يَعْقِلُونَ
Appears 22 times in Quran
Occurrences in Quran
Found 22 verses containing "يَعْقِلُونَ".
إِنَّ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَٱلْفُلْكِ ٱلَّتِى تَجْرِى فِى ٱلْبَحْرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ ٱلرِّيَٰحِ وَٱلسَّحَابِ ٱلْمُسَخَّرِ بَيْنَ ٱلسَّمَآءِ وَٱلْأَرْضِ لَءَايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ
3:191; 10:7; 30:23; 45:6.
3:191; 10:7; 30:23; 45:6.
The Qur’an takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken collectively. The earth may be said to owe its existence to a fortuitous concourse of atoms, and a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible for one to escape the conclusion, that this universe has not come into existence accidentally. Indeed, the consummate harmony that pervades it forcefully points to the fact that the whole system has been created and is being directed by One Intelligent Being Who is All-Powerful and All-Knowing. Moreover, by laying special emphasis on the study of the phenomena of nature, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet,
3:191; 10:7; 30:23; 45:6.
Important Words:
اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).
الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).
دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).
المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).
Commentary:
This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.
The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.
Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.
Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.
f
3:191; 10:7; 30:23; 45:6.
a
3:191; 10:7; 30:23; 45:6.
171
Important Words:
اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).
الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).
دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).
المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).
Commentary:
This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.
The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.
Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.
Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.
e
3:191; 10:7; 30:23; 45:6.
188
The Qur’an takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken collectively. The earth may be said to owe its existence to a fortuitous concourse of atoms, and a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible for one to escape the conclusion, that this universe has not come into existence accidentally. Indeed, the consummate harmony that pervades it forcefully points to the fact that the whole system has been created and is being directed by One Intelligent Being Who is All-Powerful and All-Knowing. Moreover, by laying special emphasis on the study of the phenomena of nature, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet,
وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا۟ مَآ أَنزَلَ ٱللَّهُ قَالُوا۟ بَلْ نَتَّبِعُ مَآ أَلْفَيْنَا عَلَيْهِ ءَابَآءَنَآ ۗ أَوَلَوْ كَانَ ءَابَآؤُهُمْ لَا يَعْقِلُونَ شَيْـًٔا وَلَا يَهْتَدُونَ
5:105; 10:79; 21:53, 54; 31:22.
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
5:105; 10:79; 21:53, 54; 31:22.
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
5:105; 10:79; 21:53, 54; 31:22.
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
e
5:105; 10:79; 21:53, 54; 31:22.
2
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
a
5:105; 10:79; 21:53, 54; 31:22.
177
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
b
5:105; 10:79; 21:53, 54; 31:22.
195
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
وَمَثَلُ ٱلَّذِينَ كَفَرُوا۟ كَمَثَلِ ٱلَّذِى يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَآءً وَنِدَآءً ۚ صُمٌّۢ بُكْمٌ عُمْىٌ فَهُمْ لَا يَعْقِلُونَ
2:19.
یَنْعِقُ کے معنے اصل میں جانور کو آواز دینے کے ہوتے ہیں۔ جانور آواز سن کر مالک کی اتباع کرتا ہے مگر اس کے الفاظ کا مطلب نہیں سمجھتا۔ فرمایا یہی حال کفار کا ہے۔ یہ لوگ ایک دوسرے کی اتباع بھیڑ چال کے طور پر کرتے ہیں اور یہ غور نہیں کرتے کہ کہنے والا کیا کہتا ہے‘ اور سننے والا کیا سنتا ہے۔ اس کے برخلاف اسلام کا داعی معقول بات کہتا ہے اور سمجھا کر کہتا ہے اور اس کے مُتّبع اس پر سمجھ کر عمل کرتے ہیں۔ نہ یہ کہ جانوروں کی طرح صرف آواز سنتے اور مطلب‘ غرض اور حکمت سے بے خبر ہوتے ہیں۔
یعنی تعصب نے سب حواس معطل کر دئیے ہیں۔ اس لئے اپنے طریق کی شناعت کو محسوس نہیں کر سکتے۔
See 2:19.
