مَرَّةٍ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "مَرَّةٍ".
وَنُقَلِّبُ أَفْـِٔدَتَهُمْ وَأَبْصَٰرَهُمْ كَمَا لَمْ يُؤْمِنُوا۟ بِهِۦٓ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِى طُغْيَٰنِهِمْ يَعْمَهُونَ
2:16.
2:16.
The past evil deeds of disbelievers, which are preserved with God, stand in the way of their accepting the truth even after Signs come to them, unless they give up their idolatrous practices.
13:32.
Commentary:
The verse signifies that when the signs of God come, they will do the disbelievers no good; God will turn away their hearts and their eyes from the signs so that they will not believe. This turning away of their hearts and their eyes from the signs of God will be the result of their hasty denial of the signs of God at the very outset, which will have hardened their hearts and deprived them of the power of benefiting by the signs of God. It is a law of God that those, who deny His Prophets at the very outset, without pausing to think over their claims and without pondering over the signs and evidences of their truth, deprive themselves of the blessings of being rightly guided; but those, who do not hasten to deny them and are ready to think over their claims with an open mind and in the fear of God and entertain a genuine desire to know the truth are ultimately guided to it.
a
2:16.
a
13:32.
852
Commentary:
The verse signifies that when the signs of God come, they will do the disbelievers no good; God will turn away their hearts and their eyes from the signs so that they will not believe. This turning away of their hearts and their eyes from the signs of God will be the result of their hasty denial of the signs of God at the very outset, which will have hardened their hearts and deprived them of the power of benefiting by the signs of God. It is a law of God that those, who deny His Prophets at the very outset, without pausing to think over their claims and without pondering over the signs and evidences of their truth, deprive themselves of the blessings of being rightly guided; but those, who do not hasten to deny them and are ready to think over their claims with an open mind and in the fear of God and entertain a genuine desire to know the truth are ultimately guided to it.
a
2:16.
897
The past evil deeds of disbelievers, which are preserved with God, stand in the way of their accepting the truth even after Signs come to them, unless they give up their idolatrous practices.
وَلَقَدْ جِئْتُمُونَا فُرَٰدَىٰ كَمَا خَلَقْنَٰكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُم مَّا خَوَّلْنَٰكُمْ وَرَآءَ ظُهُورِكُمْ ۖ وَمَا نَرَىٰ مَعَكُمْ شُفَعَآءَكُمُ ٱلَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَٰٓؤُا۟ ۚ لَقَد تَّقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنكُم مَّا كُنتُمْ تَزْعُمُونَ
18:49.
18:49.
The words mean, "We gave you certain things so that you might thereby improve your spiritual condition, but you have left them behind your backs, i.e. you made no use of them, and now the time for their use has passed away."
18:49.
Important Words:
خولناکم (bestowed on you) is derived from خال which means, he became possessed of servants, slaves and other dependents as well as gifts, after having been without them. خوله الله مالا means, God conferred upon him property as a favour. The noun الخول means, slaves, servants and other dependents, or cattle, camels, etc. given to one by God; a gift or gifts (Lane). The word signifies the bestowal of things meant for the betterment and progress of the person receiving them (Mufradat).
Commentary:
As shown under Important Words, خول (bestowal) implies the giving of a thing for the purpose of setting things right or bettering the condition of the recipient. Thus, the sentence, you have left behind you that which We bestowed upon you, means, "We gave you certain things so that you might thereby improve your spiritual conditions, but you have left them behind, i.e. you made no use of them, and now the time for their use has passed away."
The words, We see not with you your intercessors, imply that your hope lay in your mediators, whom you supposed to be co-partners with God and who, you imagined, would help you; but your connection with them is now completely cut off and they are not here with you to render you any help; they have failed you and become entirely lost to you.
c
18:49.
a
18:49.
837
Important Words:
خولناکم (bestowed on you) is derived from خال which means, he became possessed of servants, slaves and other dependents as well as gifts, after having been without them. خوله الله مالا means, God conferred upon him property as a favour. The noun الخول means, slaves, servants and other dependents, or cattle, camels, etc. given to one by God; a gift or gifts (Lane). The word signifies the bestowal of things meant for the betterment and progress of the person receiving them (Mufradat).
Commentary:
As shown under Important Words, خول (bestowal) implies the giving of a thing for the purpose of setting things right or bettering the condition of the recipient. Thus, the sentence, you have left behind you that which We bestowed upon you, means, "We gave you certain things so that you might thereby improve your spiritual conditions, but you have left them behind, i.e. you made no use of them, and now the time for their use has passed away."
