وَیَوۡمَ
Appears 36 times in Quran
Occurrences in Quran
Found 36 verses containing "وَیَوۡمَ".
وَیَوۡمَ نَحۡشُرُ مِنۡ کُلِّ اُمَّۃٍ فَوۡجًا مِّمَّنۡ یُّکَذِّبُ بِاٰیٰتِنَا فَہُمۡ یُوۡزَعُوۡنَ
25:18; 67:9.
25:18; 67:9.
25:18; 67:9.
Commentary:
The main subject dealt with in the Surah is life after death and by implication the great spiritual revolution that was to be brought about by the Holy Prophet. The appeal of the Holy Prophet to the Quraish naturally split his people into two camps—the Faithful and the disbelievers. The present and the next few verses deal with the rejecters of the Prophet’s message and the fate that was in store for them. Life after death is another subject dealt with in these verses.
a
25:18; 67:9.
a
25:18; 67:9.
2867
Commentary:
The main subject dealt with in the Surah is life after death and by implication the great spiritual revolution that was to be brought about by the Holy Prophet. The appeal of the Holy Prophet to the Quraish naturally split his people into two camps—the Faithful and the disbelievers. The present and the next few verses deal with the rejecters of the Prophet’s message and the fate that was in store for them. Life after death is another subject dealt with in these verses.
b
25:18; 67:9.
وَیَوۡمَ یُنۡفَخُ فِی الصُّوۡرِ فَفَزِعَ مَنۡ فِی السَّمٰوٰتِ وَمَنۡ فِی الۡاَرۡضِ اِلَّا مَنۡ شَآءَ اللّٰہُ ۚ وَکُلٌّ اَتَوۡہُ دٰخِرِیۡنَ
18:100; 20:103; 36:52; 78:19.
The words, when the trumpet will be blown, besides referring to the Day of Resurrection, refer to the new order that was ushered in by the Holy Prophet as if by the blowing of a trumpet.
18:100; 20:103; 36:52; 78:19.
Commentary:
The words "when the trumpet will be blown" besides referring to the Day of Resurrection, refer to the New Order that was ushered in by the Holy Prophet as if by the blowing of a trumpet. As a result of this New Order and the great revolution that the Holy Prophet brought about in the Arabian society, those disbelievers who were regarded as their leaders and chiefs were humbled and humiliated.
d
18:100; 20:103; 36:52; 78:19.
957
“当号角吹响时” 这些字, 除了指复生之日以外, 还指由穆圣像吹响号角那样地引进的新秩序。
b
18:100; 20:103; 36:52; 78:19.
2870
Commentary:
The words "when the trumpet will be blown" besides referring to the Day of Resurrection, refer to the New Order that was ushered in by the Holy Prophet as if by the blowing of a trumpet. As a result of this New Order and the great revolution that the Holy Prophet brought about in the Arabian society, those disbelievers who were regarded as their leaders and chiefs were humbled and humiliated.
c
18:100; 20:103; 36:52; 78:19.
2193
The words, when the trumpet will be blown, besides referring to the Day of Resurrection, refer to the new order that was ushered in by the Holy Prophet as if by the blowing of a trumpet.
وَجَعَلۡنٰہُمۡ اَئِمَّۃً یَّدۡعُوۡنَ اِلَی النَّارِ ۖ وَیَوۡمَ الۡقِیٰمَۃِ لَا یُنۡصَرُوۡنَ
11:99.
11:99.
11:99.
a
11:99.
c
11:99.
b
11:99.
ثُمَّ اَنۡتُمۡ ہٰٓؤُلَآءِ تَقۡتُلُوۡنَ اَنۡفُسَکُمۡ وَتُخۡرِجُوۡنَ فَرِیۡقًا مِّنۡکُمۡ مِّنۡ دِیٰرِہِمۡ تَظٰہَرُوۡنَ عَلَیۡہِمۡ بِالۡاِثۡمِ وَالۡعُدۡوٰنِ وَاِنۡ یَّاۡتُوۡکُمۡ اُسٰرٰی تُفٰدُوۡہُمۡ وَہُوَ مُحَرَّمٌ عَلَیۡکُمۡ اِخۡرَاجُہُمۡ ۚ اَفَتُؤۡمِنُوۡنَ بِبَعۡضِ الۡکِتٰبِ وَتَکۡفُرُوۡنَ بِبَعۡضٍ ۚ فَمَا جَزَآءُ مَنۡ یَّفۡعَلُ ذٰلِکَ مِنۡکُمۡ اِلَّا خِزۡیٌ فِی الۡحَیٰوۃِ الدُّنۡیَا ۖ وَیَوۡمَ الۡقِیٰمَۃِ یُرَدُّوۡنَ اِلٰۤی اَشَدِّ الۡعَذَابِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
See under 2:87.
92
See under 2:87.
118
There lived in Medina in the time of the Holy Prophet three Jewish tribes, the Banu Qainuqa‘, the Banu Nadir and the Banu Quraizah; and two pagan tribes, the Aus and the Khazraj. Two of the Jewish tribes, Banu Qainuqa‘ and Banu Quraizah, sided with the Aus, and Banu Nadir with the Khazraj. Thus, whenever these pagan clans were at war with each other, the Jewish tribes were automatically involved. But, if during a war any Jews were taken prisoner by the pagans, the former would collect money by subscription and ransom them. They considered it improper for a Jew to remain in bondage with a Gentile. The Qur’an objects to this practice by saying that their Faith not only forbids the enslavement of Jews, but also prohibits mutual warfare and murder in which they openly indulged and there could be nothing worse than to accept a portion of a Scripture and reject the rest; for, when one accepts a portion of a Scripture, it is proof of the fact that one is convinced of the truth of the whole. Thus rejection o
وَیَوۡمَ یُنَادِیۡہِمۡ فَیَقُوۡلُ اَیۡنَ شُرَکَآءِیَ الَّذِیۡنَ کُنۡتُمۡ تَزۡعُمُوۡنَ
28:75; 41:48.
28:75; 41:48.
28:75; 41:48.
d
28:75; 41:48.
c
28:75; 41:48.
a
28:75; 41:48.
وَیَوۡمَ یُنَادِیۡہِمۡ فَیَقُوۡلُ مَاذَاۤ اَجَبۡتُمُ الۡمُرۡسَلِیۡنَ
5:110; 7:7.
5:110; 7:7.
5:110; 7:7.
b
5:110; 7:7.
d
5:110; 7:7.
e
5:110; 7:7.
وَیَوۡمَ یُنَادِیۡہِمۡ فَیَقُوۡلُ اَیۡنَ شُرَکَآءِیَ الَّذِیۡنَ کُنۡتُمۡ تَزۡعُمُوۡنَ
16:28; 18:53; 28:63; 41:48.
16:28; 18:53; 28:63; 41:48.
16:28; 18:53; 28:63; 41:48.
Commentary:
After a brief mention about the powers and favours of God, made in the preceding few verses, the present verse reverts to the subject of the futility of idol worship and puts forth these Divine powers and favours as an argument in support of the Unity of God.
b
16:28; 18:53; 28:63; 41:48.
b
16:28; 18:53; 28:63; 41:48.
2929
Commentary:
After a brief mention about the powers and favours of God, made in the preceding few verses, the present verse reverts to the subject of the futility of idol worship and puts forth these Divine powers and favours as an argument in support of the Unity of God.
b
16:28; 18:53; 28:63; 41:48.
وَیَوۡمَ تَقُوۡمُ السَّاعَۃُ یُبۡلِسُ الۡمُجۡرِمُوۡنَ
6:45.
6:45.
6:45.
Important Words:
For یبلس (seized with despair) see 2:35.
Commentary:
Taking the word الساعة (Hour) as referring to the day of the Battle of Badr, the word یبلس portrays the mental anguish of the Quraish on that day. It says that they were simply dumbfounded. They had not the faintest idea of the crushing defeat they suffered at the hands of the poor, almost unarmed, and ill-provisioned, handful of Muslims, whom they had expelled from their hearths and homes hardly a year ago. Their idols and associate-gods, as is mentioned in the next verse, did not and could not come to their help.
e
6:45.
b
6:45.
2999
Important Words:
For یبلس (seized with despair) see 2:35.
Commentary:
Taking the word الساعة (Hour) as referring to the day of the Battle of Badr, the word یبلس portrays the mental anguish of the Quraish on that day. It says that they were simply dumbfounded. They had not the faintest idea of the crushing defeat they suffered at the hands of the poor, almost unarmed, and ill-provisioned, handful of Muslims, whom they had expelled from their hearths and homes hardly a year ago. Their idols and associate-gods, as is mentioned in the next verse, did not and could not come to their help.
e
6:45.
وَیَوۡمَ تَقُوۡمُ السَّاعَۃُ یَوۡمَئِذٍ یَّتَفَرَّقُوۡنَ
وَاِنۡ مِّنۡ اَہۡلِ الۡکِتٰبِ اِلَّا لَیُؤۡمِنَنَّ بِہٖ قَبۡلَ مَوۡتِہٖ ۖ وَیَوۡمَ الۡقِیٰمَۃِ یَکُوۡنُ عَلَیۡہِمۡ شَہِیۡدًا
مفسرین اس آیت کے یہ معنے کرتے ہیں کہ تمام اہل کتاب مسیحؑ کی موت سے پہلے اس پر ایمان لے آئیں گے۔ لیکن یہ معنے درست نہیں کیونکہ یہاں اِنْ مِّنْ اَھْلِ الْکِتَابِ کے الفاظ ہیں جو بتاتے ہیں کہ اہل کتاب میں سے ہر فرد کا ایمان لانا ضروری ہے۔ حالانکہ لاکھوں یہودی ایسے ہیں جو مسیحؑ کے زمانہ سے اب تک فوت ہو چکے ہیں لیکن ان کو مسیحؑ پر ایمان لانا نصیب نہیں ہوا۔ پس ہم نے اس آیت کا ترجمہ یہ کیا ہے کہ اہل کتاب میں سے ہر ایک (یعنی یہودی اور مسیحی) اپنی موت سے پہلے پہلے یہ مانتا رہے گا کہ مسیح صلیب پر مر گئے ہیں۔ یہودی اس لئے کہ وہ مسیحؑ کو لعنتی ثابت کرنا چاہتے ہیں اور عیسائی اس
5:118.
The pronoun "his" in the expression "before his death" stands for the noun "none", meaning every one among the People of the Book before his own death……This meaning is supported by the second reading of Mautihi which is Mautihim (their death) as reported by Ubayy (Jarir, vi. 13). The Jews believe that they killed Jesus on the cross because they seek to prove that he was not a true Prophet. The Christians believe that he had died on the cross, and this is because they have adopted the doctrine of Atonement.
5:118.
Important Words:
The pronoun "it" in the clause, believe in it, stands for the false belief (referred to in the preceding verses) that Jesus met his death on the cross. So the verse signifies that both Jews and Christians will continue to believe in the supposed crucifixion of Jesus till the time of their death, when the veil will be lifted and everything will become clear. They are indeed bound to believe in the alleged death of Jesus on the cross. If the Jews do not do so, his truth becomes established and their whole position becomes indefensible. Similarly, if the Christians do not believe in it, the doctrine of Atonement becomes untenable and the entire fabric of Christianity crashes to pieces. So both these peoples go on sticking to this absurd and unfounded belief in the face of all reason and all established facts of history.
The attempts to make the words لیؤمنن به قبل موته (will believe in it before his death) mean "will believe in him (Jesus) before his (Jesus’) death" is simply ridiculous. The context spurns the idea, as does the second reading of the expression موته (his death) viz. موتھم (their death) reported by Ubayy (Jarir, vi. 13).
a
5:118.
