ظُہُوۡرِہِمۡ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "ظُہُوۡرِہِمۡ".
وَلَمَّا جَآءَہُمۡ رَسُوۡلٌ مِّنۡ عِنۡدِ اللّٰہِ مُصَدِّقٌ لِّمَا مَعَہُمۡ نَبَذَ فَرِیۡقٌ مِّنَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ کِتٰبَ اللّٰہِ وَرَآءَ ظُہُوۡرِہِمۡ کَاَنَّہُمۡ لَا یَعۡلَمُوۡنَ
See 2:90.
3:188.
Commentary:
As pointed out in the preceding verse, the Jews had pledged themselves to their own Prophets that they would accept the Prophet who was to appear from among their brethren, the Ishmaelites, in fulfilment of the prophecies mentioned in the Bible. But although all the signs mentioned in the prophecies concerning the promised Prophet had been fulfilled in the person of the Holy Prophet, yet they persisted in their denial and thus broke their promise and belied their own Scriptures.
The word مصدق has been construed to mean: (1) that the Quran declares the Bible to be true, and (2) that the Quran fulfils the prophecies contained in the Bible. The latter meaning only is applicable here. For here the People of the Book are spoken of as casting the Book of God (the Torah) behind their backs as a result of the fulfilment of its prophecies in the Quran. This cannot be the case, if we follow the first meaning ascribed to the word; for if the Quran declared the Bible to be true, this could not be the cause of the Jews casting their own Book behind their backs. Evidently, the correct meaning is that in spite of the fact that the Quran fulfils the prophecies contained in the Bible, the Jews reject it, and thereby cast their own Book behind their backs.
b
2:90.
c
3:188.
b
See 2:90.
c
3:188.
108
Commentary:
As pointed out in the preceding verse, the Jews had pledged themselves to their own Prophets that they would accept the Prophet who was to appear from among their brethren, the Ishmaelites, in fulfilment of the prophecies mentioned in the Bible. But although all the signs mentioned in the prophecies concerning the promised Prophet had been fulfilled in the person of the Holy Prophet, yet they persisted in their denial and thus broke their promise and belied their own Scriptures.
The word مصدق has been construed to mean: (1) that the Quran declares the Bible to be true, and (2) that the Quran fulfils the prophecies contained in the Bible. The latter meaning only is applicable here. For here the People of the Book are spoken of as casting the Book of God (the Torah) behind their backs as a result of the fulfilment of its prophecies in the Quran. This cannot be the case, if we follow the first meaning ascribed to the word; for if the Quran declared the Bible to be true, this could not be the cause of the Jews casting their own Book behind their backs. Evidently, the correct meaning is that in spite of the fact that the Quran fulfils the prophecies contained in the Bible, the Jews reject it, and thereby cast their own Book behind their backs.
a
See 2:90.
b
3:188.
وَاِذۡ اَخَذَ اللّٰہُ مِیۡثٰقَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ لَتُبَیِّنُنَّہٗ لِلنَّاسِ وَلَا تَکۡتُمُوۡنَہٗ فَنَبَذُوۡہُ وَرَآءَ ظُہُوۡرِہِمۡ وَاشۡتَرَوۡا بِہٖ ثَمَنًا قَلِیۡلًا ۖ فَبِئۡسَ مَا یَشۡتَرُوۡنَ
اس آیت کی تشریح کے لئے دیکھئے سورۃ بقرہ آیت ۱۷۵۔
2:102.
The reference here is to no particular covenant but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Divine Message and would try to live up to it.
2:102.
Commentary:
The reference here is to no particular covenant, but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Message they had accepted and would live up to it. The pronoun "it" in the clause, and not conceal it, may refer either to the Book or the covenant.
a
2:102.
300
此处不是指某一个信约, 而是指从每位圣先知的信徒所缔结的一般信约, 即他们要布讲和宣扬安拉的启示, 并且尽力实践其教义。
1
اس آیت کی تشریح کے لئے دیکھئے سورۃ بقرہ آیت ۱۷۵۔
a
2:102.
470
Commentary:
The reference here is to no particular covenant, but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Message they had accepted and would live up to it. The pronoun "it" in the clause, and not conceal it, may refer either to the Book or the covenant.
c
2:102.
544
The reference here is to no particular covenant but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Divine Message and would try to live up to it.
قَدۡ خَسِرَ الَّذِیۡنَ کَذَّبُوۡا بِلِقَآءِ اللّٰہِ ۖ حَتّٰۤی اِذَا جَآءَتۡہُمُ السَّاعَۃُ بَغۡتَۃً قَالُوۡا یٰحَسۡرَتَنَا عَلٰی مَا فَرَّطۡنَا فِیۡہَا وَہُمۡ یَحۡمِلُوۡنَ اَوۡزَارَہُمۡ عَلٰی ظُہُوۡرِہِمۡ ۚ اَلَا سَآءَ مَا یَزِرُوۡنَ
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
10:46.
