Search Results for "مُّحِيطٍ"
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أَوْ كَصَيِّبٍ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَٰتٌ وَرَعْدٌ وَبَرْقٌ يَجْعَلُونَ أَصَٰبِعَهُمْ فِىٓ ءَاذَانِهِم مِّنَ ٱلصَّوَٰعِقِ حَذَرَ ٱلْمَوْتِ ۚ وَٱللَّهُ مُحِيطٌۢ بِٱلْكَٰفِرِينَ
6:40, 123; 24:41.
13:13; 24:44; 30:25.
سَمَاء (Sama’) 挂在头顶上空并形成影荫的东西; 天空或天; 一片乌云或许多乌云。 (Lane)
这一节和上一节涉及两类虚伪者: (1) 假装成穆斯林的不信道的人; 与 (2) 信道的人, 但信得不诚、德行较差、有不信道的倾向。这节经典的要点看来是, 后一种虚伪者的情况像那些胆小的人, 稍为碰到一阵雷雨和闪电就惊恐而未能从中受益。
واؤ اس جگہ حالیہ ہے۔ مطلب یہ ہے کہ جب کفار خداتعالیٰ کی گرفت تلے آگئے ہیں اور تباہ ہونے والے ہیں تو پھر ان سے ڈرنا حماقت نہیں تو اور کیا ہے۔ چونکہ واؤ حالیہ ہے اس لئے اس کا ترجمہ ’’حالانکہ‘‘ کیا گیا ہے۔
6:40, 123; 24:41.
13:13; 24:44; 30:25.
Sama’ means, anything which hangs overhead and gives shade; the sky or the heaven; a cloud or clouds (Lane).
This and the preceding verses refer to two classes of hypocrites: (1) Disbelievers who posed as Muslims; and (2) believers, bad in faith and worse in works, with leaning towards disbelief. The purport of the verse seems to be that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become alarmed and fail to benefit by it.
6:40, 123; 24:41.
13:13; 24:44; 30:25.
Important Words:
او (or) is a conjunction signifying several meanings. Here it is used in the sense of "or". It does not, however, denote doubt but simply indicates the presentation of an alternative similitude.
صیب (heavy rain) is derived from صاب which means, it came down; it descended; or it poured forth. The word صیبmeans, clouds pouring down heavy rain; or heavy rain itself (Lane).
السماء (the clouds) is derived from سما i.e. he or it became high or towering. Thus السماء means, anything that hangs high over your head and covers you in its shade; the sky; any canopy, ceiling or roof; a cloud (Aqrab).
رعد (thunder). رعدالسحاب means, the cloud thundered. رعد لی فلان means, he threatened me. رعد therefore means, thunder of clouds; or thunder of war, etc. In the present verse it is used figuratively, meaning, weighty commands; or prophecies relating to coming disasters; or injunctions relating to war, etc.
البرق (lightning) is derived from برق i.e. it shone or gave out light. برق السماء means, the sky shone with lightning. برق الشیءmeans, the thing shone with light. البرق therefore means, lightning or gleaming in the clouds (Aqrab). In this verse it is used figuratively, meaning, victories in wars; or spoils of war; or clear signs of truth, etc.
الصواعق (thunderclaps) is the plural of الصاعقة (a thunderclap) which is derived from صعق (sa‘iqa) or صعق (sa‘aqa). They say صعقت السماء القوم i.e. the sky hit the people with lightning. صعق الرعد means, the thunder grew louder. صعق الرجل means, the man fell down in a swoon; he died; he lost the power of thinking owing to some great and sudden noise accompanying a calamity. الصاعقة means: (1) lightning that descends from the thundering clouds and burns what it smites; (2) any destructive calamity or punishment; (3) death and destruction; (4) noise or report accompanying a divine punishment like an earthquake, etc.; (5) swoon and unconsciousness (Aqrab & Lane).
الموت (death) is from مات i.e. he died (in various senses); he became as if dead; he slept. موت is the opposite of حیاة (life) and means death or lifelessness. Like life, death is also of several kinds: (1) Stoppage of the power of growth (50:12). (2) Deprivation of sensation or consciousness (19:24). (3) Depri-vation of the faculty of intellect and understanding (6:123). (4) To be, as though, dead with grief or sorrow or fear (14:18). (5) Spiritual death (3:170). (6) Sleep, which the Arabs call a light sort of death (Mufradat). (7) Stillness or motionlessness. (8) Being reduced to poverty. (9) Becoming worn out. (10) Becoming base, abject, vile and despicable. (11) Becoming destitute of cultivation or of inhabitants (Lane). According to Lisan موت (death) also signifies any painful condition such as poverty, humiliation, dotage, sinfulness, etc.
Commentary:
This verse refers to the second class of hypocrites, viz. those who, though not quite insincere in their belief, were yet weak in their faith and practice and became upset whenever there was a threat of attack by the enemy or whenever a situation arose demanding some sacrifice. These people feared the oppression of men more than the punishment of God, and tried to maintain good relations with disbelievers by secret correspondence and by supplying information about the believers. They consoled themselves with the thought that as Islam was a true religion from God, its victory was assured in spite of anything they might do, and hence it was not proper for them to expose themselves to unnecessary danger.