The Holy Prophet delivered the Divine Message to disbelievers. He is the crier. They heard his voice but made no effort to grasp its meaning. His words fell, as it were, on deaf ears, with the result that their spiritual faculties became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45), which only hear the cry of the crier but do not understand what he says.
See 2:19.
Important Words:
ینعق (shouts) is derived from نعق which means, he cried aloud. They say نعق الراعی بغنمه i.e. the shepherd shouted to his flock.نعق المؤذن means, the (Mu’adhdhin) raised his voice to call people to Prayer (Aqrab).
دعاء (call). دعاه means, he called a person by addressing him (Aqrab).
نداء (cry) means: (1) a loud voice or cry; (2) a general call without any specific person being addressed (Aqrab & Lane).
Commentary:
In this verse the Holy Prophet has been likened to a herdsman who shouts to his flock but they hear nothing except the sound, being unable to understand the meaning of the words uttered by him. Similarly, the people whom the Prophet addresses are like a herd of animals unable to follow and understand his call. The words of the verse fully expressed would read somewhat like this: مثل الذین کفروا کمثل اصحاب الذی ینعق i.e. "The case of those who disbelieve is like that of a people surrounding one who shouts, etc." The Holy Prophet conveyed the Divine Message to disbelievers. They heard his voice but made no effort to grasp the meaning of his message. His words fell, as it were, on deaf ears, with the result that the spiritual faculties of the disbelievers became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45).
f
2:19.
3
یَنْعِقُ کے معنے اصل میں جانور کو آواز دینے کے ہوتے ہیں۔ جانور آواز سن کر مالک کی اتباع کرتا ہے مگر اس کے الفاظ کا مطلب نہیں سمجھتا۔ فرمایا یہی حال کفار کا ہے۔ یہ لوگ ایک دوسرے کی اتباع بھیڑ چال کے طور پر کرتے ہیں اور یہ غور نہیں کرتے کہ کہنے والا کیا کہتا ہے‘ اور سننے والا کیا سنتا ہے۔ اس کے برخلاف اسلام کا داعی معقول بات کہتا ہے اور سمجھا کر کہتا ہے اور اس کے مُتّبع اس پر سمجھ کر عمل کرتے ہیں۔ نہ یہ کہ جانوروں کی طرح صرف آواز سنتے اور مطلب‘ غرض اور حکمت سے بے خبر ہوتے ہیں۔
4
یعنی تعصب نے سب حواس معطل کر دئیے ہیں۔ اس لئے اپنے طریق کی شناعت کو محسوس نہیں کر سکتے۔
b
See 2:19.
178
Important Words:
ینعق (shouts) is derived from نعق which means, he cried aloud. They say نعق الراعی بغنمه i.e. the shepherd shouted to his flock.نعق المؤذن means, the (Mu’adhdhin) raised his voice to call people to Prayer (Aqrab).
دعاء (call). دعاه means, he called a person by addressing him (Aqrab).
نداء (cry) means: (1) a loud voice or cry; (2) a general call without any specific person being addressed (Aqrab & Lane).
Commentary:
In this verse the Holy Prophet has been likened to a herdsman who shouts to his flock but they hear nothing except the sound, being unable to understand the meaning of the words uttered by him. Similarly, the people whom the Prophet addresses are like a herd of animals unable to follow and understand his call. The words of the verse fully expressed would read somewhat like this: مثل الذین کفروا کمثل اصحاب الذی ینعق i.e. "The case of those who disbelieve is like that of a people surrounding one who shouts, etc." The Holy Prophet conveyed the Divine Message to disbelievers. They heard his voice but made no effort to grasp the meaning of his message. His words fell, as it were, on deaf ears, with the result that the spiritual faculties of the disbelievers became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45).
c
See 2:19.
