وَلَہُمۡ
Appears 28 times in Quran
Occurrences in Quran
Found 28 verses containing "وَلَہُمۡ".
اِنَّ الَّذِیۡنَ یَکۡتُمُوۡنَ مَاۤ اَنۡزَلَ اللّٰہُ مِنَ الۡکِتٰبِ وَیَشۡتَرُوۡنَ بِہٖ ثَمَنًا قَلِیۡلًا ۙ اُولٰٓئِکَ مَا یَاۡکُلُوۡنَ فِیۡ بُطُوۡنِہِمۡ اِلَّا النَّارَ وَلَا یُکَلِّمُہُمُ اللّٰہُ یَوۡمَ الۡقِیٰمَۃِ وَلَا یُزَکِّیۡہِمۡ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
See 2:147.
2:42.
2:160.
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
See 2:147.
See 2:42.
2:160
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
2:147.
b
2:42.
c
2:160.
112
此话表明, 火不能解渴, 却相反增加口渴, 因此这个世界的这类事物不能带来心神的安宁和满足而适得相反。
3
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
a
See 2:147.
b
See 2:42.
c
2:160
181
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
See 2:147.
b
2:42.
c
2:160.
200
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
اِنَّ الَّذِیۡنَ یَشۡتَرُوۡنَ بِعَہۡدِ اللّٰہِ وَاَیۡمٰنِہِمۡ ثَمَنًا قَلِیۡلًا اُولٰٓئِکَ لَا خَلٰقَ لَہُمۡ فِی الۡاٰخِرَۃِ وَلَا یُکَلِّمُہُمُ اللّٰہُ وَلَا یَنۡظُرُ اِلَیۡہِمۡ یَوۡمَ الۡقِیٰمَۃِ وَلَا یُزَکِّیۡہِمۡ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
یعنی دنیوی مال جو دین کے مقابلہ میں بالکل حقیر ہے۔ یہ مرادنہیں کہ تھوڑی قیمت لینا ناجائز ہے دین فروخت کرنے کے لئے بہت مال لینا چاہیئے۔
See 2:42.
2:175; 23:109.
God will not speak to them words of kindness nor will look upon them with mercy and compassion, nor will adjudge them as pure.
See 2:42.
2:175; 23:109.
Commentary:
Those who break God’s covenant and withhold true evidence really do so only to earn worldly benefits, which are indeed a paltry price.
The word خلاق literally meaning an abundant portion of what is good (see 2:201), has been used here to show that disbelievers will not have a portion of good works large enough to secure salvation for them; otherwise the Quran makes it clear that no work of man, whether good or bad, is truly lost (e.g. 99:8, 9).
The words, Allah will neither speak to them nor look upon them on the Day of Resurrection, mean that God will not speak to them words of kindness and will not look upon them with mercy and compassion. In fact, the looking of God upon a person cannot but mean the bestowing of His grace and favour upon him. The breakers of God’s covenants and the withholders of true evidence will not receive such a look from Him. The words, nor will He purify them, mean that He will not adjudge them as pure.
b
2:42.
c
2:175; 23:109.
255
安拉将不向他们讲亲切的话, 也不用仁慈和怜悯的眼光看他们, 也不认为他们是纯洁的。
2
یعنی دنیوی مال جو دین کے مقابلہ میں بالکل حقیر ہے۔ یہ مرادنہیں کہ تھوڑی قیمت لینا ناجائز ہے دین فروخت کرنے کے لئے بہت مال لینا چاہیئے۔
a
See 2:42.
b
2:175; 23:109.
366
Commentary:
Those who break God’s covenant and withhold true evidence really do so only to earn worldly benefits, which are indeed a paltry price.
The word خلاق literally meaning an abundant portion of what is good (see 2:201), has been used here to show that disbelievers will not have a portion of good works large enough to secure salvation for them; otherwise the Quran makes it clear that no work of man, whether good or bad, is truly lost (e.g. 99:8, 9).
The words, Allah will neither speak to them nor look upon them on the Day of Resurrection, mean that God will not speak to them words of kindness and will not look upon them with mercy and compassion. In fact, the looking of God upon a person cannot but mean the bestowing of His grace and favour upon him. The breakers of God’s covenants and the withholders of true evidence will not receive such a look from Him. The words, nor will He purify them, mean that He will not adjudge them as pure.
c
See 2:42.
d
2:175; 23:109.
430
God will not speak to them words of kindness nor will look upon them with mercy and compassion, nor will adjudge them as pure.
وَلَا یَحۡزُنۡکَ الَّذِیۡنَ یُسٰرِعُوۡنَ فِی الۡکُفۡرِ ۚ اِنَّہُمۡ لَنۡ یَّضُرُّوا اللّٰہَ شَیۡـًٔا ۗ یُرِیۡدُ اللّٰہُ اَلَّا یَجۡعَلَ لَہُمۡ حَظًّا فِی الۡاٰخِرَۃِ ۖ وَلَہُمۡ عَذَابٌ عَظِیۡمٌ
5:42.
Those who try to harm Islam or the Holy Prophet and his followers, in reality, try to harm God Himself, because the cause of the Holy Prophet is God’s own cause.
5:42.
Commentary:
The clause, who hastily fall into disbelief, refers to the hypocrites and the weak in faith whom the slightest trial throws into disbelief. The word "portion" means "portion of grace and God’s mercy".
b
5:42.
292
那些妄图伤害伊斯兰教和穆圣及信者的人, 实际上想伤害安拉本身, 因为穆圣的道就是安拉的道。
a
5:42.
459
Commentary:
The clause, who hastily fall into disbelief, refers to the hypocrites and the weak in faith whom the slightest trial throws into disbelief. The word "portion" means "portion of grace and God’s mercy".
c
5:42.
533
Those who try to harm Islam or the Holy Prophet and his followers, in reality, try to harm God Himself, because the cause of the Holy Prophet is God’s own cause.
وَلَا یَحۡسَبَنَّ الَّذِیۡنَ کَفَرُوۡۤا اَنَّمَا نُمۡلِیۡ لَہُمۡ خَیۡرٌ لِّاَنۡفُسِہِمۡ ۚ اِنَّمَا نُمۡلِیۡ لَہُمۡ لِیَزۡدَادُوۡۤا اِثۡمًا ۚ وَلَہُمۡ عَذَابٌ مُّہِیۡنٌ
22:45.
22:45.
The particle Lam in the expression Liyazdadu is Lam-e-‘Aqibah denoting result.
22:45.
