ظَلَمُوۡۤا
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "ظَلَمُوۡۤا".
وَمِنَ النَّاسِ مَنۡ یَّتَّخِذُ مِنۡ دُوۡنِ اللّٰہِ اَنۡدَادًا یُّحِبُّوۡنَہُمۡ کَحُبِّ اللّٰہِ ۖ وَالَّذِیۡنَ اٰمَنُوۡۤا اَشَدُّ حُبًّا لِّلّٰہِ ۗ وَلَوۡ یَرَی الَّذِیۡنَ ظَلَمُوۡۤا اِذۡ یَرَوۡنَ الۡعَذَابَ اَنَّ الۡقُوَّۃَ لِلّٰہِ جَمِیۡعًا وَّاَنَّ اللّٰہَ شَدِیۡدُ الۡعَذَابِ
热爱安拉是一切宗教教义的根本, 没有一门宗教曾像伊斯兰教那般着重强调对安拉的热爱。穆圣一心归向安拉, 以致阿拉伯异教徒也说他与安拉相爱。在 «古兰经» 中没有其它一个论题向对安拉的优美、慈善和其他常德被论述得如此充分和如此反复, 以致它在人类心灵中产生出对安拉抑制不住的热爱与渴望。
While dealing with the subject of idolatry the Qur’an has used four words: Nidd (like or equal); Sharik (co-partner or sharer); Ilah (worthy of worship); and Rabb (sustainer). While the first two words are used only about objects of worship other than God, the last two are used about God also. The word Nidd (like or equal) refers to such objects of worship as are supposed to be like God or equal to Him, but are contrary or opposed to Him.
Love of God is the essence of all religious teaching and no religion has laid so much emphasis on Divine love as Islam has done. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him. No other subject has been so completely and so repeatedly dealt with in the Qur’an as God’s beauty and beneficence and such of His attributes as create an irresistible love and longing in the human soul for the Supreme Being.
Important Words:
دون (other than) is derived from دان i.e. he or it was or became low, mean or weak. دون used as an adjective means, low, mean, paltry, or contemptible; also high and noble. When used as a preposition, as in the present verse, دون gives the sense of (1) this side of, i.e. behind or lower in tank; (2) that side of, i.e. ahead or higher in rank; (3) other than (Aqrab).
انداد (objects of worship). See 2:23.
Commentary:
While dealing with the subject of idolatry the Quran makes use of the following four words: (1) ند (like or equal); (2) شریك (co-partner or sharer); (3) اله (worthy of worship); and (4) رب (sustainer). While the first two words are used only about those objects of worship that are other than God, the last two are used about God also. The word ند (like or equal) which is used in the present verse refers to such objects of worship as are supposed to be like God or equal to Him, being contrary or opposed to the true God. Among those who have set up انداد (equals) with God may be mentioned the Zoroastrians who believe in two independent gods, i.e. Ormazd, the God of Light, and Ahriman, the God of Darkness.
Love of God is the essence of all religion. In Islam it forms the central point, the pivot round which the whole Islamic teaching revolves. No religion has emphasised the love of God as much as Islam has. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him, even as a lover falls in love with his beloved. No other subject has been so completely and so repeatedly dealt with in the Quran as God’s beauty and excellence and such of His attributes as create an irresistible love and longing in the human soul for his Lord and Master Who is spoken of in the Quran as a "Most Loving God" (11:91; 85:15). Yet Christian writers accuse Islam of being a cold and calculating religion, bereft of all love for God. Can anything be farther from the truth?
109
热爱安拉是一切宗教教义的根本, 没有一门宗教曾像伊斯兰教那般着重强调对安拉的热爱。穆圣一心归向安拉, 以致阿拉伯异教徒也说他与安拉相爱。在 «古兰经» 中没有其它一个论题向对安拉的优美、慈善和其他常德被论述得如此充分和如此反复, 以致它在人类心灵中产生出对安拉抑制不住的热爱与渴望。
172
Important Words:
دون (other than) is derived from دان i.e. he or it was or became low, mean or weak. دون used as an adjective means, low, mean, paltry, or contemptible; also high and noble. When used as a preposition, as in the present verse, دون gives the sense of (1) this side of, i.e. behind or lower in tank; (2) that side of, i.e. ahead or higher in rank; (3) other than (Aqrab).