196
The Holy Prophet delivered the Divine Message to disbelievers. He is the crier. They heard his voice but made no effort to grasp its meaning. His words fell, as it were, on deaf ears, with the result that their spiritual faculties became wholly vitiated and they stooped low to the level of animals and beasts (7:180; 25:45), which only hear the cry of the crier but do not understand what he says.
وَإِذَا نَادَيْتُمْ إِلَى ٱلصَّلَوٰةِ ٱتَّخَذُوهَا هُزُوًا وَلَعِبًا ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ
Commentary:
The verse cites an instance of how the People of the Book and idolaters made a jest of the religion of Islam.
689
Commentary:
The verse cites an instance of how the People of the Book and idolaters made a jest of the religion of Islam.
مَا جَعَلَ ٱللَّهُ مِنۢ بَحِيرَةٍ وَلَا سَآئِبَةٍ وَلَا وَصِيلَةٍ وَلَا حَامٍ ۙ وَلَٰكِنَّ ٱلَّذِينَ كَفَرُوا۟ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ ۖ وَأَكْثَرُهُمْ لَا يَعْقِلُونَ
6:137.
بَحِيْرَة (Bahirah, 割耳驼): 阿拉伯异教徒给一只母驼取的名字。这只母驼生了七只幼驼, 因此在割裂了它的耳朵之后, 放它自由自在吃草。这只母驼就奉献给某一神灵, 不再挤它的奶喝, 也不再把它作为运输工具。
سَائِبَة (Sa’ibah, 自由驼) :一只母驼生了五只幼驼之后, 放它去喝水吃草。
وَصِيْلَة (Wasilah, 一只母驼或母绵羊或母山羊): 连续生了七只雌仔以后以一个神灵的名义放了它, 如果第七胎它生了两只幼仔, 一只雄的和一只雌的, 也在放掉之列。
حَامْ (Ham): 一只骆驼做了七只幼仔的父亲, 它也被放了并且再不作乘骑或运输之用。
بَحِیْرَۃٌ: بَحَرْتُ الْبَعِیْرَ کے معنے ہیں شَقَقْتُ اُذُنَہٗ شَقًّا وَاسِعًا میں نے اونٹ کے کان کو اچھی طرح پھاڑ دیا (مفردات) اور بَحِیْرَۃٌ اس اونٹنی کو کہتے ہیں‘ جس کے کان پھاڑ دئیے گئے ہوں۔ جاہلیت میں یہ رسم تھی کہ جب کوئی اونٹنی دس بچے دے دیتی تو اس کے کان چھید دیتے اور اس کو کھلا چھوڑ دیتے نہ تو اس پر کوئی سوار ہوتا اور نہ اس پر بوجھ لادتا۔ (مفردات)
اَلسَّائِبَۃُ : وہ اونٹنی جو چراگاہ میں کھلی چھوڑ دی جائے۔ نہ پانی کے حوض سے اسے روکا جائے اور نہ چارے سے اور جاہلیت میں یہ اس وقت کرتے تھے جب کوئی اونٹنی پانچ بچے دے دیتی۔
وَصِیْلَۃٌ: یہ بھی جاہلیت کی ایک رسم تھی کہ جب بکری نر اور مادہ دونوں اکٹھے بچے دیتی تو ان کو ذبح نہیں کرتے تھے تا ایک کے ذبح کرنے سے دوسرے بچے کو تکلیف نہ ہو۔
حَام: وہ سانڈ جس کی نسل سے دس بچے ہو جائیں۔ اس کو چھوڑ دیتے۔ نہ اس پر سوار ہوتے اور نہ اس سے اور کام لیتے اور چراگاہ اور پانی سے نہ روکا جاتا۔
6:137.
Bahirah: A name given by pagan Arabs to a she-camel which had given birth to seven young ones and was then let loose to feed freely after its ears were slit. It was dedicated to some god and its milk was not used nor its back.