Islam has no place for such weaklings. It is a religion of action and sacrifice. That is why, in the very beginning of the Quran, such people have been plainly told that God reckons them among the hypocrites and will deal with them accordingly. Islam teaches us not to spare any sacrifice to win the pleasure of God and one who is not prepared for such a complete sacrifice will not deserve the reward promised to Islam and Muslims.
This and the preceding verses refer to two classes of hypocrites: (1) disbelievers who posed as Muslims, and (2) believers bad in faith and worse in works––with leanings towards disbelievers. This is proved by the following considerations: (a) In verse 18 it is said that the hypocrites kindled a fire, but in the present verse there is no mention of the hypocrites kindling a fire. On the contrary, mention is made of signs or trials coming from heaven; (b) In the first simile it was said that when the fire illuminated its surroundings, the hypocrites were bereft of their sight. In the second simile embodied in vv. 20 & 21 it is said that when there is light, the people take advantage of it and begin to move;(c) In the first simile it was said that the people referred to were not believers. They were deaf, dumb and blind. But in the second simile it is only said that if God willed He would make these people deaf and blind, implying that they were not so already but would become so, if they continued to pursue the course they had adopted; and (d) The men in the first simile were said to be plotting against Islam and Muslims, whereas those in the second simile are not spoken of as plotting against Muslims, but simply as leaving them alone in times of danger. All these facts indicate that these verses refer to two separate classes of hypocrites and this is why the word او (or) has been placed between the two verses. They are two separate classes and not the same class.
The purport of the present verse is that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become timid and fail to benefit from the rain. Similarly, the coming of Islam is accompanied by trials and hardships. The true believer knows that these too have a purpose and is not upset. The trials serve only to increase his zeal.
Objection is sometimes taken against Prophets on the ground that their advent produces disorder and disunion in the earth. The verse provides an answer to this objection by pointing out that just as rain, which gives life to the earth, is accompanied by darkness and thunder and a temporary screening of the sun, even so the trials which accompany the advent of Prophets only presage the dawning of a new era in even greater splendour and effulgence.
The word صاعقة (thunderclap) is spoken of in the verse as making the hypocrites fearful of death. The verse suggests that such a fear is unreasonable because the thunder-clap which makes these people afraid comes after the lightning has actually struck. To slip one’s fingers into one’s ears can therefore serve no purpose. A state of war already exists between believers and disbelievers and this must entail some suffering and hardship. It is of no use to the hypocrites to try to escape the implications and consequences of war.
The words, Allah encompasses the disbelievers, at the end of the verse point to the unreasonableness of the fear entertained by the hypocrites. Since God has already decreed the defeat and destruction of the disbelievers, the hypocrites need have no fear of any serious harm from them.
b
6:40, 123; 24:41.
c
13:13; 24:44; 30:25.
29K
سَمَاء (Sama’) 挂在头顶上空并形成影荫的东西; 天空或天; 一片乌云或许多乌云。 (Lane)
29L
这一节和上一节涉及两类虚伪者: (1) 假装成穆斯林的不信道的人; 与 (2) 信道的人, 但信得不诚、德行较差、有不信道的倾向。这节经典的要点看来是, 后一种虚伪者的情况像那些胆小的人, 稍为碰到一阵雷雨和闪电就惊恐而未能从中受益。
3
واؤ اس جگہ حالیہ ہے۔ مطلب یہ ہے کہ جب کفار خداتعالیٰ کی گرفت تلے آگئے ہیں اور تباہ ہونے والے ہیں تو پھر ان سے ڈرنا حماقت نہیں تو اور کیا ہے۔ چونکہ واؤ حالیہ ہے اس لئے اس کا ترجمہ ’’حالانکہ‘‘ کیا گیا ہے۔
b
6:40, 123; 24:41.
c
13:13; 24:44; 30:25.
26
Important Words:
او (or) is a conjunction signifying several meanings. Here it is used in the sense of "or". It does not, however, denote doubt but simply indicates the presentation of an alternative similitude.
صیب (heavy rain) is derived from صاب which means, it came down; it descended; or it poured forth. The word صیبmeans, clouds pouring down heavy rain; or heavy rain itself (Lane).
السماء (the clouds) is derived from سما i.e. he or it became high or towering. Thus السماء means, anything that hangs high over your head and covers you in its shade; the sky; any canopy, ceiling or roof; a cloud (Aqrab).
رعد (thunder). رعدالسحاب means, the cloud thundered. رعد لی فلان means, he threatened me. رعد therefore means, thunder of clouds; or thunder of war, etc. In the present verse it is used figuratively, meaning, weighty commands; or prophecies relating to coming disasters; or injunctions relating to war, etc.
البرق (lightning) is derived from برق i.e. it shone or gave out light. برق السماء means, the sky shone with lightning. برق الشیءmeans, the thing shone with light. البرق therefore means, lightning or gleaming in the clouds (Aqrab). In this verse it is used figuratively, meaning, victories in wars; or spoils of war; or clear signs of truth, etc.