The words, We see not with you your intercessors, imply that your hope lay in your mediators, whom you supposed to be co-partners with God and who, you imagined, would help you; but your connection with them is now completely cut off and they are not here with you to render you any help; they have failed you and become entirely lost to you.
b
18:49.
878
The words mean, "We gave you certain things so that you might thereby improve your spiritual condition, but you have left them behind your backs, i.e. you made no use of them, and now the time for their use has passed away."
ٱلَّذِينَ عَٰهَدتَّ مِنْهُمْ ثُمَّ يَنقُضُونَ عَهْدَهُمْ فِى كُلِّ مَرَّةٍ وَهُمْ لَا يَتَّقُونَ
2:28.
c
2:28.
c
2:28.
1144A
Commentary:
This verse qualifies and explains the one that precedes it.
d
2:28.
1134
They repeatedly break their plighted word and dishonour agreements solemnly entered into.
أَلَا تُقَٰتِلُونَ قَوْمًا نَّكَثُوٓا۟ أَيْمَٰنَهُمْ وَهَمُّوا۟ بِإِخْرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ
The tribes in or about Medina who, when the Holy Prophet went on an expedition to Tabuk, plotted to bring about his downfall by inciting the various tribes of Arabia to stand up against him.
These words also do not refer to the pagan Meccans but to those infidels, whether open or secret, who lived in and around Medina. They provided ample proof of the fact that, far from being the transgressor, Islam was transgressed against rather than being the aggressor.
Commentary:
The words, who plotted to turn out the Messenger, do not refer to the Meccans, but to those who, when the Holy Prophet went on an expedition to the Syrian border, plotted to bring about his downfall by making the different tribes of Arabia stand up as one man against him on his return (see notes on 9:3,4, above). The Meccans did not merely plot to turn out the Holy Prophet, but actually turned him out (see 47:14). Moreover, by the time these verses were revealed, the Meccans had embraced Islam and all hostilities between Muslims and Meccans had ceased.
The words, they were the first to commence hostilities against you, also refer not to the Meccans but to those infidels, whether open or secret, who lived in and about Medina. The words provide conclusive proof of the fact that, far from being the transgressor, Islam was transgressed against. It was the infidels who first began hostilities against it. They acted most treacherously and resorted to all sorts of foul means to annihilate it. It was only such men that Muslims had been commanded to fight. Christian critics of Islam will do well to compare the wars of Islam with the wars of their great Lawgiver, Moses, against a people who had never taken up arms against him and had done nothing to offend him. Yet these people were ruthlessly butchered and even their women and children were not spared (Deut. 20:16, 17). As compared with this, the Holy
Prophet took up arms only against those who first started hostilities, and even then he directed that their women and children and their religious devotees, as well as their churches, should be spared (Muslim, Tahawi & Dawud). Those, who regard the wars of Moses as holy, have certainly no reason to criticize the wars of the Holy Prophet of Islam.
1176
Commentary:
The words, who plotted to turn out the Messenger, do not refer to the Meccans, but to those who, when the Holy Prophet went on an expedition to the Syrian border, plotted to bring about his downfall by making the different tribes of Arabia stand up as one man against him on his return (see notes on 9:3,4, above). The Meccans did not merely plot to turn out the Holy Prophet, but actually turned him out (see 47:14). Moreover, by the time these verses were revealed, the Meccans had embraced Islam and all hostilities between Muslims and Meccans had ceased.
The words, they were the first to commence hostilities against you, also refer not to the Meccans but to those infidels, whether open or secret, who lived in and about Medina. The words provide conclusive proof of the fact that, far from being the transgressor, Islam was transgressed against. It was the infidels who first began hostilities against it. They acted most treacherously and resorted to all sorts of foul means to annihilate it. It was only such men that Muslims had been commanded to fight. Christian critics of Islam will do well to compare the wars of Islam with the wars of their great Lawgiver, Moses, against a people who had never taken up arms against him and had done nothing to offend him. Yet these people were ruthlessly butchered and even their women and children were not spared (Deut. 20:16, 17). As compared with this, the Holy
Prophet took up arms only against those who first started hostilities, and even then he directed that their women and children and their religious devotees, as well as their churches, should be spared (Muslim, Tahawi & Dawud). Those, who regard the wars of Moses as holy, have certainly no reason to criticize the wars of the Holy Prophet of Islam.