انداد (objects of worship). See 2:23.
Commentary:
While dealing with the subject of idolatry the Quran makes use of the following four words: (1) ند (like or equal); (2) شریك (co-partner or sharer); (3) اله (worthy of worship); and (4) رب (sustainer). While the first two words are used only about those objects of worship that are other than God, the last two are used about God also. The word ند (like or equal) which is used in the present verse refers to such objects of worship as are supposed to be like God or equal to Him, being contrary or opposed to the true God. Among those who have set up انداد (equals) with God may be mentioned the Zoroastrians who believe in two independent gods, i.e. Ormazd, the God of Light, and Ahriman, the God of Darkness.
Love of God is the essence of all religion. In Islam it forms the central point, the pivot round which the whole Islamic teaching revolves. No religion has emphasised the love of God as much as Islam has. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him, even as a lover falls in love with his beloved. No other subject has been so completely and so repeatedly dealt with in the Quran as God’s beauty and excellence and such of His attributes as create an irresistible love and longing in the human soul for his Lord and Master Who is spoken of in the Quran as a "Most Loving God" (11:91; 85:15). Yet Christian writers accuse Islam of being a cold and calculating religion, bereft of all love for God. Can anything be farther from the truth?
189
While dealing with the subject of idolatry the Qur’an has used four words: Nidd (like or equal); Sharik (co-partner or sharer); Ilah (worthy of worship); and Rabb (sustainer). While the first two words are used only about objects of worship other than God, the last two are used about God also. The word Nidd (like or equal) refers to such objects of worship as are supposed to be like God or equal to Him, but are contrary or opposed to Him.
190
Love of God is the essence of all religious teaching and no religion has laid so much emphasis on Divine love as Islam has done. The Holy Prophet was so much engrossed in God that he was spoken of by the pagan Arabs as having fallen in love with Him. No other subject has been so completely and so repeatedly dealt with in the Qur’an as God’s beauty and beneficence and such of His attributes as create an irresistible love and longing in the human soul for the Supreme Being.
مَثَلُ مَا یُنۡفِقُوۡنَ فِیۡ ہٰذِہِ الۡحَیٰوۃِ الدُّنۡیَا کَمَثَلِ رِیۡحٍ فِیۡہَا صِرٌّ اَصَابَتۡ حَرۡثَ قَوۡمٍ ظَلَمُوۡۤا اَنۡفُسَہُمۡ فَاَہۡلَکَتۡہُ ۚ وَمَا ظَلَمَہُمُ اللّٰہُ وَلٰکِنۡ اَنۡفُسَہُمۡ یَظۡلِمُوۡنَ
10:25; 68:18-21.
مطلب یہ ہے کہ خرچ تو انسان اس لئے کرتا ہے کہ اسے ترقی حاصل ہو مگر چونکہ یہ لوگ منافقت سے خرچ کرتے ہیں ان کا خرچ ویسا ہی نتیجہ پیدا کرتا ہے‘ جیسا کہ شمالی بادِ تُند جو سخت ٹھنڈی ہوتی ہے اور کھیتیوں کو تباہ کردیتی ہے۔ اسی طرح وہ خرچ بھی ان کے اعمال کے نتائج کو تباہ کر دے گا۔
10:25; 68:18-21.
The idea underlying this verse is that the efforts of the disbelievers against Islam will recoil on themselves. Whatever they do or spend with a view to injuring the cause of Islam will only injure themselves.
10:25; 68:18-21.
Important Words:
صر (intense cold). They say صر الباب i.e. the door made a sound or a creaking sound. صر الطائر means, the bird (hawk or falcon) uttered its cry. صر means, it (plant) became smitten with intense cold; or he (a person) had an iron collar put round his neck. So صر means: (1) intense cold; (2) cold that smites the herbage and destroys it; (3) sound or noise; (4) a wind with an excessively loud sound; (5) fire (Lane & Lisan).
Commentary:
The idea underlying this verse is that the efforts of the disbelievers against Islam will react only against themselves. Whatever they do and whatever they spend with a view to injuring or destroying Islam will only injure the disbelievers themselves. God sent Islam for the good of the people, but by rejecting it they are bringing about their own ruin.
f
10:25; 68:18-21.