361
“他死以前” 这一用语中的代词 “他的” 代表名词 “没有一个人”, 意指每一个有经的人在他自己死以前……。按乌巴耶 (اُبَیّ, Ubayy) 的说法 (Jarir. vi. 13) 这个意思可由 مَوْتِه (Mautihi) 的第二个版本 مَوْتِهِمْ (Mautihim) (他们的死) 得到证实。犹太人相信他们已在十字架上杀死了伊撒, 因为他们力图证明他不是真正的先知。基督教徒相信他已死在十字架上, 因为他们接受了伊撒(耶稣)替世人赎罪而受难及死的这一教义。
5
مفسرین اس آیت کے یہ معنے کرتے ہیں کہ تمام اہل کتاب مسیحؑ کی موت سے پہلے اس پر ایمان لے آئیں گے۔ لیکن یہ معنے درست نہیں کیونکہ یہاں اِنْ مِّنْ اَھْلِ الْکِتَابِ کے الفاظ ہیں جو بتاتے ہیں کہ اہل کتاب میں سے ہر فرد کا ایمان لانا ضروری ہے۔ حالانکہ لاکھوں یہودی ایسے ہیں جو مسیحؑ کے زمانہ سے اب تک فوت ہو چکے ہیں لیکن ان کو مسیحؑ پر ایمان لانا نصیب نہیں ہوا۔ پس ہم نے اس آیت کا ترجمہ یہ کیا ہے کہ اہل کتاب میں سے ہر ایک (یعنی یہودی اور مسیحی) اپنی موت سے پہلے پہلے یہ مانتا رہے گا کہ مسیح صلیب پر مر گئے ہیں۔ یہودی اس لئے کہ وہ مسیحؑ کو لعنتی ثابت کرنا چاہتے ہیں اور عیسائی اس
b
5:118.
623
Important Words:
The pronoun "it" in the clause, believe in it, stands for the false belief (referred to in the preceding verses) that Jesus met his death on the cross. So the verse signifies that both Jews and Christians will continue to believe in the supposed crucifixion of Jesus till the time of their death, when the veil will be lifted and everything will become clear. They are indeed bound to believe in the alleged death of Jesus on the cross. If the Jews do not do so, his truth becomes established and their whole position becomes indefensible. Similarly, if the Christians do not believe in it, the doctrine of Atonement becomes untenable and the entire fabric of Christianity crashes to pieces. So both these peoples go on sticking to this absurd and unfounded belief in the face of all reason and all established facts of history.
The attempts to make the words لیؤمنن به قبل موته (will believe in it before his death) mean "will believe in him (Jesus) before his (Jesus’) death" is simply ridiculous. The context spurns the idea, as does the second reading of the expression موته (his death) viz. موتھم (their death) reported by Ubayy (Jarir, vi. 13).
b
5:118.
701
The pronoun "his" in the expression "before his death" stands for the noun "none", meaning every one among the People of the Book before his own death……This meaning is supported by the second reading of Mautihi which is Mautihim (their death) as reported by Ubayy (Jarir, vi. 13). The Jews believe that they killed Jesus on the cross because they seek to prove that he was not a true Prophet. The Christians believe that he had died on the cross, and this is because they have adopted the doctrine of Atonement.
وَیَوۡمَ تَقُوۡمُ السَّاعَۃُ یُقۡسِمُ الۡمُجۡرِمُوۡنَ مَا لَبِثُوۡا غَیۡرَ سَاعَۃٍ ۚ کَذٰلِکَ کَانُوۡا یُؤۡفَکُوۡنَ
اس جگہ عیسائیوں کی اس حالت کی طرف اشارہ ہے جو عیسائیت کے اٹلی میں پھیل جانے کے بعد ہوئی تھی۔ اس وقت وہ اس دورِ تکلیف سے گذر گئے تھے جو اصحابِ کہف کے زمانہ میں اُن پر وارد ہوا تھا اس کے بعد کچھ عرصہ تک ان کو ترقی ملی۔ لیکن اسلام کی ترقی کے زمانہ میں وہ پھر گرے۔ اور پھر اسلام کی ترقی کے زمانہ میں ان پر جو تنزل کا دور آیا تھا اس کو یاد کرکے افسوس کرنے لگے کہ ہم نے بہت ہی کم لذت اٹھائی ہے زیادہ تر تکلیف میں ہی عمر گذاری ہے۔
10:46; 46:36.
Commentary:
The verse means to say that when the hour of the triumph of Islam arrives and disbelief suffers defeat, the disbelievers will realize to their mortification and sorrow that the time of their prosperity and glory was indeed very short. It was but an hour!
d
10:46; 46:36.
999
伊斯兰教胜利时刻。
2
اس جگہ عیسائیوں کی اس حالت کی طرف اشارہ ہے جو عیسائیت کے اٹلی میں پھیل جانے کے بعد ہوئی تھی۔ اس وقت وہ اس دورِ تکلیف سے گذر گئے تھے جو اصحابِ کہف کے زمانہ میں اُن پر وارد ہوا تھا اس کے بعد کچھ عرصہ تک ان کو ترقی ملی۔ لیکن اسلام کی ترقی کے زمانہ میں وہ پھر گرے۔ اور پھر اسلام کی ترقی کے زمانہ میں ان پر جو تنزل کا دور آیا تھا اس کو یاد کرکے افسوس کرنے لگے کہ ہم نے بہت ہی کم لذت اٹھائی ہے زیادہ تر تکلیف میں ہی عمر گذاری ہے۔
a
10:46; 46:36.
3029
Commentary:
The verse means to say that when the hour of the triumph of Islam arrives and disbelief suffers defeat, the disbelievers will realize to their mortification and sorrow that the time of their prosperity and glory was indeed very short. It was but an hour!
a
10:46; 46:36.
2296
The hour of the triumph of Islam.
وَیَوۡمَ نَحۡشُرُہُمۡ جَمِیۡعًا ثُمَّ نَقُوۡلُ لِلَّذِیۡنَ اَشۡرَکُوۡۤا اَیۡنَ شُرَکَآؤُکُمُ الَّذِیۡنَ کُنۡتُمۡ تَزۡعُمُوۡنَ
10:39.
10:29.
Commentary:
The verb تزعمون (you used to assert) has always been used in the Quran with regard to falsehood. It signifies an assertion of which one is not sure. Thus کنتم تزعمون (you used to assert) would mean, "you asserted with your tongues, while you had doubts in your minds".
c
10:39.
a
10:29.
770
Commentary:
The verb تزعمون (you used to assert) has always been used in the Quran with regard to falsehood. It signifies an assertion of which one is not sure. Thus کنتم تزعمون (you used to assert) would mean, "you asserted with your tongues, while you had doubts in your minds".
c
10:39.
836
You asserted, claimed, or spoke of.
وَہُوَ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ بِالۡحَقِّ ۖ وَیَوۡمَ یَقُوۡلُ کُنۡ فَیَکُوۡنُ ۚ قَوۡلُہُ الۡحَقُّ ۚ وَلَہُ الۡمُلۡکُ یَوۡمَ یُنۡفَخُ فِی الصُّوۡرِ ۚ عٰلِمُ الۡغَیۡبِ وَالشَّہٰدَۃِ ۚ وَہُوَ الۡحَکِیۡمُ الۡخَبِیۡرُ
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
9:94; 13:10; 23:93; 39:47; 59:23.
14:20; 16:4; 29:45.
27:88; 39:69.
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
14:20; 16:4; 29:45.
27:88; 39:69.
9:94; 13:10; 23:93; 39:47; 59:23.
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
431
安拉的先知确实是一种号角, 通过他可以听到安拉的声音, 它的响声是广泛传播他的各种教导的以及在他的民族生活中由他所发起的伟大革命的一种象征。这节经文的意思是, 当穆圣的教导在世界上广泛传播并被接受的时候, 在伊斯兰教胜利和居支配地位时, 安拉的王国会以明确的论证确立在这世界上, 在那一天那些偶像会成为碎片。
b
14:20; 16:4; 29:45.
c
27:88; 39:69.
d
9:94; 13:10; 23:93; 39:47; 59:23.
819
Commentary:
The word کن (be) really denotes a simple command intended to bring about a change. When the word is used concerning a thing which does not exist, it naturally signifies the bringing into being something which God has willed. When, however, the word is used concerning a thing which already exists, then it generally means that the thing will come to nought when God so wills. Thus the sentence, He it is Who created…and the day He says, 'Be', it will be, signifies that everything is in the power of God; so when God issues a command concerning the breaking-up of the power of disbelievers, it will surely come to nought.
The expression, His word is the truth, means that the prophecy mentioned above is a true one and must come to pass and nothing can stop it. See the meaning of حق under 2:148 & 3:4.
The words, His will be the kingdom on the day when the trumpet will be blown, mean that the visible kingdom of God will be established when Islam triumphs and false and idolatrous beliefs and practices vanish. A Prophet of God is indeed a trumpet, through whom the voice of God is heard, and the sounding of the trumpet is a symbol for the wide publication and establishment of the teachings brought by him. Thus, the verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam flourishes and triumphs, then the kingdom of God will be visibly established on the earth and on that day will idols be broken to pieces.
a
9:94; 13:10; 23:93; 39:47; 59:23.
c
14:20; 16:4; 29:45.
d
27:88; 39:69.
863
A Divine Prophet is indeed a trumpet through whom the Voice of God is heard, and the sounding of it is a symbol for the wide dissemination of his teachings and the great revolution to be brought about by him in the lives of his people. The verse means that when the teachings of the Holy Prophet are widely published and accepted in the world and when Islam triumphs and predominates, then the Kingdom of God will become demonstrably established in the earth and on that day will idols be broken to pieces.
وَیَوۡمَ یَحۡشُرُہُمۡ جَمِیۡعًا یّٰمَعۡشَرَ الۡجِنِّ قَدِ اسۡتَکۡثَرۡتُمۡ مِّنَ الۡاِنۡسِ ۖ وَقَالَ اَوۡلِیَآؤُہُمۡ مِّنَ الۡاِنۡسِ رَبَّنَا اسۡتَمۡتَعَ بَعۡضُنَا بِبَعۡضٍ وَّبَلَغۡنَاۤ اَجَلَنَا الَّذِیۡۤ اَجَّلۡتَ لَنَا ۚ قَالَ النَّارُ مَثۡوٰٮکُمۡ خٰلِدِیۡنَ فِیۡہَاۤ اِلَّا مَا شَآءَ اللّٰہُ ۗ اِنَّ رَبَّکَ حَکِیۡمٌ عَلِیۡمٌ
7:39-40; 10:29; 34:32.
مَعْشَرْ (Mashar) 的意思是, 做同样事务的一伙人 (Lane)。这节经文中精这个单词清楚地意指反对 اِنْس (Ins, 弱而贫穷阶层的人) 的那些有权势的巨头。
这句阿拉伯话的意思可以是: (1) 你们已经把老百姓中的许多人争取到你的一边并使他们听从你的话; (2) 你们已经剥削或利用了他们; (3) 你们已经把群众放在非常重要的位置, 也就是说, 你们出于害怕群众不再跟从你们而未接受真理。正如薄弱的人们害怕大人物而不接受真理, 同样地, 大人物有时害怕他们的跟从者抛弃他们而不接受真理。
这节经文提供了另外一个证明:此处 Jinn (精纳) 这个单词的意思只是一个阶层的人, 即有权势的大人物。因为剥削一个阶层的人, 只能是另一阶层的人。Jinn 如作为与人不同的存在物, 是从来也不剥削人的, 也从来没看到过安拉的使者是从他们中间选拔出来的。
جنّوں سے مراد بڑے لوگ ہیں۔ کیونکہ وہ ڈیوڑھیوں اور دربانوں کے پیچھے لوگوں سے چھپے رہتے ہیں۔
یعنی ان کی پارٹی کے عام آدمی۔
7:39, 40; 10:29; 34:32.