2:168.
The verse means that their burdens would be exceedingly heavy.
10:46.
2:168.
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
c
10:46.
d
2:168.
1
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
a
10:46.
b
2:168.
779
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
a
10:46.
b
2:168.
840
The verse means that their burdens would be exceedingly heavy.
وَاِذۡ اَخَذَ رَبُّکَ مِنۡۢ بَنِیۡۤ اٰدَمَ مِنۡ ظُہُوۡرِہِمۡ ذُرِّیَّتَہُمۡ وَاَشۡہَدَہُمۡ عَلٰۤی اَنۡفُسِہِمۡ اَلَسۡتُ بِرَبِّکُمۡ ۖ قَالُوۡا بَلٰی ۛ شَہِدۡنَآ ۛ اَنۡ تَقُوۡلُوۡا یَوۡمَ الۡقِیٰمَۃِ اِنَّا کُنَّا عَنۡ ہٰذَا غٰفِلِیۡنَ
43:38.
这节经文可能论到, 创造并控制宇宙的安拉的存在的明证是埋置在人类本性中的; (30:31) 或者它可能意指安拉使者的降现, 那些使者向人们指出通往安拉的道路。“阿丹子孙的后代” 这句话, 意指安拉派遣天使到他们那里去的每一个时代的人们。实际上, 正是每一个新先知的降临才引起安拉的质问, “我不是你们的养主?” 这个质问意旨, 当安拉为人类提供粮食时, 也给他们的道德和精神发展提供条件。他们如何能否定他是他们的养主呢? 人们确实由于反对他们的先知而做反对他们自己的证明; 因为在这种情况下, 他们不能以推托作为掩护来说自己不知道有安拉, 或者不知道他的经典或赏罚时候。
43:38.
The verse may refer to the evidence embedded in the very nature of man about the existence of the Supreme Being Who has created the universe and controls it (30:31). Or it may refer to the appearance of Divine Prophets who show the way to God, the expression 'offspring from the children of Adam,' signifying the people of every age to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger which prompts the Divine query, Am I not your Lord? The query signifies that when God has made provision for the physical sustenance of man as well as for his moral and spiritual development, how can he deny His Lordship. It is indeed by rejecting their Prophet that men bear witness against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgment.
43:83.
Important Words:
ظھور (loins) is the plural of ظھر (back) which is derived from ظھر which means, it was or became apparent, open, plain or evident. ظھر means, among other things, the back; the part extending from the lower portion of the neck to the nearest part of the buttocks. Elsewhere the Quran uses the more familiar word اصلاب (4:24), i.e. loins. So in the text the word has been rightly translated as "loins".
Commentary:
The verse may be interpreted in two ways. It may either be taken to refer to the inborn idea in man about the existence of a Supreme Being Who has created and Who governs the universe. God has embedded this idea in the very nature of man so that he may be admonished thereby and seek a way towards his Maker. The expression, out of their loins, supports this interpretation. It should not, however, be supposed that the dialogue actually took place. The words are simply meant to express a state of affairs.
The second interpretation relates to the appearance of Prophets whom God sends to show people His way. In this case it is worthy of note that when speaking about "making them witnesses against their ownselves", the verse does not mention Adam but the children of Adam, which points to the fact that the expression, "offspring from the children of Adam", means the people of every new age or era to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger that prompts the Divine query, Am I not your Lord? The query asserts that when God has made a provision for the physical sustenance of mankind as well as for their moral and spiritual development, they cannot deny His lordship. To this question the only possible reply can be, Yea, we do bear witness. It is indeed only through the rejection of their Prophet that the people of an age become witnesses against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgement.
d
43:38.
527
这节经文可能论到, 创造并控制宇宙的安拉的存在的明证是埋置在人类本性中的; (30:31) 或者它可能意指安拉使者的降现, 那些使者向人们指出通往安拉的道路。“阿丹子孙的后代” 这句话, 意指安拉派遣天使到他们那里去的每一个时代的人们。实际上, 正是每一个新先知的降临才引起安拉的质问, “我不是你们的养主?” 这个质问意旨, 当安拉为人类提供粮食时, 也给他们的道德和精神发展提供条件。他们如何能否定他是他们的养主呢? 人们确实由于反对他们的先知而做反对他们自己的证明; 因为在这种情况下, 他们不能以推托作为掩护来说自己不知道有安拉, 或者不知道他的经典或赏罚时候。
a
43:83.
1061
Important Words:
ظھور (loins) is the plural of ظھر (back) which is derived from ظھر which means, it was or became apparent, open, plain or evident. ظھر means, among other things, the back; the part extending from the lower portion of the neck to the nearest part of the buttocks. Elsewhere the Quran uses the more familiar word اصلاب (4:24), i.e. loins. So in the text the word has been rightly translated as "loins".
