لَّنۡ
Appears 22 times in Quran
Occurrences in Quran
Found 22 verses containing "لَّنۡ".
اِنَّ الَّذِیۡنَ کَفَرُوۡا بَعۡدَ اِیۡمٰنِہِمۡ ثُمَّ ازۡدَادُوۡا کُفۡرًا لَّنۡ تُقۡبَلَ تَوۡبَتُہُمۡ وَاُولٰٓئِکَ ہُمُ الضَّآلُّوۡنَ
4:138; 63:4.
The verse does not mean that the repentance of apostates shall in no case be accepted because this inference runs counter to 3:90 according to which repentance is acceptable at every stage. Reference here is to those persons only who make a profession of repentance and, instead of reinforcing their profession by bringing about a real and practical change in their lives, actually increase in disbelief.
4:138; 63:4.
Commentary:
The verse does not mean that the repentance of apostates shall in no case be accepted because this inference runs counter to 3:90, according to which repentance is acceptable at every stage. So the reference in the words, their repentance shall not be accepted, is to those persons who only make a profession of repentance but are not sincere in it, and, instead of reinforcing their profession by bringing about a real and practical change in their lives, actually increase in disbelief. The words, these are they who have gone astray, placed at the end of the verse corroborate this inference, for they show that in spite of a lip-profession of repentance, they still continue to follow a course of error. Such repentance cannot be genuine and hence cannot be accepted.
b
4:138; 63:4.
260
本节经文并不意味着在任何情况下都将不接纳变节者的忏悔。因为这个含意与3:90经文相反, 根据3:90, 在每个时期忏悔都是被接纳的。这里指的仅仅是这样的人, 这些人作了悔罪的表白, 不是使他们的生活发生真正的实际的变化来增强他的表白, 而是事实上更加不信。
a
4:138; 63:4.
377
Commentary:
The verse does not mean that the repentance of apostates shall in no case be accepted because this inference runs counter to 3:90, according to which repentance is acceptable at every stage. So the reference in the words, their repentance shall not be accepted, is to those persons who only make a profession of repentance but are not sincere in it, and, instead of reinforcing their profession by bringing about a real and practical change in their lives, actually increase in disbelief. The words, these are they who have gone astray, placed at the end of the verse corroborate this inference, for they show that in spite of a lip-profession of repentance, they still continue to follow a course of error. Such repentance cannot be genuine and hence cannot be accepted.
d
4:138; 63:4.
437
The verse does not mean that the repentance of apostates shall in no case be accepted because this inference runs counter to 3:90 according to which repentance is acceptable at every stage. Reference here is to those persons only who make a profession of repentance and, instead of reinforcing their profession by bringing about a real and practical change in their lives, actually increase in disbelief.
لَّنۡ یَّسۡتَنۡکِفَ الۡمَسِیۡحُ اَنۡ یَّکُوۡنَ عَبۡدًا لِّلّٰہِ وَلَا الۡمَلٰٓئِکَۃُ الۡمُقَرَّبُوۡنَ ۚ وَمَنۡ یَّسۡتَنۡکِفۡ عَنۡ عِبَادَتِہٖ وَیَسۡتَکۡبِرۡ فَسَیَحۡشُرُہُمۡ اِلَیۡہِ جَمِیۡعًا
5:117, 118.
5:117, 118.
5:117, 118.
Important Words:
یستنکف (will disdain) is derived from استنکف which is derived from نکف. They say نکف عنه i.e. he disdained it and turned away from it. استنکف الرجل means, the man was or became proud and vain, disdaining others. استنکف من کذا means, he kept back or turned away from it, or he disdained it by way of pride, vanity or haughtiness (Aqrab).
f
5:117, 118.
a
5:117, 118.
636
Important Words:
یستنکف (will disdain) is derived from استنکف which is derived from نکف. They say نکف عنه i.e. he disdained it and turned away from it. استنکف الرجل means, the man was or became proud and vain, disdaining others. استنکف من کذا means, he kept back or turned away from it, or he disdained it by way of pride, vanity or haughtiness (Aqrab).
d
5:117, 118.
قُل لَّنۡ یُّصِیۡبَنَاۤ اِلَّا مَا کَتَبَ اللّٰہُ لَنَا ہُوَ مَوۡلٰٮنَا ۚ وَعَلَی اللّٰہِ فَلۡیَتَوَکَّلِ الۡمُؤۡمِنُوۡنَ
Commentary:
The expression, save that which Allah has ordained for us, means that victory as ordained by God will always be attained, however great the intervening difficulties. The words that follow, viz. He is our Protector, support this interpretation and also 58:22 which says, Allah has decreed: Of a certainty I will prevail, and My Messengers.
1207
Commentary:
The expression, save that which Allah has ordained for us, means that victory as ordained by God will always be attained, however great the intervening difficulties. The words that follow, viz. He is our Protector, support this interpretation and also 58:22 which says, Allah has decreed: Of a certainty I will prevail, and My Messengers.
قُلۡ اَنۡفِقُوۡا طَوۡعًا اَوۡ کَرۡہًا لَّنۡ یُّتَقَبَّلَ مِنۡکُمۡ ۖ اِنَّکُمۡ کُنۡتُمۡ قَوۡمًا فٰسِقِیۡنَ
Nature of the punishment meted out to the Hypocrites is worthy of special note. No fine was imposed on them, nor were they imprisoned nor subjected to punishment generally inflicted for offences of this nature. They were simply told that Zakat, which was a means of purifying their souls would not be accepted from them. This shows that the dealings of the Holy Prophet with the Hypocrites were not dictated by any monetary or mundane considerations.
Commentary:
The expression, it shall not be accepted from you, means that if the hypocrites offered to pay the Zakah or any other subscription, it should not be accepted from them in expiation of their non-participation in the expedition. The nature of the punishment meted out to the hypocrites is worthy of special notice. No fine was levied on them, nor were they imprisoned nor subjected to a punishment generally inflicted for offences of this nature. They were simply told that as, by disobeying the command of God and refusing to serve Islam at a time of great danger, they were doomed, Zakah, which was a means of purification and, therefore, of winning salvation, would not be accepted from them. This shows that the dealings of the Holy Prophet with the hypocrites were not dictated by any monetary or mundane considerations.
