هَادٍ
Appears 5 times in Quran
Occurrences in Quran
Found 5 verses containing "هَادٍ".
وَيَقُولُ ٱلَّذِينَ كَفَرُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِۦٓ ۗ إِنَّمَآ أَنتَ مُنذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ
6:38; 10:21.
11:13; 35:24.
Important Words:
انما (surely) is a compound of ان (inna) and ما (ma) and generally gives the sense of "only." Sometimes it is used in the sense of "verily, certainly or surely" (Taj). See also 6:110.
Commentary:
A study of the Quran makes it clear that whenever disbelievers demand a sign, they invariably mean the sign of punishment, unless the context points to some other meaning. This is why disbelievers are here depicted as saying, Wherefore has not a sign been sent down to him, as if the many signs already shown to them were no signs at all. In reply to this foolish demand they are told that it is clear from the very title of the Prophet—a Warner—that punishment will at last surely overtake disbelievers; but before it comes upon them, they will be given ample opportunities to benefit by the guidance the Prophet has brought because he is also a guide for them.
g
6:38; 10:21.
h
11:13; 35:24.
636
除非经文的上下暗示某一其他含义, “迹象” 总是指惩罚的迹象。
a
6:38; 10:21.
b
11:13; 35:24.
1619
Important Words:
انما (surely) is a compound of ان (inna) and ما (ma) and generally gives the sense of "only." Sometimes it is used in the sense of "verily, certainly or surely" (Taj). See also 6:110.
Commentary:
A study of the Quran makes it clear that whenever disbelievers demand a sign, they invariably mean the sign of punishment, unless the context points to some other meaning. This is why disbelievers are here depicted as saying, Wherefore has not a sign been sent down to him, as if the many signs already shown to them were no signs at all. In reply to this foolish demand they are told that it is clear from the very title of the Prophet—a Warner—that punishment will at last surely overtake disbelievers; but before it comes upon them, they will be given ample opportunities to benefit by the guidance the Prophet has brought because he is also a guide for them.
e
6:38; 10:21.
f
11:13; 35:24.
1424
'Sign' invariably means, the Sign of punishment unless the context points to some other meaning.
أَفَمَنْ هُوَ قَآئِمٌ عَلَىٰ كُلِّ نَفْسٍۭ بِمَا كَسَبَتْ ۗ وَجَعَلُوا۟ لِلَّهِ شُرَكَآءَ قُلْ سَمُّوهُمْ ۚ أَمْ تُنَبِّـُٔونَهُۥ بِمَا لَا يَعْلَمُ فِى ٱلْأَرْضِ أَم بِظَٰهِرٍ مِّنَ ٱلْقَوْلِ ۗ بَلْ زُيِّنَ لِلَّذِينَ كَفَرُوا۟ مَكْرُهُمْ وَصُدُّوا۟ عَنِ ٱلسَّبِيلِ ۗ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ
17:98; 39:24, 37.
6:101; 10:67; 13:17.
Idolaters are called upon to state what are the functions which their gods perform. The word 'name' in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Qur’an itself (71:24); the words, do name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
It often happens that when a man commits a fraud or imposture in order to gain worldly advantage, he himself gradually falls a victim to his own imposture which gradually appears attractive to him.
6:101; 10:67; 13:17.
17:98; 39:24, 37.
Commentary:
The words, Who stands over every soul to note what it earns, contain another reason why God delays punishment. The argument is that as God is keeping close watch over every soul and nothing, however remote and secret, is hidden from His knowledge and He is also All-Powerful, He needs no hurry to punish the disbelievers; for if only punishment were the object, He could bring the offenders to book whenever He liked. The postponement of punishment is not therefore a thing to be scoffed or wondered at. The wonder rather is that disbelievers do not ponder over the fact that they are offenders against God’s Kingdom and yet they do not fear His punishment and desire to hasten it.
The words, they ascribe partners to Allah, mean that if disbelievers pondered over their own beliefs and actions they would readily discover that they were sinning against God by ascribing co-partners to Him and have therefore rightly incurred His displeasure.