1165
The tribes in or about Medina who, when the Holy Prophet went on an expedition to Tabuk, plotted to bring about his downfall by inciting the various tribes of Arabia to stand up against him.
1166
These words also do not refer to the pagan Meccans but to those infidels, whether open or secret, who lived in and around Medina. They provided ample proof of the fact that, far from being the transgressor, Islam was transgressed against rather than being the aggressor.
فَإِن رَّجَعَكَ ٱللَّهُ إِلَىٰ طَآئِفَةٍ مِّنْهُمْ فَٱسْتَـْٔذَنُوكَ لِلْخُرُوجِ فَقُل لَّن تَخْرُجُوا۟ مَعِىَ أَبَدًا وَلَن تُقَٰتِلُوا۟ مَعِىَ عَدُوًّا ۖ إِنَّكُمْ رَضِيتُم بِٱلْقُعُودِ أَوَّلَ مَرَّةٍ فَٱقْعُدُوا۟ مَعَ ٱلْخَٰلِفِينَ
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.
إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ ۖ وَإِنْ أَسَأْتُمْ فَلَهَا ۚ فَإِذَا جَآءَ وَعْدُ ٱلْءَاخِرَةِ لِيَسُۥٓـُٔوا۟ وُجُوهَكُمْ وَلِيَدْخُلُوا۟ ٱلْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍ وَلِيُتَبِّرُوا۟ مَا عَلَوْا۟ تَتْبِيرًا
4:124, 125; 6:161; 28:85; 41:47; 99:8, 9.
这节经文谈到犹太人再次堕落到邪恶的行为中去以及他们因此而受到的惩罚。他们迫害伊撒并且竭力想把他钉死在十字架上来消灭他的运动。因此安拉用极可怕的惩罚来折磨他们。公元70年, 台塔斯的罗马军队扫平了这个国家, 并且在无可比拟的恐怖下毁灭了耶路撒冷, 烧掉了素莱曼寺 (《圣经百科全书》“Jerusalem”项下)。这一大灾难发生在耶稣还在克什米尔的时候。穆撒也预言了这件事情 (申命记. 32:18-26)。这里可以注意的是, 有关第二次惩罚的预言在 «圣经» 中是在谈及第一次惩罚的预言之后谈到的。(申命记. 28章) 而且, 甚至在谈及犹太人回到耶路撒冷的预言之后谈到这一预言 (申命记. 30:1-5)。这说明, 述及第二次惩罚的这一预言 (申命记. 32:18-26), 在 «古兰经» 中已提到了, 即 “你们必将在这个国家时制造两次混乱。” (17:5) 这节经文意含对穆斯林的一次警告, 如果他们不戒除恶习, 也会像犹太人那样受到第二次惩罚。但是他们并未从及时的警告中受益, 没有戒除恶习而受到第二次惩罚。第一次处罚他们是巴格达在公元1258年陷落。野蛮的哈拉库 (Halaku) 游牧部落完全毁灭了这一伟大的学识和权力所在地, 据说有一百八十万穆斯林被杀死。不过, 伊斯兰教在那一可怕的大灾难中却胜利出现在人间。胜利者变成被征服者。哈拉库 (Halaku) 的孙子连同大批蒙古族和鞑靼族人接受了伊斯兰教。第二次惩罚判定在后期降临在他们头上。
اس تباہی کے دوسرے وعدہ سے مراد روم کے شہزادہ ٹائٹس کا حملہ ہے جس نے اس لئے فلسطین پر حملہ کیا کہ اسے بتایا گیا تھا کہ یہودی رومی حکومت سے بغاوت کرنے والے ہیں۔ یہ واقعہ ۷۰ء بعد مسیح کا ہے۔ (دیکھو انسا ئیکلوپیڈیا برٹینیکا زیر لفظ جیوز اور ہسٹورینز ہسٹری آف دی ورلڈ) اس وقت ٹائٹس نے بیت المقدس کی سخت ہتک کی تھی اور مسجد میں سؤر کی قربانی کی تھی۔
4:124, 125; 6:161; 28:85; 41:47; 99:8, 9.
The words also mean: 'They might humiliate your leaders,' wujuh meaning leaders (Lane).