Sa’ibah: A she-camel let loose to water and pasture after giving birth to five young ones.
Wasilah: A she-camel (or an ewe or she-goat) let loose in the name of a god after she had given birth to seven female young ones consecutively. If at the seventh birth she bore a pair, male and female, these were also let loose.
Hamin: A camel which had fathered seven young ones. It was let loose and was not used for riding or carrying. It was free to pasture and water.
After having stated that minor matters and details have been left to man to legislate as he thinks proper, the verse fittingly draws attention to the fact that such freedom and discretion are not allowed in fundamentals, because in fundamentals unanimity is essential and divergence of opinion may prove immensely harmful. The verse gives an illustration to show that human intellect cannot be trusted with the making of the laws on fundamental matters. The Arabs used to let loose the animals mentioned in the verse in honour of their idols. Besides being based on disbelief and superstition, the practice was also highly foolish. The animals thus let loose wrought great havoc wherever they went. The Qur’an refers to this evil practice as an example of man-made laws and warns Christians who question the wisdom of a revealed Law to learn a lesson from the morally degrading practices to which the pagan Arabs had resorted because they had no revealed Law to guide them.
6:137.
Important Words:
بحیره (Bahirah) is derived from بحر which means, he cut or slit lengthwise; he split or clave. Bahirah was a name given by the pagan Arabs to a camel (or a goat) which they let loose to feed, after slitting its ears. The word may be applied both to males and females, but in practice it was only the females that were thus let loose to pasture where they liked. They were dedicated to some god and their milk was not used nor their back. The description of Bahirah varied among different tribes.
سائبة (Sa’ibah) is derived from ساب which means, it or he went away at random or went wherever it or he liked. سائبة was a name given to a she-camel set free to go wherever she pleased. She was generally let loose as an offering to the gods when one recovered from a sickness or returned safe from a journey. Often a she-camel having given birth to 10 female young ones was let loose to pasture where she would, and she was not ridden nor was her milk drunk except by her young.
وصلیة (Wasilah) is derived from وصل which means, he connected or joined. وصیلة was the name given to a she-camel that was let loose in the name of a god after she had consecutively given birth to seven female young ones. If at the seventh birth, she bore a pair, male and female, each of the latter was also let loose.
حام (Ham) is derived from حمی. They say احمی الشیء i.e. he prohibited the thing; or he protected it; or defended it against encroachment, invasion or attack. حام which is really حامی therefore means a stallion camel that has his back prohibited or interdicted to be used for bearing a rider or carrying a burden; such camel was neither ridden nor shorn of his fur; he was left at liberty and was not debarred from pasturage or from water. The word is also used about a stallion camel whose offspring’s offspring has conceived (Lane).
Commentary:
After having said that minor matters and details should be left to man to legislate as he thinks proper, the Quran, in the present verse, fittingly draws our attention to the fact that such freedom and discretion cannot be allowed to man in fundamentals and things of importance, because in such matters unanimity is essential and divergence of opinion may prove immensely harmful. The verse under comment gives an illustration to show that human intellect cannot be trusted with the making of laws on fundamental matters, for, if left to itself, it is likely to make laws that would lead man to perdition. An instance of such laws is given in this verse. It is really Christians for whom the address in this verse is meant; but instead of drawing attention to the laws devised and invented by Christians, the Quran very wisely refers here to certain practices of the pagan Arabs, for one can more easily see a mote in another man’s eye than a beam in one’s own. The Arabs used to let loose the animals mentioned in the verse in honour of their idols. Besides being based on disbelief and superstition, the practice was also highly foolish. The animals thus let loose wrought great havoc wherever they went. They devastated field crops and gardens and killed children. The Quran refers to the letting of these animals as an example of man-made laws and warns Christians who question the wisdom and blessings of a revealed Law to learn a lesson from the degrading practices to which the pagan Arabs had fallen victim, because they had no revealed Law to guide them.
d
6:137.