Ma‘shar means, a company of men whose affair is the same (Lane). In this verse the word jinn clearly signifies great and powerful men as opposed to Ins, i.e. the weak and poor classes.
The Arabic words may mean: (1) You have won over many from among the common masses to your side and have made them follow you; (2) you have exploited them; (3) you have attached great importance to the masses, i.e. you did not accept the Truth out of fear lest the masses should cease to follow you. Just as weak people do not accept the Truth out of fear of the great, similarly the great ones are sometimes afraid of their followers and do not accept the Truth out of fear lest they should desert them.
The verse provides another proof of the fact that by the word "jinn" is here meant only a class of human beings, viz. the great and the powerful, for it is only one class of men that exploits another class, jinn as beings different from men have never been found to exploit men, neither are Divine Messengers known to have ever been raised among them.
7:39-40; 10:29; 34:32.
Important Words:
معشر (company) is derived from عشر. They say عشر المال i.e. he took one-tenth of the property. عشرھم means, he took one from among them, they being ten. عشرة and عشر mean, ten. معشر means, a company; a collective body; a community; a family. It is so called because a company or community consists of many individuals, the word عشرة (ten) being that large and perfect number after which there is no number but what is composed of the units comprised in it (Lane).
الجن (jinn) is derived from جن (janna). They say جنه i.e. he veiled, concealed, hid, covered or protected him or it. That is the primary significance which is retained in all the derivations of the word. Thus a garden is known as جنة (jannat) because its trees cover or conceal the ground. A child in its mother’s womb is known as جنن because it lies concealed in the womb. The heart is known as جنان because it lies concealed in the bosom. A grave is known as جنن because it conceals the dead body. The piece of cloth worn by a woman is known as جنة (junnah) because it covers her head and bosom. A shield is known مجنة as because it covers and protects the fighter. Madness or insanity is known as جنون because it obscures and, as it were, veils the faculty of reason. A serpent is known as جان because it generally lies concealed in holes or dark corners. Similarly, جن (jinn) are so called because they are considered to be invisible bodies concealed from human sight. جن also means the prime or first part of a thing, probably because it covers or conceals the main body that follows (Lisan & Taj). For a fuller discussion of the word and an explanation of the jinn see note on 15:28. See also 6:101.
استکثرتم (you sought to make subservient to yourselves a great many) is derived from کثر which means, it was or became much or abundant or many or numerous. استکثر من الشیء means, he desired or wished much of the thing; or he reckoned it much, abundant or many (Lane). استکثرتم منھم signifies, you have misled many of them; or you have made many of them follow you; or you have made them subservient to yourselves (Kashshaf).
مثوی (abode) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed, or abode in the place; or he stayed or dwelt long in it; he settled in the place; he alighted at the place. So مثوی means, a place where one remains, stays, dwells or abides; an abode or a dwelling; a place of alighting (Lane).
Commentary:
The verse definitely proves that at least here the Quran does not use the word jinn to signify a species other than mankind. The very words and the only possible signification of the verse contradict that sense. The word as used in this verse, which thus holds a sort of key position, cannot but mean great and powerful men as opposed to the weak and poor classes. The word جن as shown under Important Words is derived from a root which means to hide or conceal. As the beings properly known as jinn are hidden from the eyes of men, therefore, they have been called جن. The great men have also been called jinn because they very rarely mix with the general public and remain, as it were, hidden from them.
The sentence قد استکثرتم من الانس (you have sought to make subservient to yourselves a great many from among men) has two meanings: (1) you have taken to yourselves many from among the masses, i.e. you have won them over to your side and made them follow you and have thus misled them; (2) you have reckoned the masses to be many (as against God), i.e. you have attached more importance to the masses than to God; you did not accept the truth out of fear of the masses, lest they should desert you and cease to hold you in honour. It is indeed strange that just as the weak do not sometimes accept the truth out of fear of the great, lest they should inflict loss or pain on them, similarly the great are sometimes afraid of their humbler followers and do not accept the truth, fearing lest the latter should turn away from them and desert them. Heraclius, for instance, was convinced of the truth of the Holy Prophet but did not openly acknowledge it out of the fear of his subjects who, he thought, were bitterly opposed to Islam and would rebel against him, if he declared his faith (Bukhari).
The words, we profited from one another, imply that the friendships of disbelievers are also transitory and that they will fall out among themselves on the Day of Judgement. The poor will say: "We led lives of humiliation in subjection to the big ones who derived profit from us. So, o Lord, inflict upon them a double punishment." This also shows that the word jinn, here, does not refer to any creatures separate from human beings but to a special class of men; for if taken in that sense the above-quoted words cannot apply to them, for human beings do not profit from the genii nor the genii from human beings. It is only one class of man that profits by the other, i.e. the great profit by the poor and vice versa.
The words, The Fire is your abode, are addressed to the humble class of people who pleaded that they were merely tools in the hands of the great. They are told that no pleading can do them any good now, and that they must enter the Fire and remain there until God is pleased to deliver them therefrom. Both the big and the poor are alike guilty.
e
7:39-40; 10:29; 34:32.
459
مَعْشَرْ (Mashar) 的意思是, 做同样事务的一伙人 (Lane)。这节经文中精这个单词清楚地意指反对 اِنْس (Ins, 弱而贫穷阶层的人) 的那些有权势的巨头。
460
这句阿拉伯话的意思可以是: (1) 你们已经把老百姓中的许多人争取到你的一边并使他们听从你的话; (2) 你们已经剥削或利用了他们; (3) 你们已经把群众放在非常重要的位置, 也就是说, 你们出于害怕群众不再跟从你们而未接受真理。正如薄弱的人们害怕大人物而不接受真理, 同样地, 大人物有时害怕他们的跟从者抛弃他们而不接受真理。
461
这节经文提供了另外一个证明:此处 Jinn (精纳) 这个单词的意思只是一个阶层的人, 即有权势的大人物。因为剥削一个阶层的人, 只能是另一阶层的人。Jinn 如作为与人不同的存在物, 是从来也不剥削人的, 也从来没看到过安拉的使者是从他们中间选拔出来的。
3
جنّوں سے مراد بڑے لوگ ہیں۔ کیونکہ وہ ڈیوڑھیوں اور دربانوں کے پیچھے لوگوں سے چھپے رہتے ہیں۔
4
یعنی ان کی پارٹی کے عام آدمی۔
b
7:39-40; 10:29; 34:32.
869
Important Words:
معشر (company) is derived from عشر. They say عشر المال i.e. he took one-tenth of the property. عشرھم means, he took one from among them, they being ten. عشرة and عشر mean, ten. معشر means, a company; a collective body; a community; a family. It is so called because a company or community consists of many individuals, the word عشرة (ten) being that large and perfect number after which there is no number but what is composed of the units comprised in it (Lane).
الجن (jinn) is derived from جن (janna). They say جنه i.e. he veiled, concealed, hid, covered or protected him or it. That is the primary significance which is retained in all the derivations of the word. Thus a garden is known as جنة (jannat) because its trees cover or conceal the ground. A child in its mother’s womb is known as جنن because it lies concealed in the womb. The heart is known as جنان because it lies concealed in the bosom. A grave is known as جنن because it conceals the dead body. The piece of cloth worn by a woman is known as جنة (junnah) because it covers her head and bosom. A shield is known مجنة as because it covers and protects the fighter. Madness or insanity is known as جنون because it obscures and, as it were, veils the faculty of reason. A serpent is known as جان because it generally lies concealed in holes or dark corners. Similarly, جن (jinn) are so called because they are considered to be invisible bodies concealed from human sight. جن also means the prime or first part of a thing, probably because it covers or conceals the main body that follows (Lisan & Taj). For a fuller discussion of the word and an explanation of the jinn see note on 15:28. See also 6:101.
استکثرتم (you sought to make subservient to yourselves a great many) is derived from کثر which means, it was or became much or abundant or many or numerous. استکثر من الشیء means, he desired or wished much of the thing; or he reckoned it much, abundant or many (Lane). استکثرتم منھم signifies, you have misled many of them; or you have made many of them follow you; or you have made them subservient to yourselves (Kashshaf).
مثوی (abode) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed, or abode in the place; or he stayed or dwelt long in it; he settled in the place; he alighted at the place. So مثوی means, a place where one remains, stays, dwells or abides; an abode or a dwelling; a place of alighting (Lane).
Commentary:
The verse definitely proves that at least here the Quran does not use the word jinn to signify a species other than mankind. The very words and the only possible signification of the verse contradict that sense. The word as used in this verse, which thus holds a sort of key position, cannot but mean great and powerful men as opposed to the weak and poor classes. The word جن as shown under Important Words is derived from a root which means to hide or conceal. As the beings properly known as jinn are hidden from the eyes of men, therefore, they have been called جن. The great men have also been called jinn because they very rarely mix with the general public and remain, as it were, hidden from them.
The sentence قد استکثرتم من الانس (you have sought to make subservient to yourselves a great many from among men) has two meanings: (1) you have taken to yourselves many from among the masses, i.e. you have won them over to your side and made them follow you and have thus misled them; (2) you have reckoned the masses to be many (as against God), i.e. you have attached more importance to the masses than to God; you did not accept the truth out of fear of the masses, lest they should desert you and cease to hold you in honour. It is indeed strange that just as the weak do not sometimes accept the truth out of fear of the great, lest they should inflict loss or pain on them, similarly the great are sometimes afraid of their humbler followers and do not accept the truth, fearing lest the latter should turn away from them and desert them. Heraclius, for instance, was convinced of the truth of the Holy Prophet but did not openly acknowledge it out of the fear of his subjects who, he thought, were bitterly opposed to Islam and would rebel against him, if he declared his faith (Bukhari).
The words, we profited from one another, imply that the friendships of disbelievers are also transitory and that they will fall out among themselves on the Day of Judgement. The poor will say: "We led lives of humiliation in subjection to the big ones who derived profit from us. So, o Lord, inflict upon them a double punishment." This also shows that the word jinn, here, does not refer to any creatures separate from human beings but to a special class of men; for if taken in that sense the above-quoted words cannot apply to them, for human beings do not profit from the genii nor the genii from human beings. It is only one class of man that profits by the other, i.e. the great profit by the poor and vice versa.
The words, The Fire is your abode, are addressed to the humble class of people who pleaded that they were merely tools in the hands of the great. They are told that no pleading can do them any good now, and that they must enter the Fire and remain there until God is pleased to deliver them therefrom. Both the big and the poor are alike guilty.
b
7:39, 40; 10:29; 34:32.
908
Ma‘shar means, a company of men whose affair is the same (Lane). In this verse the word jinn clearly signifies great and powerful men as opposed to Ins, i.e. the weak and poor classes.
909
The Arabic words may mean: (1) You have won over many from among the common masses to your side and have made them follow you; (2) you have exploited them; (3) you have attached great importance to the masses, i.e. you did not accept the Truth out of fear lest the masses should cease to follow you. Just as weak people do not accept the Truth out of fear of the great, similarly the great ones are sometimes afraid of their followers and do not accept the Truth out of fear lest they should desert them.