الصواعق (thunderclaps) is the plural of الصاعقة (a thunderclap) which is derived from صعق (sa‘iqa) or صعق (sa‘aqa). They say صعقت السماء القوم i.e. the sky hit the people with lightning. صعق الرعد means, the thunder grew louder. صعق الرجل means, the man fell down in a swoon; he died; he lost the power of thinking owing to some great and sudden noise accompanying a calamity. الصاعقة means: (1) lightning that descends from the thundering clouds and burns what it smites; (2) any destructive calamity or punishment; (3) death and destruction; (4) noise or report accompanying a divine punishment like an earthquake, etc.; (5) swoon and unconsciousness (Aqrab & Lane).
الموت (death) is from مات i.e. he died (in various senses); he became as if dead; he slept. موت is the opposite of حیاة (life) and means death or lifelessness. Like life, death is also of several kinds: (1) Stoppage of the power of growth (50:12). (2) Deprivation of sensation or consciousness (19:24). (3) Depri-vation of the faculty of intellect and understanding (6:123). (4) To be, as though, dead with grief or sorrow or fear (14:18). (5) Spiritual death (3:170). (6) Sleep, which the Arabs call a light sort of death (Mufradat). (7) Stillness or motionlessness. (8) Being reduced to poverty. (9) Becoming worn out. (10) Becoming base, abject, vile and despicable. (11) Becoming destitute of cultivation or of inhabitants (Lane). According to Lisan موت (death) also signifies any painful condition such as poverty, humiliation, dotage, sinfulness, etc.
Commentary:
This verse refers to the second class of hypocrites, viz. those who, though not quite insincere in their belief, were yet weak in their faith and practice and became upset whenever there was a threat of attack by the enemy or whenever a situation arose demanding some sacrifice. These people feared the oppression of men more than the punishment of God, and tried to maintain good relations with disbelievers by secret correspondence and by supplying information about the believers. They consoled themselves with the thought that as Islam was a true religion from God, its victory was assured in spite of anything they might do, and hence it was not proper for them to expose themselves to unnecessary danger.
Islam has no place for such weaklings. It is a religion of action and sacrifice. That is why, in the very beginning of the Quran, such people have been plainly told that God reckons them among the hypocrites and will deal with them accordingly. Islam teaches us not to spare any sacrifice to win the pleasure of God and one who is not prepared for such a complete sacrifice will not deserve the reward promised to Islam and Muslims.
This and the preceding verses refer to two classes of hypocrites: (1) disbelievers who posed as Muslims, and (2) believers bad in faith and worse in works––with leanings towards disbelievers. This is proved by the following considerations: (a) In verse 18 it is said that the hypocrites kindled a fire, but in the present verse there is no mention of the hypocrites kindling a fire. On the contrary, mention is made of signs or trials coming from heaven; (b) In the first simile it was said that when the fire illuminated its surroundings, the hypocrites were bereft of their sight. In the second simile embodied in vv. 20 & 21 it is said that when there is light, the people take advantage of it and begin to move;(c) In the first simile it was said that the people referred to were not believers. They were deaf, dumb and blind. But in the second simile it is only said that if God willed He would make these people deaf and blind, implying that they were not so already but would become so, if they continued to pursue the course they had adopted; and (d) The men in the first simile were said to be plotting against Islam and Muslims, whereas those in the second simile are not spoken of as plotting against Muslims, but simply as leaving them alone in times of danger. All these facts indicate that these verses refer to two separate classes of hypocrites and this is why the word او (or) has been placed between the two verses. They are two separate classes and not the same class.
The purport of the present verse is that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become timid and fail to benefit from the rain. Similarly, the coming of Islam is accompanied by trials and hardships. The true believer knows that these too have a purpose and is not upset. The trials serve only to increase his zeal.
Objection is sometimes taken against Prophets on the ground that their advent produces disorder and disunion in the earth. The verse provides an answer to this objection by pointing out that just as rain, which gives life to the earth, is accompanied by darkness and thunder and a temporary screening of the sun, even so the trials which accompany the advent of Prophets only presage the dawning of a new era in even greater splendour and effulgence.
The word صاعقة (thunderclap) is spoken of in the verse as making the hypocrites fearful of death. The verse suggests that such a fear is unreasonable because the thunder-clap which makes these people afraid comes after the lightning has actually struck. To slip one’s fingers into one’s ears can therefore serve no purpose. A state of war already exists between believers and disbelievers and this must entail some suffering and hardship. It is of no use to the hypocrites to try to escape the implications and consequences of war.
The words, Allah encompasses the disbelievers, at the end of the verse point to the unreasonableness of the fear entertained by the hypocrites. Since God has already decreed the defeat and destruction of the disbelievers, the hypocrites need have no fear of any serious harm from them.
a
6:40, 123; 24:41.
b
13:13; 24:44; 30:25.
39
Sama’ means, anything which hangs overhead and gives shade; the sky or the heaven; a cloud or clouds (Lane).
40
This and the preceding verses refer to two classes of hypocrites: (1) Disbelievers who posed as Muslims; and (2) believers, bad in faith and worse in works, with leaning towards disbelief. The purport of the verse seems to be that the condition of the latter class of hypocrites is like that of those timorous people who, at a mere shower of rain with thunder and lightning, become alarmed and fail to benefit by it.
