نَشَآءُ
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "نَشَآءُ".
أَوَلَمْ يَهْدِ لِلَّذِينَ يَرِثُونَ ٱلْأَرْضَ مِنۢ بَعْدِ أَهْلِهَآ أَن لَّوْ نَشَآءُ أَصَبْنَٰهُم بِذُنُوبِهِمْ ۚ وَنَطْبَعُ عَلَىٰ قُلُوبِهِمْ فَهُمْ لَا يَسْمَعُونَ
20:129; 32:27.
10:75; 16:109; 45:24.
Commentary:
The veiled threat in the preceding verse is openly made in the present one. The enemies of Islam should either take lesson from the sad end of those gone before them and give up offering opposition to it or be prepared for a similar doom. The word یسمعون (understand) here signifies not listening but understanding (Lane).
c
20:129; 32:27.
d
10:75; 16:109; 45:24.
a
20:129; 32:27.
b
10:75; 16:109; 45:24.
997
Commentary:
The veiled threat in the preceding verse is openly made in the present one. The enemies of Islam should either take lesson from the sad end of those gone before them and give up offering opposition to it or be prepared for a similar doom. The word یسمعون (understand) here signifies not listening but understanding (Lane).
c
20:129; 32:27.
d
10:75; 16:109; 45:24.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا قَالُوا۟ قَدْ سَمِعْنَا لَوْ نَشَآءُ لَقُلْنَا مِثْلَ هَٰذَآ ۙ إِنْ هَٰذَآ إِلَّآ أَسَٰطِيرُ ٱلْأَوَّلِينَ
6:26; 68:16; 83:14.
6:26; 68:16; 83:14.
The disbelievers boasted that they could produce a composition like that of the Qur’an. It was, however, an empty boast, which they dared not translate into fact. The challenge that they would never be able to produce even a short chapter like unto a Chapter of the Qur’an, has ever remained unaccepted.
6:26; 68:16; 83:14.
Commentary:
The disbelievers alleged that they could produce a composition like that of the Quran. It was, however, nothing but an empty boast on their part, which they never attempted to carry into effect; and the challenge of the Quran, which declared that they would never be able to produce even a short chapter like any chapter of the Quran, has ever remained unanswered. The disbelievers also thought that the Quran contained nothing but the tales of the ancients. The verse under comment contradicts this assertion by drawing their attention to the powerful prophecies contained in the Quran which unmistakably prove it to be the Word of God, it being beyond the power of man to produce a composition containing such powerful prophecies. The Battle of Badr, for instance, fulfilled many a mighty prophecy, foretold by the Quran (e.g 54:45-47; 34:30, 31)—a fact which rendered it impossible for man to imitate a production like it, and which fully exposed the absurdity of the assertion that the Quran was nothing but tales of the ancients.
a
6:26; 68:16; 83:14.
a
6:26; 68:16; 83:14.
1120
Commentary:
The disbelievers alleged that they could produce a composition like that of the Quran. It was, however, nothing but an empty boast on their part, which they never attempted to carry into effect; and the challenge of the Quran, which declared that they would never be able to produce even a short chapter like any chapter of the Quran, has ever remained unanswered. The disbelievers also thought that the Quran contained nothing but the tales of the ancients. The verse under comment contradicts this assertion by drawing their attention to the powerful prophecies contained in the Quran which unmistakably prove it to be the Word of God, it being beyond the power of man to produce a composition containing such powerful prophecies. The Battle of Badr, for instance, fulfilled many a mighty prophecy, foretold by the Quran (e.g 54:45-47; 34:30, 31)—a fact which rendered it impossible for man to imitate a production like it, and which fully exposed the absurdity of the assertion that the Quran was nothing but tales of the ancients.
c
6:26; 68:16; 83:14.
1116
The disbelievers boasted that they could produce a composition like that of the Qur’an. It was, however, an empty boast, which they dared not translate into fact. The challenge that they would never be able to produce even a short chapter like unto a Chapter of the Qur’an, has ever remained unaccepted.