Important Words:
The particle ل (lam) in the expression لیزدادوا here denotes not purpose but result or consequence: as in the well-known Arabic couplet:
لدو ا للموت و ابنوا للخراب فکلکم یسیر الی تباب
i.e. Bear children that they should die and build houses that they should fall into ruins, for all of you are marching towards destruction. Thus the verse would mean: We grant them respite that they should mend their ways, but the result is that they increase in sin. Such ل (lam) is known as لام عاقبت in Arabic.
The particle ل may, in one sense, also denote cause, as an Arab would say خرجت من البلد لمخافة اشر i.e. I left the town because of the fear of evil. In this sense, the clause would mean, We grant them respite because they have increased in evil, i.e. their increasing in evil has been the cause of Our granting them respite so that they may have an opportunity to mend their ways and reform themselves.
d
22:45.
c
22:45.
461
Important Words:
The particle ل (lam) in the expression لیزدادوا here denotes not purpose but result or consequence: as in the well-known Arabic couplet:
لدو ا للموت و ابنوا للخراب فکلکم یسیر الی تباب
i.e. Bear children that they should die and build houses that they should fall into ruins, for all of you are marching towards destruction. Thus the verse would mean: We grant them respite that they should mend their ways, but the result is that they increase in sin. Such ل (lam) is known as لام عاقبت in Arabic.
The particle ل may, in one sense, also denote cause, as an Arab would say خرجت من البلد لمخافة اشر i.e. I left the town because of the fear of evil. In this sense, the clause would mean, We grant them respite because they have increased in evil, i.e. their increasing in evil has been the cause of Our granting them respite so that they may have an opportunity to mend their ways and reform themselves.
a
22:45.
534
The particle Lam in the expression Liyazdadu is Lam-e-‘Aqibah denoting result.
لَا تَحۡسَبَنَّ الَّذِیۡنَ یَفۡرَحُوۡنَ بِمَاۤ اَتَوۡا وَّیُحِبُّوۡنَ اَنۡ یُّحۡمَدُوۡا بِمَا لَمۡ یَفۡعَلُوۡا فَلَا تَحۡسَبَنَّہُمۡ بِمَفَازَۃٍ مِّنَ الۡعَذَابِ ۖ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
61:3-4.
قرآن مجید کی آیت میں لَا تَحْسَبَنَّ یعنی بالکل نہ سمجھ‘ کے الفاظ دو دفعہ آئے ہیں جس کے معنے تاکید کے ہیں اسی لئے ہم نے بالکل کے لفظ سے تاکید کے معنے ادا کر دئے ہیں۔
61:3-4.
Mafazah means, a place or state of security or escape; a means of success and prosperity (Aqrab).
61:3-4.
Important Words:
مفازة (secure) is derived from فاز which means, he was successful and gained what he desired. فازمنه means, he escaped it (danger, etc.), or he became secure from it. So مفازة means, a place or state of security or escape; a means of success and prosperity (Aqrab).
Commentary:
The expression "think not" mentioned twice in the verse not only makes the sentence more clear, but also adds to it beauty and force. Such people as exult in evil deeds and have no anxiety and no desire for their spiritual welfare, being satisfied with false praise only, must not consider themselves secure from Divine punishment.
b
61:3-4.
2
قرآن مجید کی آیت میں لَا تَحْسَبَنَّ یعنی بالکل نہ سمجھ‘ کے الفاظ دو دفعہ آئے ہیں جس کے معنے تاکید کے ہیں اسی لئے ہم نے بالکل کے لفظ سے تاکید کے معنے ادا کر دئے ہیں۔
b
61:3-4.
471
Important Words:
مفازة (secure) is derived from فاز which means, he was successful and gained what he desired. فازمنه means, he escaped it (danger, etc.), or he became secure from it. So مفازة means, a place or state of security or escape; a means of success and prosperity (Aqrab).
Commentary:
The expression "think not" mentioned twice in the verse not only makes the sentence more clear, but also adds to it beauty and force. Such people as exult in evil deeds and have no anxiety and no desire for their spiritual welfare, being satisfied with false praise only, must not consider themselves secure from Divine punishment.
a
61:3-4.
545
Mafazah means, a place or state of security or escape; a means of success and prosperity (Aqrab).
اِنَّمَا جَزٰٓؤُا الَّذِیۡنَ یُحَارِبُوۡنَ اللّٰہَ وَرَسُوۡلَہٗ وَیَسۡعَوۡنَ فِی الۡاَرۡضِ فَسَادًا اَنۡ یُّقَتَّلُوۡۤا اَوۡ یُصَلَّبُوۡۤا اَوۡ تُقَطَّعَ اَیۡدِیۡہِمۡ وَاَرۡجُلُہُمۡ مِّنۡ خِلٰفٍ اَوۡ یُنۡفَوۡا مِنَ الۡاَرۡضِ ۚ ذٰلِکَ لَہُمۡ خِزۡیٌ فِی الدُّنۡیَا ۖ وَلَہُمۡ فِی الۡاٰخِرَۃِ عَذَابٌ عَظِیۡمٌ
9:107.
伊斯兰教在国家或整个社会的利益非常需要根除一种危险的祸害时不会犹豫采取极端措施。它绝不怂恿多情的、空想家般的、虚无的伤感情调, 而是根据理智的支配和正确的判断对犯法行为作出惩罚的规定。这里的规定有四种, 对特殊案件的处罚形式, 须视当时的情况而定。判处刑罚是由政府而不是由任何个人来考虑决定。按照阿布·哈尼法教长的意见, “驱逐他们出境” 这些字的意思是监禁 (处徒刑)。
یہ تمام کام بتا رہے ہیں کہ یہ کام حکومت کے سپرد ہے۔ نہ کہ رعایا میں سے جس کا دل چاہے دوسرے پر فتویٰ لگا کر ایسی سزا دینے لگ جائے۔
9:107.
Islam does not hesitate to take extreme measures when the interests of the State or society at large so demand to uproot a dangerous evil. It refuses to pander to the false sentiments of emotional visionaries but follows the dictates of reason and sound judgment while prescribing punishment for public offences. The punishment prescribed here is of four categories, the form of the punishment to be inflicted in a particular case would depend upon the attending circumstances. Awarding or imposition of punishment is the concern of Government and not that of any individual. The words "expelled from the land" according to Imam Abu Hanifah signify imprisonment.
9:107.
Commentary:
The verse has two applications. Figuratively it applies to the People of the Book who, by rejecting the Prophet from among their brethren (see the preceding verse), were, as it were, waging war against God. The punishment which the verse prescribes for them finds a fitting illustration in their history. Taken in its apparent sense, the verse lays down the different forms of punishment that may be meted out to those who wage war against innocent Muslims, killing and slaying them and creating disorder in the land.