إِن تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِن تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا۟ بِهَا ۖ وَإِن تَصْبِرُوا۟ وَتَتَّقُوا۟ لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْـًٔا ۗ إِنَّ ٱللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ
9:50.
اَحَاطَ کے معنے بالکل تباہ کر دینے کے بھی ہوتے ہیں۔ (اقرب)
9:50.
God will bring to naught all their doings and will destroy them. Muslims should not therefore fear them. All machinations of the enemies of Islam are known to God, and He will frustrate them.
9:50.
Commentary:
The enemies of Islam, both open and secret, are grieved to see the success of believers and try to minimize it. But when Muslims meet with some failure, they rejoice and try to exaggerate it. Their object is to dishearten and discourage believers.
The words, Allah encompasses their deeds, signify that God will bring to nought all their doings and destroy them. Muslims should not, therefore, fear them. All machinations of the enemies of Islam are known to God, Who will frustrate them.
d
9:50.
1
اَحَاطَ کے معنے بالکل تباہ کر دینے کے بھی ہوتے ہیں۔ (اقرب)
b
9:50.
405
Commentary:
The enemies of Islam, both open and secret, are grieved to see the success of believers and try to minimize it. But when Muslims meet with some failure, they rejoice and try to exaggerate it. Their object is to dishearten and discourage believers.
The words, Allah encompasses their deeds, signify that God will bring to nought all their doings and destroy them. Muslims should not, therefore, fear them. All machinations of the enemies of Islam are known to God, Who will frustrate them.
a
9:50.
466
God will bring to naught all their doings and will destroy them. Muslims should not therefore fear them. All machinations of the enemies of Islam are known to God, and He will frustrate them.
يَسْتَخْفُونَ مِنَ ٱلنَّاسِ وَلَا يَسْتَخْفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ ٱلْقَوْلِ ۚ وَكَانَ ٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا
4:82.
4:82.
4:82.
a
4:82.
b
4:82.
c
4:82.
وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۚ وَكَانَ ٱللَّهُ بِكُلِّ شَىْءٍ مُّحِيطًا
مُحِیْط کے معنے گھیرنے والے کے ہیں لیکن اس جگہ اس کے معنے کامل علم کے ہیں اور وہی معنے ہم نے کیے ہیں۔ اقرب الموارد میں ہے: اَحَاطَ بِہٖ عِلْمًا اَیْ اَحْدَقَ عِلْمُہٗ بِہٖ مِنْ جَمِیْعِ جِھَاتِہٖ وَعَرَفَہٗ یعنی اَحَاطَ کے معنے کسی چیز کا کامل علم رکھنے کے بھی ہوتے ہیں۔
2:285; 4:132; 10:56; 16:53; 24:65.
41:55; 85:21.
Commentary:
The word محیط (One Who encompasses) signifies two things: (1) that God encompasses everything with His knowledge; and (2) that He encompasses all with His power. There is nothing that He does not know and nothing that He does not hold in His power.
e
2:285; 4:132; 10:56; 16:53; 24:65.
f
41:55; 85:21.
2
مُحِیْط کے معنے گھیرنے والے کے ہیں لیکن اس جگہ اس کے معنے کامل علم کے ہیں اور وہی معنے ہم نے کیے ہیں۔ اقرب الموارد میں ہے: اَحَاطَ بِہٖ عِلْمًا اَیْ اَحْدَقَ عِلْمُہٗ بِہٖ مِنْ جَمِیْعِ جِھَاتِہٖ وَعَرَفَہٗ یعنی اَحَاطَ کے معنے کسی چیز کا کامل علم رکھنے کے بھی ہوتے ہیں۔
b
2:285; 4:132; 10:56; 16:53; 24:65.
c
41:55; 85:21.
592
Commentary:
The word محیط (One Who encompasses) signifies two things: (1) that God encompasses everything with His knowledge; and (2) that He encompasses all with His power. There is nothing that He does not know and nothing that He does not hold in His power.
c
2:285; 4:132; 10:56; 16:53; 24:65.
d
41:55; 85:21.
وَلَا تَكُونُوا۟ كَٱلَّذِينَ خَرَجُوا۟ مِن دِيَٰرِهِم بَطَرًا وَرِئَآءَ ٱلنَّاسِ وَيَصُدُّونَ عَن سَبِيلِ ٱللَّهِ ۚ وَٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطٌ
Important Words:
بطرا (boastfully). بطر الرجل means, the man exulted or exulted excessively; or he behaved insolently and ungratefully; or he behaved with pride and boastfulness; or he became stupefied and confounded with his wealth (and power), bearing it in an evil manner and turning it to a wrong purpose; or he regarded a thing with hatred and dislike, without its deserving to be so regarded; or he walked with a proud and conceited gait (Lane).
