قُلُوۡبُہُمۡ
Appears 17 times in Quran
Occurrences in Quran
Found 17 verses containing "قُلُوۡبُہُمۡ".
وَقَالَ الَّذِیۡنَ لَا یَعۡلَمُوۡنَ لَوۡلَا یُکَلِّمُنَا اللّٰہُ اَوۡ تَاۡتِیۡنَاۤ اٰیَۃٌ ۗ کَذٰلِکَ قَالَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ مِّثۡلَ قَوۡلِہِمۡ ۘ تَشٰبَہَتۡ قُلُوۡبُہُمۡ ۗ قَدۡ بَیَّنَّا الۡاٰیٰتِ لِقَوۡمٍ یُّوۡقِنُوۡنَ
6:38; 20:135; 21:6; 43:54.
قوم کے معنے عربی زبان میں صرف ایک نسل کے انسانوں کے نہیں ہوتے بلکہ اعوان اور انصار کی جماعت کے بھی ہوتے ہیں۔ خواہ دنیوی وجوہ سے تعلق رکھتے ہوں یا دینی یا علمی یا کسی اور وجہ سے۔ تاج العروس میں لکھا ہے اَلْقَوْمُ: اَلْجَمَاعَۃُ مِنَ الرِّجَالِ وَالنِّسَآءِ لِاَنَّ قَوْمَ کُلِّ رَجُلٍ شِیْعَتُہٗ وَعَشِیْرَتُہٗ یعنی قوم کے معنے مردوں اور عورتوں کی ایک جماعت کے ہوتے ہیں کیونکہ قوم انسان کے رشتہ داروں یا اس کے مددگاروں اور ہم خیال لوگوں کی جماعت کا نام ہے۔ پس قوم کا ترجمہ اس جگہ ’’ایسے لوگوں‘‘ کے الفاظ سے کیا گیا ہے۔ کیونکہ اردو میں ایسا کوئی لفظ نہیں جو سیاس
6:38; 20:135; 21:6; 43:54.
It may be noted that whenever disbelievers are spoken of as demanding a Sign, the word "Sign" means either a Sign of their own devising or a Sign of punishment (6:38; 13:28; 20:134, 135; 21:6; 29:51).
6:38; 20:134; 21:6; 43:54.
This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.
In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.
In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).
It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51).
c
6:38; 20:135; 21:6; 43:54.
2
قوم کے معنے عربی زبان میں صرف ایک نسل کے انسانوں کے نہیں ہوتے بلکہ اعوان اور انصار کی جماعت کے بھی ہوتے ہیں۔ خواہ دنیوی وجوہ سے تعلق رکھتے ہوں یا دینی یا علمی یا کسی اور وجہ سے۔ تاج العروس میں لکھا ہے اَلْقَوْمُ: اَلْجَمَاعَۃُ مِنَ الرِّجَالِ وَالنِّسَآءِ لِاَنَّ قَوْمَ کُلِّ رَجُلٍ شِیْعَتُہٗ وَعَشِیْرَتُہٗ یعنی قوم کے معنے مردوں اور عورتوں کی ایک جماعت کے ہوتے ہیں کیونکہ قوم انسان کے رشتہ داروں یا اس کے مددگاروں اور ہم خیال لوگوں کی جماعت کا نام ہے۔ پس قوم کا ترجمہ اس جگہ ’’ایسے لوگوں‘‘ کے الفاظ سے کیا گیا ہے۔ کیونکہ اردو میں ایسا کوئی لفظ نہیں جو سیاس
c
6:38; 20:134; 21:6; 43:54.
125
This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.
In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.
In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).
It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51).
d
6:38; 20:135; 21:6; 43:54.
141
It may be noted that whenever disbelievers are spoken of as demanding a Sign, the word "Sign" means either a Sign of their own devising or a Sign of punishment (6:38; 13:28; 20:134, 135; 21:6; 29:51).
۞ یٰۤاَیُّہَا الرَّسُوۡلُ لَا یَحۡزُنۡکَ الَّذِیۡنَ یُسٰرِعُوۡنَ فِی الۡکُفۡرِ مِنَ الَّذِیۡنَ قَالُوۡۤا اٰمَنَّا بِاَفۡوٰہِہِمۡ وَلَمۡ تُؤۡمِنۡ قُلُوۡبُہُمۡ ۛ وَمِنَ الَّذِیۡنَ ہَادُوۡا ۛ سَمّٰعُوۡنَ لِلۡکَذِبِ سَمّٰعُوۡنَ لِقَوۡمٍ اٰخَرِیۡنَ لَمۡ یَاۡتُوۡکَ ۖ یُحَرِّفُوۡنَ الۡکَلِمَ مِنۡۢ بَعۡدِ مَوَاضِعِہٖ ۖ یَقُوۡلُوۡنَ اِنۡ اُوۡتِیۡتُمۡ ہٰذَا فَخُذُوۡہُ وَاِنۡ لَّمۡ تُؤۡتَوۡہُ فَاحۡذَرُوۡا ۚ وَمَنۡ یُّرِدِ اللّٰہُ فِتۡنَتَہٗ فَلَنۡ تَمۡلِکَ لَہٗ مِنَ اللّٰہِ شَیۡـًٔا ۚ اُولٰٓئِکَ الَّذِیۡنَ لَمۡ یُرِدِ اللّٰہُ اَنۡ یُّطَہِّرَ قُلُوۡبَہُمۡ ۚ لَہُمۡ فِی الدُّنۡیَا خِزۡیٌ ۖ وَّلَہُمۡ فِی الۡاٰخِرَۃِ عَذَابٌ عَظِیۡمٌ
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
9:47.
2:76; 3:79; 4:47.
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
9:47.
2:76; 3:79; 4:47.
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
c
9:47.
d
2:76; 3:79; 4:47.