The object underlying the injunction embodied in the words, their hands and their feet be cut off on alternate sides, is, on the one hand, to disable the culprit from carrying on a war of aggression, and on the other, to leave him fit enough to earn his living by doing some work. The cutting off of the hand and the foot on the same side would leave the victim utterly helpless. The verse also shows that Islam does not hesitate to take extreme measures to uproot an evil when the interests of society or the State demand it. Islam is not a religion of false sentiments but of sound judgement and true reason. See also the next verse.
a
9:107.
374
伊斯兰教在国家或整个社会的利益非常需要根除一种危险的祸害时不会犹豫采取极端措施。它绝不怂恿多情的、空想家般的、虚无的伤感情调, 而是根据理智的支配和正确的判断对犯法行为作出惩罚的规定。这里的规定有四种, 对特殊案件的处罚形式, 须视当时的情况而定。判处刑罚是由政府而不是由任何个人来考虑决定。按照阿布·哈尼法教长的意见, “驱逐他们出境” 这些字的意思是监禁 (处徒刑)。
5
یہ تمام کام بتا رہے ہیں کہ یہ کام حکومت کے سپرد ہے۔ نہ کہ رعایا میں سے جس کا دل چاہے دوسرے پر فتویٰ لگا کر ایسی سزا دینے لگ جائے۔
a
9:107.
669
Commentary:
The verse has two applications. Figuratively it applies to the People of the Book who, by rejecting the Prophet from among their brethren (see the preceding verse), were, as it were, waging war against God. The punishment which the verse prescribes for them finds a fitting illustration in their history. Taken in its apparent sense, the verse lays down the different forms of punishment that may be meted out to those who wage war against innocent Muslims, killing and slaying them and creating disorder in the land.
The object underlying the injunction embodied in the words, their hands and their feet be cut off on alternate sides, is, on the one hand, to disable the culprit from carrying on a war of aggression, and on the other, to leave him fit enough to earn his living by doing some work. The cutting off of the hand and the foot on the same side would leave the victim utterly helpless. The verse also shows that Islam does not hesitate to take extreme measures to uproot an evil when the interests of society or the State demand it. Islam is not a religion of false sentiments but of sound judgement and true reason. See also the next verse.
b
9:107.
741
Islam does not hesitate to take extreme measures when the interests of the State or society at large so demand to uproot a dangerous evil. It refuses to pander to the false sentiments of emotional visionaries but follows the dictates of reason and sound judgment while prescribing punishment for public offences. The punishment prescribed here is of four categories, the form of the punishment to be inflicted in a particular case would depend upon the attending circumstances. Awarding or imposition of punishment is the concern of Government and not that of any individual. The words "expelled from the land" according to Imam Abu Hanifah signify imprisonment.
اِنَّ الَّذِیۡنَ کَفَرُوۡا لَوۡ اَنَّ لَہُمۡ مَّا فِی الۡاَرۡضِ جَمِیۡعًا وَّمِثۡلَہٗ مَعَہٗ لِیَفۡتَدُوۡا بِہٖ مِنۡ عَذَابِ یَوۡمِ الۡقِیٰمَۃِ مَا تُقُبِّلَ مِنۡہُمۡ ۖ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
13:19; 39:48.
13:19; 39:48.
13:19; 39:48.
a
13:19; 39:48.
a
13:19; 39:48.
d
13:19; 39:48.
یُرِیۡدُوۡنَ اَنۡ یَّخۡرُجُوۡا مِنَ النَّارِ وَمَا ہُمۡ بِخٰرِجِیۡنَ مِنۡہَا ۖ وَلَہُمۡ عَذَابٌ مُّقِیۡمٌ
مطلب یہ کہ اپنے زور سے جہنم سے کوئی آزادنہ ہو سکے گا۔ مگر دوسری جگہ لکھا ہے کہ خداتعالیٰ رحم کرکے لوگوں کو جہنم سے نکال دے گا۔ جیسے فرمایا فَاُمُّہٗ ھَاوِیَۃٌ (القارعۃ) یعنی کافر کے لئے دوزخ ماں کے رحم کی طرح ہوگی جس میں سے آخر بچہ نکل آتا ہے۔
Commentary:
The word مقیم rendered here as "lasting" does not mean "never ending" but simply very long and not merely transitory. See also 11:108, 199.
3
مطلب یہ کہ اپنے زور سے جہنم سے کوئی آزادنہ ہو سکے گا۔ مگر دوسری جگہ لکھا ہے کہ خداتعالیٰ رحم کرکے لوگوں کو جہنم سے نکال دے گا۔ جیسے فرمایا فَاُمُّہٗ ھَاوِیَۃٌ (القارعۃ) یعنی کافر کے لئے دوزخ ماں کے رحم کی طرح ہوگی جس میں سے آخر بچہ نکل آتا ہے۔
671A
Commentary:
The word مقیم rendered here as "lasting" does not mean "never ending" but simply very long and not merely transitory. See also 11:108, 199.
وَلَقَدۡ ذَرَاۡنَا لِجَہَنَّمَ کَثِیۡرًا مِّنَ الۡجِنِّ وَالۡاِنۡسِ ۖ لَہُمۡ قُلُوۡبٌ لَّا یَفۡقَہُوۡنَ بِہَا وَلَہُمۡ اَعۡیُنٌ لَّا یُبۡصِرُوۡنَ بِہَا وَلَہُمۡ اٰذَانٌ لَّا یَسۡمَعُوۡنَ بِہَاۤ ۚ اُولٰٓئِکَ کَالۡاَنۡعٰمِ بَلۡ ہُمۡ اَضَلُّ ۚ اُولٰٓئِکَ ہُمُ الۡغٰفِلُوۡنَ
2:8; 22:47; 45:24.
25:45.
Lam is Lam-e-‘Aqibat denoting end or result. The verse has thus nothing to do with the object of man’s creation but only makes mention of the regrettable end of the life of many a man and jinn, (the latter word also meaning a special class of men, i.e. rulers or chiefs or great men). From the way in which they pass their days in sin and iniquity it seems as if they have been created for Hell.
2:8; 22:47; 45:24.
25:45.
Important Words:
The particle ل in the expression لجھنم is used to denote "end or result" and not "object" of the creation of the jinn and men. Such use is in perfect conformity with the idiom of the Arabic language, the لام in such a case being known as لام عاقبة(Lane).