396
بَحِيْرَة (Bahirah, 割耳驼): 阿拉伯异教徒给一只母驼取的名字。这只母驼生了七只幼驼, 因此在割裂了它的耳朵之后, 放它自由自在吃草。这只母驼就奉献给某一神灵, 不再挤它的奶喝, 也不再把它作为运输工具。
397
سَائِبَة (Sa’ibah, 自由驼) :一只母驼生了五只幼驼之后, 放它去喝水吃草。
398
وَصِيْلَة (Wasilah, 一只母驼或母绵羊或母山羊): 连续生了七只雌仔以后以一个神灵的名义放了它, 如果第七胎它生了两只幼仔, 一只雄的和一只雌的, 也在放掉之列。
399
حَامْ (Ham): 一只骆驼做了七只幼仔的父亲, 它也被放了并且再不作乘骑或运输之用。
1
بَحِیْرَۃٌ: بَحَرْتُ الْبَعِیْرَ کے معنے ہیں شَقَقْتُ اُذُنَہٗ شَقًّا وَاسِعًا میں نے اونٹ کے کان کو اچھی طرح پھاڑ دیا (مفردات) اور بَحِیْرَۃٌ اس اونٹنی کو کہتے ہیں‘ جس کے کان پھاڑ دئیے گئے ہوں۔ جاہلیت میں یہ رسم تھی کہ جب کوئی اونٹنی دس بچے دے دیتی تو اس کے کان چھید دیتے اور اس کو کھلا چھوڑ دیتے نہ تو اس پر کوئی سوار ہوتا اور نہ اس پر بوجھ لادتا۔ (مفردات)
2
اَلسَّائِبَۃُ : وہ اونٹنی جو چراگاہ میں کھلی چھوڑ دی جائے۔ نہ پانی کے حوض سے اسے روکا جائے اور نہ چارے سے اور جاہلیت میں یہ اس وقت کرتے تھے جب کوئی اونٹنی پانچ بچے دے دیتی۔
3
وَصِیْلَۃٌ: یہ بھی جاہلیت کی ایک رسم تھی کہ جب بکری نر اور مادہ دونوں اکٹھے بچے دیتی تو ان کو ذبح نہیں کرتے تھے تا ایک کے ذبح کرنے سے دوسرے بچے کو تکلیف نہ ہو۔
4
حَام: وہ سانڈ جس کی نسل سے دس بچے ہو جائیں۔ اس کو چھوڑ دیتے۔ نہ اس پر سوار ہوتے اور نہ اس سے اور کام لیتے اور چراگاہ اور پانی سے نہ روکا جاتا۔
b
6:137.
731
Important Words:
بحیره (Bahirah) is derived from بحر which means, he cut or slit lengthwise; he split or clave. Bahirah was a name given by the pagan Arabs to a camel (or a goat) which they let loose to feed, after slitting its ears. The word may be applied both to males and females, but in practice it was only the females that were thus let loose to pasture where they liked. They were dedicated to some god and their milk was not used nor their back. The description of Bahirah varied among different tribes.
سائبة (Sa’ibah) is derived from ساب which means, it or he went away at random or went wherever it or he liked. سائبة was a name given to a she-camel set free to go wherever she pleased. She was generally let loose as an offering to the gods when one recovered from a sickness or returned safe from a journey. Often a she-camel having given birth to 10 female young ones was let loose to pasture where she would, and she was not ridden nor was her milk drunk except by her young.
وصلیة (Wasilah) is derived from وصل which means, he connected or joined. وصیلة was the name given to a she-camel that was let loose in the name of a god after she had consecutively given birth to seven female young ones. If at the seventh birth, she bore a pair, male and female, each of the latter was also let loose.
حام (Ham) is derived from حمی. They say احمی الشیء i.e. he prohibited the thing; or he protected it; or defended it against encroachment, invasion or attack. حام which is really حامی therefore means a stallion camel that has his back prohibited or interdicted to be used for bearing a rider or carrying a burden; such camel was neither ridden nor shorn of his fur; he was left at liberty and was not debarred from pasturage or from water. The word is also used about a stallion camel whose offspring’s offspring has conceived (Lane).