مَّن كَانَ يُرِيدُ ٱلْعَاجِلَةَ عَجَّلْنَا لَهُۥ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُۥ جَهَنَّمَ يَصْلَىٰهَا مَذْمُومًا مَّدْحُورًا
3:146; 42:21.
3:146; 42:21.
3:146; 42:21.
Important Words:
العاجلة (the present life) is the feminine of عاجل which is derived from عجل which means, he hastened, made haste or speed; he was or became hasty, quick or expeditious. عاجل means, present; ready, not delayed; and is the contrary of آجل which means, delayed, postponed, not present, future, etc. العاجلة signifies the present hour or time; the present abode, world, life or state of existence (Lane & Aqrab).
Commentary:
The verse admonishes us not to confine our efforts to the achievement of the paltry material benefits of this life, which are easy to get, and not to regard these gains as a mark of God’s grace and pleasure because people who are devoid of all Divine love and are even under the displeasure of God may also succeed in achieving material prosperity by making proper use of the material resources at their disposal. Such prosperity is never the result of God’s grace. Only that prosperity can be regarded as the result of God’s grace which is accompanied by spiritual advancement. True believers, therefore, should look more to lasting spiritual blessings though they may be late in coming.
c
3:146; 42:21.
a
3:146; 42:21.
1948
Important Words:
العاجلة (the present life) is the feminine of عاجل which is derived from عجل which means, he hastened, made haste or speed; he was or became hasty, quick or expeditious. عاجل means, present; ready, not delayed; and is the contrary of آجل which means, delayed, postponed, not present, future, etc. العاجلة signifies the present hour or time; the present abode, world, life or state of existence (Lane & Aqrab).
Commentary:
The verse admonishes us not to confine our efforts to the achievement of the paltry material benefits of this life, which are easy to get, and not to regard these gains as a mark of God’s grace and pleasure because people who are devoid of all Divine love and are even under the displeasure of God may also succeed in achieving material prosperity by making proper use of the material resources at their disposal. Such prosperity is never the result of God’s grace. Only that prosperity can be regarded as the result of God’s grace which is accompanied by spiritual advancement. True believers, therefore, should look more to lasting spiritual blessings though they may be late in coming.
b
3:146; 42:21.
يَٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمْ فِى رَيْبٍ مِّنَ ٱلْبَعْثِ فَإِنَّا خَلَقْنَٰكُم مِّن تُرَابٍ ثُمَّ مِن نُّطْفَةٍ ثُمَّ مِنْ عَلَقَةٍ ثُمَّ مِن مُّضْغَةٍ مُّخَلَّقَةٍ وَغَيْرِ مُخَلَّقَةٍ لِّنُبَيِّنَ لَكُمْ ۚ وَنُقِرُّ فِى ٱلْأَرْحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٍ مُّسَمًّى ثُمَّ نُخْرِجُكُمْ طِفْلًا ثُمَّ لِتَبْلُغُوٓا۟ أَشُدَّكُمْ ۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرْذَلِ ٱلْعُمُرِ لِكَيْلَا يَعْلَمَ مِنۢ بَعْدِ عِلْمٍ شَيْـًٔا ۚ وَتَرَى ٱلْأَرْضَ هَامِدَةً فَإِذَآ أَنزَلْنَا عَلَيْهَا ٱلْمَآءَ ٱهْتَزَّتْ وَرَبَتْ وَأَنۢبَتَتْ مِن كُلِّ زَوْجٍۭ بَهِيجٍ
13:9; 35:12; 41:48.