This verse speaks of the second relapse into iniquitous ways of the Jews and of the punishment which befell them in consequence. They persecuted Jesus and sought to kill him on the Cross and stamp out his Movement. So God afflicted them with a terrible punishment when in 70 A.D. the Roman forces under Titus swept the country and amid circumstances of unparalleled horror Jerusalem was destroyed and the Temple of Solomon was burnt down (Enc. Bib., under "Jerusalem"). This disaster took place when Jesus was yet living in Kashmir. This was also foretold by Moses (Deut. 32:18-26). It may be noted here that this prophecy about the second punishment is mentioned in the Bible after the prophecy which speaks of the first punishment (Deut. chap. 28). More than that, it is mentioned even after the prophecy which speaks of the return of the Jews to Jerusalem (Deut. 30:1- 5). This shows that this prophecy (Deut. 32:18-26) refers to the second punishment, to which reference has been made in the Qur’an, viz. You wil
4:124-125; 6:161; 28:85; 41:47; 99:8-9.
Commentary:
This verse speaks of the Jews’ second relapse into iniquitous and evil ways and of the punishment which befell them in consequence. They persecuted Jesus and sought to kill him on the cross and stamp out his Movement. So God afflicted them with a terrible punishment when in 70 A. D. the Roman forces under Titus swept the country and, amid circumstances of unparalleled horror, Jerusalem was destroyed and the Temple of Solomon was burnt down (Enc. Bib., under Jerusalem). This disaster took place when Jesus was yet living in Kashmir. It was also foretold by Moses. The Bible says:
Of the rock that begat thee thou art unmindful, and hast forgotten God that formed thee. And when the Lord saw it, he abhorred them, because of the provoking of his sons, and of his daughters. And he said, I will hide my face from them, I will see what their end shall be: for they are a very forward generation, children in whom is no faith. They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. I will heap mischiefs upon them; I will spend mine arrows upon them. They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of grey hair. I said, I would scatter them into corners, I would make the remembrance of them to cease from among them (Deut. 32:18-26).
It may be noted here that this prophecy about the second punishment is mentioned in the Bible after the prophecy which spoke of the first punishment (Deut. 28). More than that, it is mentioned even after the prophecy which speaks of the return of the Jews to Jerusalem (Deut. 30:1-5). This shows that this prophecy (Deut. 32:18-26) refers to the second punishment, to which reference has been made in the words of the Quran, in v. 5, viz. You will surely do mischief in the land twice.
a
4:124, 125; 6:161; 28:85; 41:47; 99:8, 9.
701
这节经文谈到犹太人再次堕落到邪恶的行为中去以及他们因此而受到的惩罚。他们迫害伊撒并且竭力想把他钉死在十字架上来消灭他的运动。因此安拉用极可怕的惩罚来折磨他们。公元70年, 台塔斯的罗马军队扫平了这个国家, 并且在无可比拟的恐怖下毁灭了耶路撒冷, 烧掉了素莱曼寺 (《圣经百科全书》“Jerusalem”项下)。这一大灾难发生在耶稣还在克什米尔的时候。穆撒也预言了这件事情 (申命记. 32:18-26)。这里可以注意的是, 有关第二次惩罚的预言在 «圣经» 中是在谈及第一次惩罚的预言之后谈到的。(申命记. 28章) 而且, 甚至在谈及犹太人回到耶路撒冷的预言之后谈到这一预言 (申命记. 30:1-5)。这说明, 述及第二次惩罚的这一预言 (申命记. 32:18-26), 在 «古兰经» 中已提到了, 即 “你们必将在这个国家时制造两次混乱。” (17:5) 这节经文意含对穆斯林的一次警告, 如果他们不戒除恶习, 也会像犹太人那样受到第二次惩罚。但是他们并未从及时的警告中受益, 没有戒除恶习而受到第二次惩罚。第一次处罚他们是巴格达在公元1258年陷落。野蛮的哈拉库 (Halaku) 游牧部落完全毁灭了这一伟大的学识和权力所在地, 据说有一百八十万穆斯林被杀死。不过, 伊斯兰教在那一可怕的大灾难中却胜利出现在人间。胜利者变成被征服者。哈拉库 (Halaku) 的孙子连同大批蒙古族和鞑靼族人接受了伊斯兰教。第二次惩罚判定在后期降临在他们头上。
3
اس تباہی کے دوسرے وعدہ سے مراد روم کے شہزادہ ٹائٹس کا حملہ ہے جس نے اس لئے فلسطین پر حملہ کیا کہ اسے بتایا گیا تھا کہ یہودی رومی حکومت سے بغاوت کرنے والے ہیں۔ یہ واقعہ ۷۰ء بعد مسیح کا ہے۔ (دیکھو انسا ئیکلوپیڈیا برٹینیکا زیر لفظ جیوز اور ہسٹورینز ہسٹری آف دی ورلڈ) اس وقت ٹائٹس نے بیت المقدس کی سخت ہتک کی تھی اور مسجد میں سؤر کی قربانی کی تھی۔
a
4:124-125; 6:161; 28:85; 41:47; 99:8-9.
