ذَہَبَ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "ذَہَبَ".
مَثَلُہُمۡ کَمَثَلِ الَّذِی اسۡتَوۡقَدَ نَارًا فَلَمَّاۤ اَضَآءَتۡ مَا حَوۡلَہٗ ذَہَبَ اللّٰہُ بِنُوۡرِہِمۡ وَتَرَکَہُمۡ فِیۡ ظُلُمٰتٍ لَّا یُبۡصِرُوۡنَ
6:40, 123; 24:41.
“火” 这个词有时用于战争。在这节经文中 “燃火的人” 可能意指:或者是那些虚伪者串通不信道者向伊斯兰教进行战争, 或者是穆圣在主的旨意下点起精神之光。传说穆圣曾经说过: “我的样子就像一个点起火光的人似的” («布哈里»)。
这句话的意思是, 那些虚伪者煽动战争来重新建立他们已丧失的势力, 但那些战争的实际结果却是暴露了他们的虚伪性以及随之发生的他们的混乱与困惑。«古兰经»中总是用 ظُلْمَة (Zulma) 这个词的复数,它的意思是道德与精神上的黑暗。罪与恶从来不单独存在。一个罪恶会引出另一个罪恶, 一件不幸的事情会引出另一件不幸的事情。这意思是, 虚伪者被多方面的危险与灾难所压垮。
مَثَلُھُمْ کَمَثَلِ الَّذِی اسْتَوْقَدَ نَارًا عربی زبان میں نَار کا لفظ جنگ کے لئے بھی بولا جاتا ہے۔ پس آیت کا مطلب یہ ہے کہ منافقوں نے مسلمانوں کوہرانے کے لئے کفار سے لڑوا دیا۔ مگر جب جنگ پھیل گئی تو نتیجہ اُلٹ نکلا۔ مسلمان جیت گئے اور اللہ تعالیٰ نے منافقوں کو ایسی حالت میں چھوڑ دیا کہ ان کو اس اُلجھن سے نکلنے کا کوئی راستہ نظر نہیں آتا تھا اور اندھوں کی طرح اِدھر اُدھر مارے پھرتے تھے۔
اندھیروں کا لفظ اس امر کے اظہار کے لئے استعمال کیا گیا ہے کہ صرف ظاہری تاریکی ہی نہیں بلکہ اور کئی قسم کے خطرات بھی لاحق ہو گئے ہیں۔ اردو میں چونکہ اندھیرے کا لفظ اس موقعہ پر جمع کے صیغہ میں استعمال نہیں ہوتا اور اگر کر بھی لیں تو وہ معنی نہیں دیتا جو عربی سے ظاہر ہوتے ہیں اس لئے ’’قسم قسم کے‘‘ کے الفاظ خطوط وحدانی میں بڑھا دیئے گئے ہیں تا اصل مفہوم پڑھنے والے پر واضح ہو جائے قرآن کریم میں یہ لفظ ہمیشہ جمع کے طور پر استعمال ہوا ہے کیونکہ جب بھی استعمال ہوا ہے کسی اخلاقی یا روحانی امر کی تمثیل بیان کرنے کے لئے ہوا ہے اور گناہ اور بداخلاقیاں اکیلی نہیں رہتیں بلکہ ای
6:40, 123; 24:41.
The word "fire" is sometimes used for war. "The kindler of fire" in the verse may signify either the hypocrites who conspired with disbelievers to wage war against Islam, or the Holy Prophet who under God’s command kindled a Divine light. He is reported to have said: 'My example is like that of a person who kindles a fire' (Bukhari).
The expression signifies that the hypocrites fomented wars in order to re-establish their lost influence but the actual result of these wars was the exposure of their hypocrisy and their consequent confusion and perplexity. The word Zulumat has always been used in the Qur’an in the plural, signifying moral and spiritual darkness. Sin and vice never exist in isolation. One vice attracts another and one misfortune draws another. The meaning is that the hypocrites are overtaken by manifold dangers and calamities.
6:40, 123; 24:41.
Important Words:
مثل (case) gives a number of meanings: (1) likeness or similitude; (2) state or condition; (3) reason or argument; (4) proverb, etc (Aqrab)..