Commentary:
The verse may be interpreted in two ways. It may either be taken to refer to the inborn idea in man about the existence of a Supreme Being Who has created and Who governs the universe. God has embedded this idea in the very nature of man so that he may be admonished thereby and seek a way towards his Maker. The expression, out of their loins, supports this interpretation. It should not, however, be supposed that the dialogue actually took place. The words are simply meant to express a state of affairs.
The second interpretation relates to the appearance of Prophets whom God sends to show people His way. In this case it is worthy of note that when speaking about "making them witnesses against their ownselves", the verse does not mention Adam but the children of Adam, which points to the fact that the expression, "offspring from the children of Adam", means the people of every new age or era to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger that prompts the Divine query, Am I not your Lord? The query asserts that when God has made a provision for the physical sustenance of mankind as well as for their moral and spiritual development, they cannot deny His lordship. To this question the only possible reply can be, Yea, we do bear witness. It is indeed only through the rejection of their Prophet that the people of an age become witnesses against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgement.
c
43:38.
1070
The verse may refer to the evidence embedded in the very nature of man about the existence of the Supreme Being Who has created the universe and controls it (30:31). Or it may refer to the appearance of Divine Prophets who show the way to God, the expression 'offspring from the children of Adam,' signifying the people of every age to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger which prompts the Divine query, Am I not your Lord? The query signifies that when God has made provision for the physical sustenance of man as well as for his moral and spiritual development, how can he deny His Lordship. It is indeed by rejecting their Prophet that men bear witness against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgment.
لَوۡ یَعۡلَمُ الَّذِیۡنَ کَفَرُوۡا حِیۡنَ لَا یَکُفُّوۡنَ عَنۡ وُّجُوۡہِہِمُ النَّارَ وَلَا عَنۡ ظُہُوۡرِہِمۡ وَلَا ہُمۡ یُنۡصَرُوۡنَ
“火” (惩) 这里指 “战火”。不信的人点燃了战火而后在火中毁灭了他们自己。他们向伊斯兰教拨出刀剑而他们自己却死于刀剑之下。“从他们的面部” 这几个字, 意示他们将在面前看到的惩罚, 即惩罚将是显而易见的; ‘也不从他们的背 (后)’ 这些字, 意指他们将出其不意地遭受惩罚。而且这种惩罚将降临到他们所有的人的头上-------不论是他们的首领和普通老百姓, وُجُوْه--------Wujuh的意思也指首领。(Lane)。
"Fire" here means "the fire of war." The disbelievers ignited that fire and then were themselves consumed in it. They drew the sword against Islam and by the sword they perished. The words, from their faces, signify the punishment they will see in front of them, i.e. its signs will be apparent and manifest; and the words, nor from their backs, signify that the punishment will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders and the ordinary men (Wujuh also meaning leaders—Lane).
Commentary:
The context shows and the wording of the present verse also lends support to the inference that the allusion in the word "fire" is to "the fire of war." The disbelievers ignited that fire and were themselves consumed in it. They were destroyed by the weapon which they employed against the believers. They drew the sword against Islam and by the sword they perished.
The words, the fire from their faces, signify the punishment that they will see in front of them i.e. the punishment whose signs will be apparent and manifest; and the words "nor from their backs" signify the punishment that will come upon them from behind their backs i.e. the punishment which will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders who are their faces and the ordinary folk who follow them and blindly accept their lead.
837
“火” (惩) 这里指 “战火”。不信的人点燃了战火而后在火中毁灭了他们自己。他们向伊斯兰教拨出刀剑而他们自己却死于刀剑之下。“从他们的面部” 这几个字, 意示他们将在面前看到的惩罚, 即惩罚将是显而易见的; ‘也不从他们的背 (后)’ 这些字, 意指他们将出其不意地遭受惩罚。而且这种惩罚将降临到他们所有的人的头上-------不论是他们的首领和普通老百姓, وُجُوْه--------Wujuh的意思也指首领。(Lane)。
2380
Commentary:
The context shows and the wording of the present verse also lends support to the inference that the allusion in the word "fire" is to "the fire of war." The disbelievers ignited that fire and were themselves consumed in it. They were destroyed by the weapon which they employed against the believers. They drew the sword against Islam and by the sword they perished.
The words, the fire from their faces, signify the punishment that they will see in front of them i.e. the punishment whose signs will be apparent and manifest; and the words "nor from their backs" signify the punishment that will come upon them from behind their backs i.e. the punishment which will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders who are their faces and the ordinary folk who follow them and blindly accept their lead.
1889
"Fire" here means "the fire of war." The disbelievers ignited that fire and then were themselves consumed in it. They drew the sword against Islam and by the sword they perished. The words, from their faces, signify the punishment they will see in front of them, i.e. its signs will be apparent and manifest; and the words, nor from their backs, signify that the punishment will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders and the ordinary men (Wujuh also meaning leaders—Lane).