيلًا
2:237.
2:237.
The words, and send them away in a handsome manner, signify (1) that no reproach or disgrace should be considered to attach to the divorced woman; (2) that the divorced woman should ordinarily be paid more than her part of the stipulated dower, and (3) that after divorce her freedom to act as she likes with regard to herself should not be interfered with.
2:237.
Commentary:
The words "and send them away in a handsome manner" signify (1) that no reproach or disgrace should be considered to be attached to divorce; (2) that the divorced woman should ordinarily be paid more than her part of the stipulated dower, and (3) that after divorce her freedom to act as she likes with regard to herself should not be interfered with.
e
2:237.
a
2:237.
3110
Commentary:
The words "and send them away in a handsome manner" signify (1) that no reproach or disgrace should be considered to be attached to divorce; (2) that the divorced woman should ordinarily be paid more than her part of the stipulated dower, and (3) that after divorce her freedom to act as she likes with regard to herself should not be interfered with.
d
2:237.
2361
The words, and send them away in a handsome manner, signify (1) that no reproach or disgrace should be considered to attach to the divorced woman; (2) that the divorced woman should ordinarily be paid more than her part of the stipulated dower, and (3) that after divorce her freedom to act as she likes with regard to herself should not be interfered with.