1
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
a
9:47.
b
2:76; 3:79; 4:47.
673
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
a
9:47.
b
2:76; 3:79; 4:47.
746
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
۞ اِنَّمَا الصَّدَقٰتُ لِلۡفُقَرَآءِ وَالۡمَسٰکِیۡنِ وَالۡعٰمِلِیۡنَ عَلَیۡہَا وَالۡمُؤَلَّفَۃِ قُلُوۡبُہُمۡ وَفِی الرِّقَابِ وَالۡغٰرِمِیۡنَ وَفِیۡ سَبِیۡلِ اللّٰہِ وَابۡنِ السَّبِیۡلِ ۖ فَرِیۡضَۃً مِّنَ اللّٰہِ ۗ وَاللّٰہُ عَلِیۡمٌ حَکِیۡمٌ
صَدَقَات (Sadaqat) 在这里的意思是强制性的或必须要给予的施舍物, 即天课 (زَكَاةْ, Zakat)。这节经文规定了要给予天课的对象和人: (a) فُقَرَاء (Fuqara’) 从词根فَقَرَ (Faqara) 看, 它的意思是‘它断了他的脊骨--------Lane) 那就是, 被贫困和疾病压垮的那些人。(b) مَسَاكِيْن (Masakin), 即那些有工作能力但缺乏工作手段 (资料、工具的那些人)。(c) 那些雇用来收集、记账或履行与 Zakat 有关的其他工作人员。(d) 归信伊斯兰教不久的, 需要金钱援助的新信士。(e) 奴隶、战俘以及其他要他们偿付给被杀的家属赎金来获得他们自由的这类人。(f) 那些无力还债或在生意中受到惨重损失的人, 等等。(g) 任何高贵的事业。(h) 在旅途上由于缺少金钱而陷于困境的人, 或在探索知识, 或为了促进社会关系的旅程中生活拮据的那些人。
یعنی ایسے کفار جو اسلام کی تحقیق کرنا چاہیں اور اس غرض کے لئے ان کی کچھ مدد کی جائے۔ یہ مطلب نہیں کہ جو کفار رشوت دے کر خریدے جا سکیں۔
Sadaqat here means, obligatory alms, i.e. Zakat. The verse defines the objects and persons on whom Zakat is to be spent: (a) Fuqara’ (from the root Faqara which means, it broke the vertebrae of his back—Lane) i.e. those broken with poverty or disease. (b) Masakin, i.e. those possessing the ability to work but lacking the means thereof. (c) Those employed in collecting the Zakat or in keeping an account thereof or in the performance of any other duty connected with it. (d) New converts to Islam in need of monetary help. (e) Slaves, captives and such other persons as are called upon to pay blood- money to secure their freedom. (f) Those unable to pay their debts or have suffered extraordinary loss in business, etc. (g) Any noble cause. (h) Those stranded on a journey for lack of money or those who travel in search of knowledge or for promoting social relations.
Important Words:
صدقات (alms) is the plural of and here signifies Zakah. See also 4:5.
الفقراء (the poor) is the plural of فقیر which is derived from) فقر (faqara) which means, he dug the ground or he dug a well to draw forth water; or he bored or perforated beads, etc. فقر البعیر means, he made an incision in the nose of the camel to render it tractable. فقرہ also means, he broke the فقار or vertebrae of his back. فقر (faqura) or فقر (faqira) or افتقرmeans, he was or became poor or needy. فقر (faqrun) means, poverty, want or need; the state of a man when he has only what suffices for his household. فقیر means, poor or needy; one having only what suffices for his household; one who has only a bare sufficiency of food; one who is crippled by disease; one who has no trade or has only a mean trade. The word (one who possesses only what is barely sufficient) differs from مسکین (for which see below) which means, one who possesses nothing, altogether destitute. Some authorities however differ from this view (Lane). See also 2:269.
المساکین (the needy) is the plural of مسکین which is derived from سکن which means, he or it was or became still, motionless or stationary or quiet or clam. مسکین means, lowly, humble or submissive; low, abject or in a state of humiliation; weak, subdued or suppressed; poor; destitute, i.e. possessing nothing; or possessing somewhat; rendered by poverty to have little power of motion. Authorities differ as to who is in a worse condition—فقیر or مسکین (Lane).
Commentary:
In the previous verse reference was made to the displeasure of the hypocrites if they were not given a share in the Zakah. The present verse defines the objects for which Zakah is to be spent and these, as the verse explains, are eight in number.
The first-mentioned class, i.e. فقراء (the poor), signifies those broken or perforated with poverty or disease, whereas, the second-mentioned class, i.e. مساکین (the needy) signifies those rendered motionless through want of means, e.g. the unemployed, or those possessing the ability to work but lacking the means thereof.
The words, those employed in connection therewith, signify those who are employed in collecting Zakah, or in keeping an account thereof or in the performance of any other duty connected therewith.
The words, whose hearts are to be reconciled, mean those whose hearts are sincerely inclined towards Islam but who, owing to their having become disconnected with their former society, stand in need of monetary help. The term extends to new converts also.
The word, slaves, signifies, besides actual slaves, captives and such persons as are called upon to pay blood money to secure their freedom.
The expression, for those in debt, means those who are unable to pay their debts or those who have suffered an extraordinary loss in trade, etc.
The words, for the cause of Allah, imply every good or pious work commanded by God.
The term ابن السبیل (the wayfarer) includes those stranded on a journey for lack of money; or those who travel in search of knowledge or for promoting social relations. See also 2:178.