Commentary:
Boastfulness and the desire to be seen of and praised by others have always been a source of weakness in man, and the verse condemns them in the strongest terms. Again, in the field of religion, true service lies in opposing the enemy not only with fervour and zeal but with a view to helping and advancing the cause of truth. Those who are truly brave do nothing from motives of selfishness or self-display; their only motive is to seek the pleasure of God. The verse gives a description of the Meccan army under Abu Jahl which came forth from Mecca in proud exultation, and the Muslims are warned against following their example.
1136
Important Words:
بطرا (boastfully). بطر الرجل means, the man exulted or exulted excessively; or he behaved insolently and ungratefully; or he behaved with pride and boastfulness; or he became stupefied and confounded with his wealth (and power), bearing it in an evil manner and turning it to a wrong purpose; or he regarded a thing with hatred and dislike, without its deserving to be so regarded; or he walked with a proud and conceited gait (Lane).
Commentary:
Boastfulness and the desire to be seen of and praised by others have always been a source of weakness in man, and the verse condemns them in the strongest terms. Again, in the field of religion, true service lies in opposing the enemy not only with fervour and zeal but with a view to helping and advancing the cause of truth. Those who are truly brave do nothing from motives of selfishness or self-display; their only motive is to seek the pleasure of God. The verse gives a description of the Meccan army under Abu Jahl which came forth from Mecca in proud exultation, and the Muslims are warned against following their example.
وَمِنْهُم مَّن يَقُولُ ٱئْذَن لِّى وَلَا تَفْتِنِّىٓ ۚ أَلَا فِى ٱلْفِتْنَةِ سَقَطُوا۟ ۗ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌۢ بِٱلْكَٰفِرِينَ
اس جگہ گو فعل مفرد کے لئے استعمال ہوا ہے لیکن فقرہ مَنْ سے شروع ہوا ہے جو جمع اور مفرد دونوں طرح استعمال ہوتا ہے۔ پس اردو قاعدہ کے مطابق ہم نے معنوں میں جمع کا صیغہ استعمال کیا ہے۔
Commentary:
Some of the hypocrites sought to be excused on the plea that the Syrian women were exceptionally beautiful, and that if they went to that country they were likely to fall into temptation, meaning thereby that they wanted to stay behind only in order to save their morals and their faith. But faith, the verse tersely points out, they had already lost; for it was for God’s sake that they had to undertake the journey, and since they declined to respond to the Call of God, they could not be said to possess any faith. They destroyed the root to save the branch, if indeed they meant to save it.
1
اس جگہ گو فعل مفرد کے لئے استعمال ہوا ہے لیکن فقرہ مَنْ سے شروع ہوا ہے جو جمع اور مفرد دونوں طرح استعمال ہوتا ہے۔ پس اردو قاعدہ کے مطابق ہم نے معنوں میں جمع کا صیغہ استعمال کیا ہے۔
1206
Commentary:
Some of the hypocrites sought to be excused on the plea that the Syrian women were exceptionally beautiful, and that if they went to that country they were likely to fall into temptation, meaning thereby that they wanted to stay behind only in order to save their morals and their faith. But faith, the verse tersely points out, they had already lost; for it was for God’s sake that they had to undertake the journey, and since they declined to respond to the Call of God, they could not be said to possess any faith. They destroyed the root to save the branch, if indeed they meant to save it.
۞ وَإِلَىٰ مَدْيَنَ أَخَاهُمْ شُعَيْبًا ۚ قَالَ يَٰقَوْمِ ٱعْبُدُوا۟ ٱللَّهَ مَا لَكُم مِّنْ إِلَٰهٍ غَيْرُهُۥ ۖ وَلَا تَنقُصُوا۟ ٱلْمِكْيَالَ وَٱلْمِيزَانَ ۚ إِنِّىٓ أَرَىٰكُم بِخَيْرٍ وَإِنِّىٓ أَخَافُ عَلَيْكُمْ عَذَابَ يَوْمٍ مُّحِيطٍ
7:86; 29:37.
26:182, 183.
麦德彦是伊布拉欣的儿子, 是他第三个妻子克土拉 (Keturah) 所生 («创世纪»25:1, 2)。他的子孙都叫麦德彦。他们的城市也叫麦德彦。这个城市位於阿拉伯海岸的阿夸巴 (عَقَبَة, ‘Aqabah) 海湾, 离海约六七英里。麦德彦的后裔生活在希贾兹 (حِجَازْ, Hijaz) 的北部, 城市是他们建造的。穆撒从法老那里出走后避难在该处。他在渡过红海后就和以色列人一起呆在麦德彦的附近。见注释509。
7:86; 29:37.
26:182, 183.
Midian was a son of Abraham from his third wife, Keturah (Gen. 25: 1, 2). His descendants were all called Midian. Their metropolis was also called Midian. This town was situated on the Gulf of ‘Aqabah, on the Arabian coast, at a distance of some six or seven miles from the sea. The descendants of Midian lived in the north of the Hijaz and it is they who built this town. It was there that Moses fled for refuge from Pharaoh and it was in the neighbourhood of Midian that he stayed with the Israelites after crossing the Red Sea. See also {1010}.
7:86; 29:37.
26:182, 183.