Commentary:
The verse does not at all mean that men and jinn were created to be thrown into Hell. The use of the word "many" also belies that inference. Their creation, in fact, is intended to serve a great purpose (see 51:57). The present verse has thus nothing to do with the object of man’s creation, but only mentions the regrettable end of the life of many a man and jinn, the latter word also meaning a special class of men, i.e. rulers or chiefs or great men. They lead an evil life, the inevitable result of which is Hell. But from the way in which they spend their days in sin and iniquity it seems as if they were only created for Hell. The verse gives a brief but perfect description of those destined for Hell. They are the people whom God had endowed with understanding and with the faculty of perception and sight. They were blessed with all the necessary means by which they could find out and follow the right path and attain nearness to their Maker; but out of their perversity and waywardness they did not avail themselves of those means, with the result that they wandered away from the truth and fell into error. It was not, therefore, for Hell but for Heaven that God created them, but they themselves forsook the path of Heaven and chose the path of Hell.
The condition of such men is indeed worse than that of "cattle", because in spite of the fact that they possess understanding and the power to rise, they do not avail themselves of their understanding and, instead of rising (for which they are meant) ever go on falling lower and lower.
a
2:8; 22:47; 45:24.
b
25:45.
b
2:8; 22:47; 45:24.
c
25:45.
1066
Important Words:
The particle ل in the expression لجھنم is used to denote "end or result" and not "object" of the creation of the jinn and men. Such use is in perfect conformity with the idiom of the Arabic language, the لام in such a case being known as لام عاقبة(Lane).
Commentary:
The verse does not at all mean that men and jinn were created to be thrown into Hell. The use of the word "many" also belies that inference. Their creation, in fact, is intended to serve a great purpose (see 51:57). The present verse has thus nothing to do with the object of man’s creation, but only mentions the regrettable end of the life of many a man and jinn, the latter word also meaning a special class of men, i.e. rulers or chiefs or great men. They lead an evil life, the inevitable result of which is Hell. But from the way in which they spend their days in sin and iniquity it seems as if they were only created for Hell. The verse gives a brief but perfect description of those destined for Hell. They are the people whom God had endowed with understanding and with the faculty of perception and sight. They were blessed with all the necessary means by which they could find out and follow the right path and attain nearness to their Maker; but out of their perversity and waywardness they did not avail themselves of those means, with the result that they wandered away from the truth and fell into error. It was not, therefore, for Hell but for Heaven that God created them, but they themselves forsook the path of Heaven and chose the path of Hell.
The condition of such men is indeed worse than that of "cattle", because in spite of the fact that they possess understanding and the power to rise, they do not avail themselves of their understanding and, instead of rising (for which they are meant) ever go on falling lower and lower.
a
2:8; 22:47; 45:24.
b
25:45.
1075
Lam is Lam-e-‘Aqibat denoting end or result. The verse has thus nothing to do with the object of man’s creation but only makes mention of the regrettable end of the life of many a man and jinn, (the latter word also meaning a special class of men, i.e. rulers or chiefs or great men). From the way in which they pass their days in sin and iniquity it seems as if they have been created for Hell.
وَعَدَ اللّٰہُ الۡمُنٰفِقِیۡنَ وَالۡمُنٰفِقٰتِ وَالۡکُفَّارَ نَارَ جَہَنَّمَ خٰلِدِیۡنَ فِیۡہَا ۚ ہِیَ حَسۡبُہُمۡ ۚ وَلَعَنَہُمُ اللّٰہُ ۖ وَلَہُمۡ عَذَابٌ مُّقِیۡمٌ
4:146.
4:146.
4:146.
Commentary:
The hypocrites will have, over and above the punishment of Hell which in itself is a terrible punishment, the curse of God. This shows that the curse of God is even more dreadful than the punishment of Hell. Compare this with the "pleasure of Allah" promised to believers in 9:72 below, in addition to Heaven. Just as the curse of God is worse than Hell, so is the "pleasure of Allah" better than Heaven.
c
4:146.
a
4:146.
1222
Commentary:
The hypocrites will have, over and above the punishment of Hell which in itself is a terrible punishment, the curse of God. This shows that the curse of God is even more dreadful than the punishment of Hell. Compare this with the "pleasure of Allah" promised to believers in 9:72 below, in addition to Heaven. Just as the curse of God is worse than Hell, so is the "pleasure of Allah" better than Heaven.
a
4:146.
اَلَّذِیۡنَ یَلۡمِزُوۡنَ الۡمُطَّوِّعِیۡنَ مِنَ الۡمُؤۡمِنِیۡنَ فِی الصَّدَقٰتِ وَالَّذِیۡنَ لَا یَجِدُوۡنَ اِلَّا جُہۡدَہُمۡ فَیَسۡخَرُوۡنَ مِنۡہُمۡ ۙ سَخِرَ اللّٰہُ مِنۡہُمۡ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
9:58.
9:58.
A poor Muslim, Abu ‘Aqil, who gave only a small quantity of dates, his whole day’s earnings as his contribution, was scoffed at by the Hypocrites for his scanty offering.
9:58.
Commentary:
The verse purports to say that the hypocrites sought excuses to find fault with all classes of believers—both those who spent freely and those who could not do so. Particular reference is to the expedition to Tabuk. Before he started for Tabuk, the Holy Prophet invited the believers to make voluntary contribution to meet the expenses of this great expedition. ‘Uthman gave 300 camels and 10,000 dinars; AbuBakr parted with all that he possessed; while ‘Umar gave as much as half of his entire property. The hypocrites attributed these and other similar liberal donations to a desire for show and display on the part of the donors. On the other hand, poor believers, who could make only small contributions, were also not spared. For instance, a poor Muslim, Abu ‘Aqil, who gave only a small quantity of dates, his whole day’s earnings, as his contribution, was scoffed at by the hypocrites for his scanty offering. It is to the taunting and scoffing of the hypocrites on this occasion that this verse particularly refers.
b
9:58.
b
9:58.
1231
Commentary:
The verse purports to say that the hypocrites sought excuses to find fault with all classes of believers—both those who spent freely and those who could not do so. Particular reference is to the expedition to Tabuk. Before he started for Tabuk, the Holy Prophet invited the believers to make voluntary contribution to meet the expenses of this great expedition. ‘Uthman gave 300 camels and 10,000 dinars; AbuBakr parted with all that he possessed; while ‘Umar gave as much as half of his entire property. The hypocrites attributed these and other similar liberal donations to a desire for show and display on the part of the donors. On the other hand, poor believers, who could make only small contributions, were also not spared. For instance, a poor Muslim, Abu ‘Aqil, who gave only a small quantity of dates, his whole day’s earnings, as his contribution, was scoffed at by the hypocrites for his scanty offering. It is to the taunting and scoffing of the hypocrites on this occasion that this verse particularly refers.
a
9:58.
