Search Results for "نُّكْرًا"
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فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمًا فَقَتَلَهُۥ قَالَ أَقَتَلْتَ نَفْسًا زَكِيَّةًۢ بِغَيْرِ نَفْسٍ لَّقَدْ جِئْتَ شَيْـًٔا نُّكْرًا
5:33.
علم تعبیر میں لڑکے سے مرادنشاط اور قوت کے ہوتے ہیں پس اس کے مارنے سے مراد یہ ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم نے ایسی چیزوں سے منع کر دیا جو نشاط اور قوت پیدا کرتی ہیں جیسے شراب اور جؤا وغیرہ۔ آج کل مسلمان بھی اعتراض کرتے ہیں کہ لاٹری اور بیمہ سے منع کرکے اسلام نے روحِ نشاط تلف کر دی ہے۔
5:33.
The word Intalaqa which has been used several times in these verses was exactly the one used by the Archangel Gabriel for the Holy Prophet in his Mi‘raj (Spiritual Ascension).
A youth in the language of visions, among other things, signifies ignorance, strength and wild impulses. The killing of the young boy by the righteous "Servant of God" in Moses’s Vision meant that Islam would require its Followers to bring a veritable death over their carnal desires and passions.
5:33.
Important Words:
قتله (he killed him). قتل means, he killed; he killed his carnal desires. قتل الشراب means, he lessened the effect of wine by mixing it with water. They say قتل الجوع اوالبرد i.e. he lessened the vehemence of hunger or cold. قتل غلیه means, he quenched his thirst by making him drink water (Aqrab). See also 2:62; 2:73 & 4:158.
Commentary:
This part of Moses’ vision corresponds to the second part of the Holy Prophet’s Vision. In his Vision the Prophet saw a man calling him from across the road and then he was offered a cup of wine which he refused to accept. Gabriel told him that the man who called him was Satan and that the cup of wine signified deviating from the right path (Jarir). Similarly, in the second part of his vision Moses was shown a young man which, in the language of dreams signifies, among other things, ignorance, power and love of sensuous pleasures. Moses’ objection to the killing of the young boy by the righteous servant of God in his vision meant that Islam would require its followers to bring a veritable death over their carnal desires and passions but that the pleasure-loving Jews and Christians would find fault with this Islamic commandment.
The expression فانطلقا i.e. so they journeyed on, which has been used several times in these verses is exactly the expression used by the Archangel Gabriel for the Holy Prophet in his Vision, namely, انطلق انطلق i.e. go on, go on.
The words, when they met a young boy, he slew him, may refer to the murder by a party of Muslims of that archenemy of Islam, Ka‘b bin Ashraf, the ring leader of the Jewish miscreants of Medina (Hisham).
This verse also makes clear that the Journey of Moses of which an account has been given in these verses was undertaken in a vision because no sane person while awake would kill a man without legitimate cause.
a
5:33.
1
علم تعبیر میں لڑکے سے مرادنشاط اور قوت کے ہوتے ہیں پس اس کے مارنے سے مراد یہ ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم نے ایسی چیزوں سے منع کر دیا جو نشاط اور قوت پیدا کرتی ہیں جیسے شراب اور جؤا وغیرہ۔ آج کل مسلمان بھی اعتراض کرتے ہیں کہ لاٹری اور بیمہ سے منع کرکے اسلام نے روحِ نشاط تلف کر دی ہے۔
a
5:33.
2114
Important Words:
قتله (he killed him). قتل means, he killed; he killed his carnal desires. قتل الشراب means, he lessened the effect of wine by mixing it with water. They say قتل الجوع اوالبرد i.e. he lessened the vehemence of hunger or cold. قتل غلیه means, he quenched his thirst by making him drink water (Aqrab). See also 2:62; 2:73 & 4:158.