1
مطلب یہ ہے کہ خرچ تو انسان اس لئے کرتا ہے کہ اسے ترقی حاصل ہو مگر چونکہ یہ لوگ منافقت سے خرچ کرتے ہیں ان کا خرچ ویسا ہی نتیجہ پیدا کرتا ہے‘ جیسا کہ شمالی بادِ تُند جو سخت ٹھنڈی ہوتی ہے اور کھیتیوں کو تباہ کردیتی ہے۔ اسی طرح وہ خرچ بھی ان کے اعمال کے نتائج کو تباہ کر دے گا۔
b
10:25; 68:18-21.
402
Important Words:
صر (intense cold). They say صر الباب i.e. the door made a sound or a creaking sound. صر الطائر means, the bird (hawk or falcon) uttered its cry. صر means, it (plant) became smitten with intense cold; or he (a person) had an iron collar put round his neck. So صر means: (1) intense cold; (2) cold that smites the herbage and destroys it; (3) sound or noise; (4) a wind with an excessively loud sound; (5) fire (Lane & Lisan).
Commentary:
The idea underlying this verse is that the efforts of the disbelievers against Islam will react only against themselves. Whatever they do and whatever they spend with a view to injuring or destroying Islam will only injure the disbelievers themselves. God sent Islam for the good of the people, but by rejecting it they are bringing about their own ruin.
a
10:25; 68:18-21.
461
The idea underlying this verse is that the efforts of the disbelievers against Islam will recoil on themselves. Whatever they do or spend with a view to injuring the cause of Islam will only injure themselves.
وَالَّذِیۡنَ اِذَا فَعَلُوۡا فٰحِشَۃً اَوۡ ظَلَمُوۡۤا اَنۡفُسَہُمۡ ذَکَرُوا اللّٰہَ فَاسۡتَغۡفَرُوۡا لِذُنُوۡبِہِمۡ وَمَنۡ یَّغۡفِرُ الذُّنُوۡبَ اِلَّا اللّٰہُ وَلَمۡ یُصِرُّوۡا عَلٰی مَا فَعَلُوۡا وَہُمۡ یَعۡلَمُوۡنَ
7:202.
14:11; 39:54; 61:13.
When good men happen to be guilty of a moral lapse, they do not seek to justify their conduct but frankly confess their guilt, and try to reform.
7:202.
14:11; 39:54; 61:13.
Commentary:
This verse embodies a refutation of the Christian doctrine of Atonement. The words remember Allah, mean that righteous persons are at once reminded of Allah whenever they happen to commit a sin. As a matter of fact though even good men may occasionally fall into sin, their hearts are not dead and they are always ready to repent. So if they happen to commit a sin, it is due only to a temporary lapse, and not because they love to indulge in sin. Thus so long as a man "remembers God" immediately after he commits a sin and feels sincere remorse and compunction at his evil deed, there is always time for his repentance to be accepted. But when he goes of sinning until he loses all sense of sin and ceases to feel compunction and remorse at his evil deeds, he loses the power to repent and is doomed, unless God should work some special change in him.
The words, and who can forgive sins except Allah? have been introduced as a parenthetical clause to exhort sinners to repent. They are not made to repent through fear, but by being reminded of Divine forgiveness. When God is Gracious and Forgiving, why should not man repent?
The words, do not persist knowingly, imply that whenever good men happen to commit an error, they do not try to justify their conduct, but frankly admit their mistake and then reform themselves. The verse does not, however, mean that a man should confess his sins to others. What is meant is that one should confess one’s guilt to oneself, i.e. one should feel that one has been in the wrong and should not proceed to defend one’s conduct when someone else, or, for that matter, when one’s own conscience reproaches one for one’s misdeeds. Those truly righteous never try to deceive themselves.
d
7:202.
e
14:11; 39:54; 61:13.
a
7:202.
b
14:11; 39:54; 61:13.
419
Commentary:
This verse embodies a refutation of the Christian doctrine of Atonement. The words remember Allah, mean that righteous persons are at once reminded of Allah whenever they happen to commit a sin. As a matter of fact though even good men may occasionally fall into sin, their hearts are not dead and they are always ready to repent. So if they happen to commit a sin, it is due only to a temporary lapse, and not because they love to indulge in sin. Thus so long as a man "remembers God" immediately after he commits a sin and feels sincere remorse and compunction at his evil deed, there is always time for his repentance to be accepted. But when he goes of sinning until he loses all sense of sin and ceases to feel compunction and remorse at his evil deeds, he loses the power to repent and is doomed, unless God should work some special change in him.