571
صَدَقَات (Sadaqat) 在这里的意思是强制性的或必须要给予的施舍物, 即天课 (زَكَاةْ, Zakat)。这节经文规定了要给予天课的对象和人: (a) فُقَرَاء (Fuqara’) 从词根فَقَرَ (Faqara) 看, 它的意思是‘它断了他的脊骨--------Lane) 那就是, 被贫困和疾病压垮的那些人。(b) مَسَاكِيْن (Masakin), 即那些有工作能力但缺乏工作手段 (资料、工具的那些人)。(c) 那些雇用来收集、记账或履行与 Zakat 有关的其他工作人员。(d) 归信伊斯兰教不久的, 需要金钱援助的新信士。(e) 奴隶、战俘以及其他要他们偿付给被杀的家属赎金来获得他们自由的这类人。(f) 那些无力还债或在生意中受到惨重损失的人, 等等。(g) 任何高贵的事业。(h) 在旅途上由于缺少金钱而陷于困境的人, 或在探索知识, 或为了促进社会关系的旅程中生活拮据的那些人。
1
یعنی ایسے کفار جو اسلام کی تحقیق کرنا چاہیں اور اس غرض کے لئے ان کی کچھ مدد کی جائے۔ یہ مطلب نہیں کہ جو کفار رشوت دے کر خریدے جا سکیں۔
1215
Important Words:
صدقات (alms) is the plural of and here signifies Zakah. See also 4:5.
الفقراء (the poor) is the plural of فقیر which is derived from) فقر (faqara) which means, he dug the ground or he dug a well to draw forth water; or he bored or perforated beads, etc. فقر البعیر means, he made an incision in the nose of the camel to render it tractable. فقرہ also means, he broke the فقار or vertebrae of his back. فقر (faqura) or فقر (faqira) or افتقرmeans, he was or became poor or needy. فقر (faqrun) means, poverty, want or need; the state of a man when he has only what suffices for his household. فقیر means, poor or needy; one having only what suffices for his household; one who has only a bare sufficiency of food; one who is crippled by disease; one who has no trade or has only a mean trade. The word (one who possesses only what is barely sufficient) differs from مسکین (for which see below) which means, one who possesses nothing, altogether destitute. Some authorities however differ from this view (Lane). See also 2:269.
المساکین (the needy) is the plural of مسکین which is derived from سکن which means, he or it was or became still, motionless or stationary or quiet or clam. مسکین means, lowly, humble or submissive; low, abject or in a state of humiliation; weak, subdued or suppressed; poor; destitute, i.e. possessing nothing; or possessing somewhat; rendered by poverty to have little power of motion. Authorities differ as to who is in a worse condition—فقیر or مسکین (Lane).
Commentary:
In the previous verse reference was made to the displeasure of the hypocrites if they were not given a share in the Zakah. The present verse defines the objects for which Zakah is to be spent and these, as the verse explains, are eight in number.
The first-mentioned class, i.e. فقراء (the poor), signifies those broken or perforated with poverty or disease, whereas, the second-mentioned class, i.e. مساکین (the needy) signifies those rendered motionless through want of means, e.g. the unemployed, or those possessing the ability to work but lacking the means thereof.
The words, those employed in connection therewith, signify those who are employed in collecting Zakah, or in keeping an account thereof or in the performance of any other duty connected therewith.
The words, whose hearts are to be reconciled, mean those whose hearts are sincerely inclined towards Islam but who, owing to their having become disconnected with their former society, stand in need of monetary help. The term extends to new converts also.
The word, slaves, signifies, besides actual slaves, captives and such persons as are called upon to pay blood money to secure their freedom.
The expression, for those in debt, means those who are unable to pay their debts or those who have suffered an extraordinary loss in trade, etc.
The words, for the cause of Allah, imply every good or pious work commanded by God.
The term ابن السبیل (the wayfarer) includes those stranded on a journey for lack of money; or those who travel in search of knowledge or for promoting social relations. See also 2:178.
1193
Sadaqat here means, obligatory alms, i.e. Zakat. The verse defines the objects and persons on whom Zakat is to be spent: (a) Fuqara’ (from the root Faqara which means, it broke the vertebrae of his back—Lane) i.e. those broken with poverty or disease. (b) Masakin, i.e. those possessing the ability to work but lacking the means thereof. (c) Those employed in collecting the Zakat or in keeping an account thereof or in the performance of any other duty connected with it. (d) New converts to Islam in need of monetary help. (e) Slaves, captives and such other persons as are called upon to pay blood- money to secure their freedom. (f) Those unable to pay their debts or have suffered extraordinary loss in business, etc. (g) Any noble cause. (h) Those stranded on a journey for lack of money or those who travel in search of knowledge or for promoting social relations.
فَلَوۡلَاۤ اِذۡ جَآءَہُمۡ بَاۡسُنَا تَضَرَّعُوۡا وَلٰکِنۡ قَسَتۡ قُلُوۡبُہُمۡ وَزَیَّنَ لَہُمُ الشَّیۡطٰنُ مَا کَانُوۡا یَعۡمَلُوۡنَ
2:75; 57:17.
6:123; 8:49; 16:64; 29:39.
The words lau la are not here used to express mere interrogation but also a feeling of pity. Thus the verse signifies: "They ought to have humbled themselves before God; but it is a pity that they did not."
2:75; 57:17.
6:123; 8:49; 16:64; 29:39.
Commentary:
The words لولا (why not) are here used not to express mere interrogation, but also to express feelings of pity. Thus the verse signifies, "They ought to have humbled themselves before God; but it is a pity that they did not."
The afflictions were really a mercy from God, but, instead of turning to God, the people became hard-hearted. When misfortunes befell them, they ascribed them not to their own iniquities but to the Prophets.
The words, all that they did, refer to the hostile activities of disbelievers.
g
2:75; 57:17.
h
6:123; 8:49; 16:64; 29:39.
a
2:75; 57:17.
b
6:123; 8:49; 16:64; 29:39.