اضاء (it lighted up) is derived from ضاء i.e. it or he became bright or lit up. اضاء is used both transitively and intransitively. Used transitively it means, it lit up or lighted up (the surroundings, etc.), and used intransitively it means, it became bright or lit up. الضیاء or الضوء means, light (Aqrab). In the verse under comment the word has been used transitively.
ظلمات (darkness or lit. darknesses), which is the plural of ظلمة i.e. darkness or absence of light, is derived from ظلم i.e. it became dark. The word ظلمة is also used figuratively to signify ضلالة i.e. error or ignorance, just as the word نور i.e. light is sometimes used to signify ھدایة i.e. guidance (Aqrab). ظلمة also means, affliction, hardship and danger. In the verse the word ظلمات has been used in the plural form in order to signify that the position or place spoken of is not only wanting in light, but is also ful1 of various dangers. In the Quran the word is always used in the plural and denotes different kinds of darkness, physical, moral or spiritual. In the moral and spiritual sense the plural form also signifies that sins and evil deeds do not stand alone, but grow and multiply, one stumbling leading to another.
Commentary:
The verse speaks of hypocrites who were unbelievers at heart but outwardly formed part of the Muslim community. The light of the Holy Prophet or the light of Islam touched their outside, but owing to the diseased condition of their hearts it could not penetrate their inside, which is essential for true religious conversion; so they remained virtually deprived of that light. "The kindler of fire" in the verse can mean either: (1) the class of hypocrites who kindled a fire for themselves, i.e. they accepted the light of Islam but when the light grew in intensity and lit up the surroundings, their hidden disease got the better of them and they lost the light and were left in utter darkness. In this case the Arabic text would read somewhat like this: مثلھم كمثل الذین استوقدوا نارا فلما اضاءت ماحولھم۔الخ i.e. their condition is like the condition of those who kindle a fire, etc. This reading would be quite correct according to Arabic idiom and the style of the Quran itself. Or, (2) it may mean the Holy Prophet of Islam who, under God’s command, kindled a fire or a light but then the class of hypocrites came into being, whom the light touched but did not penetrate. Though apparently in light, they were really deprived of it, and owing to the disease of their heart their deprivation grew as the light increased. In this case the Arabic text would read somewhat like this: مثلھم كمثل بعض اصحاب الذی استوقد نارا فلما اضاءت ماحوله۔الخ i.e. their condition is like the condition of some of those surrounding a person who kindles a fire, etc. This reading is also correct according to the Arabic idiom. In either case the people deprived of light are the hypocrites.
By 'a fire' is meant, the light of divine teaching and heavenly signs. This is corroborated by other passages in the Quran. In 28:30, 31, it is said that Moses saw a fire near Mount Sinai and, approaching it, he heard a voice, saying, O Moses, verily I, even I, am Allah, the Lord of the worlds. Elsewhere in the Quran divine revelation is compared to "fire" and it is stated that some human beings possessing extraordinary spiritual potency are near to being lit up even without divine revelation (24:36). Thus, according to the Quran, the word "fire" sometimes signifies the light of divine teaching and heavenly signs, and in the present verse the word has been used in this very sense.
According to Arab usage, the word "fire" is sometimes also used for war. In 5:65 the Jews are said to have lighted the fire of war. In this sense, the verse would mean that hypocrites conspired with disbelievers to wage war against Islam. But the war only served to increase the power of Islam, leaving the hypocrites utterly confounded.
The words, Allah took away their light, may mean that the wars tore away from the hypocrites the bright mantle of Islam with which they had disguised themselves. The wars not only failed to bring the expected victory to the disbelievers, but also helped to expose the hypocrites who betrayed themselves by failing to join up with the Muslims and share the perils of the wars with them. The gradual extension and elaboration of the teachings of Islam also helped the exposure. The more commands there were to obey, the more burdensome did obedience prove to the hypocrites.
The expression, left them in thick darkness; they see not, means that the hypocrites had fomented the wars in order to re-establish their influence but the actual result of these wars was the exposure of their hypocrisy and their consequent confusion and perplexity.
If the word "fire" means the light of Islam, the verse would signify that though the light of Islam touched the hypocrites on the outside, yet their hearts remained unaffected by it. God deprived them not only of the light of revelation with all its blessings but also of the light of conscience which He has implanted in the nature of man.
d
6:40, 123; 24:41.