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
人类的创造与身体的成长, 形成了有死后生命的强有力的依据。人类的创造是一种演化过程, 是逐步形成的, 是阶段性逐步发展的。它从无生命物质发展成种子, 受精卵, 胎儿的发育, 直到完美形体的人出生为止。然而, 演化过程并不随着人类的产生而停止。演化过程不断继续。从无生命物质发展成为一个完善的人。人类身体的奇妙成长是一个无可辩驳的证据。它证明了人类的创造主和使人类具有这些演化阶段的创造者具有在人们死后仍能给他们新生命的权能。这一论断也说明精神世界的发展也同人类的创造与身体的成长一样, 是逐步演化、发展而成的。另一依据来自自然界, 当雨水落到地上时, 荒芜、凄凉、死气沉沉的大地由于新的生命开始而苏醒过来。这里可得出同样的结论: 安拉, 他具有使死寂与荒芜的大地由于新生命的出现而复苏的权能, 也具有在人们死后再给他们新生命的权能。
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
13:9; 35:12; 41:48.
Man’s creation and physical development constitutes a strong argument in favour of Life after death. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilised ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. This process of evolution, however, does not stop with man’s birth. It continues. The wonderful physical growth of man from lifeless matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of his development possesses the power to give him a new life after he is dead. The inference also seems to be that just as the creation and physical development of man is a process of evolution and gradual growth, so is his spiritual development. Another argument is taken from nature, viz. that the barren, bleak or dead earth vibrates with new life when rain falls upon it. This phenomenon also lea
13:9; 35:12; 41:48.
16:71; 36:69.
16:66; 27:61; 30:49-51; 35:28; 45:6.
Important Words:
تراب (dust) is derived from ترب which means, it became dusted or dusty; he had dust in his hand; he clove to dust or earth; he clove to the dust or earth by means of poverty. تراب means, dust, earth (Lane).
علقة (clotted blood) is derived from علق which has several meanings. علق به means, it stuck fast, clung or adhered to it; it was or became suspended by it; it concerned him or it. علقت المرأة means, the woman became pregnant. علق means, blood or intensely red blood or thick or clotted blood because of its clinging together. علقة signifies a portion of clotted blood or the seminal fluid when it becomes thick clotted blood after which it passes to another stage termed مضغة (Lane).
مضغة (lump of flesh) is derived from مضغ. They say مضغ الطعام i.e. he chewed the food. مضغة means, a piece or bit of flesh or a morsel of flesh; a foetus when it has become like a lump or flesh (Lane & Aqrab).
مخلقة (formed) is derived form خلق for which see 3:50. مضغة مخلقة signifies a foetus when it has become like a lump of flesh perfect or complete in make or of which the make has become apparent (Lane).
ھامدة (lifeless) is active participle in the feminine gender from ھمد which means, he or it died or perished. ھمدت الریح means, the wind became still. ھمدت الارض means, the land became lifeless, without herbage and without rain (Lane & Aqrab).
اھتزت (stirs) is derived from ھز. They say ھزہ i.e. he shook it. اھتز النبات means, the plant or herbage became tall. اھتزت الارضmeans, the land produced herbage or became in motion and produced plants or herbage (Lane & Aqrab). When Sa‘d, a very prominent companion of the Holy Prophet died, he is reported to have exclaimed, اھتز عرش الرحمان لموت سعد بن معاذ i.e. the Throne of the Gracious God shook on account of the death of Sa‘d bin Ma‘adh.
ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.
بھیج (beauteous) is derived from بھج (bahuja) i.e. he or it was or became beauteous or beautiful or goodly or beautiful and bright or splendid; or from بھج (bahija) which means, he was or became joyful, glad or happy. بھج به means, he rejoiced in it or at it. Or it may also be said to have been derived from بھج (bahaja). They say بھجه (bahaja) i.e. it made him joyful, glad or happy. بھیج means, beauteous or beautiful and bright or splendid, having a joyful, glad or happy appearance. بھجة means, beauty or goodliness of a thing or its beauty and brightness or splendour; joyfulness, gladness or happiness of appearance (Lane & Aqrab).
Commentary:
The verse proceeds to give arguments to show that life after death or the resurrection is an established fact. Man’s own creation and physical development is the first argument given in this verse to prove this theme. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilized ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. But this process of evolution and growth does not stop with man’s birth. It continues. A child grows into a full grown man and then he passes on to old age and then to death which is the flight of the human soul from its physical habitat. This wonderful physical growth of man from a lifeless piece of matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of development possesses the power to give him a new life after he is dead.