790
Commentary:
The words لولا (why not) are here used not to express mere interrogation, but also to express feelings of pity. Thus the verse signifies, "They ought to have humbled themselves before God; but it is a pity that they did not."
The afflictions were really a mercy from God, but, instead of turning to God, the people became hard-hearted. When misfortunes befell them, they ascribed them not to their own iniquities but to the Prophets.
The words, all that they did, refer to the hostile activities of disbelievers.
c
2:75; 57:17.
d
6:123; 8:49; 16:64; 29:39.
850
The words lau la are not here used to express mere interrogation but also a feeling of pity. Thus the verse signifies: "They ought to have humbled themselves before God; but it is a pity that they did not."
اِنَّمَا الۡمُؤۡمِنُوۡنَ الَّذِیۡنَ اِذَا ذُکِرَ اللّٰہُ وَجِلَتۡ قُلُوۡبُہُمۡ وَاِذَا تُلِیَتۡ عَلَیۡہِمۡ اٰیٰتُہٗ زَادَتۡہُمۡ اِیۡمٰنًا وَّعَلٰی رَبِّہِمۡ یَتَوَکَّلُوۡنَ
22:36.
9:124.
Commentary:
The preceding verse ended with the words, if you are believers, and the present fittingly describes a sure sign of true belief necessary for the fulfilment of the promise of victory contained in the previous verse. If a person claims to be a believer in God, but in practical life the name of God means nothing to him and quickens no chords in his heart, his belief is not a true one. Belief should be something real and living.
c
22:36.
d
9:124.
a
22:36.
b
9:124.
1093
Commentary:
The preceding verse ended with the words, if you are believers, and the present fittingly describes a sure sign of true belief necessary for the fulfilment of the promise of victory contained in the previous verse. If a person claims to be a believer in God, but in practical life the name of God means nothing to him and quickens no chords in his heart, his belief is not a true one. Belief should be something real and living.
c
22:36.
d
9:124.
کَیۡفَ وَاِنۡ یَّظۡہَرُوۡا عَلَیۡکُمۡ لَا یَرۡقُبُوۡا فِیۡکُمۡ اِلًّا وَّلَا ذِمَّۃً ۚ یُرۡضُوۡنَکُمۡ بِاَفۡوٰہِہِمۡ وَتَاۡبٰی قُلُوۡبُہُمۡ وَاَکۡثَرُہُمۡ فٰسِقُوۡنَ
9:10.
یہ خیالی بات نہیں بلکہ اسلامی تاریخ کا صفحہ صفحہ اس پر شاہد ہے۔
9:10.
Ill means, relationship or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security (Lane & Mufradat).
Dhimmah means, a compact; covenant; treaty; engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed (Lane). The expression Ahludh-Dhimmah is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll tax to the State, in return for which the State is responsible for their security and freedom (Lane). The verse makes it further clear that the command to wage war applies only to such disbelievers as had not only been the first to open hostilities against Islam but were also perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
9:10.
Important Words:
ال (tie of relationship). اله means, he pierced him with a bright javelin. They say ال الفرس i.e. the horse went quickly, making itself prominent.
ال اللون means, the colour became clear and bright. ال means, relationship, or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security; a neighbour; a visible state of relationship (Lane, Aqrab & Mufradat).
ذمة (covenant) is the noun-infinitive from ذم . They say ذمة i.e. he blamed or found fault with him. اذم means, he did or said that for which he should be blamed or found fault with. اذمه also means, he protected him or granted him refuge or protection. اذم له means, he took or obtained a promise or an assurance of security or a covenant in his favour. ذمة means, a compact, covenant, treaty, engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed. The expression اھل الذمة is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll-tax to the State in return for which the State is responsible for their security and freedom (Lane & Aqrab).
Commentary:
This verse makes it further clear that the commandment to wage war is meant only about such disbelievers as had not only been the first to open hostilities against Islam but were, at the same time, perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
b
9:10.
3
یہ خیالی بات نہیں بلکہ اسلامی تاریخ کا صفحہ صفحہ اس پر شاہد ہے۔
b
9:10.
1171
Important Words:
ال (tie of relationship). اله means, he pierced him with a bright javelin. They say ال الفرس i.e. the horse went quickly, making itself prominent.
ال اللون means, the colour became clear and bright. ال means, relationship, or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security; a neighbour; a visible state of relationship (Lane, Aqrab & Mufradat).
ذمة (covenant) is the noun-infinitive from ذم . They say ذمة i.e. he blamed or found fault with him. اذم means, he did or said that for which he should be blamed or found fault with. اذمه also means, he protected him or granted him refuge or protection. اذم له means, he took or obtained a promise or an assurance of security or a covenant in his favour. ذمة means, a compact, covenant, treaty, engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed. The expression اھل الذمة is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll-tax to the State in return for which the State is responsible for their security and freedom (Lane & Aqrab).
Commentary:
This verse makes it further clear that the commandment to wage war is meant only about such disbelievers as had not only been the first to open hostilities against Islam but were, at the same time, perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
b
9:10.
1160
Ill means, relationship or nearness with respect to kindred; good origin; a compact or covenant; a promise or an assurance of safety or security (Lane & Mufradat).
1161
Dhimmah means, a compact; covenant; treaty; engagement, obligation or responsibility; a right or due for the neglect of which one is to be blamed (Lane). The expression Ahludh-Dhimmah is used for those non-Muslim people with whom the Muslim State has made a compact and who pay poll tax to the State, in return for which the State is responsible for their security and freedom (Lane). The verse makes it further clear that the command to wage war applies only to such disbelievers as had not only been the first to open hostilities against Islam but were also perfidious and treacherous, paying no respect either to ties of relationship or to compacts and covenants.