910
The verse provides another proof of the fact that by the word "jinn" is here meant only a class of human beings, viz. the great and the powerful, for it is only one class of men that exploits another class, jinn as beings different from men have never been found to exploit men, neither are Divine Messengers known to have ever been raised among them.
وَیَوۡمَ نَحۡشُرُہُمۡ جَمِیۡعًا ثُمَّ نَقُوۡلُ لِلَّذِیۡنَ اَشۡرَکُوۡا مَکَانَکُمۡ اَنۡتُمۡ وَشُرَکَآؤُکُمۡ ۚ فَزَیَّلۡنَا بَیۡنَہُمۡ ۖ وَقَالَ شُرَکَآؤُہُمۡ مَّا کُنۡتُمۡ اِیَّانَا تَعۡبُدُوۡنَ
یعنی سب قسم کے کفار کو۔ کیا کتابی‘ کیا غیر کتابی۔
6:23; 46:7.
16:87; 28:64.
6:23; 46:7.
16:87; 28:64.
Important Words:
مکانکم (Stand back in your places). See 6:136. شرکاءکم (your partners). This expression does not mean, "those who share your attributes or your power or wealth." It simply means, "the partners or deities you associate with God." So is the case with the expression شرکاء ھم (their partners).
زیلنا (We shall separate them widely) is from زال. They say زاله or ازاله i.e. he put it or set it apart or away; he removed or separated it. ما زال زید قائما means, Zaid ceased not or continued to be standing. زیل (zayyala) gives the same meaning as زالbut in a more intensified sense. زیله means, he separated it (a party or company of men, etc.) much or greatly or widely (Lane).
Commentary:
The verse speaks of those alleged "partners" whom people set up as equals to God without their knowledge or desire or sanction, e.g., the angels, or Prophets or saints such as Rama, Jesus, etc. The next verse supports this inference in which it is clearly stated that these "partners" will call God to witness that they were utterly ignorant of the fact that they had been set up as equals to, or co-partners with Him. The verse further points out that idolaters possessed no evidence for the allegation that the Prophets and saints of the past favoured their deification.
a
6:23; 46:7.
b
16:87; 28:64.
2
یعنی سب قسم کے کفار کو۔ کیا کتابی‘ کیا غیر کتابی۔
a
6:23; 46:7.
b
16:87; 28:64.
1304
Important Words:
مکانکم (Stand back in your places). See 6:136. شرکاءکم (your partners). This expression does not mean, "those who share your attributes or your power or wealth." It simply means, "the partners or deities you associate with God." So is the case with the expression شرکاء ھم (their partners).
زیلنا (We shall separate them widely) is from زال. They say زاله or ازاله i.e. he put it or set it apart or away; he removed or separated it. ما زال زید قائما means, Zaid ceased not or continued to be standing. زیل (zayyala) gives the same meaning as زالbut in a more intensified sense. زیله means, he separated it (a party or company of men, etc.) much or greatly or widely (Lane).
Commentary:
The verse speaks of those alleged "partners" whom people set up as equals to God without their knowledge or desire or sanction, e.g., the angels, or Prophets or saints such as Rama, Jesus, etc. The next verse supports this inference in which it is clearly stated that these "partners" will call God to witness that they were utterly ignorant of the fact that they had been set up as equals to, or co-partners with Him. The verse further points out that idolaters possessed no evidence for the allegation that the Prophets and saints of the past favoured their deification.
c
6:23; 46:7.
d
16:87; 28:64.
وَیَوۡمَ یَحۡشُرُہُمۡ کَاَنۡ لَّمۡ یَلۡبَثُوۡۤا اِلَّا سَاعَۃً مِّنَ النَّہَارِ یَتَعَارَفُوۡنَ بَیۡنَہُمۡ ۚ قَدۡ خَسِرَ الَّذِیۡنَ کَذَّبُوۡا بِلِقَآءِ اللّٰہِ وَمَا کَانُوۡا مُہۡتَدِیۡنَ
30:56; 46:36.
6:32; 30:9; 32:11.
«古兰经» 中有几次谈到不信教的人在世界上只度过一日中一小时。所有这类经文中所指的时间不是他们住在世界上的真实时间, 而指在显示他们当时全神专注于俗世事务以及虚无的追求之中, 其中含有谴责之意。由于他们生活在虚无的追求之中, 即使他们实际上可能活了许多年, 可以确切地说他们在世界上只活了一年。
30:56; 46:36.
6:32; 30:9; 32:11.
Several times disbelievers have been spoken of in the Qur’an as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant, but their being engrossed in worldly affairs and idle pursuits that is condemned by implication. As they wasted their lives in idle pursuits they may rightly be said to have lived in the world only for a day, even though they may have actually lived for many years.
30:56; 46:36.
6:32; 30:9; 32:11.
Commentary:
Disbelievers have been several times spoken of in the Quran as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant. It is only their being engrossed in worldly affairs and idle pursuits that is implied. The day is primarily meant for work and, inasmuch as disbelievers spend most of their time in earning the paltry goods of the world or pass their time in hunting after enjoyment and do not make any effort to win the pleasure of God, it may be rightly said of them that they have lived in the world only for a day, even though they may have actually lived for thousands of years, for they do not benefit by their lives and do not put their days to the right use for which they are meant. If it had been meant to give the actual period of time for which disbelievers stayed on earth, there was no need of specifying the time of the day, for time can be measured by night also.
The words, who deny the meeting with Allah, supply the reason why disbelievers pass their life in negligence. It was due to their lack of faith in meeting with God, which indeed is a great incentive to good works. Both those who obey through fear and those who obey from motives of love are prompted to do good works because they know that one day they will stand before God when they will have to render an account of their deeds. When this faith is wanting, negligence is the natural consequence.
g
30:56; 46:36.
h
6:32; 30:9; 32:11.
593
«古兰经» 中有几次谈到不信教的人在世界上只度过一日中一小时。所有这类经文中所指的时间不是他们住在世界上的真实时间, 而指在显示他们当时全神专注于俗世事务以及虚无的追求之中, 其中含有谴责之意。由于他们生活在虚无的追求之中, 即使他们实际上可能活了许多年, 可以确切地说他们在世界上只活了一年。
a
30:56; 46:36.
b
6:32; 30:9; 32:11.
1321
Commentary:
Disbelievers have been several times spoken of in the Quran as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant. It is only their being engrossed in worldly affairs and idle pursuits that is implied. The day is primarily meant for work and, inasmuch as disbelievers spend most of their time in earning the paltry goods of the world or pass their time in hunting after enjoyment and do not make any effort to win the pleasure of God, it may be rightly said of them that they have lived in the world only for a day, even though they may have actually lived for thousands of years, for they do not benefit by their lives and do not put their days to the right use for which they are meant. If it had been meant to give the actual period of time for which disbelievers stayed on earth, there was no need of specifying the time of the day, for time can be measured by night also.
The words, who deny the meeting with Allah, supply the reason why disbelievers pass their life in negligence. It was due to their lack of faith in meeting with God, which indeed is a great incentive to good works. Both those who obey through fear and those who obey from motives of love are prompted to do good works because they know that one day they will stand before God when they will have to render an account of their deeds. When this faith is wanting, negligence is the natural consequence.
b
30:56; 46:36.
c
6:32; 30:9; 32:11.
1264
Several times disbelievers have been spoken of in the Qur’an as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant, but their being engrossed in worldly affairs and idle pursuits that is condemned by implication. As they wasted their lives in idle pursuits they may rightly be said to have lived in the world only for a day, even though they may have actually lived for many years.
وَیَوۡمَ نَبۡعَثُ فِیۡ کُلِّ اُمَّۃٍ شَہِیۡدًا عَلَیۡہِمۡ مِّنۡ اَنۡفُسِہِمۡ ۖ وَجِئۡنَا بِکَ شَہِیۡدًا عَلٰی ہٰٓؤُلَآءِ ۚ وَنَزَّلۡنَا عَلَیۡکَ الۡکِتٰبَ تِبۡیٰنًا لِّکُلِّ شَیۡءٍ وَّہُدًی وَّرَحۡمَۃً وَّبُشۡرٰی لِلۡمُسۡلِمِیۡنَ
10:38; 12:112.
4:42; 16:85.
4:42; 16:85.
10:38; 12:112.
Commentary:
This verse brings to completion the theme of the preceding verses and purports to say that when on the Day of Judgement various Prophets will present their own examples to establish the guilt of disbelievers, the Holy Prophet also will be presented as a witness against the latter. Disbelievers will be told that when the Holy Prophet who was like them and was one of them eschewed all idolatrous practices and succeeded not only himself in winning the pleasure of God but also led many others to the goal of their life, why could not they benefit by his example? Was this not due to his belief in the Divine teaching which was revealed to him and their rejection of that teaching and their refusal even to recognize its need?
The verse then proceeds to describe the eminent qualities of the Quran and says that it contains an exposition of all the spiritual needs of man and of the means which attract the Grace and Mercy of God.
The words کل شیء (everything) should not be understood to mean everything absolutely, but only all those things that pertain to the spiritual needs of man. So the verse means to say that all fundamental and basic principles which are necessary for the moral and spiritual development of man are embodied in the Quran. The fact that the exposition and explanation of some injunctions and principles is to be found in the Hadith may not be understood to contradict this claim of the Quran. The Hadith contains only explanations and expositions of the Quranic teaching and nothing over and above it or in opposition to it. The Holy Prophet was the greatest exponent of the Quran and so what he said in explanation of a certain injunction of the Quran was perfectly in harmony with it and was free from the possibility of error. This view is also corroborated by the Quran itself (53:4). Indeed they are in grievous error who say that the Prophet was an ordinary mortal like them and therefore they were not bound by all the interpretations, expositions and explanations of the Quranic verses given by him and that they could explain and interpret the Quran as well as he.
a
4:42; 16:85.
b
10:38; 12:112.
c
4:42; 16:85.
d
10:38; 12:112.
1890
Commentary:
This verse brings to completion the theme of the preceding verses and purports to say that when on the Day of Judgement various Prophets will present their own examples to establish the guilt of disbelievers, the Holy Prophet also will be presented as a witness against the latter. Disbelievers will be told that when the Holy Prophet who was like them and was one of them eschewed all idolatrous practices and succeeded not only himself in winning the pleasure of God but also led many others to the goal of their life, why could not they benefit by his example? Was this not due to his belief in the Divine teaching which was revealed to him and their rejection of that teaching and their refusal even to recognize its need?
The verse then proceeds to describe the eminent qualities of the Quran and says that it contains an exposition of all the spiritual needs of man and of the means which attract the Grace and Mercy of God.
The words کل شیء (everything) should not be understood to mean everything absolutely, but only all those things that pertain to the spiritual needs of man. So the verse means to say that all fundamental and basic principles which are necessary for the moral and spiritual development of man are embodied in the Quran. The fact that the exposition and explanation of some injunctions and principles is to be found in the Hadith may not be understood to contradict this claim of the Quran. The Hadith contains only explanations and expositions of the Quranic teaching and nothing over and above it or in opposition to it. The Holy Prophet was the greatest exponent of the Quran and so what he said in explanation of a certain injunction of the Quran was perfectly in harmony with it and was free from the possibility of error. This view is also corroborated by the Quran itself (53:4). Indeed they are in grievous error who say that the Prophet was an ordinary mortal like them and therefore they were not bound by all the interpretations, expositions and explanations of the Quranic verses given by him and that they could explain and interpret the Quran as well as he.
a
10:38; 12:112.
f
4:42; 16:85.