Important Words:
محیط (destructive) is derived from حاط. They say حاط به i.e. he guarded, kept, protected or took care of him or it; he defended him or he paid frequent attention to him or it. احاط به means, he or it surrounded, encompassed or enclosed it or him. They say احیط فلان i.e. such a one was destroyed, or his destruction drew near. The Quranic words ان ربك احاط بالناسmean, verily thy Lord hath men in His grasp or power, or He hath destroyed them or is about to destroy them. محیطmeans, surrounding, encompassing or enclosing. The words, عذاب یوم محیط mean, the punishment of a day which shall beset people on every side so that there will be no way of escape from it; or the punishment of a destructive day (Lane).
مدین (Midian) was a son of Abraham from his third wife, Keturah (Gen. 25:1, 2). His descendants were all called Midian, in accordance with ancient usage. Or it may be that originally they were called "Banu Midian" (children of Midian) but these words later became abbreviated into Midian. The metropolis of these people was also called Midian, which itself may be an abbreviation of some such name as Duri Midian (the houses of Midian). This town was situated on the Gulf of ‘Akabah, on the Arabian coast, at a distance of some six or seven miles from the sea. This is why in some ancient books of geography it is mentioned as a sea port, while in others it is shown as an inland town. The trade caravans going from Arabia to Egypt passed through it. There are still several small townships known as Midian, but the original town no longer exists. The descendants of Midian lived in the north of the Hijaz and it is they who built this town. It was hither that Moses fled for refuge when Pharaoh and his nobles sought to kill him and it was in the neighbourhood of Midian that he stayed with the Israelites after crossing the Red Sea. The fact that the word مدین(Midian) possesses a close resemblance to مدینه (Medina), the town of the Holy Prophet, constitutes one of the many similarities Moses had with the Holy Prophet. See also 7:86.
شعیب (Shu‘aib). See 7:86.
Commentary:
Some commentators think that Shu‘aib was the father-in-law of Moses and that Moses had gone to live with him after he had killed an Israelite. The Bible, however, gives the name of the father-in-law of Moses as Jethro (Exod. 3:1). Now Jethro and Shu‘aib cannot be the same person, nor was Shu‘aib the father-in-law of Moses. The following facts support this view:
(1) Shu‘aib has been mentioned in the Quran at several places and so has the father-in-law of Moses, but nowhere in the Quran is there the slightest hint that Shu‘aib and the father-in-law of Moses were the same person nor has the father-in-law of Moses anywhere been referred to as a Prophet of God.
(2) The Quran clearly states that Moses was raised as a Prophet after the destruction of the people of Midian (7:104), which definitely shows that they were not contemporaries.
(3) The Quran also states that Shu‘aib appeared not long after Lot, so he could not be a contemporary of Moses (v. 90 below).
(4) If Shu‘aib had been the contemporary and father-in-law of Moses, he would not have failed to refer to the destruction of Pharaoh and his people, which had taken place only recently, when he had referred to the destruction of the peoples of Noah, Hud and Salih (v. 90), but he did not do so.
The following important facts about the people of Shu‘aib also emerge from this and other verses of the Quran: (a) that, like the Holy Prophet, it was chiefly at the hands of the people of his town that Shu‘aib met with opposition (7:89); (b) that his people not only practised idolatry, but were also fraudulent in their dealings with one another; (c) that they were a well-to-do and prosperous people; (d) that they had adopted the calling of the road and were given to plundering and dacoity (7:86 & 11:86 below). As these people lived on the trade route to Egypt, they used to plunder the caravans which passed by that way. This inference receives further support from the fact that near Midian there was a wood which was peopled by the descendants of Dedan, a nephew of Midian, being the child of another son of Abraham from Keturah (Gen. 25:3). These people are referred to in the Quran as اصحاب الایکة i.e. the People of the Wood (15:79 & 26:177) and Shu‘aib preached to them as he preached to the people of Midian (26:178-192). From 15:80 it appears that this wood or jungle lay on a trade route, so it served as a good hiding place for the people of Midian to plunder travellers.
The words, the punishment of a destructive day, signify that the punishment of that day will be thoroughly destructive. The words may also mean that the day will not end until the whole people are annihilated. See the meaning of the word محیط (destructive) above.
d
7:86; 29:37.
e
26:182, 183.
622
麦德彦是伊布拉欣的儿子, 是他第三个妻子克土拉 (Keturah) 所生 («创世纪»25:1, 2)。他的子孙都叫麦德彦。他们的城市也叫麦德彦。这个城市位於阿拉伯海岸的阿夸巴 (عَقَبَة, ‘Aqabah) 海湾, 离海约六七英里。麦德彦的后裔生活在希贾兹 (حِجَازْ, Hijaz) 的北部, 城市是他们建造的。穆撒从法老那里出走后避难在该处。他在渡过红海后就和以色列人一起呆在麦德彦的附近。见注释509。
b
7:86; 29:37.
c
26:182, 183.