The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.
After this argument in favour of life after death, another argument given in this verse is taken from nature. The verse says that the earth becomes barren, bleak or dead on account of a long period of drought. There is not a blade of grass to be seen on it. Then God sends down rain. The bleak and barren earth begins to vibrate with new life. This phenomenon also leads to the same conclusion that God Who has the power to make the dead and barren earth vibrate with new life has the power to bring man to life after his death. It also leads to the implied inference that by the advent of Islam, a spiritually dead Arabia will bloom and blossom into new life. See also 23:13-15.
a
13:9; 35:12; 41:48.
b
16:71; 36:69.
c
16:66; 27:61; 30:49-51; 35:28; 45:6.
853
人类的创造与身体的成长, 形成了有死后生命的强有力的依据。人类的创造是一种演化过程, 是逐步形成的, 是阶段性逐步发展的。它从无生命物质发展成种子, 受精卵, 胎儿的发育, 直到完美形体的人出生为止。然而, 演化过程并不随着人类的产生而停止。演化过程不断继续。从无生命物质发展成为一个完善的人。人类身体的奇妙成长是一个无可辩驳的证据。它证明了人类的创造主和使人类具有这些演化阶段的创造者具有在人们死后仍能给他们新生命的权能。这一论断也说明精神世界的发展也同人类的创造与身体的成长一样, 是逐步演化、发展而成的。另一依据来自自然界, 当雨水落到地上时, 荒芜、凄凉、死气沉沉的大地由于新的生命开始而苏醒过来。这里可得出同样的结论: 安拉, 他具有使死寂与荒芜的大地由于新生命的出现而复苏的权能, 也具有在人们死后再给他们新生命的权能。
a
13:9; 35:12; 41:48.
b
16:71; 36:69.
c
16:66; 27:61; 30:49-51; 35:28; 45:6.
2441
Important Words:
تراب (dust) is derived from ترب which means, it became dusted or dusty; he had dust in his hand; he clove to dust or earth; he clove to the dust or earth by means of poverty. تراب means, dust, earth (Lane).
علقة (clotted blood) is derived from علق which has several meanings. علق به means, it stuck fast, clung or adhered to it; it was or became suspended by it; it concerned him or it. علقت المرأة means, the woman became pregnant. علق means, blood or intensely red blood or thick or clotted blood because of its clinging together. علقة signifies a portion of clotted blood or the seminal fluid when it becomes thick clotted blood after which it passes to another stage termed مضغة (Lane).
مضغة (lump of flesh) is derived from مضغ. They say مضغ الطعام i.e. he chewed the food. مضغة means, a piece or bit of flesh or a morsel of flesh; a foetus when it has become like a lump or flesh (Lane & Aqrab).
مخلقة (formed) is derived form خلق for which see 3:50. مضغة مخلقة signifies a foetus when it has become like a lump of flesh perfect or complete in make or of which the make has become apparent (Lane).
ھامدة (lifeless) is active participle in the feminine gender from ھمد which means, he or it died or perished. ھمدت الریح means, the wind became still. ھمدت الارض means, the land became lifeless, without herbage and without rain (Lane & Aqrab).
اھتزت (stirs) is derived from ھز. They say ھزہ i.e. he shook it. اھتز النبات means, the plant or herbage became tall. اھتزت الارضmeans, the land produced herbage or became in motion and produced plants or herbage (Lane & Aqrab). When Sa‘d, a very prominent companion of the Holy Prophet died, he is reported to have exclaimed, اھتز عرش الرحمان لموت سعد بن معاذ i.e. the Throne of the Gracious God shook on account of the death of Sa‘d bin Ma‘adh.
ربت (swells) is fromربا meaning, it increased or augmented; it became high. ربت الارض means, the earth became large and swelled (Lane). See also 2:266 & 3:131.