The simple words, Say, Name them, embody a mighty argument against shirk. Idolaters are called upon to describe what function their gods perform. The word "name" in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Quran itself (71:24). The demand that idolaters should name the functions of their gods is such as cannot fail to bring home to them the absurdity of their beliefs. Suppose, for instance, the idolaters say about one of their gods that his function or attribute is that he can or does bestow children. Now the possession of such a power by a god would imply that he has control not only over the birth of children but over numberless other things which have direct or indirect bearing on geniture. Thus, in order to bestow children, the god to whom this attribute is ascribed must have control over diet and medicinal drugs and must have control over even the working of man’s physical system. He must also have knowledge of hidden things so that he may know the genital defects of the parents and also know what medicine will suit the special circumstances of the case. Besides, he must be able to impart the knowledge of hidden things to others. For instance, he must be able to inspire the physician or the patient as to what medicine and what food will remove the defect. In short, until a god possesses an all-comprehensive knowledge and unlimited powers, he will not be able to perform even one single function. On the other hand, if it be supposed that each and every god possesses all the powers required for his special function, then the existence of so many gods would become superfluous, besides being a potential source of discord and disorder; for in that case each one of these gods would be the Supreme Being, a position which is impossible to imagine.
The words, Name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
The words, Would you inform Him of what He does not know in the earth?, contain yet another powerful argument against shirk. If there had been any other gods, argues the verse, the fact ought to have been made known by God Himself through a Prophet or through angels, or the alleged co-partners of God should themselves have made that announcement, but no such communication or announcement has ever been known to exist. Hence, the verse takes idolaters to task by telling them that by ascribing co-partners to God they presume to inform Him of something of which He Himself has no knowledge.
The expression, or is it a mere empty saying?, means that idolaters say these things only with their tongues and have no real faith in them. The verse asks disbelievers whether they really believe in what they allege. In this way, an appeal has been made to human nature, which often proves a very successful way of bringing home the truth.
It often happens that when a man commits a fraud or imposture in order to procure worldly advantage, he himself gradually falls a prey to his own imposture which, by and by, begins to appear attractive to him. Thus man’s design is made to look fair to him not by God, but by man himself. Some men ascribe divine powers to certain creatures, not because they really believe them to be gods beside Allah, but to impose upon simple-minded people and to cheat them of their possessions. But, as time goes on, their own trick begins to appeal to them, and they become the dupes of their own fraud. This is the significance of the words, Nay, but the design of the disbelievers has been made to appear beautiful in their eyes.
The expression, and they have been kept back from the right way, signifies that when a man severs his connection with God, he becomes involved in shirk, whether hidden or visible. Man cannot remain without a companion. When he leaves God, the inevitable result is that he begins to seek the support of petty things, which gradually gives rise to shirk.
Here the Quran differs from the students of comparative religion. According to the latter, polytheism preceded the belief in one God. According to the Quran the reverse is true, and history supports the Quran. We see that Muslims and Jews were worshippers of one God in the beginning, but afterwards many of them virtually reverted to polytheism and idolatry. The case of Christians is still worse. They were first believers in the Unity of God but took to deifying Jesus afterwards and the whole community became stuck in the quagmire of shirk. Why should we not assume that the same was the case with the peoples of remote antiquity?
a
17:98; 39:24, 37.
e
6:101; 10:67; 13:17.
a
6:101; 10:67; 13:17.
b
17:98; 39:24, 37.
1645
Commentary:
The words, Who stands over every soul to note what it earns, contain another reason why God delays punishment. The argument is that as God is keeping close watch over every soul and nothing, however remote and secret, is hidden from His knowledge and He is also All-Powerful, He needs no hurry to punish the disbelievers; for if only punishment were the object, He could bring the offenders to book whenever He liked. The postponement of punishment is not therefore a thing to be scoffed or wondered at. The wonder rather is that disbelievers do not ponder over the fact that they are offenders against God’s Kingdom and yet they do not fear His punishment and desire to hasten it.
The words, they ascribe partners to Allah, mean that if disbelievers pondered over their own beliefs and actions they would readily discover that they were sinning against God by ascribing co-partners to Him and have therefore rightly incurred His displeasure.
The simple words, Say, Name them, embody a mighty argument against shirk. Idolaters are called upon to describe what function their gods perform. The word "name" in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Quran itself (71:24). The demand that idolaters should name the functions of their gods is such as cannot fail to bring home to them the absurdity of their beliefs. Suppose, for instance, the idolaters say about one of their gods that his function or attribute is that he can or does bestow children. Now the possession of such a power by a god would imply that he has control not only over the birth of children but over numberless other things which have direct or indirect bearing on geniture. Thus, in order to bestow children, the god to whom this attribute is ascribed must have control over diet and medicinal drugs and must have control over even the working of man’s physical system. He must also have knowledge of hidden things so that he may know the genital defects of the parents and also know what medicine will suit the special circumstances of the case. Besides, he must be able to impart the knowledge of hidden things to others. For instance, he must be able to inspire the physician or the patient as to what medicine and what food will remove the defect. In short, until a god possesses an all-comprehensive knowledge and unlimited powers, he will not be able to perform even one single function. On the other hand, if it be supposed that each and every god possesses all the powers required for his special function, then the existence of so many gods would become superfluous, besides being a potential source of discord and disorder; for in that case each one of these gods would be the Supreme Being, a position which is impossible to imagine.