1209
Commentary:
The expression, it shall not be accepted from you, means that if the hypocrites offered to pay the Zakah or any other subscription, it should not be accepted from them in expiation of their non-participation in the expedition. The nature of the punishment meted out to the hypocrites is worthy of special notice. No fine was levied on them, nor were they imprisoned nor subjected to a punishment generally inflicted for offences of this nature. They were simply told that as, by disobeying the command of God and refusing to serve Islam at a time of great danger, they were doomed, Zakah, which was a means of purification and, therefore, of winning salvation, would not be accepted from them. This shows that the dealings of the Holy Prophet with the hypocrites were not dictated by any monetary or mundane considerations.
1191
Nature of the punishment meted out to the Hypocrites is worthy of special note. No fine was imposed on them, nor were they imprisoned nor subjected to punishment generally inflicted for offences of this nature. They were simply told that Zakat, which was a means of purifying their souls would not be accepted from them. This shows that the dealings of the Holy Prophet with the Hypocrites were not dictated by any monetary or mundane considerations.
فَاِنۡ رَّجَعَکَ اللّٰہُ اِلٰی طَآئِفَۃٍ مِّنۡہُمۡ فَاسۡتَـٔۡذَنُوۡکَ لِلۡخُرُوۡجِ فَقُل لَّنۡ تَخۡرُجُوۡا مَعِیَ اَبَدًا وَّلَنۡ تُقٰتِلُوۡا مَعِیَ عَدُوًّا ۖ اِنَّکُمۡ رَضِیۡتُمۡ بِالۡقُعُوۡدِ اَوَّلَ مَرَّۃٍ فَاقۡعُدُوۡا مَعَ الۡخٰلِفِیۡنَ
Commentary:
The verse was probably revealed when the Holy Prophet was away from Medina during his expedition to Tabuk. But if, as some commentators think, it was revealed after his return to Medina, it would be taken to allude to what the hypocrites previously used to say regarding the said expedition. They thought that he would never return from the expedition alive. So the Quran, in this verse reminds them of what they used to say about the Holy Prophet, and of his safe return, contrary to their expectation.
The particle ان (if), it should be noted, does not always express doubt but is often used as simply a conditional particle. Moreover, it is sometimes used not from the point of view of the speaker, but from that of the person addressed. The word is here used by God and it is obvious that God had no doubt as to the safe return of the Prophet. So it must be taken to express the state of mind of the hypocrites.
1235
Commentary:
The verse was probably revealed when the Holy Prophet was away from Medina during his expedition to Tabuk. But if, as some commentators think, it was revealed after his return to Medina, it would be taken to allude to what the hypocrites previously used to say regarding the said expedition. They thought that he would never return from the expedition alive. So the Quran, in this verse reminds them of what they used to say about the Holy Prophet, and of his safe return, contrary to their expectation.
The particle ان (if), it should be noted, does not always express doubt but is often used as simply a conditional particle. Moreover, it is sometimes used not from the point of view of the speaker, but from that of the person addressed. The word is here used by God and it is obvious that God had no doubt as to the safe return of the Prophet. So it must be taken to express the state of mind of the hypocrites.
وَرَبُّکَ الۡغَفُوۡرُ ذُو الرَّحۡمَۃِ ۖ لَوۡ یُؤَاخِذُہُمۡ بِمَا کَسَبُوۡا لَعَجَّلَ لَہُمُ الۡعَذَابَ ۚ بَل لَّہُمۡ مَّوۡعِدٌ لَّنۡ یَّجِدُوۡا مِنۡ دُوۡنِہٖ مَوۡئِلًا
6:134, 148.
10:12; 35:46.
Important Words:
موئلا (refuge) is derived from وال. They say وال فلانا i.e. he made such a one his refuge. وال الرجل منه means, the man sought refuge from him. وال الیه means, he sought refuge with him or fled to him for refuge or protection. وال الی اللّٰه means, he returned to God. موئلا means, a place of refuge or simply refuge (Aqrab).
Commentary:
God does not destroy a sinful people forthwith. It is against His Law. He first grants them respite and warns them of the impending punishment by raising a Prophet among them who invites them to truth and urges them to give up iniquitous ways. It is only when they persist in transgression that destructive punishment comes upon them and then they can find no refuge from it.
b
6:134, 148.
c
10:12; 35:46.
a
6:134, 148.
b
10:12; 35:46.
2099
Important Words:
موئلا (refuge) is derived from وال. They say وال فلانا i.e. he made such a one his refuge. وال الرجل منه means, the man sought refuge from him. وال الیه means, he sought refuge with him or fled to him for refuge or protection. وال الی اللّٰه means, he returned to God. موئلا means, a place of refuge or simply refuge (Aqrab).
Commentary:
God does not destroy a sinful people forthwith. It is against His Law. He first grants them respite and warns them of the impending punishment by raising a Prophet among them who invites them to truth and urges them to give up iniquitous ways. It is only when they persist in transgression that destructive punishment comes upon them and then they can find no refuge from it.
c
6:134, 148.
d
10:12; 35:46.
قَالَ فَاذۡہَبۡ فَاِنَّ لَکَ فِی الۡحَیٰوۃِ اَنۡ تَقُوۡلَ لَا مِسَاسَ ۖ وَاِنَّ لَکَ مَوۡعِدًا لَّنۡ تُخۡلَفَہٗ ۖ وَانۡظُرۡ اِلٰۤی اِلٰہِکَ الَّذِیۡ ظَلۡتَ عَلَیۡہِ عَاکِفًا ۖ لَّنُحَرِّقَنَّہٗ ثُمَّ لَنَنۡسِفَنَّہٗ فِی الۡیَمِّ نَسۡفًا
“不要接触我” 这句话可以表示: (a) سَامِرِی (Samiri) 由于把以色列人错误地引上崇拜牛的歧途而受到社会严厉抵制的惩罚。(b) 他受到某种皮肤传染病的折磨, 因而人们避免与他接触。(c) 他怀疑自己已患病而最后避开了同伴。
عیسائی مصنّف اکثر اعتراض کرتے ہیں کہ بچھڑا سونے کا تھا اور سونا جل کر راکھ نہیں ہو سکتا۔ اس کا جواب یہ ہے کہ سامری کی غرض فریب تھی اور اس کے لئے بچھڑے کے منہ اور دُم میں لکڑی کے خول لگانے ضروری تھے تا ہوا آنے پر آواز نکلے۔ پس جب بچھڑا جلایا گیا تو ساتھ وہ خول بھی جلے اور ان کی راکھ بن گئی۔ جس کو موسٰیؑ نے سونے کی ریت کے ساتھ دریا میں پھینکوا دیا۔ (نَسَفَ کے معنے لغت میں پھینک دینے کے لکھے ہیں دیکھئے مفردات)
The words 'Touch me not' may signify: (a) That the Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship. (b) That he was afflicted with some contagious skin disease so that people avoided contact with him. (c) That he suffered from hypochondriasis and consequently shunned the company of men.