بھیج (beauteous) is derived from بھج (bahuja) i.e. he or it was or became beauteous or beautiful or goodly or beautiful and bright or splendid; or from بھج (bahija) which means, he was or became joyful, glad or happy. بھج به means, he rejoiced in it or at it. Or it may also be said to have been derived from بھج (bahaja). They say بھجه (bahaja) i.e. it made him joyful, glad or happy. بھیج means, beauteous or beautiful and bright or splendid, having a joyful, glad or happy appearance. بھجة means, beauty or goodliness of a thing or its beauty and brightness or splendour; joyfulness, gladness or happiness of appearance (Lane & Aqrab).
Commentary:
The verse proceeds to give arguments to show that life after death or the resurrection is an established fact. Man’s own creation and physical development is the first argument given in this verse to prove this theme. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilized ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. But this process of evolution and growth does not stop with man’s birth. It continues. A child grows into a full grown man and then he passes on to old age and then to death which is the flight of the human soul from its physical habitat. This wonderful physical growth of man from a lifeless piece of matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of development possesses the power to give him a new life after he is dead.
The inference seems to be that just as the creation and development of man is a process of evolution and gradual growth, in the same way the progress of Islam will also be gradual and in stages.
After this argument in favour of life after death, another argument given in this verse is taken from nature. The verse says that the earth becomes barren, bleak or dead on account of a long period of drought. There is not a blade of grass to be seen on it. Then God sends down rain. The bleak and barren earth begins to vibrate with new life. This phenomenon also leads to the same conclusion that God Who has the power to make the dead and barren earth vibrate with new life has the power to bring man to life after his death. It also leads to the implied inference that by the advent of Islam, a spiritually dead Arabia will bloom and blossom into new life. See also 23:13-15.
a
16:71; 36:69.
b
16:66; 27:61; 30:49-51; 35:28; 45:6.
c
13:9; 35:12; 41:48.
1932
Man’s creation and physical development constitutes a strong argument in favour of Life after death. This creation is a process of evolution, a gradual unfolding, a development from one stage to another, from lifeless matter to a seed, then to a fertilised ovum, then to a foetus and then it culminates in the birth of a perfectly formed human being. This process of evolution, however, does not stop with man’s birth. It continues. The wonderful physical growth of man from lifeless matter to a fully developed human being constitutes an irrefutable proof that the Creator of man and the Author of all these stages of his development possesses the power to give him a new life after he is dead. The inference also seems to be that just as the creation and physical development of man is a process of evolution and gradual growth, so is his spiritual development. Another argument is taken from nature, viz. that the barren, bleak or dead earth vibrates with new life when rain falls upon it. This phenomenon also lea
وَلَوْ نَشَآءُ لَطَمَسْنَا عَلَىٰٓ أَعْيُنِهِمْ فَٱسْتَبَقُوا۟ ٱلصِّرَٰطَ فَأَنَّىٰ يُبْصِرُونَ
由于人类的判断力和自由意志是天赋的, 他们必须对自己的行动负责。不信的人顽固地不愿见到真理, 结果是, 他们完全丧失了见到真理的能力。这也就是在上一节经文中 “我将封闭他们的口” 这句话的意思。
As man has been endowed with discretion and free will, he must bear the responsibility of his actions. The disbelievers persistently refuse to see the truth with the result that they become totally deprived of the power to see it. This is also the significance of the words, 'We shall put a seal on their mouths,' in the immediately preceding verse.
Important Words:
طمسنا (We put out) is formed from طمس which means, to be far away. They say لا أدری أین طمس i.e. 1 do not know where he has gone. طمس الشیء او علی الشیء means, he destroyed or annihilated the thing or obliterated or effaced its trace. طمس النجوم means, the light of the star became extinguished. See also 10:89.
Commentary:
The implication of the verse seems to be that as man has been endowed with discretion and free will, he must bear the responsibility of his actions. The disbelievers persistently refuse to see the truth with the result that they become totally deprived of the power to see it. This is also the significance of the words "We shall put a seal on their mouths" in the immediately preceding verse.