The words, Name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
The words, Would you inform Him of what He does not know in the earth?, contain yet another powerful argument against shirk. If there had been any other gods, argues the verse, the fact ought to have been made known by God Himself through a Prophet or through angels, or the alleged co-partners of God should themselves have made that announcement, but no such communication or announcement has ever been known to exist. Hence, the verse takes idolaters to task by telling them that by ascribing co-partners to God they presume to inform Him of something of which He Himself has no knowledge.
The expression, or is it a mere empty saying?, means that idolaters say these things only with their tongues and have no real faith in them. The verse asks disbelievers whether they really believe in what they allege. In this way, an appeal has been made to human nature, which often proves a very successful way of bringing home the truth.
It often happens that when a man commits a fraud or imposture in order to procure worldly advantage, he himself gradually falls a prey to his own imposture which, by and by, begins to appear attractive to him. Thus man’s design is made to look fair to him not by God, but by man himself. Some men ascribe divine powers to certain creatures, not because they really believe them to be gods beside Allah, but to impose upon simple-minded people and to cheat them of their possessions. But, as time goes on, their own trick begins to appeal to them, and they become the dupes of their own fraud. This is the significance of the words, Nay, but the design of the disbelievers has been made to appear beautiful in their eyes.
The expression, and they have been kept back from the right way, signifies that when a man severs his connection with God, he becomes involved in shirk, whether hidden or visible. Man cannot remain without a companion. When he leaves God, the inevitable result is that he begins to seek the support of petty things, which gradually gives rise to shirk.
Here the Quran differs from the students of comparative religion. According to the latter, polytheism preceded the belief in one God. According to the Quran the reverse is true, and history supports the Quran. We see that Muslims and Jews were worshippers of one God in the beginning, but afterwards many of them virtually reverted to polytheism and idolatry. The case of Christians is still worse. They were first believers in the Unity of God but took to deifying Jesus afterwards and the whole community became stuck in the quagmire of shirk. Why should we not assume that the same was the case with the peoples of remote antiquity?
a
17:98; 39:24, 37.
c
6:101; 10:67; 13:17.
1445
Idolaters are called upon to state what are the functions which their gods perform. The word 'name' in the verse does not mean personal name but attributive name, for the personal names of some of the gods have been given in the Qur’an itself (71:24); the words, do name them, may also be an expression of contempt, meaning that the gods of the disbelievers are so worthless that even the mention of their names would put them to shame.
1446
It often happens that when a man commits a fraud or imposture in order to gain worldly advantage, he himself gradually falls a victim to his own imposture which gradually appears attractive to him.
ٱللَّهُ نَزَّلَ أَحْسَنَ ٱلْحَدِيثِ كِتَٰبًا مُّتَشَٰبِهًا مَّثَانِىَ تَقْشَعِرُّ مِنْهُ جُلُودُ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ ٱللَّهِ ۚ ذَٰلِكَ هُدَى ٱللَّهِ يَهْدِى بِهِۦ مَن يَشَآءُ ۚ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ
15:88.
17:98.