اِنَّمَا یَسۡتَـٔۡذِنُکَ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ وَارۡتَابَتۡ قُلُوۡبُہُمۡ فَہُمۡ فِیۡ رَیۡبِہِمۡ یَتَرَدَّدُوۡنَ
لَا یَزَالُ بُنۡیٰنُہُمُ الَّذِیۡ بَنَوۡا رِیۡبَۃً فِیۡ قُلُوۡبِہِمۡ اِلَّاۤ اَنۡ تَقَطَّعَ قُلُوۡبُہُمۡ ۗ وَاللّٰہُ عَلِیۡمٌ حَکِیۡمٌ
Commentary:
The words, unless their hearts be torn to pieces, are intended to hint that as the hearts of the hypocrites will never be cut into pieces, so the disquietude of their hearts will continue forever. Or, the words signify that the disquietude of their hearts will cease only when they repent so deeply that their hearts are, as it were, torn up with regret and repentance.
1259
Commentary:
The words, unless their hearts be torn to pieces, are intended to hint that as the hearts of the hypocrites will never be cut into pieces, so the disquietude of their hearts will continue forever. Or, the words signify that the disquietude of their hearts will cease only when they repent so deeply that their hearts are, as it were, torn up with regret and repentance.
اَلَّذِیۡنَ اٰمَنُوۡا وَتَطۡمَئِنُّ قُلُوۡبُہُمۡ بِذِکۡرِ اللّٰہِ ۗ اَلَا بِذِکۡرِ اللّٰہِ تَطۡمَئِنُّ الۡقُلُوۡبُ
Search after God is the innermost yearning of the human soul and is the real object and goal of man’s life, and when that goal is attained man enjoys perfect peace of mind, for then he rests, as it were, in the very lap of God.
Commentary:
This beautiful verse embodies a great and extremely natural truth. The more the people of the world gain the paltry goods of this life, the greater becomes the hunger and the consequent burning of their heart. But as for those who seek God, the more they turn to Him, the greater is their peace of mind. This shows that search after God is the innermost yearning of human nature and the real goal of man’s life, and that when that goal is attained man begins to enjoy perfect peace of mind, for then he rests, as it were, in the very lap of the All-Knowing and All-Powerful God, Maker and Controller of the universe. Would the people of the world had realized this great secret of happiness!
1640
Commentary:
This beautiful verse embodies a great and extremely natural truth. The more the people of the world gain the paltry goods of this life, the greater becomes the hunger and the consequent burning of their heart. But as for those who seek God, the more they turn to Him, the greater is their peace of mind. This shows that search after God is the innermost yearning of human nature and the real goal of man’s life, and that when that goal is attained man begins to enjoy perfect peace of mind, for then he rests, as it were, in the very lap of the All-Knowing and All-Powerful God, Maker and Controller of the universe. Would the people of the world had realized this great secret of happiness!
1440
Search after God is the innermost yearning of the human soul and is the real object and goal of man’s life, and when that goal is attained man enjoys perfect peace of mind, for then he rests, as it were, in the very lap of God.
اِلٰہُکُمۡ اِلٰہٌ وّٰحِدٌ ۚ فَالَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ قُلُوۡبُہُمۡ مُّنۡکِرَۃٌ وَّہُمۡ مُّسۡتَکۡبِرُوۡنَ
2:164; 5:74; 22:35; 37:5.
2:164; 5:74; 22:35; 37:5.
2:164; 5:74; 22:35; 37:5.
Commentary:
The claim embodied in the words, Your God is One God, is no empty assertion nor have these words been placed here at random. The declaration is the natural conclusion of the arguments given in the preceding verses. In fact it is a characteristic of the Quran that it does not make a statement without supporting it by arguments which immediately precede or follow it. In the present case the arguments are contained in the preceding verses, which comprised two main themes. One was that all the objects in the universe form different links of one chain and are inter-related to and inter-dependent upon one another and that the end and object of the whole creation is man. His main food is the animals. These live upon plants and the latter depend for their life upon water which men use as drink. Water also feeds plants which in their turn feed men. The plants grow under the influence of the sun, the, moon and the stars and the influence of the light of the day and the darkness of the night.
Again the seas serve as great reservoirs of water. They supply man with food, and serve as great highways of communication. The water of the sea is purified by the process of evaporation and becomes fit for use. The rivers replenish the seas and keep the land fit for human habitation. This inter-relation and inter-dependence of things upon each other points inevitably to the fact that there must be only one Creator of them all. Plurality of creators necessarily implies imperfection of each, and only a Perfect Being can be our God.
The other theme of the preceding verses was that all objects of human worship were dead. So the Living God alone deserved to be the object of our worship and was the only true God.
The words, those who believe not in the Hereafter, their hearts are strangers to truth and they are full of pride, embody the answer to the implied question: viz. if the Unity of the Godhead is so obvious and indisputable, then why do men still deny it? The answer given is that this denial is founded on no reason but has its basis in the denial of life after death. Such denial naturally creates a sense of irresponsibility and lack of seriousness and sobriety on the part of disbelievers, leading them gradually to folly and ignorance and the inability even to recognize things which are quite obvious. Another result of the denial of life after death on the part of disbelievers is the growth of conceit and arrogance born of a sense of irresponsibility and of reckless refusal to admit the existence of things which, their reason tells them, are true.
Thus the clause speaks of two kinds of idolaters (1) the foolish and the ignorant; and (2) the proud and the conceited.
a
2:164; 5:74; 22:35; 37:5.
a
2:164; 5:74; 22:35; 37:5.