Important Words:
ننسفنه (We will scatter it) is derived from نسف. They say نسف البناء i.e. he destroyed or uprooted the building from its foundation. نسف الجبال means, He broke the mountains into pieces. نسف الریحالشیء means, the wind uprooted or eradicated the thing and scattered it away (Aqrab).
Commentary:
The words "touch me not" may signify one of the following: (a) that Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship; (b) that he was afflicted with some contagious skin disease so that people avoided contact with him; or (c) that he suffered from hypochondriasis and consequently shunned the company of men.
The mentioning together of the cow and the river is significant because generally the nations that worship the cow are found to worship rivers also.
815
“不要接触我” 这句话可以表示: (a) سَامِرِی (Samiri) 由于把以色列人错误地引上崇拜牛的歧途而受到社会严厉抵制的惩罚。(b) 他受到某种皮肤传染病的折磨, 因而人们避免与他接触。(c) 他怀疑自己已患病而最后避开了同伴。
2
عیسائی مصنّف اکثر اعتراض کرتے ہیں کہ بچھڑا سونے کا تھا اور سونا جل کر راکھ نہیں ہو سکتا۔ اس کا جواب یہ ہے کہ سامری کی غرض فریب تھی اور اس کے لئے بچھڑے کے منہ اور دُم میں لکڑی کے خول لگانے ضروری تھے تا ہوا آنے پر آواز نکلے۔ پس جب بچھڑا جلایا گیا تو ساتھ وہ خول بھی جلے اور ان کی راکھ بن گئی۔ جس کو موسٰیؑ نے سونے کی ریت کے ساتھ دریا میں پھینکوا دیا۔ (نَسَفَ کے معنے لغت میں پھینک دینے کے لکھے ہیں دیکھئے مفردات)
2310
Important Words:
ننسفنه (We will scatter it) is derived from نسف. They say نسف البناء i.e. he destroyed or uprooted the building from its foundation. نسف الجبال means, He broke the mountains into pieces. نسف الریحالشیء means, the wind uprooted or eradicated the thing and scattered it away (Aqrab).
Commentary:
The words "touch me not" may signify one of the following: (a) that Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship; (b) that he was afflicted with some contagious skin disease so that people avoided contact with him; or (c) that he suffered from hypochondriasis and consequently shunned the company of men.
The mentioning together of the cow and the river is significant because generally the nations that worship the cow are found to worship rivers also.
1848
The words 'Touch me not' may signify: (a) That the Samiri was punished with a rigorous social boycott for having misled the Israelites into calf-worship. (b) That he was afflicted with some contagious skin disease so that people avoided contact with him. (c) That he suffered from hypochondriasis and consequently shunned the company of men.
وَذَا النُّوۡنِ اِذ ذَّہَبَ مُغٰضِبًا فَظَنَّ اَنۡ لَّنۡ نَّقۡدِرَ عَلَیۡہِ فَنَادٰی فِی الظُّلُمٰتِ اَنۡ لَّاۤ اِلٰہَ اِلَّاۤ اَنۡتَ سُبۡحٰنَکَ اِنِّیۡ کُنۡتُ مِنَ الظّٰلِمِیۡنَ
قرآن مجید میں لَنْ نَّقْدِرَ عَلَیْہِ کے الفاظ ہیں۔ مترجموں نے غلطی سے ان کے یہ معنے کئے ہیں کہ یونسؑ نے سمجھا کہ ہم اسے پکڑ نہیں سکیں گے۔ جو کافروں کا خیال ہے۔ نَعُوْذُ بِاللّٰہِ مِنْ ذٰلِکَ۔ مگر لغت میں لکھا ہے کہ قَدَرَ عَلَیْہِ کے معنے تنگی کرنے کے بھی ہوتے ہیں۔ (اقرب) اور یہی معنے یہاں لگتے ہیں یعنی یونسؑ کو یقین تھا کہ ہم اس واقعہ سے اسے تنگ کرنے کا ارادہ نہیں رکھتے بلکہ اسے عزت دینا چاہتے ہیں۔ یہی معنے جو ہم نے کیے ہیں ایک نبی کے مناسب حال ہیں۔
37:140, 141; 68:49.
37:144.
The verse does not specify the cause of Jonah’s anger. Apparently he did not and could not have become angry with God. It must have been the obstinate refusal of his people to accept his message which enraged him, because for a Prophet to become angry with God is inconceivable. The Elect of God do not even speak, nor do they act until God commands them to do so (21:28). The words, Lan Naqdira ‘Alaihi, mean, 'We will not straiten him' or 'We will not decree against him any distress' (Lisan & Aqrab).
37:140-141; 68:49.
37:144.
Important Words:
ظالمین (wrongdoers) is the plural of ظالم which is derived from ظلم which means, he put a thing in the wrong place or in a place not its own; he made one suffer loss; he committed a wrong; it became dark. ظلمه means, he imposed upon him a thing which was beyond his power or ability. ظلمات is plural of ظلمة which means, darkness; error or ignorance; affliction, hardship, distress or danger. ظلم which means transgression or wrong is said to be of three kinds i.e. between God and man; between man and man, and between man and his own self. Every one of these three kinds of ظلم constitutes a wrong done to oneself (Lane, Aqrab, Raghib & Taj). See also 2:18. The word ظلم and its derivatives, as used in five daily Prayers, commonly fall under the third category. Thus when a supplicant uses the word with regard to himself in Prayer, he only means that he has done something which has brought trouble or distress upon him or which has exposed him to danger; it does not necessarily mean that he has committed a sin. It is in this sense that this word has been used in the verse under comment and it is in this sense that Moses used the expression انی ظلمت نفسی i.e. I have wronged my soul (28:17).
Commentary:
ذوالنون (Dhun-Nun) literally meaning "the man of the fish" is the name of the Prophet Jonah or as he is called Yunus in the Quran (10:99). He has also been called صاحب الحوت (Companion of the Fish) in the Quran (68:49).