«古兰经» 最完整和最完美地表达了安拉的启示。现在注释的这节经文中称 «古兰经» 为 كِتَاباً مُّتَشَابِهًا (Kitabam-Mutashabihan), 指示这是一本容许有各种不同解释的经本。这些解释彼此互相一致, 互相支持。«古兰经» 中没有任何一点是相互矛盾而不一致的。这是它的无可伦比的优点之一。另一个优点是, 它使用了许多隐喻、寓言和比喻。这增添了它文体的优美和雅致, 以最少的字确实表达了广泛的意义。还有, «古兰经» 又称为 مَثَانِی (Mathani), 这表示它用各种方法和形式反复讲述他的基本信念和教理, 为的是强调它们的重要性、必要性和目的性。这个单词也指示 «古兰经» 的有些教导和其他启示的经典中的相似而有些教导是新的, 它们的优美和崇高之处是无法类同而不可比拟的。
یعنی کچھ آیات قرآن مجید کی تو وہ ہیں جن کا مضمون بائبل اور پچھلی کتب سے ملتا ہے اور کچھ آیات ایسی ہیں جو نئے مضمون بیان کرتی ہیں اور اپنی شان میں اعلیٰ ہیں اور ان کو کوئی پہلی کتاب نہیں پہنچتی۔
یہ مثانی کا ترجمہ ہے۔
قرآن مجید میں مثانی کا لفظ ہے اور مثانی کے معنے موڑ کے بھی ہوتے ہیں اور دو تارہ کے تار کے بھی‘ جسے عام طور پر ناخنوں سے بجاتے ہیں (ناخنوں کو عربی میں ظفرکہتے ہیں۔ اسی کو بگاڑ کر انگریزی میں اس باجہ کا نام ظفر (ZITHER) رکھا گیا ہے اور جس سے آواز بہت بلند اور سریلی نکلتی ہے۔ پس اس آیت میں قرآن کریم کی یہ تعریف کی گئی ہے کہ پہلی کتابوں کے مقابلہ میں اس کی تعلیم نہایت سُریلی اور بلند شان ہے۔ (تفصیل کے لئے دیکھئے سیرِ روحانی جلد دوم)
15:88.
17:98.
Divine revelation has found the completest and most perfect expression in the Qur’an. In the verse under comment the Qur’an has been described as Kitaban Mutashabihan signifying that it is a Book which is susceptible of different interpretations which are consistent with and support each other. There is no contradiction or inconsistency anywhere in the Qur’an. This constitutes one of its inimitable excellences. Another excellence of the Qur’an lies in the fact that it has made use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Qur’an is called Mathani which signifies that it describes its basic beliefs and principles repeatedly and in different ways and forms, in order to emphasize their importance, necessity and purpose. The word also signifies that some of the teachings of the Qur’an resemble those of other revealed Scriptures and some are new and inapproachabl
15:88.
17:98.
Important Words:
متشابھا (mutually supporting) is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. See also 3:8.
مثانی (repeated in diverse forms) is derived from ثنی. They say ثناہ i.e. he doubled it, or folded it. ثناہ (thanna-hu) means, he made it two or called it two; he repeated it (Lane & Aqrab). See also 15:88.
تقشعر (creep) is aorist from اقشعر which means, he or it quaked, shuddered or tumbled; it (the skin) dried up. اقشعر الشعرmeans, the hair stood upon end on account of fear or cold. They say أخذته قشعریرة i.e. a tremor of the skin seized him (Lane & Aqrab).
Commentary:
The Quran is the last heavenly Message. Divine revelation has found completest and most perfect expression in it. In the verse under comment the Quran has been described as کتابا متشابھا which means that it is a Book which is susceptible of different interpretations but these interpretations are consistent and support each other. There is no contradiction or inconsistency anywhere in the Quran. This constitutes one of its inimitable excellences. Another excellence of the Quran lies in the fact that it has made extensive use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Quran is called مثانی which signifies that it describes its basic beliefs and principles repeatedly and in various ways and forms, in order to emphasize their importance, necessity and purpose.
The word also signifies that some of the teachings of the Quran resemble those of other revealed Scriptures and some are new and unapproachable and incomparable in their excellences and beauties.
a
15:88.
b
17:98.
1132
«古兰经» 最完整和最完美地表达了安拉的启示。现在注释的这节经文中称 «古兰经» 为 كِتَاباً مُّتَشَابِهًا (Kitabam-Mutashabihan), 指示这是一本容许有各种不同解释的经本。这些解释彼此互相一致, 互相支持。«古兰经» 中没有任何一点是相互矛盾而不一致的。这是它的无可伦比的优点之一。另一个优点是, 它使用了许多隐喻、寓言和比喻。这增添了它文体的优美和雅致, 以最少的字确实表达了广泛的意义。还有, «古兰经» 又称为 مَثَانِی (Mathani), 这表示它用各种方法和形式反复讲述他的基本信念和教理, 为的是强调它们的重要性、必要性和目的性。这个单词也指示 «古兰经» 的有些教导和其他启示的经典中的相似而有些教导是新的, 它们的优美和崇高之处是无法类同而不可比拟的。
1
یعنی کچھ آیات قرآن مجید کی تو وہ ہیں جن کا مضمون بائبل اور پچھلی کتب سے ملتا ہے اور کچھ آیات ایسی ہیں جو نئے مضمون بیان کرتی ہیں اور اپنی شان میں اعلیٰ ہیں اور ان کو کوئی پہلی کتاب نہیں پہنچتی۔
2
یہ مثانی کا ترجمہ ہے۔
3
قرآن مجید میں مثانی کا لفظ ہے اور مثانی کے معنے موڑ کے بھی ہوتے ہیں اور دو تارہ کے تار کے بھی‘ جسے عام طور پر ناخنوں سے بجاتے ہیں (ناخنوں کو عربی میں ظفرکہتے ہیں۔ اسی کو بگاڑ کر انگریزی میں اس باجہ کا نام ظفر (ZITHER) رکھا گیا ہے اور جس سے آواز بہت بلند اور سریلی نکلتی ہے۔ پس اس آیت میں قرآن کریم کی یہ تعریف کی گئی ہے کہ پہلی کتابوں کے مقابلہ میں اس کی تعلیم نہایت سُریلی اور بلند شان ہے۔ (تفصیل کے لئے دیکھئے سیرِ روحانی جلد دوم)
a
15:88.