The words, and who can forgive sins except Allah? have been introduced as a parenthetical clause to exhort sinners to repent. They are not made to repent through fear, but by being reminded of Divine forgiveness. When God is Gracious and Forgiving, why should not man repent?
The words, do not persist knowingly, imply that whenever good men happen to commit an error, they do not try to justify their conduct, but frankly admit their mistake and then reform themselves. The verse does not, however, mean that a man should confess his sins to others. What is meant is that one should confess one’s guilt to oneself, i.e. one should feel that one has been in the wrong and should not proceed to defend one’s conduct when someone else, or, for that matter, when one’s own conscience reproaches one for one’s misdeeds. Those truly righteous never try to deceive themselves.
a
7:202.
b
14:11; 39:54; 61:13.
482
When good men happen to be guilty of a moral lapse, they do not seek to justify their conduct but frankly confess their guilt, and try to reform.
وَاصۡنَعِ الۡفُلۡکَ بِاَعۡیُنِنَا وَوَحۡیِنَا وَلَا تُخٰطِبۡنِیۡ فِی الَّذِیۡنَ ظَلَمُوۡۤا ۚ اِنَّہُمۡ مُّغۡرَقُوۡنَ
23:28.
23:28.
Important Words:
باعیننا (under Our eyes). اعین is the plural of عین which has a large variety of meanings. Among other things it means: (1) the eye; (2) look or view, as the Quran says ولتصنع علی عینی i.e. that thou mightest be reared in my view; (3) the people or inmates of a house or dwelling, as they say مابھاعین i.e. there is no one in it (the house); (4) brothers from the same father and mother; (5) one’s protection and honour, as the Arabs say انت علی عینی i.e. thou art entitled to be honoured and protected by me (Lane).
Commentary:
In view of one of the meanings of the word عین the expression باعیننا may mean "with the help of the people of Our house." The people of Noah’s house have been spoken of as "the people of Our house," because those who are near and dear to a Prophet are also dear to God. Noah was bidden to build an ark with the aid of the people of God’s spiritual house (for spiritually the followers of a Prophet belong to God’s own house).
Taking the word عین in the sense of one’s "protection" or "honour," the sentence would mean, "Make thou the Ark under Our protection," meaning that Noah’s adversaries would jeer and mock at the building of the Ark, but he should pay no heed to their mockery, for he would be protected and honoured by God.
The verse may also allude to two kinds of arks, the physical ark which was to be built by Noah with the help of his followers, and the spiritual ark i.e. the ark of righteousness which God had bestowed on Noah’s followers through him. Truly speaking, it is only the spiritual ark that can help to save a person from the punishment of God.
The words, address not Me concerning the wrongdoers, also show that Noah’s prayer for the destruction of his people mentioned in 71:27, 28 was not offered by him at his own initiative, for when he himself was praying for the destruction of the wrongdoers, there was no occasion for God to order him not to pray for their deliverance.
c
23:28.
a
23:28.
1419
Important Words:
باعیننا (under Our eyes). اعین is the plural of عین which has a large variety of meanings. Among other things it means: (1) the eye; (2) look or view, as the Quran says ولتصنع علی عینی i.e. that thou mightest be reared in my view; (3) the people or inmates of a house or dwelling, as they say مابھاعین i.e. there is no one in it (the house); (4) brothers from the same father and mother; (5) one’s protection and honour, as the Arabs say انت علی عینی i.e. thou art entitled to be honoured and protected by me (Lane).
Commentary:
In view of one of the meanings of the word عین the expression باعیننا may mean "with the help of the people of Our house." The people of Noah’s house have been spoken of as "the people of Our house," because those who are near and dear to a Prophet are also dear to God. Noah was bidden to build an ark with the aid of the people of God’s spiritual house (for spiritually the followers of a Prophet belong to God’s own house).
Taking the word عین in the sense of one’s "protection" or "honour," the sentence would mean, "Make thou the Ark under Our protection," meaning that Noah’s adversaries would jeer and mock at the building of the Ark, but he should pay no heed to their mockery, for he would be protected and honoured by God.