1937
Commentary:
This verse speaks of the Jews’ second relapse into iniquitous and evil ways and of the punishment which befell them in consequence. They persecuted Jesus and sought to kill him on the cross and stamp out his Movement. So God afflicted them with a terrible punishment when in 70 A. D. the Roman forces under Titus swept the country and, amid circumstances of unparalleled horror, Jerusalem was destroyed and the Temple of Solomon was burnt down (Enc. Bib., under Jerusalem). This disaster took place when Jesus was yet living in Kashmir. It was also foretold by Moses. The Bible says:
Of the rock that begat thee thou art unmindful, and hast forgotten God that formed thee. And when the Lord saw it, he abhorred them, because of the provoking of his sons, and of his daughters. And he said, I will hide my face from them, I will see what their end shall be: for they are a very forward generation, children in whom is no faith. They have moved me to jealousy with that which is not God; they have provoked me to anger with their vanities: and I will move them to jealousy with those which are not a people; I will provoke them to anger with a foolish nation. For a fire is kindled in mine anger, and shall burn unto the lowest hell, and shall consume the earth with her increase, and set on fire the foundations of the mountains. I will heap mischiefs upon them; I will spend mine arrows upon them. They shall be burnt with hunger, and devoured with burning heat, and with bitter destruction: I will also send the teeth of beasts upon them, with the poison of serpents of the dust. The sword without, and terror within, shall destroy both the young man and the virgin, the suckling also with the man of grey hair. I said, I would scatter them into corners, I would make the remembrance of them to cease from among them (Deut. 32:18-26).
It may be noted here that this prophecy about the second punishment is mentioned in the Bible after the prophecy which spoke of the first punishment (Deut. 28). More than that, it is mentioned even after the prophecy which speaks of the return of the Jews to Jerusalem (Deut. 30:1-5). This shows that this prophecy (Deut. 32:18-26) refers to the second punishment, to which reference has been made in the words of the Quran, in v. 5, viz. You will surely do mischief in the land twice.
a
4:124, 125; 6:161; 28:85; 41:47; 99:8, 9.
1594A
The words also mean: 'They might humiliate your leaders,' wujuh meaning leaders (Lane).
1595
This verse speaks of the second relapse into iniquitous ways of the Jews and of the punishment which befell them in consequence. They persecuted Jesus and sought to kill him on the Cross and stamp out his Movement. So God afflicted them with a terrible punishment when in 70 A.D. the Roman forces under Titus swept the country and amid circumstances of unparalleled horror Jerusalem was destroyed and the Temple of Solomon was burnt down (Enc. Bib., under "Jerusalem"). This disaster took place when Jesus was yet living in Kashmir. This was also foretold by Moses (Deut. 32:18-26). It may be noted here that this prophecy about the second punishment is mentioned in the Bible after the prophecy which speaks of the first punishment (Deut. chap. 28). More than that, it is mentioned even after the prophecy which speaks of the return of the Jews to Jerusalem (Deut. 30:1- 5). This shows that this prophecy (Deut. 32:18-26) refers to the second punishment, to which reference has been made in the Qur’an, viz. You wil
أَوْ خَلْقًا مِّمَّا يَكْبُرُ فِى صُدُورِكُمْ ۚ فَسَيَقُولُونَ مَن يُعِيدُنَا ۖ قُلِ ٱلَّذِى فَطَرَكُمْ أَوَّلَ مَرَّةٍ ۚ فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَىٰ هُوَ ۖ قُلْ عَسَىٰٓ أَن يَكُونَ قَرِيبًا
اس سے معلوم ہوتا ہے کہ یہ آیت دنیوی تباہی اور اس کے بعد کی زندگی کے متعلق ہے۔ کیونکہ اُخروی زندگی کے متعلق تو کفار سمجھ نہیں سکتے تھے کہ اس کا وقت قریب آگیا ہے۔ نہ ابھی ہڈیاں ہو کر چُورا ہونے کا وقت آیا تھا۔ پس اس جگہ مراد اسی دنیا کی سیاسی یا قومی موت اور پھر دوبارہ احیا ہے۔
36:79, 80.