1077
由于人类的判断力和自由意志是天赋的, 他们必须对自己的行动负责。不信的人顽固地不愿见到真理, 结果是, 他们完全丧失了见到真理的能力。这也就是在上一节经文中 “我将封闭他们的口” 这句话的意思。
3256
Important Words:
طمسنا (We put out) is formed from طمس which means, to be far away. They say لا أدری أین طمس i.e. 1 do not know where he has gone. طمس الشیء او علی الشیء means, he destroyed or annihilated the thing or obliterated or effaced its trace. طمس النجوم means, the light of the star became extinguished. See also 10:89.
Commentary:
The implication of the verse seems to be that as man has been endowed with discretion and free will, he must bear the responsibility of his actions. The disbelievers persistently refuse to see the truth with the result that they become totally deprived of the power to see it. This is also the significance of the words "We shall put a seal on their mouths" in the immediately preceding verse.
2458
As man has been endowed with discretion and free will, he must bear the responsibility of his actions. The disbelievers persistently refuse to see the truth with the result that they become totally deprived of the power to see it. This is also the significance of the words, 'We shall put a seal on their mouths,' in the immediately preceding verse.
وَلَوْ نَشَآءُ لَمَسَخْنَٰهُمْ عَلَىٰ مَكَانَتِهِمْ فَمَا ٱسْتَطَٰعُوا۟ مُضِيًّا وَلَا يَرْجِعُونَ
According to Ibn-e-‘Abbas the expression means, 'We would have destroyed them in their houses;' and according to Hasan, it signifies that all their physical and mental faculties would become paralysed (Jarir). Or, the expression may mean, 'We would have humiliated them.'
Important Words:
مسخناھم (We could have transformed them). They say مسخه i.e. he transformed him into an uglier shape or form; disfigured him. مسخ الناقة means, he jaded or emaciated the she-camel by constant use. مسخ الکتاب means, the writer made many mistakes in writing (Aqrab).
Commentary:
According to Ibn ‘Abbas the expression مسخناھم علی مکانتھم means, "We would have destroyed them in their houses" and according to Hasan, it signifies that all their physical and mental faculties would have become paralysed (Jarir).
3257
Important Words:
مسخناھم (We could have transformed them). They say مسخه i.e. he transformed him into an uglier shape or form; disfigured him. مسخ الناقة means, he jaded or emaciated the she-camel by constant use. مسخ الکتاب means, the writer made many mistakes in writing (Aqrab).
Commentary:
According to Ibn ‘Abbas the expression مسخناھم علی مکانتھم means, "We would have destroyed them in their houses" and according to Hasan, it signifies that all their physical and mental faculties would have become paralysed (Jarir).
2458A
According to Ibn-e-‘Abbas the expression means, 'We would have destroyed them in their houses;' and according to Hasan, it signifies that all their physical and mental faculties would become paralysed (Jarir). Or, the expression may mean, 'We would have humiliated them.'
وَقَالُوا۟ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى صَدَقَنَا وَعْدَهُۥ وَأَوْرَثَنَا ٱلْأَرْضَ نَتَبَوَّأُ مِنَ ٱلْجَنَّةِ حَيْثُ نَشَآءُ ۖ فَنِعْمَ أَجْرُ ٱلْعَٰمِلِينَ
1:2; 7:44; 37:183; 40:8.
1:2; 7:44; 37:183; 40:8.
1:2; 7:44; 37:183.
Commentary:
When believers see the promises of success and prosperity, made to them by the Prophet of God in the hour of severe tribulation, being literally fulfilled, their hearts become full of gratitude and they sing Divine praises from the inmost depths of their being. The words "the earth" in the sentence "and has given us the earth to inherit" may refer to the Holy Land, and the verse may particularly apply to the Holy Prophet’s Companions who had to wait for only a few years to see the fulfilment of the promise that the Holy Land would fall into their possession. The Muslims conquered Palestine in the caliphate of ‘Umar and it remained in their hands for more than 1300 years with the exception of a brief period of about 90 years. The present possession of Palestine by the Jews seems to be only a temporary phase.
b
1:2; 7:44; 37:183; 40:8.
b
1:2; 7:44; 37:183.