The verse may also allude to two kinds of arks, the physical ark which was to be built by Noah with the help of his followers, and the spiritual ark i.e. the ark of righteousness which God had bestowed on Noah’s followers through him. Truly speaking, it is only the spiritual ark that can help to save a person from the punishment of God.
The words, address not Me concerning the wrongdoers, also show that Noah’s prayer for the destruction of his people mentioned in 71:27, 28 was not offered by him at his own initiative, for when he himself was praying for the destruction of the wrongdoers, there was no occasion for God to order him not to pray for their deliverance.
b
23:28.
1314
A‘yun is the plural of ‘Ain which means, eye; look or view; inmates of a house; protection (Lane).
وَمَا ظَلَمۡنٰہُمۡ وَلٰکِنۡ ظَلَمُوۡۤا اَنۡفُسَہُمۡ ۖ فَمَاۤ اَغۡنَتۡ عَنۡہُمۡ اٰلِہَتُہُمُ الَّتِیۡ یَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ مِنۡ شَیۡءٍ لَّمَّا جَآءَ اَمۡرُ رَبِّکَ ۖ وَمَا زَادُوۡہُمۡ غَیۡرَ تَتۡبِیۡبٍ
3:118; 16:34.
3:118; 16:34.
The Qur’an repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without a just or real cause. This is why, wherever it speaks of punishment, it does not fail to add that punishment or reward is the result of man’s own doings.
3:118; 16:34.
Commentary:
The Quran repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without just or real cause. This is why, wherever the Quran speaks of punishment, it does not fail to add that punishments or rewards are the results of men’s own doing. This is what is hinted at in the words, And We did not wrong them but they wronged themselves.
The verse also points out that of all things it is their idols that are of absolutely no use to idolaters. All other things in nature such as fire, snakes, poisons, etc. have their uses. The swords of disbelievers were also of some service to them, because with them they killed some Muslims, but what proved of entirely no use to the idolaters were their gods, upon whom they had staked their whole future.
The words, and they added to them naught but perdition, do not contradict the well-known Quranic dictum that idols can do disbelievers neither good nor evil, for where the Quran denies that idols can do harm, it is intentional harm that is meant; but where it says that idols do serious harm to their votaries, as in the present verse, it means involuntary or unintentional harm, for what greater sin there can be than committing shirk, (idol-worship) of which idols are the unconscious cause.
The words "but perdition" also point to the moral that shirk generally renders idolaters lax in their efforts to better their condition and thus is indirectly instrumental in bringing about their eventual destruction. When at the Fall of Mecca, some of the idolaters who, on account of their most atrocious crimes against Muslims were proscribed from the general amnesty, took shelter in the Ka‘bah, thinking that the idols therein would protect them, they were ordered by the Holy Prophet to be slain. Had they known that their idols could render them no help whatsoever, they would have sought safety in flight. Thus the words "but perdition" hint that شرك (idol-worship) renders its votaries lax and negligent.
d
3:118; 16:34.
a
3:118; 16:34.
1482
Commentary:
The Quran repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without just or real cause. This is why, wherever the Quran speaks of punishment, it does not fail to add that punishments or rewards are the results of men’s own doing. This is what is hinted at in the words, And We did not wrong them but they wronged themselves.
The verse also points out that of all things it is their idols that are of absolutely no use to idolaters. All other things in nature such as fire, snakes, poisons, etc. have their uses. The swords of disbelievers were also of some service to them, because with them they killed some Muslims, but what proved of entirely no use to the idolaters were their gods, upon whom they had staked their whole future.
The words, and they added to them naught but perdition, do not contradict the well-known Quranic dictum that idols can do disbelievers neither good nor evil, for where the Quran denies that idols can do harm, it is intentional harm that is meant; but where it says that idols do serious harm to their votaries, as in the present verse, it means involuntary or unintentional harm, for what greater sin there can be than committing shirk, (idol-worship) of which idols are the unconscious cause.
The words "but perdition" also point to the moral that shirk generally renders idolaters lax in their efforts to better their condition and thus is indirectly instrumental in bringing about their eventual destruction. When at the Fall of Mecca, some of the idolaters who, on account of their most atrocious crimes against Muslims were proscribed from the general amnesty, took shelter in the Ka‘bah, thinking that the idols therein would protect them, they were ordered by the Holy Prophet to be slain. Had they known that their idols could render them no help whatsoever, they would have sought safety in flight. Thus the words "but perdition" hint that شرك (idol-worship) renders its votaries lax and negligent.
c
3:118; 16:34.