29H
“火” 这个词有时用于战争。在这节经文中 “燃火的人” 可能意指:或者是那些虚伪者串通不信道者向伊斯兰教进行战争, 或者是穆圣在主的旨意下点起精神之光。传说穆圣曾经说过: “我的样子就像一个点起火光的人似的” («布哈里»)。
29I
这句话的意思是, 那些虚伪者煽动战争来重新建立他们已丧失的势力, 但那些战争的实际结果却是暴露了他们的虚伪性以及随之发生的他们的混乱与困惑。«古兰经»中总是用 ظُلْمَة (Zulma) 这个词的复数,它的意思是道德与精神上的黑暗。罪与恶从来不单独存在。一个罪恶会引出另一个罪恶, 一件不幸的事情会引出另一件不幸的事情。这意思是, 虚伪者被多方面的危险与灾难所压垮。
1
مَثَلُھُمْ کَمَثَلِ الَّذِی اسْتَوْقَدَ نَارًا عربی زبان میں نَار کا لفظ جنگ کے لئے بھی بولا جاتا ہے۔ پس آیت کا مطلب یہ ہے کہ منافقوں نے مسلمانوں کوہرانے کے لئے کفار سے لڑوا دیا۔ مگر جب جنگ پھیل گئی تو نتیجہ اُلٹ نکلا۔ مسلمان جیت گئے اور اللہ تعالیٰ نے منافقوں کو ایسی حالت میں چھوڑ دیا کہ ان کو اس اُلجھن سے نکلنے کا کوئی راستہ نظر نہیں آتا تھا اور اندھوں کی طرح اِدھر اُدھر مارے پھرتے تھے۔
2
اندھیروں کا لفظ اس امر کے اظہار کے لئے استعمال کیا گیا ہے کہ صرف ظاہری تاریکی ہی نہیں بلکہ اور کئی قسم کے خطرات بھی لاحق ہو گئے ہیں۔ اردو میں چونکہ اندھیرے کا لفظ اس موقعہ پر جمع کے صیغہ میں استعمال نہیں ہوتا اور اگر کر بھی لیں تو وہ معنی نہیں دیتا جو عربی سے ظاہر ہوتے ہیں اس لئے ’’قسم قسم کے‘‘ کے الفاظ خطوط وحدانی میں بڑھا دیئے گئے ہیں تا اصل مفہوم پڑھنے والے پر واضح ہو جائے قرآن کریم میں یہ لفظ ہمیشہ جمع کے طور پر استعمال ہوا ہے کیونکہ جب بھی استعمال ہوا ہے کسی اخلاقی یا روحانی امر کی تمثیل بیان کرنے کے لئے ہوا ہے اور گناہ اور بداخلاقیاں اکیلی نہیں رہتیں بلکہ ای
a
6:40, 123; 24:41.
24
Important Words:
مثل (case) gives a number of meanings: (1) likeness or similitude; (2) state or condition; (3) reason or argument; (4) proverb, etc (Aqrab)..
اضاء (it lighted up) is derived from ضاء i.e. it or he became bright or lit up. اضاء is used both transitively and intransitively. Used transitively it means, it lit up or lighted up (the surroundings, etc.), and used intransitively it means, it became bright or lit up. الضیاء or الضوء means, light (Aqrab). In the verse under comment the word has been used transitively.
ظلمات (darkness or lit. darknesses), which is the plural of ظلمة i.e. darkness or absence of light, is derived from ظلم i.e. it became dark. The word ظلمة is also used figuratively to signify ضلالة i.e. error or ignorance, just as the word نور i.e. light is sometimes used to signify ھدایة i.e. guidance (Aqrab). ظلمة also means, affliction, hardship and danger. In the verse the word ظلمات has been used in the plural form in order to signify that the position or place spoken of is not only wanting in light, but is also ful1 of various dangers. In the Quran the word is always used in the plural and denotes different kinds of darkness, physical, moral or spiritual. In the moral and spiritual sense the plural form also signifies that sins and evil deeds do not stand alone, but grow and multiply, one stumbling leading to another.