1465
Important Words:
محیط (destructive) is derived from حاط. They say حاط به i.e. he guarded, kept, protected or took care of him or it; he defended him or he paid frequent attention to him or it. احاط به means, he or it surrounded, encompassed or enclosed it or him. They say احیط فلان i.e. such a one was destroyed, or his destruction drew near. The Quranic words ان ربك احاط بالناسmean, verily thy Lord hath men in His grasp or power, or He hath destroyed them or is about to destroy them. محیطmeans, surrounding, encompassing or enclosing. The words, عذاب یوم محیط mean, the punishment of a day which shall beset people on every side so that there will be no way of escape from it; or the punishment of a destructive day (Lane).
مدین (Midian) was a son of Abraham from his third wife, Keturah (Gen. 25:1, 2). His descendants were all called Midian, in accordance with ancient usage. Or it may be that originally they were called "Banu Midian" (children of Midian) but these words later became abbreviated into Midian. The metropolis of these people was also called Midian, which itself may be an abbreviation of some such name as Duri Midian (the houses of Midian). This town was situated on the Gulf of ‘Akabah, on the Arabian coast, at a distance of some six or seven miles from the sea. This is why in some ancient books of geography it is mentioned as a sea port, while in others it is shown as an inland town. The trade caravans going from Arabia to Egypt passed through it. There are still several small townships known as Midian, but the original town no longer exists. The descendants of Midian lived in the north of the Hijaz and it is they who built this town. It was hither that Moses fled for refuge when Pharaoh and his nobles sought to kill him and it was in the neighbourhood of Midian that he stayed with the Israelites after crossing the Red Sea. The fact that the word مدین(Midian) possesses a close resemblance to مدینه (Medina), the town of the Holy Prophet, constitutes one of the many similarities Moses had with the Holy Prophet. See also 7:86.
شعیب (Shu‘aib). See 7:86.
Commentary:
Some commentators think that Shu‘aib was the father-in-law of Moses and that Moses had gone to live with him after he had killed an Israelite. The Bible, however, gives the name of the father-in-law of Moses as Jethro (Exod. 3:1). Now Jethro and Shu‘aib cannot be the same person, nor was Shu‘aib the father-in-law of Moses. The following facts support this view:
(1) Shu‘aib has been mentioned in the Quran at several places and so has the father-in-law of Moses, but nowhere in the Quran is there the slightest hint that Shu‘aib and the father-in-law of Moses were the same person nor has the father-in-law of Moses anywhere been referred to as a Prophet of God.
(2) The Quran clearly states that Moses was raised as a Prophet after the destruction of the people of Midian (7:104), which definitely shows that they were not contemporaries.
(3) The Quran also states that Shu‘aib appeared not long after Lot, so he could not be a contemporary of Moses (v. 90 below).
(4) If Shu‘aib had been the contemporary and father-in-law of Moses, he would not have failed to refer to the destruction of Pharaoh and his people, which had taken place only recently, when he had referred to the destruction of the peoples of Noah, Hud and Salih (v. 90), but he did not do so.
The following important facts about the people of Shu‘aib also emerge from this and other verses of the Quran: (a) that, like the Holy Prophet, it was chiefly at the hands of the people of his town that Shu‘aib met with opposition (7:89); (b) that his people not only practised idolatry, but were also fraudulent in their dealings with one another; (c) that they were a well-to-do and prosperous people; (d) that they had adopted the calling of the road and were given to plundering and dacoity (7:86 & 11:86 below). As these people lived on the trade route to Egypt, they used to plunder the caravans which passed by that way. This inference receives further support from the fact that near Midian there was a wood which was peopled by the descendants of Dedan, a nephew of Midian, being the child of another son of Abraham from Keturah (Gen. 25:3). These people are referred to in the Quran as اصحاب الایکة i.e. the People of the Wood (15:79 & 26:177) and Shu‘aib preached to them as he preached to the people of Midian (26:178-192). From 15:80 it appears that this wood or jungle lay on a trade route, so it served as a good hiding place for the people of Midian to plunder travellers.
The words, the punishment of a destructive day, signify that the punishment of that day will be thoroughly destructive. The words may also mean that the day will not end until the whole people are annihilated. See the meaning of the word محیط (destructive) above.
b
7:86; 29:37.
c
26:182, 183.
1340
Midian was a son of Abraham from his third wife, Keturah (Gen. 25: 1, 2). His descendants were all called Midian. Their metropolis was also called Midian. This town was situated on the Gulf of ‘Aqabah, on the Arabian coast, at a distance of some six or seven miles from the sea. The descendants of Midian lived in the north of the Hijaz and it is they who built this town. It was there that Moses fled for refuge from Pharaoh and it was in the neighbourhood of Midian that he stayed with the Israelites after crossing the Red Sea. See also {1010}.
قَالَ يَٰقَوْمِ أَرَهْطِىٓ أَعَزُّ عَلَيْكُم مِّنَ ٱللَّهِ وَٱتَّخَذْتُمُوهُ وَرَآءَكُمْ ظِهْرِيًّا ۖ إِنَّ رَبِّى بِمَا تَعْمَلُونَ مُحِيطٌ
Commentary:
The Prophets are very jealous about the honour of God. Anyone else in Shu‘aib’s place would have been glad to see that his clan was so powerful that his enemy refrained from doing him harm out of fear of his tribesmen. But it makes Shu‘aib indignant that his security from harm has been ascribed to his clan and not to the protection of God, and he sharply rebukes his opponents saying: "Is my clan more powerful than God so that you are afraid to harm me because of them but you do not fear God and continue to disobey Him by indulging in plunder and fraud". Shu‘aib does not mind, by thus despising his own clan, running the risk of estranging them or making them angry. Only one thought holds sway over his mind and that thought relates to the honour of his God.