1824
Commentary:
The claim embodied in the words, Your God is One God, is no empty assertion nor have these words been placed here at random. The declaration is the natural conclusion of the arguments given in the preceding verses. In fact it is a characteristic of the Quran that it does not make a statement without supporting it by arguments which immediately precede or follow it. In the present case the arguments are contained in the preceding verses, which comprised two main themes. One was that all the objects in the universe form different links of one chain and are inter-related to and inter-dependent upon one another and that the end and object of the whole creation is man. His main food is the animals. These live upon plants and the latter depend for their life upon water which men use as drink. Water also feeds plants which in their turn feed men. The plants grow under the influence of the sun, the, moon and the stars and the influence of the light of the day and the darkness of the night.
Again the seas serve as great reservoirs of water. They supply man with food, and serve as great highways of communication. The water of the sea is purified by the process of evaporation and becomes fit for use. The rivers replenish the seas and keep the land fit for human habitation. This inter-relation and inter-dependence of things upon each other points inevitably to the fact that there must be only one Creator of them all. Plurality of creators necessarily implies imperfection of each, and only a Perfect Being can be our God.
The other theme of the preceding verses was that all objects of human worship were dead. So the Living God alone deserved to be the object of our worship and was the only true God.
The words, those who believe not in the Hereafter, their hearts are strangers to truth and they are full of pride, embody the answer to the implied question: viz. if the Unity of the Godhead is so obvious and indisputable, then why do men still deny it? The answer given is that this denial is founded on no reason but has its basis in the denial of life after death. Such denial naturally creates a sense of irresponsibility and lack of seriousness and sobriety on the part of disbelievers, leading them gradually to folly and ignorance and the inability even to recognize things which are quite obvious. Another result of the denial of life after death on the part of disbelievers is the growth of conceit and arrogance born of a sense of irresponsibility and of reckless refusal to admit the existence of things which, their reason tells them, are true.
Thus the clause speaks of two kinds of idolaters (1) the foolish and the ignorant; and (2) the proud and the conceited.
b
2:164; 5:74; 22:35; 37:5.
لَاہِیَۃً قُلُوۡبُہُمۡ ۗ وَاَسَرُّوا النَّجۡوَی الَّذِیۡنَ ظَلَمُوۡا ہَلۡ ہٰذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ ۖ اَفَتَاۡتُوۡنَ السِّحۡرَ وَاَنۡتُمۡ تُبۡصِرُوۡنَ
قرآن مجید میں ’’واؤ‘‘ کا لفظ ہے مگر اردو میں اس جگہ ’’اور‘‘استعمال کرنے سے معنے خراب ہو جاتے ہیں اس لئے ہم نے ’’اور‘‘کا لفظ ترک کر دیا ہے۔
The main objection of disbelievers against every Prophet has always been that he is an ordinary mortal like themselves (14:11; 23:25, 34; 26:155; 36:16 & 64:7). This objection has been answered in 12:110; 14:12; 16:44, 45 & 17:96. Here it is answered in v. 8. The answer is this that while on the one hand the disbelievers say that there is nothing in the Holy Prophet different from an ordinary man, on the other they concede that he is a sorcerer, i.e. he possesses superior intellect. Divine Prophets are called sorcerers because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Qur’an does possess a fascinating power and that it is really difficult for an unprejudiced and fair- minded person to reject its teaching.
Important Words:
لاھیة (forgetful) is derived from لھا. They say لھا عنه i.e. he became diverted from it so as to forget it (Lane). See also 6:33.
أفتأتون (Will you then accede to) is derived from أتی. They say أتیته i.e. I came to him or it. أتی الشیء means, he did the thing; أتی البینة means, he advanced the proof. أتی بالذنب means, he committed the offence. آتیته علی الامر means, I agreed with him or in regard to the affair. أفتأتون السحر means, do you approach or come to, or accede to or yield to magic (Lane & Mufradat).
Commentary:
The main objection of disbelievers against every Prophet has always been that he is an ordinary man like themselves. This objection has also been mentioned in 14:11; 23:25, 34; 26:155; 36:16 & 64:7. It has been answered in 12:110; 14:12; 16:44-45 & 17:96. Here this objection is answered in v. 8 below.
It is strange that while on the one hand the disbelievers say that there is nothing in the Holy Prophet above an ordinary man, on the other they concede that he is a magician i.e. he possesses superior intellect. Divine Prophets are called magicians because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Quran does possess a fascinating power and it is difficult for an unprejudiced and fair-minded person to reject its teaching.
1
قرآن مجید میں ’’واؤ‘‘ کا لفظ ہے مگر اردو میں اس جگہ ’’اور‘‘استعمال کرنے سے معنے خراب ہو جاتے ہیں اس لئے ہم نے ’’اور‘‘کا لفظ ترک کر دیا ہے۔
2345
Important Words:
لاھیة (forgetful) is derived from لھا. They say لھا عنه i.e. he became diverted from it so as to forget it (Lane). See also 6:33.
أفتأتون (Will you then accede to) is derived from أتی. They say أتیته i.e. I came to him or it. أتی الشیء means, he did the thing; أتی البینة means, he advanced the proof. أتی بالذنب means, he committed the offence. آتیته علی الامر means, I agreed with him or in regard to the affair. أفتأتون السحر means, do you approach or come to, or accede to or yield to magic (Lane & Mufradat).
Commentary:
The main objection of disbelievers against every Prophet has always been that he is an ordinary man like themselves. This objection has also been mentioned in 14:11; 23:25, 34; 26:155; 36:16 & 64:7. It has been answered in 12:110; 14:12; 16:44-45 & 17:96. Here this objection is answered in v. 8 below.
It is strange that while on the one hand the disbelievers say that there is nothing in the Holy Prophet above an ordinary man, on the other they concede that he is a magician i.e. he possesses superior intellect. Divine Prophets are called magicians because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Quran does possess a fascinating power and it is difficult for an unprejudiced and fair-minded person to reject its teaching.