The verse does not specify the cause of Jonah’s anger. It must be the obstinate refusal of his people to accept his message because for a prophet to become angry with God is inconceivable. The Elect of God do not even speak nor do they act until God commands them to do so (21:28). Most of the English translators of the Quran have translated the words لن نقدر علیه as "We had no power over him. "Of this rendering the author of the Lisan says: "none will interpret it in this way except one who is ignorant of the Arabic language and the meanings of its words. "According to this lexicon the expression means: 'We will not straiten him' or 'We will not decree against him any distress.' Lane also agrees with Lisan in this respect. The word قدر has also been used in this sense elsewhere in the Quran. See 17:31; 28:83; & 65:8. For a fuller account of the Prophet Jonah see 10:99.
d
37:140, 141; 68:49.
e
37:144.
3
قرآن مجید میں لَنْ نَّقْدِرَ عَلَیْہِ کے الفاظ ہیں۔ مترجموں نے غلطی سے ان کے یہ معنے کئے ہیں کہ یونسؑ نے سمجھا کہ ہم اسے پکڑ نہیں سکیں گے۔ جو کافروں کا خیال ہے۔ نَعُوْذُ بِاللّٰہِ مِنْ ذٰلِکَ۔ مگر لغت میں لکھا ہے کہ قَدَرَ عَلَیْہِ کے معنے تنگی کرنے کے بھی ہوتے ہیں۔ (اقرب) اور یہی معنے یہاں لگتے ہیں یعنی یونسؑ کو یقین تھا کہ ہم اس واقعہ سے اسے تنگ کرنے کا ارادہ نہیں رکھتے بلکہ اسے عزت دینا چاہتے ہیں۔ یہی معنے جو ہم نے کیے ہیں ایک نبی کے مناسب حال ہیں۔
a
37:140-141; 68:49.
b
37:144.
2416
Important Words:
ظالمین (wrongdoers) is the plural of ظالم which is derived from ظلم which means, he put a thing in the wrong place or in a place not its own; he made one suffer loss; he committed a wrong; it became dark. ظلمه means, he imposed upon him a thing which was beyond his power or ability. ظلمات is plural of ظلمة which means, darkness; error or ignorance; affliction, hardship, distress or danger. ظلم which means transgression or wrong is said to be of three kinds i.e. between God and man; between man and man, and between man and his own self. Every one of these three kinds of ظلم constitutes a wrong done to oneself (Lane, Aqrab, Raghib & Taj). See also 2:18. The word ظلم and its derivatives, as used in five daily Prayers, commonly fall under the third category. Thus when a supplicant uses the word with regard to himself in Prayer, he only means that he has done something which has brought trouble or distress upon him or which has exposed him to danger; it does not necessarily mean that he has committed a sin. It is in this sense that this word has been used in the verse under comment and it is in this sense that Moses used the expression انی ظلمت نفسی i.e. I have wronged my soul (28:17).
Commentary:
ذوالنون (Dhun-Nun) literally meaning "the man of the fish" is the name of the Prophet Jonah or as he is called Yunus in the Quran (10:99). He has also been called صاحب الحوت (Companion of the Fish) in the Quran (68:49).
The verse does not specify the cause of Jonah’s anger. It must be the obstinate refusal of his people to accept his message because for a prophet to become angry with God is inconceivable. The Elect of God do not even speak nor do they act until God commands them to do so (21:28). Most of the English translators of the Quran have translated the words لن نقدر علیه as "We had no power over him. "Of this rendering the author of the Lisan says: "none will interpret it in this way except one who is ignorant of the Arabic language and the meanings of its words. "According to this lexicon the expression means: 'We will not straiten him' or 'We will not decree against him any distress.' Lane also agrees with Lisan in this respect. The word قدر has also been used in this sense elsewhere in the Quran. See 17:31; 28:83; & 65:8. For a fuller account of the Prophet Jonah see 10:99.
a
37:140, 141; 68:49.
b
37:144.
1913
The verse does not specify the cause of Jonah’s anger. Apparently he did not and could not have become angry with God. It must have been the obstinate refusal of his people to accept his message which enraged him, because for a Prophet to become angry with God is inconceivable. The Elect of God do not even speak, nor do they act until God commands them to do so (21:28). The words, Lan Naqdira ‘Alaihi, mean, 'We will not straiten him' or 'We will not decree against him any distress' (Lisan & Aqrab).
مَنۡ کَانَ یَظُنُّ اَنۡ لَّنۡ یَّنۡصُرَہُ اللّٰہُ فِی الدُّنۡیَا وَالۡاٰخِرَۃِ فَلۡیَمۡدُدۡ بِسَبَبٍ اِلَی السَّمَآءِ ثُمَّ لۡیَقۡطَعۡ فَلۡیَنۡظُرۡ ہَلۡ یُذۡہِبَنَّ کَیۡدُہٗ مَا یَغِیۡظُ
اور زمین پر گر کر مر جائے۔ کیونکہ اس کی امید کبھی بر نہ آئے گی۔ پس اس کی موت ہی اسے مایوسی دیکھنے سے بچا سکتی ہے۔
The verse seems to hold out a challenge to disbelievers to do their worst against the Holy Prophet and then see if they can stop Divine help which he is constantly receiving and will continue to receive from On High. It is decreed in the heavens that Islam shall make steady and uninterrupted progress and that no one can alter the Divine decree; and that only death will save disbelievers from the humiliating and painful sight of seeing Islam making rapid progress. If the word Sama’ be interpreted as "roof" or "ceiling" (Lane), the verse would signify, 'If the opponents of the Holy Prophet are enraged at the success of his mission, then let them hang themselves by fixing a rope to the ceiling and cutting it off, even then Divine assistance will not stop coming.' This meaning is supported by 3:120 where disbelievers are reproved and reprimanded in the words, Perish in your rage. Surely, Allah has full knowledge of what is hidden in your breasts.
Commentary:
This verse is generally misunderstood and misinterpreted. We have tried to make the meaning clear by supplying the words "the Prophet" within brackets and the expressions "the Divine help" and "if he can" and the pronoun "him" in italics. The verse seems to hold out a challenge to disbelievers to do their worst against the Holy Prophet; and then see if they can stop Divine help which he is constantly receiving and will continue to receive from on high. It is decreed in the heavens that Islam will make steady and uninterrupted progress and that no one can alter the Divine decree; and that only death will save disbelievers from the humiliating and painful sight of seeing Islam making rapid progress. If the word سـمـاء be interpreted as "roof" or "ceiling" the verse would signify, "if the opponents of the Holy Prophetare enraged at the success of his mission, then let them hang themselves by fixing a rope to the ceiling and cutting it off. But even then Divine assistance will not stop coming." This meaning is supported by 3:120 where disbelievers are reproved and reprimanded in the words, "Die in your rage, surely Allah knows full well what is in your hearts."