The Holy Prophet also never failed to display his love and jealousy for God in a manner worthy of his great spiritual position. One such opportunity occurred at Uhud when, the Muslims suffered a temporary defeat and the infidels, thinking that the Prophet had been killed, shouted slogans glorifying their national idol, Hubal. On that critical occasion, when considerations of safety demanded complete silence, the Holy Prophet rebuked the Muslims for keeping silent and urged them to glorify God at the top of their voices.
1473
Commentary:
The Prophets are very jealous about the honour of God. Anyone else in Shu‘aib’s place would have been glad to see that his clan was so powerful that his enemy refrained from doing him harm out of fear of his tribesmen. But it makes Shu‘aib indignant that his security from harm has been ascribed to his clan and not to the protection of God, and he sharply rebukes his opponents saying: "Is my clan more powerful than God so that you are afraid to harm me because of them but you do not fear God and continue to disobey Him by indulging in plunder and fraud". Shu‘aib does not mind, by thus despising his own clan, running the risk of estranging them or making them angry. Only one thought holds sway over his mind and that thought relates to the honour of his God.
The Holy Prophet also never failed to display his love and jealousy for God in a manner worthy of his great spiritual position. One such opportunity occurred at Uhud when, the Muslims suffered a temporary defeat and the infidels, thinking that the Prophet had been killed, shouted slogans glorifying their national idol, Hubal. On that critical occasion, when considerations of safety demanded complete silence, the Holy Prophet rebuked the Muslims for keeping silent and urged them to glorify God at the top of their voices.
يَسْتَعْجِلُونَكَ بِٱلْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌۢ بِٱلْكَٰفِرِينَ
متواتر ایک مطالبہ کو آگے پیچھے بیان کرنے سے صاف ظاہر ہے کہ ایک مطالبہ دنیوی عذاب کے متعلق ہے اور دوسرا مطالبہ اُخروی عذاب کے متعلق ہے۔ ایک مطالبہ سے یہ مراد ہے کہ ہم پر تیری پیشگوئیوں کے مطابق دنیا میں عذاب کیوں نہیں آجاتا اور دوسرے مطالبہ سے یہ مراد ہے کہ کیوں ہم تیری مخالفت کی وجہ سے مَر نہیں جاتے اور جہنم میں داخل نہیں ہو جاتے۔ چنانچہ دوسرے مطالبہ کے بعد جہنم کا بھی ذکر ہے جو پہلے مطالبہ کے بعدنہیں۔
9:49, 13:36; 17:9.
The punishment referred to in the preceding verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
9:49; 13:36; 17:9.
Commentary:
The punishment referred to in the previous verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
c
9:49, 13:36; 17:9.
983
上节经文指的那种惩罚是给不信的人在今世所约定的惩罚。这节经文中谈及的惩罚是给他们约定的后世的惩罚。
1
متواتر ایک مطالبہ کو آگے پیچھے بیان کرنے سے صاف ظاہر ہے کہ ایک مطالبہ دنیوی عذاب کے متعلق ہے اور دوسرا مطالبہ اُخروی عذاب کے متعلق ہے۔ ایک مطالبہ سے یہ مراد ہے کہ ہم پر تیری پیشگوئیوں کے مطابق دنیا میں عذاب کیوں نہیں آجاتا اور دوسرے مطالبہ سے یہ مراد ہے کہ کیوں ہم تیری مخالفت کی وجہ سے مَر نہیں جاتے اور جہنم میں داخل نہیں ہو جاتے۔ چنانچہ دوسرے مطالبہ کے بعد جہنم کا بھی ذکر ہے جو پہلے مطالبہ کے بعدنہیں۔
a
9:49; 13:36; 17:9.
2978A
Commentary:
The punishment referred to in the previous verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
c
9:49, 13:36; 17:9.
2261A
The punishment referred to in the preceding verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
أَلَآ إِنَّهُمْ فِى مِرْيَةٍ مِّن لِّقَآءِ رَبِّهِمْ ۗ أَلَآ إِنَّهُۥ بِكُلِّ شَىْءٍ مُّحِيطٌۢ
دیکھئے نوٹ سورۃ آل عمران آیت۱۲۱۔
Commentary:
The verse means to say that disbelievers will continue to grope in the darkness of doubt and disbelief till Divine punishment overtakes them.
2
دیکھئے نوٹ سورۃ آل عمران آیت۱۲۱۔
3600
Commentary:
The verse means to say that disbelievers will continue to grope in the darkness of doubt and disbelief till Divine punishment overtakes them.
وَٱللَّهُ مِن وَرَآئِهِم مُّحِيطٌۢ
17:60.
17:60.
c
17:60.
c
17:60.