وَیَوۡمَ یَحۡشُرُہُمۡ جَمِیۡعًا ثُمَّ یَقُوۡلُ لِلۡمَلٰٓئِکَۃِ اَہٰٓؤُلَآءِ اِیَّاکُمۡ کَانُوۡا یَعۡبُدُوۡنَ
10:29; 17:98; 19:69.
10:29; 17:98; 19:69.
6:129; 10:29; 17:98; 19:69.
c
10:29; 17:98; 19:69.
b
6:129; 10:29; 17:98; 19:69.
d
10:29; 17:98; 19:69.
اِنۡ تَدۡعُوۡہُمۡ لَا یَسۡمَعُوۡا دُعَآءَکُمۡ وَلَوۡ سَمِعُوۡا مَا اسۡتَجَابُوۡا لَکُمۡ ۖ وَیَوۡمَ الۡقِیٰمَۃِ یَکۡفُرُوۡنَ بِشِرۡکِکُمۡ ۚ وَلَا یُنَبِّئُکَ مِثۡلُ خَبِیۡرٍ
7:194.
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کے سوا جو صاحبِ وحی و الہام ہے۔
7:194.
7:194.
Commentary:
The verse further dwells upon the complete failure of the forces of evil to arrest the progress of Islam. It says that the idols of idol worshippers will prove entirely powerless and useless against the onward march of Islam.
The reference in the words, "the One Who is All-Aware," as the translation of the text shows, is to God. It may also be to the Holy Prophet when the word would mean, well-aware.
d
7:194.
1
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کے سوا جو صاحبِ وحی و الہام ہے۔
a
7:194.
3188
Commentary:
The verse further dwells upon the complete failure of the forces of evil to arrest the progress of Islam. It says that the idols of idol worshippers will prove entirely powerless and useless against the onward march of Islam.
The reference in the words, "the One Who is All-Aware," as the translation of the text shows, is to God. It may also be to the Holy Prophet when the word would mean, well-aware.
d
7:194.
وَاللّٰہُ جَعَلَ لَکُمۡ مِّنۡۢ بُیُوۡتِکُمۡ سَکَنًا وَّجَعَلَ لَکُمۡ مِّنۡ جُلُوۡدِ الۡاَنۡعٰمِ بُیُوۡتًا تَسۡتَخِفُّوۡنَہَا یَوۡمَ ظَعۡنِکُمۡ وَیَوۡمَ اِقَامَتِکُمۡ ۙ وَمِنۡ اَصۡوَافِہَا وَاَوۡبَارِہَا وَاَشۡعَارِہَاۤ اَثٰثًا وَّمَتٰعًا اِلٰی حِیۡنٍ
Important Words:
اثاثا (household goods) is derived from the word which means, it was or became much in quantity; abundant or numerous and great or large.
اث النبات means, the herbage was or became abundant or plenteous and tangled or luxuriant.اثاث means, goods; or utensils and furniture of a house or tent; household goods; all property consisting of camels, and sheep or goats and slaves and utensils and furniture or household goods or abundant property (Lane).
Commentary:
Disbelievers are told here not to excite the displeasure of God by rejecting His Prophet and thus deprive themselves of His great blessings and boons.
1881
Important Words:
اثاثا (household goods) is derived from the word which means, it was or became much in quantity; abundant or numerous and great or large.
اث النبات means, the herbage was or became abundant or plenteous and tangled or luxuriant.اثاث means, goods; or utensils and furniture of a house or tent; household goods; all property consisting of camels, and sheep or goats and slaves and utensils and furniture or household goods or abundant property (Lane).
Commentary:
Disbelievers are told here not to excite the displeasure of God by rejecting His Prophet and thus deprive themselves of His great blessings and boons.
وَیَوۡمَ نَبۡعَثُ مِنۡ کُلِّ اُمَّۃٍ شَہِیۡدًا ثُمَّ لَا یُؤۡذَنُ لِلَّذِیۡنَ کَفَرُوۡا وَلَا ہُمۡ یُسۡتَعۡتَبُوۡنَ
30:58; 41:25.
4:42; 16:90.
The verse says that Messengers were sent to all peoples and nations of the world. This is a claim which has been put forth by the Qur’an alone of all the revealed Scriptures. The truth of this claim, revealed to the world about fourteen hundred years ago by the Qur’an, has now begun to dawn upon mankind.
4:42; 16:90.
30:58; 41:25.
Commentary:
After mentioning the ingratitude and iniquities of disbelievers in the preceding verses, the present verse again reverts to the subject of the life after death. This is done to warn disbelievers that not only will they be punished in this life for their disbelief and misdeeds, but will also receive a heavier punishment in the life to come. The fact that all the peoples who ever lived on this earth will be present to see their humiliation on the Day of Judgement will intensify their shame and agony. All the Prophets will also be there to bear witness against them. See also 4:42-43.
The verse constitutes yet one more testimony to the truth of the Quran. It says that Messengers were sent to all peoples and nations of the world. This is a claim in which the Quran stands alone among all the revealed Scriptures. The truth of this claim has now begun to dawn upon mankind. It was revealed to the world about fourteen hundred years ago by the Quran.
The expression لایوذن (shall not be permitted) does not mean, as wrongly understood by some commentators, that disbelievers shall not be permitted to speak to God, because in several verses of the Quran we are told that on the Day of Judgement disbelievers will confess their guilt and in its extenuation will proffer various kinds of excuses before God. The expression either means that disbelievers shall not be permitted to enter Heaven or that permission shall not be granted to anyone to intercede with God on their behalf. The latter meaning is supported by vv. 2:256; 10:4; 20:110; 34:24; 53:27; wherein it is stated that intercession is only possible after Divine permission. V 77:37 contains another interpretation of the words لایوذن viz. that disbelievers shall not be allowed to make excuses.
The words, We shall raise up a witness, may also mean that the Prophets will bear witness against the disbelievers by their personal example. The Prophets would, as it were, say to disbelievers that when they (the Prophets) could spiritually rise so high by acting upon Divine teaching why could not they (the disbelievers)? The verse thus implies that every Prophet by his personal example serves as a living example of the great moral and spiritual reformation which his teaching is capable of effecting. This is why no religious teaching has ever been revealed except through a Prophet.
a
4:42; 16:90.
b
30:58; 41:25.
684
此节经文说: 向世界上所有民族和国家派遣使者。在一切启示的经文中, 这是唯独由 «古兰经» 提出的主张。«古兰经» 在一千四百年前向世上降示这个主张的真理, 人类现在才开始渐渐领悟。
a
4:42; 16:90.
b
30:58; 41:25.
1885
Commentary:
After mentioning the ingratitude and iniquities of disbelievers in the preceding verses, the present verse again reverts to the subject of the life after death. This is done to warn disbelievers that not only will they be punished in this life for their disbelief and misdeeds, but will also receive a heavier punishment in the life to come. The fact that all the peoples who ever lived on this earth will be present to see their humiliation on the Day of Judgement will intensify their shame and agony. All the Prophets will also be there to bear witness against them. See also 4:42-43.
The verse constitutes yet one more testimony to the truth of the Quran. It says that Messengers were sent to all peoples and nations of the world. This is a claim in which the Quran stands alone among all the revealed Scriptures. The truth of this claim has now begun to dawn upon mankind. It was revealed to the world about fourteen hundred years ago by the Quran.
The expression لایوذن (shall not be permitted) does not mean, as wrongly understood by some commentators, that disbelievers shall not be permitted to speak to God, because in several verses of the Quran we are told that on the Day of Judgement disbelievers will confess their guilt and in its extenuation will proffer various kinds of excuses before God. The expression either means that disbelievers shall not be permitted to enter Heaven or that permission shall not be granted to anyone to intercede with God on their behalf. The latter meaning is supported by vv. 2:256; 10:4; 20:110; 34:24; 53:27; wherein it is stated that intercession is only possible after Divine permission. V 77:37 contains another interpretation of the words لایوذن viz. that disbelievers shall not be allowed to make excuses.
The words, We shall raise up a witness, may also mean that the Prophets will bear witness against the disbelievers by their personal example. The Prophets would, as it were, say to disbelievers that when they (the Prophets) could spiritually rise so high by acting upon Divine teaching why could not they (the disbelievers)? The verse thus implies that every Prophet by his personal example serves as a living example of the great moral and spiritual reformation which his teaching is capable of effecting. This is why no religious teaching has ever been revealed except through a Prophet.
a
30:58; 41:25.
b
4:42; 16:90.
1568
The verse says that Messengers were sent to all peoples and nations of the world. This is a claim which has been put forth by the Qur’an alone of all the revealed Scriptures. The truth of this claim, revealed to the world about fourteen hundred years ago by the Qur’an, has now begun to dawn upon mankind.
وَیَوۡمَ نُسَیِّرُ الۡجِبَالَ وَتَرَی الۡاَرۡضَ بَارِزَۃً وَّحَشَرۡنٰہُمۡ فَلَمۡ نُغَادِرۡ مِنۡہُمۡ اَحَدًا
یعنی ایک میدانِ جنگ میں یا دوسرے لفظوں میں یہ کہ اس وقت سب قومیں آپس میں معاہدے کرکے ایک بڑی عالمگیر جنگ کے لئے تیار ہو جائیں گی۔
52:11; 78:21; 81:4.
Jibal meaning "chiefs" (Lane), the verse may mean that the prophecy about the complete destruction of the forces of evil Gog and Magog mentioned in the few preceding verses will be fulfilled when in the words of the Bible 'nation shall rise against nation and kingdom against kingdom, and there shall be famines and pestilences and earthquakes in diverse places' (Matt. 24: 7). The expression, Hasharna-hum, means that they will be gathered in battle array, facing each other, and will fight to the bitter end.
52:11; 78:21; 81:4.
Commentary:
Taking the word جبال in the sense of "chiefs", the verse purports to say that the prophecy about the complete destruction of the forces of evil—of Gog and Magog—mentioned in the few preceding verses will be fulfilled when great rulers and leaders of nations begin to fight among themselves, or in the words of the Bible when "nation shall rise against nation and kingdom against kingdom and there shall be famines, and pestilences and earthquakes in diverse places" (Matt. 24:7).
Taking the word الارض in the sense of "poor people" or "people belonging to the lower strata of society," the verse would mean that the world will become divided into two hostile camps, representing two distinct and conflicting ideologies i.e. between Capitalism and Communism, and a war to the finish will take place between these two camps.
The expression وحشرناھم means that they would be gathered in battle array, facing each other, and would fight to the bitter end. This is how God would punish them for their evil deeds.
c
52:11; 78:21; 81:4.
767
جِبَالْ (Jibal) 的意思是 ‘首领们’ (Lane), 这节经文可能意指前几节经文中所谈到的雅朱者和马朱者的邪恶势力完全毁灭的预言将实现, 那时, 用圣经的话来说, ‘民族与民族, 王国与王国, 必将相互作战; 在各个不同的地方必将发生饥馑、瘟疫和地震’ («马太» 24:7)。حَشَرْنَاهُمْ (Hasharna-hum) 这一用语的意思是, 他们排成战斗阵势, 互相对峙, 而将苦战到底。
1
یعنی ایک میدانِ جنگ میں یا دوسرے لفظوں میں یہ کہ اس وقت سب قومیں آپس میں معاہدے کرکے ایک بڑی عالمگیر جنگ کے لئے تیار ہو جائیں گی۔
b
52:11; 78:21; 81:4.