1
اور زمین پر گر کر مر جائے۔ کیونکہ اس کی امید کبھی بر نہ آئے گی۔ پس اس کی موت ہی اسے مایوسی دیکھنے سے بچا سکتی ہے۔
2449
Commentary:
This verse is generally misunderstood and misinterpreted. We have tried to make the meaning clear by supplying the words "the Prophet" within brackets and the expressions "the Divine help" and "if he can" and the pronoun "him" in italics. The verse seems to hold out a challenge to disbelievers to do their worst against the Holy Prophet; and then see if they can stop Divine help which he is constantly receiving and will continue to receive from on high. It is decreed in the heavens that Islam will make steady and uninterrupted progress and that no one can alter the Divine decree; and that only death will save disbelievers from the humiliating and painful sight of seeing Islam making rapid progress. If the word سـمـاء be interpreted as "roof" or "ceiling" the verse would signify, "if the opponents of the Holy Prophetare enraged at the success of his mission, then let them hang themselves by fixing a rope to the ceiling and cutting it off. But even then Divine assistance will not stop coming." This meaning is supported by 3:120 where disbelievers are reproved and reprimanded in the words, "Die in your rage, surely Allah knows full well what is in your hearts."
1937
The verse seems to hold out a challenge to disbelievers to do their worst against the Holy Prophet and then see if they can stop Divine help which he is constantly receiving and will continue to receive from On High. It is decreed in the heavens that Islam shall make steady and uninterrupted progress and that no one can alter the Divine decree; and that only death will save disbelievers from the humiliating and painful sight of seeing Islam making rapid progress. If the word Sama’ be interpreted as "roof" or "ceiling" (Lane), the verse would signify, 'If the opponents of the Holy Prophet are enraged at the success of his mission, then let them hang themselves by fixing a rope to the ceiling and cutting it off, even then Divine assistance will not stop coming.' This meaning is supported by 3:120 where disbelievers are reproved and reprimanded in the words, Perish in your rage. Surely, Allah has full knowledge of what is hidden in your breasts.
قُل لَّنۡ یَّنۡفَعَکُمُ الۡفِرَارُ اِنۡ فَرَرۡتُمۡ مِّنَ الۡمَوۡتِ اَوِ الۡقَتۡلِ وَاِذًا لَّا تُمَتَّعُوۡنَ اِلَّا قَلِیۡلًا
4:79; 62:9.
یعنی اگر تم بھاگو گے تو یا تو کفار تمہیں قتل کر دیں گے یا خداتعالیٰ اسلام کو پھر جلد غلبہ دے دے گا اور مسلمان تمہیں سزا دیں گے جیسا کہ اگلی آیت سے ظاہر ہے۔
4:79; 62:9.
4:79; 62:9.
a
4:79; 62:9.
3
یعنی اگر تم بھاگو گے تو یا تو کفار تمہیں قتل کر دیں گے یا خداتعالیٰ اسلام کو پھر جلد غلبہ دے دے گا اور مسلمان تمہیں سزا دیں گے جیسا کہ اگلی آیت سے ظاہر ہے۔
a
4:79; 62:9.
a
4:79; 62:9.
اِنَّ الَّذِیۡنَ یَتۡلُوۡنَ کِتٰبَ اللّٰہِ وَاَقَامُوا الصَّلٰوۃَ وَاَنۡفَقُوۡا مِمَّا رَزَقۡنٰہُمۡ سِرًّا وَّعَلَانِیَۃً یَّرۡجُوۡنَ تِجٰرَۃً لَّنۡ تَبُوۡرَ
14:32; 16:76.
یعنی وہ تجارت جو خداتعالیٰ سے کی جاتی ہے۔
14:32; 16:76.
This verse gives a description of ‘Ulama’ (those who are endowed with knowledge) mentioned in the preceding verse.
2:275; 14:32; 16:76.
Commentary:
The present verse gives a description of العلماء (those who possess knowledge) mentioned in the preceding verse.
b
14:32; 16:76.
1
یعنی وہ تجارت جو خداتعالیٰ سے کی جاتی ہے۔
a
2:275; 14:32; 16:76.
3199
Commentary:
The present verse gives a description of العلماء (those who possess knowledge) mentioned in the preceding verse.
a
14:32; 16:76.
2420
This verse gives a description of ‘Ulama’ (those who are endowed with knowledge) mentioned in the preceding verse.
اَمۡ حَسِبَ الَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ اَنۡ لَّنۡ یُّخۡرِجَ اللّٰہُ اَضۡغٰنَہُمۡ
Important Words:
أضغانھم (their malice) is the plural of ضغن (dighnun) which is inf. noun from ضغن (daghana). ضغن علیه means, he was or became affected with rancour, malice or spite against him. ضغن means, rancour, malice, spite; violent hatred, enmity; desire or yearning or longing of the soul, etc. (Lane & Aqrab).
3810
Important Words:
أضغانھم (their malice) is the plural of ضغن (dighnun) which is inf. noun from ضغن (daghana). ضغن علیه means, he was or became affected with rancour, malice or spite against him. ضغن means, rancour, malice, spite; violent hatred, enmity; desire or yearning or longing of the soul, etc. (Lane & Aqrab).
بَلۡ ظَنَنۡتُمۡ اَنۡ لَّنۡ یَّنۡقَلِبَ الرَّسُوۡلُ وَالۡمُؤۡمِنُوۡنَ اِلٰۤی اَہۡلِیۡہِمۡ اَبَدًا وَّزُیِّنَ ذٰلِکَ فِیۡ قُلُوۡبِکُمۡ وَظَنَنۡتُمۡ ظَنَّ السَّوۡءِ وَکُنۡتُمۡ قَوۡمًۢا بُوۡرًا
Wish being father to the thought, the Hypocrites, whenever invited by the Holy Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never return safe to their families. Therefore, on one pretext or another, they asked to be excused. But their wishful thinking always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
Commentary:
Wish being father to the thought, the hypocrites, whenever invited by the Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never come back safe to their families. Therefore, on one pretext or another, they requested to be excused. But their wishful thinking, says the verse, always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
3825
Commentary:
Wish being father to the thought, the hypocrites, whenever invited by the Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never come back safe to their families. Therefore, on one pretext or another, they requested to be excused. But their wishful thinking, says the verse, always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
2771
Wish being father to the thought, the Hypocrites, whenever invited by the Holy Prophet to join him in an expedition, entertained the fond hope that Muslims being very weak would never return safe to their families. Therefore, on one pretext or another, they asked to be excused. But their wishful thinking always ended in frustration and severe disappointment, and the Muslims returned successful from almost every expedition.