Commentary:
This part of Moses’ vision corresponds to the second part of the Holy Prophet’s Vision. In his Vision the Prophet saw a man calling him from across the road and then he was offered a cup of wine which he refused to accept. Gabriel told him that the man who called him was Satan and that the cup of wine signified deviating from the right path (Jarir). Similarly, in the second part of his vision Moses was shown a young man which, in the language of dreams signifies, among other things, ignorance, power and love of sensuous pleasures. Moses’ objection to the killing of the young boy by the righteous servant of God in his vision meant that Islam would require its followers to bring a veritable death over their carnal desires and passions but that the pleasure-loving Jews and Christians would find fault with this Islamic commandment.
The expression فانطلقا i.e. so they journeyed on, which has been used several times in these verses is exactly the expression used by the Archangel Gabriel for the Holy Prophet in his Vision, namely, انطلق انطلق i.e. go on, go on.
The words, when they met a young boy, he slew him, may refer to the murder by a party of Muslims of that archenemy of Islam, Ka‘b bin Ashraf, the ring leader of the Jewish miscreants of Medina (Hisham).
This verse also makes clear that the Journey of Moses of which an account has been given in these verses was undertaken in a vision because no sane person while awake would kill a man without legitimate cause.
a
5:33.
1713
The word Intalaqa which has been used several times in these verses was exactly the one used by the Archangel Gabriel for the Holy Prophet in his Mi‘raj (Spiritual Ascension).
1713A
A youth in the language of visions, among other things, signifies ignorance, strength and wild impulses. The killing of the young boy by the righteous "Servant of God" in Moses’s Vision meant that Islam would require its Followers to bring a veritable death over their carnal desires and passions.
قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُۥ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِۦ فَيُعَذِّبُهُۥ عَذَابًا نُّكْرًا
7:166.
Cyrus believed in Life after death. He was a follower of Zoroaster and of all religions, second only to Islam, Zoroastrianism has laid the greatest stress on Life after death. 'There can be no doubt that Cyrus and his Persian followers were faithful believers in the pure doctrine of Zoroaster, and disdainfully regarded foreign cults' (Jew. Enc., vol. 4, p. 404).
7:166.
Commentary:
The words, then shall he be brought back to his Lord, indicate that Cyrus believed in life after death. He was a follower of Zoroaster and of all religions, second only to Islam, Zoroastrianism has laid the greatest stress on life after death. "There can be no doubt that Cyrus and his Persians, like Darius at a later period, were faithful believers in the pure doctrine of Zoroaster, and disdainfully regarded foreign cults" (Jew. Enc., vol. 4, p. 404).
b
7:166.
777
塞鲁士相信死后的生命。他是瑣羅亞斯德的信徒, 而且除伊斯兰教以外, 在所有其他宗教当中祆教是最强调死后生命的。“毫无疑问, 塞鲁士和他的波斯信奉者都是瑣羅亞斯德纯教义的忠实信徒,并且蔑视外来的邪教” (《犹太百科全书》卷4, 404页)。
a
7:166.
2125
Commentary:
The words, then shall he be brought back to his Lord, indicate that Cyrus believed in life after death. He was a follower of Zoroaster and of all religions, second only to Islam, Zoroastrianism has laid the greatest stress on life after death. "There can be no doubt that Cyrus and his Persians, like Darius at a later period, were faithful believers in the pure doctrine of Zoroaster, and disdainfully regarded foreign cults" (Jew. Enc., vol. 4, p. 404).
b
7:166.
1722
Cyrus believed in Life after death. He was a follower of Zoroaster and of all religions, second only to Islam, Zoroastrianism has laid the greatest stress on Life after death. 'There can be no doubt that Cyrus and his Persian followers were faithful believers in the pure doctrine of Zoroaster, and disdainfully regarded foreign cults' (Jew. Enc., vol. 4, p. 404).