2088
Commentary:
Taking the word جبال in the sense of "chiefs", the verse purports to say that the prophecy about the complete destruction of the forces of evil—of Gog and Magog—mentioned in the few preceding verses will be fulfilled when great rulers and leaders of nations begin to fight among themselves, or in the words of the Bible when "nation shall rise against nation and kingdom against kingdom and there shall be famines, and pestilences and earthquakes in diverse places" (Matt. 24:7).
Taking the word الارض in the sense of "poor people" or "people belonging to the lower strata of society," the verse would mean that the world will become divided into two hostile camps, representing two distinct and conflicting ideologies i.e. between Capitalism and Communism, and a war to the finish will take place between these two camps.
The expression وحشرناھم means that they would be gathered in battle array, facing each other, and would fight to the bitter end. This is how God would punish them for their evil deeds.
a
52:11; 78:21; 81:4.
1697
Jibal meaning "chiefs" (Lane), the verse may mean that the prophecy about the complete destruction of the forces of evil Gog and Magog mentioned in the few preceding verses will be fulfilled when in the words of the Bible 'nation shall rise against nation and kingdom against kingdom, and there shall be famines and pestilences and earthquakes in diverse places' (Matt. 24: 7). The expression, Hasharna-hum, means that they will be gathered in battle array, facing each other, and will fight to the bitter end.
وَیَوۡمَ یَقُوۡلُ نَادُوۡا شُرَکَآءِیَ الَّذِیۡنَ زَعَمۡتُمۡ فَدَعَوۡہُمۡ فَلَمۡ یَسۡتَجِیۡبُوۡا لَہُمۡ وَجَعَلۡنَا بَیۡنَہُمۡ مَّوۡبِقًا
16:28; 28:63, 75; 41:48.
The verse may mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, or it may mean that they will become involved in deadly wars which will ruin them.
16:28; 28:63, 75; 41:48.
Important Words:
موبقا (barrier) is derived from وبق i.e. he was ruined. اوبقه means, he destroyed him; disgraced him or imprisoned him. They say فلان یرکب الموبقات او یفعل الموبقات i.e. such a one rides destruction or commits sins which ruin him. موبق means, a place of destruction; a place of danger; prison; a barrier between two things (Aqrab).
Commentary:
The word موبق as shown under Important Words means, (a) a barrier between two things; (b) destruction. According to the first meaning of the word, the Arabic expression, وجعلنا بینھم موبقا would mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, and according to the second it means that they would become involved in deadly wars which would ruin them.
If the expression بینھم (between them) be taken as referring to the false-gods and their votaries, the verse would mean that a barrier would be set up between the two so that the false gods would not be able to hear the entreaties and supplications of their votaries for intercession when the latter find themselves face to face with Divine punishment.
d
16:28; 28:63, 75; 41:48.
769
这节经文可能意指这些国家将筑起关税壁垒或铁幕, 并且在经济上互相抵制, 或者意指他们将卷入死战而毁灭自己。
a
16:28; 28:63, 75; 41:48.
2093
Important Words:
موبقا (barrier) is derived from وبق i.e. he was ruined. اوبقه means, he destroyed him; disgraced him or imprisoned him. They say فلان یرکب الموبقات او یفعل الموبقات i.e. such a one rides destruction or commits sins which ruin him. موبق means, a place of destruction; a place of danger; prison; a barrier between two things (Aqrab).
Commentary:
The word موبق as shown under Important Words means, (a) a barrier between two things; (b) destruction. According to the first meaning of the word, the Arabic expression, وجعلنا بینھم موبقا would mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, and according to the second it means that they would become involved in deadly wars which would ruin them.
If the expression بینھم (between them) be taken as referring to the false-gods and their votaries, the verse would mean that a barrier would be set up between the two so that the false gods would not be able to hear the entreaties and supplications of their votaries for intercession when the latter find themselves face to face with Divine punishment.
c
16:28; 28:63, 75; 41:48.
1700
The verse may mean that these nations will set up high tariff walls or iron curtains and impose economic boycott upon one another, or it may mean that they will become involved in deadly wars which will ruin them.
وَسَلٰمٌ عَلَیۡہِ یَوۡمَ وُلِدَ وَیَوۡمَ یَمُوۡتُ وَیَوۡمَ یُبۡعَثُ حَیًّا
19:34.
伊斯兰教在开始的几个世纪中发展得很快。大批的人从各种其他宗教--------特别是从基督教--------加入到它的行列中来。这些人带来了有关伊撒的种种错误信念。由于他们过去没有充分吸收伊斯兰教义的真正精神, 他们的错误想法和信念随之而逐渐进入穆斯林的宗教文献, 其结果是这些想法和信念最后成为穆斯林所信仰的一部分。所有这些虚构的信念都给予伊撒一种超人的性格--------大大地高于人类水平的性格。«古兰经» 在本章中力图去掉的就是有关伊撒的这些愚蠢的信念。用亚合亚 (施洗者约翰) 与伊撒之间形成对比的方法, 这一章和 «伊姆兰的家属章» 意欲讲清, 伊撒并没有比安拉派遣的其他先知具有什么卓著之处。见《古兰经》的 «大版本的注释本» 1565页。
اسی سورۃ کی آیت۳۴ میں مسیح علیہ السلام کی نسبت آتا ہے کہ جب میں پیدا ہوا‘ تب بھی مجھ پر سلامتی تھی اور جب میں مروں گا تب بھی مجھ پر سلامتی ہوگی۔ مسیحی اس سے مسیحؑ کی فضیلت نکالتے ہیں اور یہ نہیں دیکھتے کہ حضرت یحیٰیؑؑ کے متعلق یہی بات خداتعالیٰ نے حضرت زکریاؑ سے کہی تھی۔ پس اگر یہ فضیلت ہے تو اس سے یحیٰیؑ کی فضیلت مسیحؑ پر ثابت ہوتی ہے۔
19:34.
During the first few centuries of its life Islam made very rapid progress. Large numbers of people from every religion—especially from Christianity—entered its fold. They brought with them their erroneous beliefs about Jesus. As they had not imbibed fully the true spirit of Islamic teachings, their false ideas and beliefs subsequently found their way into Muslim religious literature with the result that subsequently they came to form part of Muslim beliefs. All these beliefs had been invented to invest Jesus with an extraordinary personality—a personality much above human level. It is these foolish beliefs about Jesus that the Qur’an seeks to demolish in the present Surah. By instituting a comparison between Yahya and Jesus, this Surah and the Surah Al-e-‘Imran mean to suggest that there was nothing in Jesus which distinguished him from other Divine Messengers. See "The Larger Edition of the Commentary," pp. 1565.
19:34.
Commentary:
During the first few centuries of its life Islam made very rapid progress. Large numbers of people from every religion—especially from Christianity, entered its fold. They brought with them some very erroneous beliefs about Jesus Christ. As they had not imbibed fully the true spirit of Islamic teachings, their false ideas and beliefs subsequently found their way into Muslim religious literature with the result that they came to form part of the beliefs of Muslims. All these beliefs had been invented to invest Jesus with an extraordinary personality—a personality much above human level. It is these foolish beliefs about Jesus that the Quran seeks to demolish in the present Surah. By instituting a comparison between Yahya, who was a Prophet of an ordinary spiritual stature, and Jesus, it means to suggest that there was nothing in Jesus which distinguished him from other Divine Messengers. We give below some of the spiritual qualities and characteristics of both these Prophets as given in the Quran to establish the above fact.
About Jesus it is said that:
1. He was a Prophet of God (3:50).
2. He was of the righteous (3:47).
3. God taught him the Book and the wisdom (3:49).
4. He talked to people as a child i.e. in rather early age (3:47).
5. He was granted nearness to God (3:46).
6. He was kind and dutiful to his mother (19:33).
7. He was kind of heart and compassionate (5:119).
8. He was not haughty and unblessed (19:33).
9. He was blessed by God and was strengthened with the Spirit of Holiness (2:254; 19:32).
10. Divine peace enveloped him (19:34).
11. His name Messiah was given to him by God (3:46).
About Yahya it is said that:
1. He was a Prophet (3:40).
2. He was noble, chaste and a Prophet from among the righteous (3:40).
3. God gave him the Book and granted him wisdom (19:13).
4. God gave him wisdom while yet a child (19:13).
5. God was well pleased with him (19:7).
6. He was kind and dutiful to his parents (19:15).
7. He was kind-hearted, pure and pious (19:14).
8. He was not haughty and rebellious (19:15).
9. God was pleased with him and he was unequalled in some respects (19:7-8).
10. Divine peace enveloped him (19:16).
11. His name Yahya was given to him by God (19:8).
By instituting this comparison we should not be understood to mean that Jesus and John were of absolutely equal spiritual standing and there was nothing to distinguish one from the other. Jesus did indeed possess a higher spiritual status than John. What the Quran wants to make clear is the fact that there was nothing in Jesus which should raise him to the pedestal of Divinity. He was no doubt a great Prophet of God and was immune from sin but so were all other Divine Messengers, John being one of them. About him Jesus says: "For I say unto you, among those that are born of woman there is not a greater prophet than John, the Baptist" (Luke 7:28).
The verse should not be understood to signify that Prophet Yahya was not murdered but died a natural death, a view mistakenly held in certain quarters, because it runs counter to an established fact of history. The words "peace was on him" used in the verse seem to have given rise to this manifestly wrong view but they lend no support to it. The word "peace" has not been used in a physical but a spiritual sense. In fact the verse refers to three periods or states of man’s life. The first state begins with his birth and ends with his death. The second state which is called برزخ (Barzakh), literally meaning 'the period of earning merit or demerit is over', commences with death and continues till doom. The third state has been called "The Day of Resurrection" in the Quran. It is the day of the complete manifestation of God’s glory. It is these three states or periods of man’s existence to which the present verse refers and in all of which, it says, Yahya will enjoy spiritual peace.
b
19:34.
798
伊斯兰教在开始的几个世纪中发展得很快。大批的人从各种其他宗教--------特别是从基督教--------加入到它的行列中来。这些人带来了有关伊撒的种种错误信念。由于他们过去没有充分吸收伊斯兰教义的真正精神, 他们的错误想法和信念随之而逐渐进入穆斯林的宗教文献, 其结果是这些想法和信念最后成为穆斯林所信仰的一部分。所有这些虚构的信念都给予伊撒一种超人的性格--------大大地高于人类水平的性格。«古兰经» 在本章中力图去掉的就是有关伊撒的这些愚蠢的信念。用亚合亚 (施洗者约翰) 与伊撒之间形成对比的方法, 这一章和 «伊姆兰的家属章» 意欲讲清, 伊撒并没有比安拉派遣的其他先知具有什么卓著之处。见《古兰经》的 «大版本的注释本» 1565页。
1
اسی سورۃ کی آیت۳۴ میں مسیح علیہ السلام کی نسبت آتا ہے کہ جب میں پیدا ہوا‘ تب بھی مجھ پر سلامتی تھی اور جب میں مروں گا تب بھی مجھ پر سلامتی ہوگی۔ مسیحی اس سے مسیحؑ کی فضیلت نکالتے ہیں اور یہ نہیں دیکھتے کہ حضرت یحیٰیؑؑ کے متعلق یہی بات خداتعالیٰ نے حضرت زکریاؑ سے کہی تھی۔ پس اگر یہ فضیلت ہے تو اس سے یحیٰیؑ کی فضیلت مسیحؑ پر ثابت ہوتی ہے۔
a
19:34.