1870
The main objection of disbelievers against every Prophet has always been that he is an ordinary mortal like themselves (14:11; 23:25, 34; 26:155; 36:16 & 64:7). This objection has been answered in 12:110; 14:12; 16:44, 45 & 17:96. Here it is answered in v. 8. The answer is this that while on the one hand the disbelievers say that there is nothing in the Holy Prophet different from an ordinary man, on the other they concede that he is a sorcerer, i.e. he possesses superior intellect. Divine Prophets are called sorcerers because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Qur’an does possess a fascinating power and that it is really difficult for an unprejudiced and fair- minded person to reject its teaching.
اَلَّذِیۡنَ اِذَا ذُکِرَ اللّٰہُ وَجِلَتۡ قُلُوۡبُہُمۡ وَالصّٰبِرِیۡنَ عَلٰی مَاۤ اَصَابَہُمۡ وَالۡمُقِیۡمِی الصَّلٰوۃِ وَمِمَّا رَزَقۡنٰہُمۡ یُنۡفِقُوۡنَ
23:61.
23:61.
23:61.
Commentary:
This verse gives the fourfold object of sacrifice or the four characteristics of المخبتین i.e. those who have realized the real significance of sacrifice. (1) Their hearts are filled with fear when Allah is mentioned; (2) they patiently bear all sorts of hardships and privations in the way of God; (3) they purify themselves by saying their prayers regularly and punctually and (4) they serve mankind with all that God has bestowed upon them—with all the means at their disposal.
a
23:61.
a
23:61.
2466
Commentary:
This verse gives the fourfold object of sacrifice or the four characteristics of المخبتین i.e. those who have realized the real significance of sacrifice. (1) Their hearts are filled with fear when Allah is mentioned; (2) they patiently bear all sorts of hardships and privations in the way of God; (3) they purify themselves by saying their prayers regularly and punctually and (4) they serve mankind with all that God has bestowed upon them—with all the means at their disposal.
c
23:61.
لِّیَجۡعَلَ مَا یُلۡقِی الشَّیۡطٰنُ فِتۡنَۃً لِّلَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ وَّالۡقَاسِیَۃِ قُلُوۡبُہُمۡ ۗ وَاِنَّ الظّٰلِمِیۡنَ لَفِیۡ شِقَاقٍۭ بَعِیۡدٍ
This verse also supports the interpretation we have placed on the preceding verse. There is no warrant for the baseless story which some ignorant Commentators have taken into their heads to forge in connection with that verse. The verse purports to say that satanic people seek to place all sorts of obstacles in the way of the propagation of the mission of a Prophet in order that its progress may be retarded and 'those in whose hearts is a disease' may be misled. But God removes all such obstacles and after initial and temporary setbacks Truth marches on its course of uniform progress.
Commentary:
This verse also supports the interpretation we have placed on the preceding verse. There is absolutely no warrant for such a baseless story as some ignorant commentators have taken into their heads to forge in connection with it, i.e. the preceding verse. The verse under comment means to say that satanic people seek to place all sorts of obstacles in the way of the mission of a Prophet, so that the progress of the faith may be retarded and "those in whose hearts is a disease" may be misled. But God removes all such obstacles and after initial and temporary setbacks truth marches on its course of uniform progress. Thus the Prophets of God are faced with trials and tribulations so that sincere believers may be differentiated and separated from insincere hypocrites.
The words, "in whose hearts is a disease," refer to the hypocrites, who always stand on an edge, as it were, between truth and falsehood (22:12). They are always on the lookout to join the party whose cause they see triumphing. The words, "those whose hearts are hardened," refer to those inveterate disbelievers whose hearts become hardened on account of persistent denial of truth.
2483
Commentary:
This verse also supports the interpretation we have placed on the preceding verse. There is absolutely no warrant for such a baseless story as some ignorant commentators have taken into their heads to forge in connection with it, i.e. the preceding verse. The verse under comment means to say that satanic people seek to place all sorts of obstacles in the way of the mission of a Prophet, so that the progress of the faith may be retarded and "those in whose hearts is a disease" may be misled. But God removes all such obstacles and after initial and temporary setbacks truth marches on its course of uniform progress. Thus the Prophets of God are faced with trials and tribulations so that sincere believers may be differentiated and separated from insincere hypocrites.
The words, "in whose hearts is a disease," refer to the hypocrites, who always stand on an edge, as it were, between truth and falsehood (22:12). They are always on the lookout to join the party whose cause they see triumphing. The words, "those whose hearts are hardened," refer to those inveterate disbelievers whose hearts become hardened on account of persistent denial of truth.
1963
This verse also supports the interpretation we have placed on the preceding verse. There is no warrant for the baseless story which some ignorant Commentators have taken into their heads to forge in connection with that verse. The verse purports to say that satanic people seek to place all sorts of obstacles in the way of the propagation of the mission of a Prophet in order that its progress may be retarded and 'those in whose hearts is a disease' may be misled. But God removes all such obstacles and after initial and temporary setbacks Truth marches on its course of uniform progress.
وَلِیَعۡلَمَ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ اَنَّہُ الۡحَقُّ مِنۡ رَّبِّکَ فَیُؤۡمِنُوۡا بِہٖ فَتُخۡبِتَ لَہٗ قُلُوۡبُہُمۡ ۗ وَاِنَّ اللّٰہَ لَہَادِ الَّذِیۡنَ اٰمَنُوۡۤا اِلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
13:20; 34:7; 35:32; 47:3; 56:96.
13:20; 34:7; 35:32; 47:3; 56:96.
13:20; 34:7; 35:32; 47:3; 56:96.
Commentary:
This verse also supports our interpretation of v. 53 above. It means to say that Satan puts obstacles in the way of a Prophet so that Allah may make it "a trial for those in whose hearts is a disease and those whose hearts are hardened," and "that those to whom knowledge has been given may know that it is the truth from the Lord, so that they believe therein." These are the two objects which the satanic activities of the enemies of truth become the means of serving.
a
13:20; 34:7; 35:32; 47:3; 56:96.
a
13:20; 34:7; 35:32; 47:3; 56:96.