b
17:98.
3452
Important Words:
متشابھا (mutually supporting) is derived from شبه. They say شبھه به i.e. he made it to be like that; he likened it to that. See also 3:8.
مثانی (repeated in diverse forms) is derived from ثنی. They say ثناہ i.e. he doubled it, or folded it. ثناہ (thanna-hu) means, he made it two or called it two; he repeated it (Lane & Aqrab). See also 15:88.
تقشعر (creep) is aorist from اقشعر which means, he or it quaked, shuddered or tumbled; it (the skin) dried up. اقشعر الشعرmeans, the hair stood upon end on account of fear or cold. They say أخذته قشعریرة i.e. a tremor of the skin seized him (Lane & Aqrab).
Commentary:
The Quran is the last heavenly Message. Divine revelation has found completest and most perfect expression in it. In the verse under comment the Quran has been described as کتابا متشابھا which means that it is a Book which is susceptible of different interpretations but these interpretations are consistent and support each other. There is no contradiction or inconsistency anywhere in the Quran. This constitutes one of its inimitable excellences. Another excellence of the Quran lies in the fact that it has made extensive use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Quran is called مثانی which signifies that it describes its basic beliefs and principles repeatedly and in various ways and forms, in order to emphasize their importance, necessity and purpose.
The word also signifies that some of the teachings of the Quran resemble those of other revealed Scriptures and some are new and unapproachable and incomparable in their excellences and beauties.
a
15:88.
b
17:98.
2572
Divine revelation has found the completest and most perfect expression in the Qur’an. In the verse under comment the Qur’an has been described as Kitaban Mutashabihan signifying that it is a Book which is susceptible of different interpretations which are consistent with and support each other. There is no contradiction or inconsistency anywhere in the Qur’an. This constitutes one of its inimitable excellences. Another excellence of the Qur’an lies in the fact that it has made use of metaphors, allegories and parables. This greatly adds to the beauty and grace of its style and assures vastness of meaning in the fewest possible words. Again, the Qur’an is called Mathani which signifies that it describes its basic beliefs and principles repeatedly and in different ways and forms, in order to emphasize their importance, necessity and purpose. The word also signifies that some of the teachings of the Qur’an resemble those of other revealed Scriptures and some are new and inapproachabl
أَلَيْسَ ٱللَّهُ بِكَافٍ عَبْدَهُۥ ۖ وَيُخَوِّفُونَكَ بِٱلَّذِينَ مِن دُونِهِۦ ۚ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ
39:24.
39:24.
See 39:24.
Commentary:
The verse reinforces and enlarges the argument given in vv. 33, 34 above, viz. that all the schemes and machinations of disbelievers cannot cause the Prophets any real harm. This forms another proof of the fact that God is at their back and His help and succour alone is sufficient for them and that the threats of disbelievers cannot intimidate them into giving up their mission.
d
39:24.
a
See 39:24.
3460
Commentary:
The verse reinforces and enlarges the argument given in vv. 33, 34 above, viz. that all the schemes and machinations of disbelievers cannot cause the Prophets any real harm. This forms another proof of the fact that God is at their back and His help and succour alone is sufficient for them and that the threats of disbelievers cannot intimidate them into giving up their mission.
a
39:24.
يَوْمَ تُوَلُّونَ مُدْبِرِينَ مَا لَكُم مِّنَ ٱللَّهِ مِنْ عَاصِمٍ ۗ وَمَن يُضْلِلِ ٱللَّهُ فَمَا لَهُۥ مِنْ هَادٍ