1201
A poor Muslim, Abu ‘Aqil, who gave only a small quantity of dates, his whole day’s earnings as his contribution, was scoffed at by the Hypocrites for his scanty offering.
وَالَّذِیۡنَ یَنۡقُضُوۡنَ عَہۡدَ اللّٰہِ مِنۡۢ بَعۡدِ مِیۡثٰقِہٖ وَیَقۡطَعُوۡنَ مَاۤ اَمَرَ اللّٰہُ بِہٖۤ اَنۡ یُّوۡصَلَ وَیُفۡسِدُوۡنَ فِی الۡاَرۡضِ ۙ اُولٰٓئِکَ لَہُمُ اللَّعۡنَۃُ وَلَہُمۡ سُوۡٓءُ الدَّارِ
2:28.
2:28.
2:28.
Commentary:
Some persons sever ties of kinship; others violate the discipline of their community. Some oppose Divine Messengers, while others show lack of fellow-feeling, and yet others forsake God. All these are different forms of cutting asunder what Allah has commanded to be joined. Such people not only cut asunder what Allah has bidden to be joined but go a step further. They act corruptly in the earth viz. they perpetrate acts of injustice, and even oppose and act inimically towards those with whom they are bidden to establish a firm connection.
The words, on them is the curse of God, mean, as they cut off their connection with God, therefore they shall be removed far away from Him. The word لعنة (curse) which denotes removal from the presence of God, has not been used here by way of abuse, but only expresses an actual fact. See also 2:89.
a
2:28.
a
2:28.
1637
Commentary:
Some persons sever ties of kinship; others violate the discipline of their community. Some oppose Divine Messengers, while others show lack of fellow-feeling, and yet others forsake God. All these are different forms of cutting asunder what Allah has commanded to be joined. Such people not only cut asunder what Allah has bidden to be joined but go a step further. They act corruptly in the earth viz. they perpetrate acts of injustice, and even oppose and act inimically towards those with whom they are bidden to establish a firm connection.
The words, on them is the curse of God, mean, as they cut off their connection with God, therefore they shall be removed far away from Him. The word لعنة (curse) which denotes removal from the presence of God, has not been used here by way of abuse, but only expresses an actual fact. See also 2:89.
d
2:28.
وَیَجۡعَلُوۡنَ لِلّٰہِ الۡبَنٰتِ سُبۡحٰنَہٗ ۙ وَلَہُمۡ مَّا یَشۡتَہُوۡنَ
6:101; 37:153, 154; 43:17; 52:40; 53:22.
یعنی کفار کو۔
6:101; 37:153, 154; 43:17; 52:40; 53:22.
The verse does not imply that the offence of disbelievers lies in attributing to God daughters and not sons though the Qur’an has also strongly denounced the attribution of a son to God (19:91, 92). The verse only points to the folly of the disbelievers that they attribute daughters to God while they themselves feel humiliated at daughters being attributed to them.
6:101; 37:153-154; 43:17; 52:40; 53:22.
Commentary:
The verse does not imply that the offence of disbelievers lies in attributing to God daughters and not sons. In 19: 91, 92, it has been clearly mentioned how it displeases God when a son is attributed to Him. The present verse only points to the folly of disbelievers that they go against their own accepted principles. The rejection of truth makes them impervious to this patent fact that they attribute daughters to God while they themselves feel humiliated at daughters being attributed to them. This shows how helpless human intellect, unaided by Divinerevelation, is to understand even very easy and simple things, let alone difficult and complicated religious problems. A possible objection that the Quran wrongly assumes that polytheists regard daughters as a source of humiliation is answered in the next verse.
d
6:101; 37:153, 154; 43:17; 52:40; 53:22.
1
یعنی کفار کو۔
a
6:101; 37:153-154; 43:17; 52:40; 53:22.
1859
Commentary:
The verse does not imply that the offence of disbelievers lies in attributing to God daughters and not sons. In 19: 91, 92, it has been clearly mentioned how it displeases God when a son is attributed to Him. The present verse only points to the folly of disbelievers that they go against their own accepted principles. The rejection of truth makes them impervious to this patent fact that they attribute daughters to God while they themselves feel humiliated at daughters being attributed to them. This shows how helpless human intellect, unaided by Divinerevelation, is to understand even very easy and simple things, let alone difficult and complicated religious problems. A possible objection that the Quran wrongly assumes that polytheists regard daughters as a source of humiliation is answered in the next verse.
b
6:101; 37:153, 154; 43:17; 52:40; 53:22.
1552
The verse does not imply that the offence of disbelievers lies in attributing to God daughters and not sons though the Qur’an has also strongly denounced the attribution of a son to God (19:91, 92). The verse only points to the folly of the disbelievers that they attribute daughters to God while they themselves feel humiliated at daughters being attributed to them.
تَاللّٰہِ لَقَدۡ اَرۡسَلۡنَاۤ اِلٰۤی اُمَمٍ مِّنۡ قَبۡلِکَ فَزَیَّنَ لَہُمُ الشَّیۡطٰنُ اَعۡمٰلَہُمۡ فَہُوَ وَلِیُّہُمُ الۡیَوۡمَ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
6:43; 22:53.
6:44; 8:49.
Commentary:
The verse purports to say that the disbelievers of Mecca like disbelievers of former Prophets have been lulled by Satan into a false sense of security. Like their predecessors and prototypes, they labour under the delusion that they would not have to answer for their wrongdoings. They feel themselves to be secure while a terrible punishment is about to overtake them.
c
6:43; 22:53.
d
6:44; 8:49.
a
6:43; 22:53.
b
6:44; 8:49.
1864
Commentary:
The verse purports to say that the disbelievers of Mecca like disbelievers of former Prophets have been lulled by Satan into a false sense of security. Like their predecessors and prototypes, they labour under the delusion that they would not have to answer for their wrongdoings. They feel themselves to be secure while a terrible punishment is about to overtake them.
a
6:44; 8:49.
d
6:43; 22:53.
اِنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِاٰیٰتِ اللّٰہِ لَا یَہۡدِیۡہِمُ اللّٰہُ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
Commentary:
The verse means to say that disbelievers bring forward only silly objections. In spite of many powerful and clear signs having been shown to them they find fault with the sublime teachings of the Quran. They cannot be expected to follow the true guidance and will therefore suffer grievous punishment on account of their going astray from the path which leads to eternal bliss and happiness.
1905
Commentary:
The verse means to say that disbelievers bring forward only silly objections. In spite of many powerful and clear signs having been shown to them they find fault with the sublime teachings of the Quran. They cannot be expected to follow the true guidance and will therefore suffer grievous punishment on account of their going astray from the path which leads to eternal bliss and happiness.