2484
Commentary:
This verse also supports our interpretation of v. 53 above. It means to say that Satan puts obstacles in the way of a Prophet so that Allah may make it "a trial for those in whose hearts is a disease and those whose hearts are hardened," and "that those to whom knowledge has been given may know that it is the truth from the Lord, so that they believe therein." These are the two objects which the satanic activities of the enemies of truth become the means of serving.
a
13:20; 34:7; 35:32; 47:3; 56:96.
بَلۡ قُلُوۡبُہُمۡ فِیۡ غَمۡرَۃٍ مِّنۡ ہٰذَا وَلَہُمۡ اَعۡمٰلٌ مِّنۡ دُوۡنِ ذٰلِکَ ہُمۡ لَہَا عٰمِلُوۡنَ
21:4.
21:4.
21:4.
Important Words:
غمرة (heedlessness) is derived from غمر. They say غمر الماء i.e. the water was or became much in quantity or deep so that it concealed its bottom. غمر الماء means, the water was abundant so that it came over him or covered him. غمر also means, he abounded in beneficence. غمرة means, water that rises above the stature of a man; difficulty, trouble or rigour. غمرة الموت means, the agony of death. فذرھم فی غمرتھمmeans, therefore leave them in their ignorance; or in their error and obstinacy and perplexity; in their overwhelming heedlessness or ignorance (Lane & Aqrab).
c
21:4.
a
21:4.
2553
Important Words:
غمرة (heedlessness) is derived from غمر. They say غمر الماء i.e. the water was or became much in quantity or deep so that it concealed its bottom. غمر الماء means, the water was abundant so that it came over him or covered him. غمر also means, he abounded in beneficence. غمرة means, water that rises above the stature of a man; difficulty, trouble or rigour. غمرة الموت means, the agony of death. فذرھم فی غمرتھمmeans, therefore leave them in their ignorance; or in their error and obstinacy and perplexity; in their overwhelming heedlessness or ignorance (Lane & Aqrab).
d
21:4.
اَفَمَنۡ شَرَحَ اللّٰہُ صَدۡرَہٗ لِلۡاِسۡلٰمِ فَہُوَ عَلٰی نُوۡرٍ مِّنۡ رَّبِّہٖ ۚ فَوَیۡلٌ لِّلۡقٰسِیَۃِ قُلُوۡبُہُمۡ مِّنۡ ذِکۡرِ اللّٰہِ ۚ اُولٰٓئِکَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
6:126.
The teaching of Islam has such depth and vastness that it makes the hearts of believers expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
6:126.
Commentary:
Whereas in the preceding verse reference was made to Divine revelation, in the present verse we are told that now that the Quran has been revealed those whose hearts God has opened for the acceptance of truth have accepted it but those who have chosen to grope in the darkness of disbelief have rejected it. These two classes of men cannot be equal. The verse further says that truth carries with it a strong conviction. The teaching of Islam has such depth and vastness that it makes the hearts of believers to expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
d
6:126.
1131
伊斯兰教的教导的深度和广度是非常大的, 使信仰的人的胸襟扩大, 洋溢着来自安拉的知识和热爱。它必然在思想、知识和真理等方面开辟新的以及无穷无尽的远景。
a
6:126.
3451
Commentary:
Whereas in the preceding verse reference was made to Divine revelation, in the present verse we are told that now that the Quran has been revealed those whose hearts God has opened for the acceptance of truth have accepted it but those who have chosen to grope in the darkness of disbelief have rejected it. These two classes of men cannot be equal. The verse further says that truth carries with it a strong conviction. The teaching of Islam has such depth and vastness that it makes the hearts of believers to expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
d
6:126.
2571
The teaching of Islam has such depth and vastness that it makes the hearts of believers expand and overflow with Divine knowledge and love. It certainly opens up new and endless vistas of thought, knowledge and truth.
۞ اَلَمۡ یَاۡنِ لِلَّذِیۡنَ اٰمَنُوۡۤا اَنۡ تَخۡشَعَ قُلُوۡبُہُمۡ لِذِکۡرِ اللّٰہِ وَمَا نَزَلَ مِنَ الۡحَقِّ وَلَا یَکُوۡنُوۡا کَالَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ مِنۡ قَبۡلُ فَطَالَ عَلَیۡہِمُ الۡاَمَدُ فَقَسَتۡ قُلُوۡبُہُمۡ ۖ وَکَثِیۡرٌ مِّنۡہُمۡ فٰسِقُوۡنَ
2:75; 6:44
21:45.
2:75; 6:44.
Commentary:
The verse seems to refer to the latter-day Muslims when as a result of neglecting the teachings of Islam they will have become spiritually corrupt, morally depraved and politically impotent. The verse means to bring home to them the realization of their all-round degradation and makes to them a pathetic appeal. "Has not the time arrived yet," it seems to say to them, "now that they have sunk to the lowest depths of degradation, they should turn to God and act upon the teachings of their religion which once raised them to the highest peaks of greatness, grandeur and glory."
a
21:45.
b
2:75; 6:44.
b
21:45.
c
2:75; 6:44.
4159
Commentary:
The verse seems to refer to the latter-day Muslims when as a result of neglecting the teachings of Islam they will have become spiritually corrupt, morally depraved and politically impotent. The verse means to bring home to them the realization of their all-round degradation and makes to them a pathetic appeal. "Has not the time arrived yet," it seems to say to them, "now that they have sunk to the lowest depths of degradation, they should turn to God and act upon the teachings of their religion which once raised them to the highest peaks of greatness, grandeur and glory."
a
21:45.b
2:75; 6:44