34:30; 36:49; 67:26.
The verse may either be taken as saying to disbelievers that even if their hearts should become hard like iron or stone or any other similar substance, God would bring about among them that wholesome change which He has decreed to bring about through the Holy Prophet. Or, it may be taken as answering their doubts about Resurrection mentioned in the previous verse, and says to them that they could not escape Divine punishment even if they became converted into iron or stone or any other hard substance.
36:79-80.
34:30; 36:49; 67:26.
Commentary:
The expression, Who shall restore us to life, does not mean that disbelievers really enquire as to who will bring them to life again. It only signifies that they ridicule the very idea of their being restored to a new life.
The words, maybe it is nigh, signify that the resurrection promised to disbelievers in this verse is not the one which will take place after death, but the one which was to take place shortly in their lives. This prophecy was fulfilled after the Fall of Mecca when the whole of Arabia embraced Islam. Those who were spiritually dead were restored to a new life.
d
36:79, 80.
e
34:30; 36:49; 67:26.
1
اس سے معلوم ہوتا ہے کہ یہ آیت دنیوی تباہی اور اس کے بعد کی زندگی کے متعلق ہے۔ کیونکہ اُخروی زندگی کے متعلق تو کفار سمجھ نہیں سکتے تھے کہ اس کا وقت قریب آگیا ہے۔ نہ ابھی ہڈیاں ہو کر چُورا ہونے کا وقت آیا تھا۔ پس اس جگہ مراد اسی دنیا کی سیاسی یا قومی موت اور پھر دوبارہ احیا ہے۔
a
36:79-80.
b
34:30; 36:49; 67:26.
1981
Commentary:
The expression, Who shall restore us to life, does not mean that disbelievers really enquire as to who will bring them to life again. It only signifies that they ridicule the very idea of their being restored to a new life.
The words, maybe it is nigh, signify that the resurrection promised to disbelievers in this verse is not the one which will take place after death, but the one which was to take place shortly in their lives. This prophecy was fulfilled after the Fall of Mecca when the whole of Arabia embraced Islam. Those who were spiritually dead were restored to a new life.
d
36:79, 80.
e
34:30; 36:49; 67:26.
1624
The verse may either be taken as saying to disbelievers that even if their hearts should become hard like iron or stone or any other similar substance, God would bring about among them that wholesome change which He has decreed to bring about through the Holy Prophet. Or, it may be taken as answering their doubts about Resurrection mentioned in the previous verse, and says to them that they could not escape Divine punishment even if they became converted into iron or stone or any other hard substance.
قُلْ يُحْيِيهَا ٱلَّذِىٓ أَنشَأَهَآ أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ
17:52; 46:34; 75:41.
17:52; 46:34; 75:41.
17:52; 46:34; 75:41.
h
17:52; 46:34; 75:41.
b
17:52; 46:34; 75:41.
f
17:52; 46:34; 75:41.
وَقَالُوا۟ لِجُلُودِهِمْ لِمَ شَهِدتُّمْ عَلَيْنَا ۖ قَالُوٓا۟ أَنطَقَنَا ٱللَّهُ ٱلَّذِىٓ أَنطَقَ كُلَّ شَىْءٍ وَهُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَإِلَيْهِ تُرْجَعُونَ
皮肤在人的活动中起着很重要的作用。它不仅有触觉, 而且还有其他一切感觉。虽然耳目的罪过局限于视听, “皮肤” 的罪过旁及身体上所有的器官和四肢。
The skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of 'the skin' extend to all organs or limbs of the body.
Commentary:
In the previous verse it was mentioned that the ears, eyes and skins of the guilty will give evidence against them. In this verse the first two organs have been omitted and only "the skins" are mentioned as having been given the power to speak. This is because the skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of "the skin" extend to all organs or limbs of the body.
1184
皮肤在人的活动中起着很重要的作用。它不仅有触觉, 而且还有其他一切感觉。虽然耳目的罪过局限于视听, “皮肤” 的罪过旁及身体上所有的器官和四肢。
3573
Commentary:
In the previous verse it was mentioned that the ears, eyes and skins of the guilty will give evidence against them. In this verse the first two organs have been omitted and only "the skins" are mentioned as having been given the power to speak. This is because the skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of "the skin" extend to all organs or limbs of the body.
2629
The skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of 'the skin' extend to all organs or limbs of the body.