2160
Commentary:
During the first few centuries of its life Islam made very rapid progress. Large numbers of people from every religion—especially from Christianity, entered its fold. They brought with them some very erroneous beliefs about Jesus Christ. As they had not imbibed fully the true spirit of Islamic teachings, their false ideas and beliefs subsequently found their way into Muslim religious literature with the result that they came to form part of the beliefs of Muslims. All these beliefs had been invented to invest Jesus with an extraordinary personality—a personality much above human level. It is these foolish beliefs about Jesus that the Quran seeks to demolish in the present Surah. By instituting a comparison between Yahya, who was a Prophet of an ordinary spiritual stature, and Jesus, it means to suggest that there was nothing in Jesus which distinguished him from other Divine Messengers. We give below some of the spiritual qualities and characteristics of both these Prophets as given in the Quran to establish the above fact.
About Jesus it is said that:
1. He was a Prophet of God (3:50).
2. He was of the righteous (3:47).
3. God taught him the Book and the wisdom (3:49).
4. He talked to people as a child i.e. in rather early age (3:47).
5. He was granted nearness to God (3:46).
6. He was kind and dutiful to his mother (19:33).
7. He was kind of heart and compassionate (5:119).
8. He was not haughty and unblessed (19:33).
9. He was blessed by God and was strengthened with the Spirit of Holiness (2:254; 19:32).
10. Divine peace enveloped him (19:34).
11. His name Messiah was given to him by God (3:46).
About Yahya it is said that:
1. He was a Prophet (3:40).
2. He was noble, chaste and a Prophet from among the righteous (3:40).
3. God gave him the Book and granted him wisdom (19:13).
4. God gave him wisdom while yet a child (19:13).
5. God was well pleased with him (19:7).
6. He was kind and dutiful to his parents (19:15).
7. He was kind-hearted, pure and pious (19:14).
8. He was not haughty and rebellious (19:15).
9. God was pleased with him and he was unequalled in some respects (19:7-8).
10. Divine peace enveloped him (19:16).
11. His name Yahya was given to him by God (19:8).
By instituting this comparison we should not be understood to mean that Jesus and John were of absolutely equal spiritual standing and there was nothing to distinguish one from the other. Jesus did indeed possess a higher spiritual status than John. What the Quran wants to make clear is the fact that there was nothing in Jesus which should raise him to the pedestal of Divinity. He was no doubt a great Prophet of God and was immune from sin but so were all other Divine Messengers, John being one of them. About him Jesus says: "For I say unto you, among those that are born of woman there is not a greater prophet than John, the Baptist" (Luke 7:28).
The verse should not be understood to signify that Prophet Yahya was not murdered but died a natural death, a view mistakenly held in certain quarters, because it runs counter to an established fact of history. The words "peace was on him" used in the verse seem to have given rise to this manifestly wrong view but they lend no support to it. The word "peace" has not been used in a physical but a spiritual sense. In fact the verse refers to three periods or states of man’s life. The first state begins with his birth and ends with his death. The second state which is called برزخ (Barzakh), literally meaning 'the period of earning merit or demerit is over', commences with death and continues till doom. The third state has been called "The Day of Resurrection" in the Quran. It is the day of the complete manifestation of God’s glory. It is these three states or periods of man’s existence to which the present verse refers and in all of which, it says, Yahya will enjoy spiritual peace.
d
19:34.
1746
During the first few centuries of its life Islam made very rapid progress. Large numbers of people from every religion—especially from Christianity—entered its fold. They brought with them their erroneous beliefs about Jesus. As they had not imbibed fully the true spirit of Islamic teachings, their false ideas and beliefs subsequently found their way into Muslim religious literature with the result that subsequently they came to form part of Muslim beliefs. All these beliefs had been invented to invest Jesus with an extraordinary personality—a personality much above human level. It is these foolish beliefs about Jesus that the Qur’an seeks to demolish in the present Surah. By instituting a comparison between Yahya and Jesus, this Surah and the Surah Al-e-‘Imran mean to suggest that there was nothing in Jesus which distinguished him from other Divine Messengers. See "The Larger Edition of the Commentary," pp. 1565.
وَالسَّلٰمُ عَلَیَّ یَوۡمَ وُلِدتُّ وَیَوۡمَ اَمُوۡتُ وَیَوۡمَ اُبۡعَثُ حَیًّا
19:16.
19:16.
19:16.
Commentary:
The words, and peace there will be on me the day I shall die, show that Jesus did not die on the cross, for death on the cross, according to the Bible, is an accursed death (Deut. 21:23; Gal. 3:13). It cannot be said about a person who died an accursed death that he died a blessed and peaceful death. But the mere fact of a person being put on the cross or meeting a violent end does not conflict with the idea of peace and blessedness to which this verse refers. It is an accepted fact of history that the Prophet Yahya was murdered while in jail but the words "peace was on him the day he died" have also been used about him in v. 16 above. So these words have been used about Jesus and Yahya to show that both these Prophets succeeded in their missions, and a person who succeeds in his mission and whose work is carried on after his death and who is remembered with love and respect cannot be said to have suffered death or to have been deprived of "peace". Jesus has left behind him a large community of followers and Yahya’s name is remembered with love and respect. Thus both Jesus and Yahya died a blessed death and enjoy everlasting peace.
The words, peace was on me the day I was born may also be understood as containing a hint that the birth of Jesus was out of the ordinary. These words have also been used about Yahya in verse 16 above because his birth, too, took place in extraordinary circumstances. He was born when his father had reached an extremely old age and his mother was barren.
The expression, the day I shall be raised up to life again, may also imply: "The day when I shall be raised again in the form of another Prophet who will testify to my truth." The implied reference may be to the Holy Prophet who bore witness to the truth of Jesus.
b
19:16.
a
19:16.
2178
Commentary:
The words, and peace there will be on me the day I shall die, show that Jesus did not die on the cross, for death on the cross, according to the Bible, is an accursed death (Deut. 21:23; Gal. 3:13). It cannot be said about a person who died an accursed death that he died a blessed and peaceful death. But the mere fact of a person being put on the cross or meeting a violent end does not conflict with the idea of peace and blessedness to which this verse refers. It is an accepted fact of history that the Prophet Yahya was murdered while in jail but the words "peace was on him the day he died" have also been used about him in v. 16 above. So these words have been used about Jesus and Yahya to show that both these Prophets succeeded in their missions, and a person who succeeds in his mission and whose work is carried on after his death and who is remembered with love and respect cannot be said to have suffered death or to have been deprived of "peace". Jesus has left behind him a large community of followers and Yahya’s name is remembered with love and respect. Thus both Jesus and Yahya died a blessed death and enjoy everlasting peace.
The words, peace was on me the day I was born may also be understood as containing a hint that the birth of Jesus was out of the ordinary. These words have also been used about Yahya in verse 16 above because his birth, too, took place in extraordinary circumstances. He was born when his father had reached an extremely old age and his mother was barren.
The expression, the day I shall be raised up to life again, may also imply: "The day when I shall be raised again in the form of another Prophet who will testify to my truth." The implied reference may be to the Holy Prophet who bore witness to the truth of Jesus.
b
19:16.
وَیَوۡمَ تَشَقَّقُ السَّمَآءُ بِالۡغَمٰمِ وَنُزِّلَ الۡمَلٰٓئِکَۃُ تَنۡزِیۡلًا
2:211.
2:211.
2:211.
Commentary:
The reference in the verse may be to the Battle of Badr when rain came as a welcome relief to Muslims, and angels descended in large numbers to help them. Elsewhere the Quran says that in the battlefield of Badr as many as five thousand angels descended to attack disbelievers (3:125-126). It further says, "God revealed to the angels, saying, ‘I am with you; so give firmness to those who believe. I will cast terror into the hearts of those who disbelieve. Smite, then, the upper parts of their necks, and smite off all finger-tips" (8:13).
a
2:211.
a
2:211.
2662
Commentary:
The reference in the verse may be to the Battle of Badr when rain came as a welcome relief to Muslims, and angels descended in large numbers to help them. Elsewhere the Quran says that in the battlefield of Badr as many as five thousand angels descended to attack disbelievers (3:125-126). It further says, "God revealed to the angels, saying, ‘I am with you; so give firmness to those who believe. I will cast terror into the hearts of those who disbelieve. Smite, then, the upper parts of their necks, and smite off all finger-tips" (8:13).
a
2:211.
وَیَوۡمَ یَعَضُّ الظَّالِمُ عَلٰی یَدَیۡہِ یَقُوۡلُ یٰلَیۡتَنِی اتَّخَذۡتُ مَعَ الرَّسُوۡلِ سَبِیۡلًا
33:67; 67:11.
33:67; 67:11.
33:67; 67:11.
Important Words:
لیتنی (would that I). لیت is a word denoting a wish (signifying would that...; I wish that...), generally relating to a thing that is impossible, rarely possible; governing the subject in the accusative case and the predicate in the nominative case. They say لیت زیدا ذاھب i.e. would that Zaid were going. Sometimes it is used as doubly transitive, putting both the subject and the predicate in the accusative case. They say لیت زیداً قائما i.e. would that Zaid were standing. It is used to give intensiveness to the meaning. لیتنی فعلت کذا و کذا means, would that I had done so and so (Lane).
Commentary:
This and the following two verses depict the feeling of humiliation and regret that overwhelmed the disbelievers on the day of Badr. These verses may have general application also.
c
33:67; 67:11.
a
33:67; 67:11.
2664
Important Words:
لیتنی (would that I). لیت is a word denoting a wish (signifying would that...; I wish that...), generally relating to a thing that is impossible, rarely possible; governing the subject in the accusative case and the predicate in the nominative case. They say لیت زیدا ذاھب i.e. would that Zaid were going. Sometimes it is used as doubly transitive, putting both the subject and the predicate in the accusative case. They say لیت زیداً قائما i.e. would that Zaid were standing. It is used to give intensiveness to the meaning. لیتنی فعلت کذا و کذا means, would that I had done so and so (Lane).
Commentary:
This and the following two verses depict the feeling of humiliation and regret that overwhelmed the disbelievers on the day of Badr. These verses may have general application also.
c
33:67; 67:11.
اَلَاۤ اِنَّ لِلّٰہِ مَا فِی السَّمٰوٰتِ وَالۡاَرۡضِ ۖ قَدۡ یَعۡلَمُ مَاۤ اَنۡتُمۡ عَلَیۡہِ وَیَوۡمَ یُرۡجَعُوۡنَ اِلَیۡہِ فَیُنَبِّئُہُمۡ بِمَا عَمِلُوۡا ۗ وَاللّٰہُ بِکُلِّ شَیۡءٍ عَلِیۡمٌۢ
2:285; 10:56; 31:27.
2:285; 10:56; 31:27.
2:285; 10:56; 31:27.
Commentary:
The verse means to say that the commandments and injunctions given above are meant for the social, moral and spiritual uplift of Muslims, and, as God is the sole Master of all that is in the heavens and the earth, therefore, no real and enduring progress is possible without giving unstinted and unconditional obedience to His commandments.
The words, "Allah knows everything full well," mean that God knows full well what particular commandment is needed for a community in a certain situation. So His commandments entail no real embarrassment to Muslims and cannot be disobeyed with impunity.
b
2:285; 10:56; 31:27.
b
2:285; 10:56; 31:27.
2639
Commentary:
The verse means to say that the commandments and injunctions given above are meant for the social, moral and spiritual uplift of Muslims, and, as God is the sole Master of all that is in the heavens and the earth, therefore, no real and enduring progress is possible without giving unstinted and unconditional obedience to His commandments.