سَیَقُوۡلُ الۡمُخَلَّفُوۡنَ اِذَا انۡطَلَقۡتُمۡ اِلٰی مَغَانِمَ لِتَاۡخُذُوۡہَا ذَرُوۡنَا نَتَّبِعۡکُمۡ ۖ یُرِیۡدُوۡنَ اَنۡ یُّبَدِّلُوۡا کَلٰمَ اللّٰہِ ۚ قُل لَّنۡ تَتَّبِعُوۡنَا کَذٰلِکُمۡ قَالَ اللّٰہُ مِنۡ قَبۡلُ ۖ فَسَیَقُوۡلُوۡنَ بَلۡ تَحۡسُدُوۡنَنَا ۚ بَلۡ کَانُوۡا لَا یَفۡقَہُوۡنَ اِلَّا قَلِیۡلًا
تبوک سے لائے ہوئے اموال یا جنگ خیبر میں حاصل شدہ اموال کی طرف اشارہ ہے۔
The reference is to the booty which fell into the hands of Muslims in the Khaibar expedition. The Surah was revealed when the Holy Prophet was on his way back from Hudaibiyah. In v.20, the Muslims were promised great spoils. It is to these spoils that the present verse refers. Shortly after his return from Hudaibiyah, the Holy Prophet marched against the Jews of Khaibar to punish them for their repeated acts of treachery. Those Bedouin tribes, who had contrived to remain behind when the Holy Prophet went to Mecca for the Lesser Pilgrimage, finding that his cause had prospered and that they would have a good share of the booty if they joined the expedition to Khaibar, requested him to allow them to accompany the Muslim army. They were told that they could not do so as the promise of booty was made only to those sincere Muslims who were with the Holy Prophet at Hudaibiyah.
Commentary:
The reference in the words, "When you go forth to the spoils that you take them," is to the booty which fell into the hands of Muslims in the Khaibar expedition. The Surah under comment was revealed to the Prophet when he was on his way back from Hudaibiyyah. In v. 20, the Muslims have been promised great spoils. It is to these spoils that the present verse refers. Having returned from Hudaibiyyah, the Prophet, after a short stay at Medina, marched against the Jews of Khaibar to punish them for their repeated acts of treachery. Those Bedouin tribes who had contrived to remain behind when the Prophet went to Mecca for the Lesser Pilgrimage, finding that his cause had prospered and that they would have a good share of the booty if they joined the expedition to Khaibar, requested the Prophet to be allowed to accompany the Muslim army. They were told that they could not do so as the promise of booty was made only to those sincere Muslims who were with the Holy Prophet at Hudaibiyyah.
1
تبوک سے لائے ہوئے اموال یا جنگ خیبر میں حاصل شدہ اموال کی طرف اشارہ ہے۔
3826
Commentary:
The reference in the words, "When you go forth to the spoils that you take them," is to the booty which fell into the hands of Muslims in the Khaibar expedition. The Surah under comment was revealed to the Prophet when he was on his way back from Hudaibiyyah. In v. 20, the Muslims have been promised great spoils. It is to these spoils that the present verse refers. Having returned from Hudaibiyyah, the Prophet, after a short stay at Medina, marched against the Jews of Khaibar to punish them for their repeated acts of treachery. Those Bedouin tribes who had contrived to remain behind when the Prophet went to Mecca for the Lesser Pilgrimage, finding that his cause had prospered and that they would have a good share of the booty if they joined the expedition to Khaibar, requested the Prophet to be allowed to accompany the Muslim army. They were told that they could not do so as the promise of booty was made only to those sincere Muslims who were with the Holy Prophet at Hudaibiyyah.
2772
The reference is to the booty which fell into the hands of Muslims in the Khaibar expedition. The Surah was revealed when the Holy Prophet was on his way back from Hudaibiyah. In v.20, the Muslims were promised great spoils. It is to these spoils that the present verse refers. Shortly after his return from Hudaibiyah, the Holy Prophet marched against the Jews of Khaibar to punish them for their repeated acts of treachery. Those Bedouin tribes, who had contrived to remain behind when the Holy Prophet went to Mecca for the Lesser Pilgrimage, finding that his cause had prospered and that they would have a good share of the booty if they joined the expedition to Khaibar, requested him to allow them to accompany the Muslim army. They were told that they could not do so as the promise of booty was made only to those sincere Muslims who were with the Holy Prophet at Hudaibiyah.
اَیَحۡسَبُ اَنۡ لَّنۡ یَّقۡدِرَ عَلَیۡہِ اَحَدٌ
96:15.
اس سے مراد مکہ والے ہیں اور اس طرف اشارہ کیا گیا ہے کہ وہ یہ سمجھتے ہیں کہ ہم پر کوئی غالب نہیں آسکتا۔ لیکن یہ جھوٹ ہے۔
96:15.
Commentary:
The verse warns disbelievers that if they think that they can suppress Islam and by means of their wealth and influence can arrest its progress, they labour under a serious misconception. God is aware of their evil designs and He has the power and will bring them to nought.
a
96:15.
2
اس سے مراد مکہ والے ہیں اور اس طرف اشارہ کیا گیا ہے کہ وہ یہ سمجھتے ہیں کہ ہم پر کوئی غالب نہیں آسکتا۔ لیکن یہ جھوٹ ہے۔
a
96:15.
4727
Commentary:
The verse warns disbelievers that if they think that they can suppress Islam and by means of their wealth and influence can arrest its progress, they labour under a serious misconception. God is aware of their evil designs and He has the power and will bring them to nought.
a
96:15.
3347
God is aware of the evil designs of disbeliever and He has the power to, and will bring them to naught.
لَّنۡ تُغۡنِیَ عَنۡہُمۡ اَمۡوٰلُہُمۡ وَلَاۤ اَوۡلٰدُہُمۡ مِّنَ اللّٰہِ شَیۡـًٔا ۚ اُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۖ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
3:11; 92:12; 111:3.
3:11; 92:12; 111:3.
3:11; 92:12; 111:3.
a
3:11; 92:12; 111:3.
a
3:11; 92:12; 111:3.
b
3:11; 92:12; 111:3.