1345
The Qur’an repeatedly emphasizes the fact that God never punishes a people unjustly and that it is their own misdeeds that bring down punishment upon them. It denies the theory of predestination or of man’s being the victim of a blind fate. It also contradicts the view that God makes nations rise and fall arbitrarily, without a just or real cause. This is why, wherever it speaks of punishment, it does not fail to add that punishment or reward is the result of man’s own doings.
وَسَکَنۡتُمۡ فِیۡ مَسٰکِنِ الَّذِیۡنَ ظَلَمُوۡۤا اَنۡفُسَہُمۡ وَتَبَیَّنَ لَکُمۡ کَیۡفَ فَعَلۡنَا بِہِمۡ وَضَرَبۡنَا لَکُمُ الۡاَمۡثَالَ
Important Words:
امثال (clear parables) is the plural of مثل (mathal) or مثل (mithal) and is derived from the verb مثل (mathala). مثل فلانا means, he became like such a one. مثل فلانا بفلان means, he likened or compared such a one with such a one. مثل (mathal) or مثل (mithal) means, (1) a description, condition, state, case etc.; (2) argument; (3) discourse, as in بسط له مثلا i.e. he lengthened to him his discourse; (4) lesson or example, as فجعلنا ھم سلفا و مثلا للاخرین i.e. We made them a precedent and an example to coming generations (43:57); (5) a proverb, as they say تمثل البیت او باالبیت i.e. he used the verse as a proverb; (6) a sign, as in جعلناہ مثلا لبنی اسرائیل (43:60) i.e. We made him (Jesus) a sign to the children of Israel (Lane & Aqrab). See also 2:18, 107; 6:39.
Commentary:
Many people dwell in or near the places where by-gone peoples, now ruined, dwelt before them, yet they do not benefit by their example and refuse to believe till they themselves are punished.
1700
Important Words:
امثال (clear parables) is the plural of مثل (mathal) or مثل (mithal) and is derived from the verb مثل (mathala). مثل فلانا means, he became like such a one. مثل فلانا بفلان means, he likened or compared such a one with such a one. مثل (mathal) or مثل (mithal) means, (1) a description, condition, state, case etc.; (2) argument; (3) discourse, as in بسط له مثلا i.e. he lengthened to him his discourse; (4) lesson or example, as فجعلنا ھم سلفا و مثلا للاخرین i.e. We made them a precedent and an example to coming generations (43:57); (5) a proverb, as they say تمثل البیت او باالبیت i.e. he used the verse as a proverb; (6) a sign, as in جعلناہ مثلا لبنی اسرائیل (43:60) i.e. We made him (Jesus) a sign to the children of Israel (Lane & Aqrab). See also 2:18, 107; 6:39.
Commentary:
Many people dwell in or near the places where by-gone peoples, now ruined, dwelt before them, yet they do not benefit by their example and refuse to believe till they themselves are punished.
فَاَوۡحَیۡنَاۤ اِلَیۡہِ اَنِ اصۡنَعِ الۡفُلۡکَ بِاَعۡیُنِنَا وَوَحۡیِنَا فَاِذَا جَآءَ اَمۡرُنَا وَفَارَ التَّنُّوۡرُ ۙ فَاسۡلُکۡ فِیۡہَا مِنۡ کُلٍّ زَوۡجَیۡنِ اثۡنَیۡنِ وَاَہۡلَکَ اِلَّا مَنۡ سَبَقَ عَلَیۡہِ الۡقَوۡلُ مِنۡہُمۡ ۖ وَلَا تُخٰطِبۡنِیۡ فِی الَّذِیۡنَ ظَلَمُوۡۤا ۖ اِنَّہُمۡ مُّغۡرَقُوۡنَ
چونکہ ساری دنیا کے جانوروں کے جوڑے کشتی میں نہیں آسکتے۔ اس لئے اس کا یہی مفہوم ہو سکتا ہے کہ جن جانوروں کے رکھنے کا حکم دیں۔ اس لئے ہم نے بریکٹ میں ’’جس کا ہم حکم دیں‘‘ کے الفاظ بڑھا دیئے ہیں۔
11:38.