Commentary:
The verse speaks of hypocrites who were unbelievers at heart but outwardly formed part of the Muslim community. The light of the Holy Prophet or the light of Islam touched their outside, but owing to the diseased condition of their hearts it could not penetrate their inside, which is essential for true religious conversion; so they remained virtually deprived of that light. "The kindler of fire" in the verse can mean either: (1) the class of hypocrites who kindled a fire for themselves, i.e. they accepted the light of Islam but when the light grew in intensity and lit up the surroundings, their hidden disease got the better of them and they lost the light and were left in utter darkness. In this case the Arabic text would read somewhat like this: مثلھم كمثل الذین استوقدوا نارا فلما اضاءت ماحولھم۔الخ i.e. their condition is like the condition of those who kindle a fire, etc. This reading would be quite correct according to Arabic idiom and the style of the Quran itself. Or, (2) it may mean the Holy Prophet of Islam who, under God’s command, kindled a fire or a light but then the class of hypocrites came into being, whom the light touched but did not penetrate. Though apparently in light, they were really deprived of it, and owing to the disease of their heart their deprivation grew as the light increased. In this case the Arabic text would read somewhat like this: مثلھم كمثل بعض اصحاب الذی استوقد نارا فلما اضاءت ماحوله۔الخ i.e. their condition is like the condition of some of those surrounding a person who kindles a fire, etc. This reading is also correct according to the Arabic idiom. In either case the people deprived of light are the hypocrites.
By 'a fire' is meant, the light of divine teaching and heavenly signs. This is corroborated by other passages in the Quran. In 28:30, 31, it is said that Moses saw a fire near Mount Sinai and, approaching it, he heard a voice, saying, O Moses, verily I, even I, am Allah, the Lord of the worlds. Elsewhere in the Quran divine revelation is compared to "fire" and it is stated that some human beings possessing extraordinary spiritual potency are near to being lit up even without divine revelation (24:36). Thus, according to the Quran, the word "fire" sometimes signifies the light of divine teaching and heavenly signs, and in the present verse the word has been used in this very sense.
According to Arab usage, the word "fire" is sometimes also used for war. In 5:65 the Jews are said to have lighted the fire of war. In this sense, the verse would mean that hypocrites conspired with disbelievers to wage war against Islam. But the war only served to increase the power of Islam, leaving the hypocrites utterly confounded.
The words, Allah took away their light, may mean that the wars tore away from the hypocrites the bright mantle of Islam with which they had disguised themselves. The wars not only failed to bring the expected victory to the disbelievers, but also helped to expose the hypocrites who betrayed themselves by failing to join up with the Muslims and share the perils of the wars with them. The gradual extension and elaboration of the teachings of Islam also helped the exposure. The more commands there were to obey, the more burdensome did obedience prove to the hypocrites.
The expression, left them in thick darkness; they see not, means that the hypocrites had fomented the wars in order to re-establish their influence but the actual result of these wars was the exposure of their hypocrisy and their consequent confusion and perplexity.
If the word "fire" means the light of Islam, the verse would signify that though the light of Islam touched the hypocrites on the outside, yet their hearts remained unaffected by it. God deprived them not only of the light of revelation with all its blessings but also of the light of conscience which He has implanted in the nature of man.
b
6:40, 123; 24:41.
36
The word "fire" is sometimes used for war. "The kindler of fire" in the verse may signify either the hypocrites who conspired with disbelievers to wage war against Islam, or the Holy Prophet who under God’s command kindled a Divine light. He is reported to have said: 'My example is like that of a person who kindles a fire' (Bukhari).
37
The expression signifies that the hypocrites fomented wars in order to re-establish their lost influence but the actual result of these wars was the exposure of their hypocrisy and their consequent confusion and perplexity. The word Zulumat has always been used in the Qur’an in the plural, signifying moral and spiritual darkness. Sin and vice never exist in isolation. One vice attracts another and one misfortune draws another. The meaning is that the hypocrites are overtaken by manifold dangers and calamities.
وَلَئِنۡ اَذَقۡنٰہُ نَعۡمَآءَ بَعۡدَ ضَرَّآءَ مَسَّتۡہُ لَیَقُوۡلَنَّ ذَہَبَ السَّیِّاٰتُ عَنِّیۡۤ ۚ اِنَّہٗ لَفَرِحٌ فَخُوۡرٌ
41:51.
41:51.