زَعَمَ الَّذِیۡنَ کَفَرُوۡۤا اَنۡ لَّنۡ یُّبۡعَثُوۡا ۚ قُلۡ بَلٰی وَرَبِّیۡ لَتُبۡعَثُنَّ ثُمَّ لَتُنَبَّؤُنَّ بِمَا عَمِلۡتُمۡ ۚ وَذٰلِکَ عَلَی اللّٰہِ یَسِیۡرٌ
36:79, 80; 46:18; 50:4.
Za‘ama means, he thought; claimed; believed; asserted (Lane).
Does man think that there is no future life or that he has been endowed with great natural powers, attributes and faculties for nothing, or, does he imagine that he can escape responsibility for his actions? He is sadly mistaken if he so imagines. There is certainly a life after death wherein you shall certainly be informed of what you did.
Commentary:
Does man think (the verse seems to say) that there is no future life or that he has been endowed with great powers, attributes and faculties for nothing, or, does he imagine that he can escape responsibility for his actions? He is sadly mistaken if he so imagines. There is a life after death wherein "shall you surely be informed of what you did."
b
36:79, 80; 46:18; 50:4.
1434
人以为没有未来的生命, 或者以为平白无故地赋有伟大的自然力量、品德和才能, 或者他以为对他的行为可以逃避责任?他这么想就可悲了。死后当然有复生, “那儿你将得知自己做过的是什么事。”
a
36:79-80; 46:18; 50:4.4260
Commentary:
Does man think (the verse seems to say) that there is no future life or that he has been endowed with great powers, attributes and faculties for nothing, or, does he imagine that he can escape responsibility for his actions? He is sadly mistaken if he so imagines. There is a life after death wherein "shall you surely be informed of what you did."
c
36:79, 80; 46:18; 50:4.
3059
Za‘ama means, he thought; claimed; believed; asserted (Lane).
3059A
Does man think that there is no future life or that he has been endowed with great natural powers, attributes and faculties for nothing, or, does he imagine that he can escape responsibility for his actions? He is sadly mistaken if he so imagines. There is certainly a life after death wherein you shall certainly be informed of what you did.
وَاَنَّا ظَنَنَّاۤ اَنۡ لَّنۡ تَقُوۡلَ الۡاِنۡسُ وَالۡجِنُّ عَلَی اللّٰہِ کَذِبًا
وَاَنَّہُمۡ ظَنُّوۡا کَمَا ظَنَنۡتُمۡ اَنۡ لَّنۡ یَّبۡعَثَ اللّٰہُ اَحَدًا
ہم نے کہا ہے کہ وہ یہود تھے۔ اس کی سند قرآن مجید سے ملتی ہے۔ وہ فرماتا ہے کہ حَتّٰی اِذَا ھَلَکَ قُلْتُمْ لَنْ یَّبْعَثَ اللّٰہُ مِنْم بَعْدِہٖ رَسُوْلًا (سورۃ مومن آیت۳۵) کہ جب یوسفؑ فوت ہو گیا تو تم نے کہا آئندہ اب کوئی رسول نہیں آئے گا۔ اس جگہ بھی ان جِنّوں کے منہ سے اسی عقیدہ کو دہرایا گیا ہے کہ تم یقین رکھتے تھے کہ آئندہ اللہ تعالیٰ کسی کو نبی نہیں بنائے گا۔ کیونکہ خَاتَمَ النَّبِیِّیْنَ آچکا ہے۔ مسلمان اس آیت پر غور کریں اور اپنے انجام کو سوچیں۔
The Jews had ceased to believe as early as in the time of the Prophet Joseph that any Divine Messenger would ever appear after him (40:35).
Commentary:
The Jews had ceased to believe as early as in the time of the Prophet Joseph that no Divine Messenger would ever appear after him (40:35).
1
ہم نے کہا ہے کہ وہ یہود تھے۔ اس کی سند قرآن مجید سے ملتی ہے۔ وہ فرماتا ہے کہ حَتّٰی اِذَا ھَلَکَ قُلْتُمْ لَنْ یَّبْعَثَ اللّٰہُ مِنْم بَعْدِہٖ رَسُوْلًا (سورۃ مومن آیت۳۵) کہ جب یوسفؑ فوت ہو گیا تو تم نے کہا آئندہ اب کوئی رسول نہیں آئے گا۔ اس جگہ بھی ان جِنّوں کے منہ سے اسی عقیدہ کو دہرایا گیا ہے کہ تم یقین رکھتے تھے کہ آئندہ اللہ تعالیٰ کسی کو نبی نہیں بنائے گا۔ کیونکہ خَاتَمَ النَّبِیِّیْنَ آچکا ہے۔ مسلمان اس آیت پر غور کریں اور اپنے انجام کو سوچیں۔
4401A
Commentary:
The Jews had ceased to believe as early as in the time of the Prophet Joseph that no Divine Messenger would ever appear after him (40:35).
3140
The Jews had ceased to believe as early as in the time of the Prophet Joseph that any Divine Messenger would ever appear after him (40:35).
وَاَنَّا ظَنَنَّاۤ اَنۡ لَّنۡ نُّعۡجِزَ اللّٰہَ فِی الۡاَرۡضِ وَلَنۡ نُّعۡجِزَہٗ ہَرَبًا
55:34.
55:34.
55:34.
a
55:34.
a
55:34.
a
55:34.
۞ اِنَّ رَبَّکَ یَعۡلَمُ اَنَّکَ تَقُوۡمُ اَدۡنٰی مِنۡ ثُلُثَیِ الَّیۡلِ وَنِصۡفَہٗ وَثُلُثَہٗ وَطَآئِفَۃٌ مِّنَ الَّذِیۡنَ مَعَکَ ۚ وَاللّٰہُ یُقَدِّرُ الَّیۡلَ وَالنَّہَارَ ۚ عَلِمَ اَنۡ لَّنۡ تُحۡصُوۡہُ فَتَابَ عَلَیۡکُمۡ ۖ فَاقۡرَءُوۡا مَا تَیَسَّرَ مِنَ الۡقُرۡاٰنِ ۚ عَلِمَ اَنۡ سَیَکُوۡنُ مِنۡکُمۡ مَّرۡضٰی ۙ وَاٰخَرُوۡنَ یَضۡرِبُوۡنَ فِی الۡاَرۡضِ یَبۡتَغُوۡنَ مِنۡ فَضۡلِ اللّٰہِ ۙ وَاٰخَرُوۡنَ یُقٰتِلُوۡنَ فِیۡ سَبِیۡلِ اللّٰہِ ۖ فَاقۡرَءُوۡا مَا تَیَسَّرَ مِنۡہُ ۚ وَاَقِیۡمُوا الصَّلٰوۃَ وَاٰتُوا الزَّکٰوۃَ وَاَقۡرِضُوا اللّٰہَ قَرۡضًا حَسَنًا ۚ وَمَا تُقَدِّمُوۡا لِاَنۡفُسِکُمۡ مِّنۡ خَیۡرٍ تَجِدُوۡہُ عِنۡدَ اللّٰہِ ہُوَ خَیۡرًا وَّاَعۡظَمَ اَجۡرًا ۚ وَاسۡتَغۡفِرُوا اللّٰہَ ۖ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌۢ
26:219.