مَنۡ کَفَرَ بِاللّٰہِ مِنۡۢ بَعۡدِ اِیۡمٰنِہٖۤ اِلَّا مَنۡ اُکۡرِہَ وَقَلۡبُہٗ مُطۡمَئِنٌّۢ بِالۡاِیۡمٰنِ وَلٰکِنۡ مَّنۡ شَرَحَ بِالۡکُفۡرِ صَدۡرًا فَعَلَیۡہِمۡ غَضَبٌ مِّنَ اللّٰہِ وَلَہُمۡ عَذَابٌ عَظِیۡمٌ
3:91; 4:138; 63:4.
3:91; 4:138; 63:4.
The verse is silent about the treatment which a person who, under the severest trial, utters words that may appear to express disbelief though inwardly he may be satisfied with Islam, will receive from God. It implies that final judgment in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
3:91; 4:138; 63:4.
Commentary:
With this verse the Quran reverts to the main theme of the Surah, viz. that the day of the glory of Islam is about to dawn but Muslims will have to suffer great trials and tribulations to deserve it. They are warned that if anyone of them recanted under these trials, he would draw upon himself the wrath of God. But a person who is inwardly satisfied with Islam and only under very severe compulsion is constrained to utter words which may appear to express disbelief, may not be punished for such an expression of disbelief. But this does not mean that cowardice is condoned or that such a person will be altogether pardoned. Cowardice and true belief cannot go together. The verse holds out no Divine pardon to a coward. It is indeed silent about him which implies that final judgement in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
The words, who is forced thereto, may refer to Jabr or ‘Ammar bin Yasir but preferably to the former.
a
3:91; 4:138; 63:4.
a
3:91; 4:138; 63:4.
1907
Commentary:
With this verse the Quran reverts to the main theme of the Surah, viz. that the day of the glory of Islam is about to dawn but Muslims will have to suffer great trials and tribulations to deserve it. They are warned that if anyone of them recanted under these trials, he would draw upon himself the wrath of God. But a person who is inwardly satisfied with Islam and only under very severe compulsion is constrained to utter words which may appear to express disbelief, may not be punished for such an expression of disbelief. But this does not mean that cowardice is condoned or that such a person will be altogether pardoned. Cowardice and true belief cannot go together. The verse holds out no Divine pardon to a coward. It is indeed silent about him which implies that final judgement in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
The words, who is forced thereto, may refer to Jabr or ‘Ammar bin Yasir but preferably to the former.
a
3:91; 4:138; 63:4.
1579
The verse is silent about the treatment which a person who, under the severest trial, utters words that may appear to express disbelief though inwardly he may be satisfied with Islam, will receive from God. It implies that final judgment in the case of such persons has been reserved and that their future behaviour will determine the nature of the treatment they will receive from God.
وَلَہُمۡ مَّقٰمِعُ مِنۡ حَدِیۡدٍ
Important Words:
مقامع (maces) is the plural of مقمعة which is derived from قمع. They say قمعه i.e. he beat him with a mace or iron rod; he prevented him by force from what he intended; he dominated him and disgraced him; he struck on the upper part of his head. مقمعة means, a mace; an iron rod or club to lead an elephant; a hooked staff (Aqrab).
2454
Important Words:
مقامع (maces) is the plural of مقمعة which is derived from قمع. They say قمعه i.e. he beat him with a mace or iron rod; he prevented him by force from what he intended; he dominated him and disgraced him; he struck on the upper part of his head. مقمعة means, a mace; an iron rod or club to lead an elephant; a hooked staff (Aqrab).
بَلۡ قُلُوۡبُہُمۡ فِیۡ غَمۡرَۃٍ مِّنۡ ہٰذَا وَلَہُمۡ اَعۡمٰلٌ مِّنۡ دُوۡنِ ذٰلِکَ ہُمۡ لَہَا عٰمِلُوۡنَ
21:4.
21:4.
21:4.
Important Words:
غمرة (heedlessness) is derived from غمر. They say غمر الماء i.e. the water was or became much in quantity or deep so that it concealed its bottom. غمر الماء means, the water was abundant so that it came over him or covered him. غمر also means, he abounded in beneficence. غمرة means, water that rises above the stature of a man; difficulty, trouble or rigour. غمرة الموت means, the agony of death. فذرھم فی غمرتھمmeans, therefore leave them in their ignorance; or in their error and obstinacy and perplexity; in their overwhelming heedlessness or ignorance (Lane & Aqrab).
c
21:4.
a
21:4.
2553
Important Words:
غمرة (heedlessness) is derived from غمر. They say غمر الماء i.e. the water was or became much in quantity or deep so that it concealed its bottom. غمر الماء means, the water was abundant so that it came over him or covered him. غمر also means, he abounded in beneficence. غمرة means, water that rises above the stature of a man; difficulty, trouble or rigour. غمرة الموت means, the agony of death. فذرھم فی غمرتھمmeans, therefore leave them in their ignorance; or in their error and obstinacy and perplexity; in their overwhelming heedlessness or ignorance (Lane & Aqrab).
d
21:4.
اِنَّ الَّذِیۡنَ یَرۡمُوۡنَ الۡمُحۡصَنٰتِ الۡغٰفِلٰتِ الۡمُؤۡمِنٰتِ لُعِنُوۡا فِی الدُّنۡیَا وَالۡاٰخِرَۃِ وَلَہُمۡ عَذَابٌ عَظِیۡمٌ
The use of the word Ghafilat in connection with the calumny about ‘A’ishah establishes her complete innocence, implying that that paragon of virtue and righteousness had no idea or consciousness of having done any wrongful act.
24:5.
Important Words:
غافلات (careless) is the plural of غافلة which is active participle in feminine gender from غفل. They say غفل عنه i.e. he was or became unmindful, forgetful, neglectful or heedless of it or inadvertent to it. An Arab would say من اتبع الصید i.e. he who pursues the object of the chase becomes busy and possessed by it so that he becomes unmindful or unaware of other things. غفل الشیء means, he hid the thing. غفلة means, forgetfulness; heedlessness; inadvertence; lack of consciousness (Lane & Aqrab).
Commentary:
The subject of scandal-mongering and slander is closed with a severe warning to the slanderers that in addition to the corporal punishment they will incur and the moral obloquy that will remain attached to them, they will carry the curse of God on their heads in this world and in the life to come unless they completely cleanse and reform themselves by real, true and sincere repentance. This shows how serious a view Islam takes of the moral offence of slander and scandal-mongering.
Taking into consideration the various meanings of the root word غفل, the word غافلات would signify those righteous women who have no idea or consciousness of having done any wrong. The use of this word in connection with the calumny about ‘A’ishah establishes her complete innocence, implying that that paragon of virtue and righteousness had no idea or consciousness of having done any wrong.
a
24:5.