11:41; 54:13, 14.
See {1315} & {1316}.
11:38.
11:41; 54:13-14.
Important Words:
أعین is the plural of عین which means, (1) the eye; (2) look or view; (3) the people or inmates of a house; (4) brothers from the same father and mother and (5) one’s protection and honour (Lane & Aqrab). See also 11:38.
زوج means, two persons of the same species, i.e. a male and a female. See also 2:26 & 6:144.
For فار and تنور see 11:41.
Commentary:
The expression, against whom the word has already gone forth, refers to those rejecters of truth whose destruction had already been decreed; and the words, address Me not, mean "do not intercede with Me." In spite of this clear Divine commandment Noah did pray to God to save his son. This shows that he did not regard the Divine commandment contained in the words "against whom the word has already gone forth" as applicable to his son. This was an error of judgement on Noah’s part and all Prophets are liable to make such errors. See also 11:38-48.
a
11:38.
b
11:41; 54:13, 14.
2
چونکہ ساری دنیا کے جانوروں کے جوڑے کشتی میں نہیں آسکتے۔ اس لئے اس کا یہی مفہوم ہو سکتا ہے کہ جن جانوروں کے رکھنے کا حکم دیں۔ اس لئے ہم نے بریکٹ میں ’’جس کا ہم حکم دیں‘‘ کے الفاظ بڑھا دیئے ہیں۔
c
11:38.
d
11:41; 54:13-14.
2531
Important Words:
أعین is the plural of عین which means, (1) the eye; (2) look or view; (3) the people or inmates of a house; (4) brothers from the same father and mother and (5) one’s protection and honour (Lane & Aqrab). See also 11:38.
زوج means, two persons of the same species, i.e. a male and a female. See also 2:26 & 6:144.
For فار and تنور see 11:41.
Commentary:
The expression, against whom the word has already gone forth, refers to those rejecters of truth whose destruction had already been decreed; and the words, address Me not, mean "do not intercede with Me." In spite of this clear Divine commandment Noah did pray to God to save his son. This shows that he did not regard the Divine commandment contained in the words "against whom the word has already gone forth" as applicable to his son. This was an error of judgement on Noah’s part and all Prophets are liable to make such errors. See also 11:38-48.
d
11:38.
e
11:41; 54:13, 14.
1993
See {1315} & {1316}.
اِلَّا الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ وَذَکَرُوا اللّٰہَ کَثِیۡرًا وَّانۡتَصَرُوۡا مِنۡۢ بَعۡدِ مَا ظُلِمُوۡا ۗ وَسَیَعۡلَمُ الَّذِیۡنَ ظَلَمُوۡۤا اَیَّ مُنۡقَلَبٍ یَّنۡقَلِبُوۡنَ
Commentary:
In this verse an exception has been made in regard to a certain class of poets, viz. that not all poets belong to the category referred to above (vv. 225-227). There are poets who use their God-given poetic gifts to further the cause of truth and lead righteous lives. They are excepted from the poets referred to above.
2813A
Commentary:
In this verse an exception has been made in regard to a certain class of poets, viz. that not all poets belong to the category referred to above (vv. 225-227). There are poets who use their God-given poetic gifts to further the cause of truth and lead righteous lives. They are excepted from the poets referred to above.
فَتِلۡکَ بُیُوۡتُہُمۡ خَاوِیَۃًۢ بِمَا ظَلَمُوۡۤا ۗ اِنَّ فِیۡ ذٰلِکَ لَاٰیَۃً لِّقَوۡمٍ یَّعۡلَمُوۡنَ
بَلِ اتَّبَعَ الَّذِیۡنَ ظَلَمُوۡۤا اَہۡوَآءَہُمۡ بِغَیۡرِ عِلۡمٍ ۖ فَمَنۡ یَّہۡدِیۡ مَنۡ اَضَلَّ اللّٰہُ ۖ وَمَا لَہُمۡ مِّنۡ نّٰصِرِیۡنَ
7:187; 13:34; 39:37; 40:34.
7:187; 13:34; 39:37; 40:34.
7:187; 13:34; 39:37; 40:34.
b
7:187; 13:34; 39:37; 40:34.
a
7:187; 13:34; 39:37; 40:34.
a
7:187; 13:34; 39:37; 40:34.