The words, "Allah knows everything full well," mean that God knows full well what particular commandment is needed for a community in a certain situation. So His commandments entail no real embarrassment to Muslims and cannot be disobeyed with impunity.
b
2:285; 10:56; 31:27.
وَیَوۡمَ یَحۡشُرُہُمۡ وَمَا یَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰہِ فَیَقُوۡلُ ءَاَنۡتُمۡ اَضۡلَلۡتُمۡ عِبَادِیۡ ہٰٓؤُلَآءِ اَمۡ ہُمۡ ضَلُّوا السَّبِیۡلَ
10:29; 15:26; 34:41.
10:29; 15:26; 34:41.
10:29; 15:26; 34:41.
Commentary:
In contrast to the boons and blessings that the believers will enjoy, the disbelievers will be called to account for their polytheistic beliefs and evil practices. Even the false gods of disbelievers will have to explain how far the responsibility for the idolatrous beliefs of their so-called followers lay on them.
e
10:29; 15:26; 34:41.
a
10:29; 15:26; 34:41.
2655
Commentary:
In contrast to the boons and blessings that the believers will enjoy, the disbelievers will be called to account for their polytheistic beliefs and evil practices. Even the false gods of disbelievers will have to explain how far the responsibility for the idolatrous beliefs of their so-called followers lay on them.
b
10:29; 15:26; 34:41.
اِنَّا لَنَنۡصُرُ رُسُلَنَا وَالَّذِیۡنَ اٰمَنُوۡا فِی الۡحَیٰوۃِ الدُّنۡیَا وَیَوۡمَ یَقُوۡمُ الۡاَشۡہٰدُ
10:104; 30:48; 58:22.
The verse holds out an emphatic promise to Divine Messengers and their followers that God’s help and succour will always be with them and that, try as they might, the evil designs of disbelievers against them are bound to fail.
10:104; 30:48; 58:22.
Commentary:
The verse embodies a message of hope and good cheer for believers. It holds out an emphatic promise to Divine Messengers and their followers that God’s help and succour will always be with them and that, try as they might, the evil designs of disbelievers against them are bound to fail. The truth of this Divine promise has been demonstrated again and again in the history of revealed religions, and it saw its fullest manifestation in the time of the Greatest of all Prophets and Divine Messengers—the Holy Prophet Muhammad.
The Day of Judgement has been called here "the day when the witnesses will stand forth," because that will be a day of witnesses par excellence. On that day the Prophets shall bear witness (39:70); the angels will also be present to witness the Divine judgement (83:22) and even the tongues and eyes and hands of disbelievers will bear witness against the guilty (24:25 and 41:21-22).
a
10:104; 30:48; 58:22.
1167
这节经文对安拉所派遣的使者和追随他们的人着重地作出一个许诺, 安拉总是会帮助和救济他们的; 不论不信的人如何竭力反对他们, 他们的诡计必然失败。
a
10:104; 30:48; 58:22.
3532
Commentary:
The verse embodies a message of hope and good cheer for believers. It holds out an emphatic promise to Divine Messengers and their followers that God’s help and succour will always be with them and that, try as they might, the evil designs of disbelievers against them are bound to fail. The truth of this Divine promise has been demonstrated again and again in the history of revealed religions, and it saw its fullest manifestation in the time of the Greatest of all Prophets and Divine Messengers—the Holy Prophet Muhammad.
The Day of Judgement has been called here "the day when the witnesses will stand forth," because that will be a day of witnesses par excellence. On that day the Prophets shall bear witness (39:70); the angels will also be present to witness the Divine judgement (83:22) and even the tongues and eyes and hands of disbelievers will bear witness against the guilty (24:25 and 41:21-22).
b
10:104; 30:48; 58:22.
2611
The verse holds out an emphatic promise to Divine Messengers and their followers that God’s help and succour will always be with them and that, try as they might, the evil designs of disbelievers against them are bound to fail.
وَیَوۡمَ الۡقِیٰمَۃِ تَرَی الَّذِیۡنَ کَذَبُوۡا عَلَی اللّٰہِ وُجُوۡہُہُمۡ مُّسۡوَدَّۃٌ ۚ اَلَیۡسَ فِیۡ جَہَنَّمَ مَثۡوًی لِّلۡمُتَکَبِّرِیۡنَ
3:107; 10:28.
3:107; 10:28.
3:107; 10:28.
Commentary:
Whiteness of face is symbolic of happiness while blackness is a token of sorrow and grief (16:59; 80:39, 40). When a person does a good deed for which he is praised the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white. And when he does a deed for which he is reproached and rebuked, it is said of him اسود وجھه i.e. his face has become black. The verse means to say that the day of reckoning will be a day of regrets and sorrow for the disbelievers.
a
3:107; 10:28.
a
3:107; 10:28.
3480
Commentary:
Whiteness of face is symbolic of happiness while blackness is a token of sorrow and grief (16:59; 80:39, 40). When a person does a good deed for which he is praised the Arabs say of him ابیض وجه فلان i.e. the face of such a one has become white. And when he does a deed for which he is reproached and rebuked, it is said of him اسود وجھه i.e. his face has become black. The verse means to say that the day of reckoning will be a day of regrets and sorrow for the disbelievers.
a
3:107; 10:28.
۞ اِلَیۡہِ یُرَدُّ عِلۡمُ السَّاعَۃِ ۚ وَمَا تَخۡرُجُ مِنۡ ثَمَرٰتٍ مِّنۡ اَکۡمَامِہَا وَمَا تَحۡمِلُ مِنۡ اُنۡثٰی وَلَا تَضَعُ اِلَّا بِعِلۡمِہٖ ۚ وَیَوۡمَ یُنَادِیۡہِمۡ اَیۡنَ شُرَکَآءِیۡ قَالُوۡۤا اٰذَنّٰکَ مَا مِنَّا مِنۡ شَہِیۡدٍ
18:53; 28:65.
13:9; 35:12.
God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed, but if they were wholesome and delicious they would be preserved with care.
13:9; 35:12.
18:53; 28:63.
Commentary:
The "Hour" signifying the hour of the disbelievers’ doom, the verse means to say that God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed but if they were wholesome and delicious they would be preserved with care, i.e. God alone knows whether the future Arab generations would accept or reject Islam, because on their attitude towards the new Faith would depend their salvation or destruction. The verse also seems to imply a prophecy that idolatry would completely disappear from Arabia and the future generations of the disbelieving Quraish would accept Islam.
a
13:9; 35:12.
b
18:53; 28:65.
1192
只有安拉知道穆圣播撒在阿拉伯土壤中的种子怎样生长, 什么种子会结果。如果果子腐烂了, 要消灭它们, 而有益健康并且是美味的, 要小心保存。
b
13:9; 35:12.
c
18:53; 28:63.
3595
Commentary:
The "Hour" signifying the hour of the disbelievers’ doom, the verse means to say that God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed but if they were wholesome and delicious they would be preserved with care, i.e. God alone knows whether the future Arab generations would accept or reject Islam, because on their attitude towards the new Faith would depend their salvation or destruction. The verse also seems to imply a prophecy that idolatry would completely disappear from Arabia and the future generations of the disbelieving Quraish would accept Islam.
a
18:53; 28:65.
c
13:9; 35:12.
2640
God alone knows how the seed that the Holy Prophet has sown in the soil of Arabia would grow, and what kinds of fruit it would bear. If the fruits were rotten they would be destroyed, but if they were wholesome and delicious they would be preserved with care.
وَیَوۡمَ یُحۡشَرُ اَعۡدَآءُ اللّٰہِ اِلَی النَّارِ فَہُمۡ یُوۡزَعُوۡنَ
27:84.
27:84.
27:84.
Important Words:
یوزعون (will be divided into groups) is formed from وزع. They say وزع فلانا i.e. he urged, goaded or incited such a one. وزع الـجیشmeans, he kept back those in the army who were in front so that those who were behind should come up to them. An Arab would say: رأیته یزع الـجیش i.e. I saw him forming the army into groups and stationing them in lines for fighting (Aqrab).
a
27:84.
a
27:84.
3571
Important Words:
یوزعون (will be divided into groups) is formed from وزع. They say وزع فلانا i.e. he urged, goaded or incited such a one. وزع الـجیشmeans, he kept back those in the army who were in front so that those who were behind should come up to them. An Arab would say: رأیته یزع الـجیش i.e. I saw him forming the army into groups and stationing them in lines for fighting (Aqrab).
a
27:84.
وَلِلّٰہِ مُلۡکُ السَّمٰوٰتِ وَالۡاَرۡضِ ۚ وَیَوۡمَ تَقُوۡمُ السَّاعَۃُ یَوۡمَئِذٍ یَّخۡسَرُ الۡمُبۡطِلُوۡنَ
Commentary:
The verse implies that as God is the King of the heavens and the earth, He will give the sovereignty of the earth to His righteous servants.
The "Hour" referred to in the verse may signify the day of the final discomfiture of falsehood in this world —preferably the day when Mecca fell.
3750
Commentary:
The verse implies that as God is the King of the heavens and the earth, He will give the sovereignty of the earth to His righteous servants.
The "Hour" referred to in the verse may signify the day of the final discomfiture of falsehood in this world —preferably the day when Mecca fell.
وَیَوۡمَ یُعۡرَضُ الَّذِیۡنَ کَفَرُوۡا عَلَی النَّارِ اَذۡہَبۡتُمۡ طَیِّبٰتِکُمۡ فِیۡ حَیَاتِکُمُ الدُّنۡیَا وَاسۡتَمۡتَعۡتُمۡ بِہَا فَالۡیَوۡمَ تُجۡزَوۡنَ عَذَابَ الۡہُوۡنِ بِمَا کُنۡتُمۡ تَسۡتَکۡبِرُوۡنَ فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّ وَبِمَا کُنۡتُمۡ تَفۡسُقُوۡنَ
6:94.
6:94.
When confronted with the consequences of their evil deeds the disbelievers will be told on the day of Reckoning that as they had fully exploited and drained to the dregs the material gifts that God had bestowed upon them and had used them not in the service of good causes but to further their own sordid ends, they should now be prepared to suffer disgrace and ignominy as a fit requital for their misdeeds.
6:94.
Commentary:
When confronted with the consequences of their evil deeds, the disbelievers will be told on the Day of Reckoning that as they had fully exploited and drained to dregs the material gifts that God had bestowed upon them and had used them not in the service of good causes but to further their own sordid ends, they should be prepared to suffer disgrace and ignominy as a fit requital for their misdeeds.
b
6:94.
a
6:94.
3774
Commentary:
When confronted with the consequences of their evil deeds, the disbelievers will be told on the Day of Reckoning that as they had fully exploited and drained to dregs the material gifts that God had bestowed upon them and had used them not in the service of good causes but to further their own sordid ends, they should be prepared to suffer disgrace and ignominy as a fit requital for their misdeeds.
c
6:94.
2728
When confronted with the consequences of their evil deeds the disbelievers will be told on the day of Reckoning that as they had fully exploited and drained to the dregs the material gifts that God had bestowed upon them and had used them not in the service of good causes but to further their own sordid ends, they should now be prepared to suffer disgrace and ignominy as a fit requital for their misdeeds.
وَیَوۡمَ یُعۡرَضُ الَّذِیۡنَ کَفَرُوۡا عَلَی النَّارِ اَلَیۡسَ ہٰذَا بِالۡحَقِّ ۖ قَالُوۡا بَلٰی وَرَبِّنَا ۚ قَالَ فَذُوۡقُوا الۡعَذَابَ بِمَا کُنۡتُمۡ تَکۡفُرُوۡنَ
6:28.
b
6:28.