2606
Important Words:
غافلات (careless) is the plural of غافلة which is active participle in feminine gender from غفل. They say غفل عنه i.e. he was or became unmindful, forgetful, neglectful or heedless of it or inadvertent to it. An Arab would say من اتبع الصید i.e. he who pursues the object of the chase becomes busy and possessed by it so that he becomes unmindful or unaware of other things. غفل الشیء means, he hid the thing. غفلة means, forgetfulness; heedlessness; inadvertence; lack of consciousness (Lane & Aqrab).
Commentary:
The subject of scandal-mongering and slander is closed with a severe warning to the slanderers that in addition to the corporal punishment they will incur and the moral obloquy that will remain attached to them, they will carry the curse of God on their heads in this world and in the life to come unless they completely cleanse and reform themselves by real, true and sincere repentance. This shows how serious a view Islam takes of the moral offence of slander and scandal-mongering.
Taking into consideration the various meanings of the root word غفل, the word غافلات would signify those righteous women who have no idea or consciousness of having done any wrong. The use of this word in connection with the calumny about ‘A’ishah establishes her complete innocence, implying that that paragon of virtue and righteousness had no idea or consciousness of having done any wrong.
2038
The use of the word Ghafilat in connection with the calumny about ‘A’ishah establishes her complete innocence, implying that that paragon of virtue and righteousness had no idea or consciousness of having done any wrongful act.
اِنَّ الَّذِیۡنَ فَتَنُوا الۡمُؤۡمِنِیۡنَ وَالۡمُؤۡمِنٰتِ ثُمَّ لَمۡ یَتُوۡبُوۡا فَلَہُمۡ عَذَابُ جَہَنَّمَ وَلَہُمۡ عَذَابُ الۡحَرِیۡقِ
مومنوں میں مرد بھی ہوتے ہیں اور عورتیں بھی۔ ان کے ساتھ جو کچھ سلوک کفار کیا کرتے ہیں اس کی تفصیل پہلے آچکی ہے اس لئے اس کے دہرانے کی ضرورت نہیں۔
2
مومنوں میں مرد بھی ہوتے ہیں اور عورتیں بھی۔ ان کے ساتھ جو کچھ سلوک کفار کیا کرتے ہیں اس کی تفصیل پہلے آچکی ہے اس لئے اس کے دہرانے کی ضرورت نہیں۔
وَلَہُمۡ عَلَیَّ ذَنۡۢبٌ فَاَخَافُ اَنۡ یَّقۡتُلُوۡنِ
28:34.
اس میں اس الزام کی طرف اشارہ ہے کہ آپ کے ہاتھ سے نادانستہ طور پر ایک آدمی مارا گیا تھا۔
یہ مرادنہیں کہ اپنے قتل ہونے سے ڈرتا ہوں بلکہ یہ مراد ہے کہ ایسا نہ ہو کہ وہ غصہ سے تیرا پیغام سننے سے پہلے ہی مجھے مار دیں اور پیغام سننے سے محروم ہو جائیں۔ غرض ڈر اپنے مارے جانے کا نہیں بلکہ قوم کے صداقت سے محروم ہونے کا ہے۔
28:34.
The words show that the people of Pharaoh had charged Moses with the murder of an Egyptian. This incident is mentioned in Exod. 2: 11-15 and also in the Qur’an in 28:16-21, where it is stated that it was not intentional or deliberate murder. Moses was defending an Israelite whom an Egyptian was beating and in the scuffle the latter happened to be killed.
28:34.
Important Words:
For ذنب see 3:17. According to Imam Raghib any error or fault which produces a harmful result and for which one is liable to account is ذنب. It may be deliberate or committed through inadvertence.
Commentary:
The words "they have a charge against me" show that the people of Pharaoh had charged Moses with the murder of an Egyptian, not that Moses was actually guilty of a deliberate murder.
The incident referred to here is mentioned in Exod. 2:11-15. In the Quran it is referred to in 28:16-21, where it is stated that it was not intentional murder. Moses was defending an Israelite whom an Egyptian was beating and in the scuffle the latter happened to be killed. The words "I fear that they may kill me", should not be understood to mean that Moses was afraid of death. He was afraid lest the Egyptians should kill him on the charge of his having killed an Egyptian, before he should have delivered his message and have fulfilled his mission which was dearer to him than life itself.
c
28:34.
2
اس میں اس الزام کی طرف اشارہ ہے کہ آپ کے ہاتھ سے نادانستہ طور پر ایک آدمی مارا گیا تھا۔
3
یہ مرادنہیں کہ اپنے قتل ہونے سے ڈرتا ہوں بلکہ یہ مراد ہے کہ ایسا نہ ہو کہ وہ غصہ سے تیرا پیغام سننے سے پہلے ہی مجھے مار دیں اور پیغام سننے سے محروم ہو جائیں۔ غرض ڈر اپنے مارے جانے کا نہیں بلکہ قوم کے صداقت سے محروم ہونے کا ہے۔
e
28:34.
2715
Important Words:
For ذنب see 3:17. According to Imam Raghib any error or fault which produces a harmful result and for which one is liable to account is ذنب. It may be deliberate or committed through inadvertence.
Commentary:
The words "they have a charge against me" show that the people of Pharaoh had charged Moses with the murder of an Egyptian, not that Moses was actually guilty of a deliberate murder.
The incident referred to here is mentioned in Exod. 2:11-15. In the Quran it is referred to in 28:16-21, where it is stated that it was not intentional murder. Moses was defending an Israelite whom an Egyptian was beating and in the scuffle the latter happened to be killed. The words "I fear that they may kill me", should not be understood to mean that Moses was afraid of death. He was afraid lest the Egyptians should kill him on the charge of his having killed an Egyptian, before he should have delivered his message and have fulfilled his mission which was dearer to him than life itself.
d
28:34.
2099
The words show that the people of Pharaoh had charged Moses with the murder of an Egyptian. This incident is mentioned in Exod. 2: 11-15 and also in the Qur’an in 28:16-21, where it is stated that it was not intentional or deliberate murder. Moses was defending an Israelite whom an Egyptian was beating and in the scuffle the latter happened to be killed.
وَلَہُمۡ فِیۡہَا مَنٰفِعُ وَمَشَارِبُ ۖ اَفَلَا یَشۡکُرُوۡنَ
16:6, 67.
16:6, 67.
16:6, 67.
b
16:6, 67.
b
16:6, 67.
b
16:6, 67.