3490
Commentary:
When believers see the promises of success and prosperity, made to them by the Prophet of God in the hour of severe tribulation, being literally fulfilled, their hearts become full of gratitude and they sing Divine praises from the inmost depths of their being. The words "the earth" in the sentence "and has given us the earth to inherit" may refer to the Holy Land, and the verse may particularly apply to the Holy Prophet’s Companions who had to wait for only a few years to see the fulfilment of the promise that the Holy Land would fall into their possession. The Muslims conquered Palestine in the caliphate of ‘Umar and it remained in their hands for more than 1300 years with the exception of a brief period of about 90 years. The present possession of Palestine by the Jews seems to be only a temporary phase.
b
1:2; 7:44; 37:183; 40:8.
وَلَوْ نَشَآءُ لَجَعَلْنَا مِنكُم مَّلَٰٓئِكَةً فِى ٱلْأَرْضِ يَخْلُفُونَ
天使不能作为人的榜样、模范, 因此安拉总是命人将自己的意示转达给人, 并当作人的榜样、楷模。
یعنی مسیحؑ پر فرشتے اُترے کیونکہ وہ روحانی طور پر فرشتہ بن گیا تھا۔ اگر محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ کے لوگ یا آپ کے بعد کے لوگ بھی مسیحؑ جیسے بن جاتے ہیں تو ان پر بھی فرشتے اترنے لگ جاتے اس میں کوئی تعجب کی بات نہیں۔ موجودہ مسلمان محض ہٹ دھرمی سے اِس اِمکان کے منکر ہیں۔
Angels could not serve as an example and model for men, therefore God always commissioned men to convey His Will to, and to serve as model and pattern for, men.
17:96; 25:22-23.
Commentary:
The verse means to say that God could, if He had so willed, send down angels on earth who would have conveyed the Divine Message, but angels could not serve as an example and model for men, therefore, God had always commissioned men to convey His will to, and to serve as model and pattern for, men.
1229
天使不能作为人的榜样、模范, 因此安拉总是命人将自己的意示转达给人, 并当作人的榜样、楷模。
3
یعنی مسیحؑ پر فرشتے اُترے کیونکہ وہ روحانی طور پر فرشتہ بن گیا تھا۔ اگر محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ کے لوگ یا آپ کے بعد کے لوگ بھی مسیحؑ جیسے بن جاتے ہیں تو ان پر بھی فرشتے اترنے لگ جاتے اس میں کوئی تعجب کی بات نہیں۔ موجودہ مسلمان محض ہٹ دھرمی سے اِس اِمکان کے منکر ہیں۔
b
17:96; 25:22-23.
3680
Commentary:
The verse means to say that God could, if He had so willed, send down angels on earth who would have conveyed the Divine Message, but angels could not serve as an example and model for men, therefore, God had always commissioned men to convey His will to, and to serve as model and pattern for, men.
2684
Angels could not serve as an example and model for men, therefore God always commissioned men to convey His Will to, and to serve as model and pattern for, men.
وَلَوْ نَشَآءُ لَأَرَيْنَٰكَهُمْ فَلَعَرَفْتَهُم بِسِيمَٰهُمْ ۚ وَلَتَعْرِفَنَّهُمْ فِى لَحْنِ ٱلْقَوْلِ ۚ وَٱللَّهُ يَعْلَمُ أَعْمَٰلَكُمْ
伪君子从来不说直话。他说话总是模棱两可, 具多义性, 因此对甲是这个意思, 对乙又是另一个意思。正因为伪君子的这种不正言谈, 2:105节经文中才提到了这点。
A hypocrite never talks straight. He always indulges in ambiguous and equivocal speech in order that it should convey one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
Important Words:
لحن (tone) is inf. noun from لحن (Lahana). They say لحن له i.e. he said to him something which he (the latter) understood but which was unintelligible to others; he intimated to him something which he alone understood; he spoke obliquely or ambiguously. لحن means, the meaning of speech; its intended sense or import; its intent (it is direct and also indirect); an oblique or ambiguous mode of speech; an inclining of speech to obliqueness, or ambiguity, and equivocal allusion (Lane & Aqrab).