Commentary:
Both attitudes of foolish elation and of abject despair described in this and the previous verses are assumed by those who give themselves up to disbelief and turn their backs on Divine revelation. They are carried away by the smallest change in their fortunes, whether for good or ill. If some distress happens to afflict them, they give way to despair, while they become foolishly elated with pride if some success or happiness comes their way. This is due to their lack of proper understanding of the law of God, which is to the effect that this life is subject to change and that sorrows and periods of good fortune come upon man to try his mettle and make him improve his moral and spiritual condition. But a disbeliever who fails to understand the purpose of God, instead of benefiting by his state of prosperity or affliction, often lets it overwhelm him.
b
41:51.
c
41:9; 84:26; 95:7.
b
41:51.
1392
Commentary:
Both attitudes of foolish elation and of abject despair described in this and the previous verses are assumed by those who give themselves up to disbelief and turn their backs on Divine revelation. They are carried away by the smallest change in their fortunes, whether for good or ill. If some distress happens to afflict them, they give way to despair, while they become foolishly elated with pride if some success or happiness comes their way. This is due to their lack of proper understanding of the law of God, which is to the effect that this life is subject to change and that sorrows and periods of good fortune come upon man to try his mettle and make him improve his moral and spiritual condition. But a disbeliever who fails to understand the purpose of God, instead of benefiting by his state of prosperity or affliction, often lets it overwhelm him.
c
41:51.
فَلَمَّا ذَہَبَ عَنۡ اِبۡرٰہِیۡمَ الرَّوۡعُ وَجَآءَتۡہُ الۡبُشۡرٰی یُجٰدِلُنَا فِیۡ قَوۡمِ لُوۡطٍ
See Gen. 18: 21-33.
Commentary:
The fear of Abraham was not concerning his own person but concerning the people of Lot, an evidence of his great righteousness and nobility of character. The news first came to Abraham as a great shock. He did not know what to do. But when he was given the cheering news of the birth of a son who was to be the father of a great nation, he felt some relief and then began to plead with God for the doomed people.
1455
Commentary:
The fear of Abraham was not concerning his own person but concerning the people of Lot, an evidence of his great righteousness and nobility of character. The news first came to Abraham as a great shock. He did not know what to do. But when he was given the cheering news of the birth of a son who was to be the father of a great nation, he felt some relief and then began to plead with God for the doomed people.
1334
See Gen. 18: 21-33.
اَشِحَّۃً عَلَیۡکُمۡ ۖ فَاِذَا جَآءَ الۡخَوۡفُ رَاَیۡتَہُمۡ یَنۡظُرُوۡنَ اِلَیۡکَ تَدُوۡرُ اَعۡیُنُہُمۡ کَالَّذِیۡ یُغۡشٰی عَلَیۡہِ مِنَ الۡمَوۡتِ ۖ فَاِذَا ذَہَبَ الۡخَوۡفُ سَلَقُوۡکُمۡ بِاَلۡسِنَۃٍ حِدَادٍ اَشِحَّۃً عَلَی الۡخَیۡرِ ۚ اُولٰٓئِکَ لَمۡ یُؤۡمِنُوۡا فَاَحۡبَطَ اللّٰہُ اَعۡمٰلَہُمۡ ۚ وَکَانَ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرًا
یعنی طعنہ دیتے ہیں۔
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
22:12; 70:21-22.
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
1
یعنی طعنہ دیتے ہیں۔
b
22:12; 70:21-22.
3088
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
2341
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
ثُمَّ ذَہَبَ اِلٰۤی اَہۡلِہٖ یَتَمَطّٰۤی
Important Words:
یتمطی (strutting) is from مط. They say مطی الشیء i.e. he stretched or lengthened the thing. مط خده means, he behaved proudly. یتمطی means, he strutted along (Aqrab).
Commentary:
False pride, arrogance and conceit are, as repeatedly stated in the Quran, at the root of all disbelief and rejection of the Divine Message and of opposition to God’s Prophets and Messengers.
4476
Important Words:
یتمطی (strutting) is from مط. They say مطی الشیء i.e. he stretched or lengthened the thing. مط خده means, he behaved proudly. یتمطی means, he strutted along (Aqrab).
Commentary:
False pride, arrogance and conceit are, as repeatedly stated in the Quran, at the root of all disbelief and rejection of the Divine Message and of opposition to God’s Prophets and Messengers.