یَوۡمَ لَا یَنۡفَعُ الظّٰلِمِیۡنَ مَعۡذِرَتُہُمۡ ۖ وَلَہُمُ اللَّعۡنَۃُ وَلَہُمۡ سُوۡٓءُ الدَّارِ
13:26.
13:26.
13:26.
Commentary:
In the presence of such infallible witnesses as have been referred to in the preceding verse, no excuse, plea or defence on the part of wrongdoers will be of any avail to them.
b
13:26.
b
13:26.
3533
Commentary:
In the presence of such infallible witnesses as have been referred to in the preceding verse, no excuse, plea or defence on the part of wrongdoers will be of any avail to them.
c
13:26.
مِّنۡ وَّرَآئِہِمۡ جَہَنَّمُ ۖ وَلَا یُغۡنِیۡ عَنۡہُمۡ مَّا کَسَبُوۡا شَیۡـًٔا وَّلَا مَا اتَّخَذُوۡا مِنۡ دُوۡنِ اللّٰہِ اَوۡلِیَآءَ ۖ وَلَہُمۡ عَذَابٌ عَظِیۡمٌ
14:17, 18.
14:17, 18.
14:17-18.
Commentary:
The verse means to say that the Unity of God, for the establishment of which Divine Scriptures have been revealed and Prophets raised, is the quintessence of Divine guidance and those who reject and deny it are bound to meet with a sad fate.
b
14:17, 18.
b
14:17-18.
3738
Commentary:
The verse means to say that the Unity of God, for the establishment of which Divine Scriptures have been revealed and Prophets raised, is the quintessence of Divine guidance and those who reject and deny it are bound to meet with a sad fate.
b
14:17, 18.
اِنَّ الۡمُصَّدِّقِیۡنَ وَالۡمُصَّدِّقٰتِ وَاَقۡرَضُوا اللّٰہَ قَرۡضًا حَسَنًا یُّضٰعَفُ لَہُمۡ وَلَہُمۡ اَجۡرٌ کَرِیۡمٌ
2:246.
2:246.
2:246; 30:40.
Commentary:
After the appearance of a great Divine Reformer among them as promised in the preceding verse, the Muslims will be called upon to make great sacrifices, especially in money and property, as at that time the teachings of Islam wi1l need to be preached and propagated to the ends of the earth and financial help will be very much in demand.
d
2:246.
b
2:246; 30:40.
4161
Commentary:
After the appearance of a great Divine Reformer among them as promised in the preceding verse, the Muslims will be called upon to make great sacrifices, especially in money and property, as at that time the teachings of Islam wi1l need to be preached and propagated to the ends of the earth and financial help will be very much in demand.
b
2:246.
وَلَوۡلَاۤ اَنۡ کَتَبَ اللّٰہُ عَلَیۡہِمُ الۡجَلَآءَ لَعَذَّبَہُمۡ فِی الدُّنۡیَا ۖ وَلَہُمۡ فِی الۡاٰخِرَۃِ عَذَابُ النَّارِ
بائبل میں ذکر ہے کہ یہود ایک موقعہ پر جلا وطن بھی کیے جائیں گے۔ (یسعیاہ باب۲۳ آیت۱۷۔ ۱۸)
The exile of the Banu Nadir from Medina was a very light punishment. They deserved a much heavier punishment, and had they not been exiled they would have been severely punished in some other way.
Important Words:
الجلاء (the banishment) is derived from جلا (jala). They say جلا عن بلدہ i.e. he migrated from his home. جلا عنه الھم means, he removed the grief from him or banished him. أجلاہ means he exiled (Lane & Aqrab).
Commentary:
The verse means that by their persistent evil designs and treachery the Jews of Medina, particularly the Banu Nadir, had incurred God’s wrath. Their exile from Medina was a very light punishment. They had deserved a much heavier punishment, and had they not been exiled they would have been severely punished in some other form.
3
بائبل میں ذکر ہے کہ یہود ایک موقعہ پر جلا وطن بھی کیے جائیں گے۔ (یسعیاہ باب۲۳ آیت۱۷۔ ۱۸)
4191
Important Words:
الجلاء (the banishment) is derived from جلا (jala). They say جلا عن بلدہ i.e. he migrated from his home. جلا عنه الھم means, he removed the grief from him or banished him. أجلاہ means he exiled (Lane & Aqrab).
Commentary:
The verse means that by their persistent evil designs and treachery the Jews of Medina, particularly the Banu Nadir, had incurred God’s wrath. Their exile from Medina was a very light punishment. They had deserved a much heavier punishment, and had they not been exiled they would have been severely punished in some other form.
3019
The exile of the Banu Nadir from Medina was a very light punishment. They deserved a much heavier punishment, and had they not been exiled they would have been severely punished in some other way.
کَمَثَلِ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ قَرِیۡبًا ۖ ذَاقُوۡا وَبَالَ اَمۡرِہِمۡ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
The reference may be to the Quraish of Mecca who sustained ignominious defeat at Badr, or to Banu Qainuqa‘ who were punished for their mischiefs and machinations after Badr. The latter were the first of the three Jewish tribes who were banished from Medina one month after the Battle of Badr because they had broken their pledged word with the Holy Prophet. Eventually they settled in Syria.
Commentary:
The reference in the verse may be to the Quraish of Mecca who sustained an ignominious defeat at Badr or to BanuQainuqa‘ who were punished for their mischief and machinations after Badr. They were the first of the three Jewish tribes who broke their pledged word with the Holy Prophet and were banished from Medina one month after the Battle of Badr. They settled in Syria.
4201
Commentary:
The reference in the verse may be to the Quraish of Mecca who sustained an ignominious defeat at Badr or to BanuQainuqa‘ who were punished for their mischief and machinations after Badr. They were the first of the three Jewish tribes who broke their pledged word with the Holy Prophet and were banished from Medina one month after the Battle of Badr. They settled in Syria.
3027
The reference may be to the Quraish of Mecca who sustained ignominious defeat at Badr, or to Banu Qainuqa‘ who were punished for their mischiefs and machinations after Badr. The latter were the first of the three Jewish tribes who were banished from Medina one month after the Battle of Badr because they had broken their pledged word with the Holy Prophet. Eventually they settled in Syria.
اَلَمۡ یَاۡتِکُمۡ نَبَؤُا الَّذِیۡنَ کَفَرُوۡا مِنۡ قَبۡلُ فَذَاقُوۡا وَبَالَ اَمۡرِہِمۡ وَلَہُمۡ عَذَابٌ اَلِیۡمٌ
40:22, 23.
40:22, 23.
a
40:22, 23.
b
40:22-23.
4258
Commentary:
See next verse.
b
40:22, 23.