25:65; 41:39.
2:246; 57:12; 64:18.
在这章经文的开头, 穆圣奉命常常礼夜拜, 因为这样做会给他履行庄严的职责提供必需的力量, 布述马上要交给他的真主的使命。在这节经文里, 他确信真主喜悦, 并且他被告知, 他已忠诚地执行了礼夜拜的命令--------不仅他这样, 那一伙信者也是如此。命令不是特定地赋予穆圣的信者, 而且那些常常企望步其足迹的人, 在这方面也以他为榜样。
“安拉决定日夜的长短” 这句经文表示, 夜晚时长时短, 有时长短一样。“你们不能精确估计礼拜的时间” 这句可以笼统地适用于穆斯林。他们得知, 不是他们所有的人都能经常地准时履行夜间礼拜的。
26:219.
25:65; 41:39.
In the opening verse of the Surah the Holy Prophet was enjoined constantly to pray at night, for, that would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In this verse he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about Night- Prayer—not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence, 'Allah determines the measure of the night and the day,' signifies that sometimes nights are long and sometimes they are short and sometimes they are equal. The words, 'you cannot calculate the time accurately,' may apply to Muslims in general. They are told that all of them would not be able to say the Night-Prayer regularly and punctually.
26:219.
25:65; 41:39.
2:246; 57:12; 64:18.
2:211.
Commentary:
In the opening verse of the Surah the Holy Prophet was enjoined that he should constantly pray in the night, for this would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In the verse under comment he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about the night prayer, not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence "Allah determines the measure of the night and the day," signifies that sometimes the nights are long and sometimes they are short and sometimes the day and the night are equal.
The words ان لن تحصوه may apply to Muslims in general. In this sense they are told that all of them would not be able to say the Night Prayer regularly and punctually. Or the words may signify that as Muslims are longing to win God’s pleasure and attain nearness to Him, so they should read the Quran thoughtfully. In this way they would acquire knowledge of, and insight into, Divine attributes.
Besides the meaning given in the text, the expression فاقرؤا ما تیسر منه may mean: (1) recite of the Quran as much as you possibly can.
a
26:219.
b
25:65; 41:39.
c
2:246; 57:12; 64:18.
1517
在这章经文的开头, 穆圣奉命常常礼夜拜, 因为这样做会给他履行庄严的职责提供必需的力量, 布述马上要交给他的真主的使命。在这节经文里, 他确信真主喜悦, 并且他被告知, 他已忠诚地执行了礼夜拜的命令--------不仅他这样, 那一伙信者也是如此。命令不是特定地赋予穆圣的信者, 而且那些常常企望步其足迹的人, 在这方面也以他为榜样。
1518
“安拉决定日夜的长短” 这句经文表示, 夜晚时长时短, 有时长短一样。“你们不能精确估计礼拜的时间” 这句可以笼统地适用于穆斯林。他们得知, 不是他们所有的人都能经常地准时履行夜间礼拜的。
a
26:219.
b
25:65; 41:39.
c
2:246; 57:12; 64:18.
d
2:211.
4430
Commentary:
In the opening verse of the Surah the Holy Prophet was enjoined that he should constantly pray in the night, for this would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In the verse under comment he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about the night prayer, not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence "Allah determines the measure of the night and the day," signifies that sometimes the nights are long and sometimes they are short and sometimes the day and the night are equal.
The words ان لن تحصوه may apply to Muslims in general. In this sense they are told that all of them would not be able to say the Night Prayer regularly and punctually. Or the words may signify that as Muslims are longing to win God’s pleasure and attain nearness to Him, so they should read the Quran thoughtfully. In this way they would acquire knowledge of, and insight into, Divine attributes.
Besides the meaning given in the text, the expression فاقرؤا ما تیسر منه may mean: (1) recite of the Quran as much as you possibly can.
a
2:246; 57:12; 64:18.c
26:219.
d
25:65; 41:39.
3157
In the opening verse of the Surah the Holy Prophet was enjoined constantly to pray at night, for, that would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In this verse he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about Night- Prayer—not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
3158
The sentence, 'Allah determines the measure of the night and the day,' signifies that sometimes nights are long and sometimes they are short and sometimes they are equal. The words, 'you cannot calculate the time accurately,' may apply to Muslims in general. They are told that all of them would not be able to say the Night-Prayer regularly and punctually.
اِنَّہٗ ظَنَّ اَنۡ لَّنۡ یَّحُوۡرَ
یعنی اسے یقین ہوتا تھا کہ اس کی فراخی کا زمانہ کبھی نہیں بدلے گا۔
18:36.
Important Words:
یحور (would return) is formed from حار which means, he returned from a good state to a bad state. They say نعوذ بالله من الحور بعد الکور i.e. we seek protection with God that we should return to a bad state after a good state. حار also means, it decreased or became defective or deficient; he perished or died; he became changed from one state or condition to another; he was or became perplexed and confounded and was unable to see his right course. The Arabs say حار و بار i.e. he was reduced to or became in a defective and bad state (Lane & Aqrab).
4
یعنی اسے یقین ہوتا تھا کہ اس کی فراخی کا زمانہ کبھی نہیں بدلے گا۔
c
18:36.
4651
Important Words:
یحور (would return) is formed from حار which means, he returned from a good state to a bad state. They say نعوذ بالله من الحور بعد الکور i.e. we seek protection with God that we should return to a bad state after a good state. حار also means, it decreased or became defective or deficient; he perished or died; he became changed from one state or condition to another; he was or became perplexed and confounded and was unable to see his right course. The Arabs say حار و بار i.e. he was reduced to or became in a defective and bad state (Lane & Aqrab).