ٱلَّذِينَ يُظَٰهِرُونَ مِنكُم مِّن نِّسَآئِهِم مَّا هُنَّ أُمَّهَٰتِهِمْ ۖ إِنْ أُمَّهَٰتُهُمْ إِلَّا ٱلَّٰٓـِٔى وَلَدْنَهُمْ ۚ وَإِنَّهُمْ لَيَقُولُونَ مُنكَرًا مِّنَ ٱلْقَوْلِ وَزُورًا ۚ وَإِنَّ ٱللَّهَ لَعَفُوٌّ غَفُورٌ
سورۂ احزاب میں کہا گیا تھا کہ نبی کی بیویاں مومنوں کی مائیں ہیں۔ اب یہ کہا گیا ہے کہ کوئی اپنی بیوی کو ماں کہہ بیٹھے تو وہ ماں نہیں ہو جاتی۔ اس میں اختلاف نہیں۔ کیونکہ کسی انسان کے کہنے سے کوئی عورت ماں نہیں ہو سکتی۔ لیکن اگر خداتعالیٰ کسی عورت کو ماں قرار دے تو چونکہ حقوق کا قائم کرنے والا وہی ہے اس کے حکم کے ماتحت ایک عورت ماں بن سکتی ہے پھر یہ بھی یاد رکھنا چاہیے کہ یہ منفی حکم ہے کسی کے حقوق کو اس میں تلف نہیں کیا گیا۔ نہ کسی جان پر کوئی زائد حق ڈالے گئے ہیں۔
33:5
Commentary:
Zihar or calling ones wife "mother" has been declared here a heinous sin. For a somewhat detailed note see 33:5.
The words لعفو غفور mean that God in His great mercy has made allowance for man’s weakness and that He is always ready to forgive his lapses, provided he comes to God with a penitent heart and makes amends.
The verse has redeemed a right which through a cruel custom was denied to women and thus has raised them to the status to which they were entitled.
1
سورۂ احزاب میں کہا گیا تھا کہ نبی کی بیویاں مومنوں کی مائیں ہیں۔ اب یہ کہا گیا ہے کہ کوئی اپنی بیوی کو ماں کہہ بیٹھے تو وہ ماں نہیں ہو جاتی۔ اس میں اختلاف نہیں۔ کیونکہ کسی انسان کے کہنے سے کوئی عورت ماں نہیں ہو سکتی۔ لیکن اگر خداتعالیٰ کسی عورت کو ماں قرار دے تو چونکہ حقوق کا قائم کرنے والا وہی ہے اس کے حکم کے ماتحت ایک عورت ماں بن سکتی ہے پھر یہ بھی یاد رکھنا چاہیے کہ یہ منفی حکم ہے کسی کے حقوق کو اس میں تلف نہیں کیا گیا۔ نہ کسی جان پر کوئی زائد حق ڈالے گئے ہیں۔
b
33:5
4173
Commentary:
Zihar or calling ones wife "mother" has been declared here a heinous sin. For a somewhat detailed note see 33:5.
The words لعفو غفور mean that God in His great mercy has made allowance for man’s weakness and that He is always ready to forgive his lapses, provided he comes to God with a penitent heart and makes amends.
The verse has redeemed a right which through a cruel custom was denied to women and thus has raised them to the status to which they were entitled.
وَكَأَيِّن مِّن قَرْيَةٍ عَتَتْ عَنْ أَمْرِ رَبِّهَا وَرُسُلِهِۦ فَحَاسَبْنَٰهَا حِسَابًا شَدِيدًا وَعَذَّبْنَٰهَا عَذَابًا نُّكْرًا
7:5, 6; 17:18; 21:12; 22:46.
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.
7:5-6; 17:18; 21:12; 22:46.
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
c
7:5, 6; 17:18; 21:12; 22:46.
1442
以上几节谈了离婚的题目, 这一节经文进而谈蔑视天命, 因为那些蔑视天命的人事实上失去安拉的恩宠。
b
7:5-6; 17:18; 21:12; 22:46.
4274
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
b
7:5, 6; 17:18; 21:12; 22:46.
3069
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.