Commentary:
A hypocrite faces both ways. He never talks straight and always indulges in ambiguous and equivocal speech so that it conveys one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
1261
伪君子从来不说直话。他说话总是模棱两可, 具多义性, 因此对甲是这个意思, 对乙又是另一个意思。正因为伪君子的这种不正言谈, 2:105节经文中才提到了这点。
3811
Important Words:
لحن (tone) is inf. noun from لحن (Lahana). They say لحن له i.e. he said to him something which he (the latter) understood but which was unintelligible to others; he intimated to him something which he alone understood; he spoke obliquely or ambiguously. لحن means, the meaning of speech; its intended sense or import; its intent (it is direct and also indirect); an oblique or ambiguous mode of speech; an inclining of speech to obliqueness, or ambiguity, and equivocal allusion (Lane & Aqrab).
Commentary:
A hypocrite faces both ways. He never talks straight and always indulges in ambiguous and equivocal speech so that it conveys one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
2756
A hypocrite never talks straight. He always indulges in ambiguous and equivocal speech in order that it should convey one sense to one person and quite another sense to another person. It is to this crooked manner of speech of the hypocrites that reference has also been made in 2:105.
لَوْ نَشَآءُ لَجَعَلْنَٰهُ حُطَٰمًا فَظَلْتُمْ تَفَكَّهُونَ
57:21.
57:21.
Important Words:
تفکھون (you would keep lamenting) is derived from فکه which means, he was or became cheerful, happy or free from straitness; jocose or was given to jesting and to laughing. تفکه منه means, he wondered at it; he repented, grieved, lamented or regretted (Lane & Aqrab).
حطاماً (broken pieces) is derived from حطم. They say حطمه i.e. he broke it into pieces, he crushed it. حطام means, what is broken in pieces of dry things; fragments of eggs. حطام الدنیا means, the perishable goods of this world (Lane & Aqrab).
c
57:21.
a
57:214128
Important Words:
تفکھون (you would keep lamenting) is derived from فکه which means, he was or became cheerful, happy or free from straitness; jocose or was given to jesting and to laughing. تفکه منه means, he wondered at it; he repented, grieved, lamented or regretted (Lane & Aqrab).
حطاماً (broken pieces) is derived from حطم. They say حطمه i.e. he broke it into pieces, he crushed it. حطام means, what is broken in pieces of dry things; fragments of eggs. حطام الدنیا means, the perishable goods of this world (Lane & Aqrab).
b
57:21.
لَوْ نَشَآءُ جَعَلْنَٰهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ
Commentary:
The sun makes the saltish and bitter water of oceans rise in the form of vapours which being buffeted by cold winds are turned into a cloud, and then fall as rain upon the dry and parched fields, and the seed which had lain buried deep in the ground sprouts and the sun causes it to grow into a smiling, flourishing crop. Who created the seas, the oceans, the wind and the warmth? It is all the work of the Great Creator and Sustainer, and yet ungrateful man has the hardihood to deny His beneficence; he refuses to believe that his life has a purpose to achieve, for which he will be given a new life after he has departed from this world.
4130
Commentary:
The sun makes the saltish and bitter water of oceans rise in the form of vapours which being buffeted by cold winds are turned into a cloud, and then fall as rain upon the dry and parched fields, and the seed which had lain buried deep in the ground sprouts and the sun causes it to grow into a smiling, flourishing crop. Who created the seas, the oceans, the wind and the warmth? It is all the work of the Great Creator and Sustainer, and yet ungrateful man has the hardihood to deny His beneficence; he refuses to believe that his life has a purpose to achieve, for which he will be given a new life after he has departed from this world.