Commentary:
After having said that minor matters and details should be left to man to legislate as he thinks proper, the Quran, in the present verse, fittingly draws our attention to the fact that such freedom and discretion cannot be allowed to man in fundamentals and things of importance, because in such matters unanimity is essential and divergence of opinion may prove immensely harmful. The verse under comment gives an illustration to show that human intellect cannot be trusted with the making of laws on fundamental matters, for, if left to itself, it is likely to make laws that would lead man to perdition. An instance of such laws is given in this verse. It is really Christians for whom the address in this verse is meant; but instead of drawing attention to the laws devised and invented by Christians, the Quran very wisely refers here to certain practices of the pagan Arabs, for one can more easily see a mote in another man’s eye than a beam in one’s own. The Arabs used to let loose the animals mentioned in the verse in honour of their idols. Besides being based on disbelief and superstition, the practice was also highly foolish. The animals thus let loose wrought great havoc wherever they went. They devastated field crops and gardens and killed children. The Quran refers to the letting of these animals as an example of man-made laws and warns Christians who question the wisdom and blessings of a revealed Law to learn a lesson from the degrading practices to which the pagan Arabs had fallen victim, because they had no revealed Law to guide them.
c
6:137.
798
Bahirah: A name given by pagan Arabs to a she-camel which had given birth to seven young ones and was then let loose to feed freely after its ears were slit. It was dedicated to some god and its milk was not used nor its back.
798A
Sa’ibah: A she-camel let loose to water and pasture after giving birth to five young ones.
798B
Wasilah: A she-camel (or an ewe or she-goat) let loose in the name of a god after she had given birth to seven female young ones consecutively. If at the seventh birth she bore a pair, male and female, these were also let loose.
798C
Hamin: A camel which had fathered seven young ones. It was let loose and was not used for riding or carrying. It was free to pasture and water.
798D
After having stated that minor matters and details have been left to man to legislate as he thinks proper, the verse fittingly draws attention to the fact that such freedom and discretion are not allowed in fundamentals, because in fundamentals unanimity is essential and divergence of opinion may prove immensely harmful. The verse gives an illustration to show that human intellect cannot be trusted with the making of the laws on fundamental matters. The Arabs used to let loose the animals mentioned in the verse in honour of their idols. Besides being based on disbelief and superstition, the practice was also highly foolish. The animals thus let loose wrought great havoc wherever they went. The Qur’an refers to this evil practice as an example of man-made laws and warns Christians who question the wisdom of a revealed Law to learn a lesson from the morally degrading practices to which the pagan Arabs had resorted because they had no revealed Law to guide them.
۞ إِنَّ شَرَّ ٱلدَّوَآبِّ عِندَ ٱللَّهِ ٱلصُّمُّ ٱلْبُكْمُ ٱلَّذِينَ لَا يَعْقِلُونَ
8:56; 98:7.
8:56; 98:7.
8:56; 98:7.
Commentary:
The verse primarily refers to the hypocrites. They have ears but they listen not to the Word of God, so truly speaking they are deaf; they have tongues, but they do not seek after and inquire about the truth, so they are dumb; they have hearts, but they do not ponder over the truth, so they have no sense and do not understand. Indeed, if the gifts of hearing and of speaking and of thinking are taken away from man, he is left no better than a beast. Nay, he virtually becomes "the worst of beasts" for, in spite of possessing the faculty and power of hearing and speaking and thinking, he does not use these powers.
c
8:56; 98:7.
b
8:56; 98:7.
1111
Commentary:
The verse primarily refers to the hypocrites. They have ears but they listen not to the Word of God, so truly speaking they are deaf; they have tongues, but they do not seek after and inquire about the truth, so they are dumb; they have hearts, but they do not ponder over the truth, so they have no sense and do not understand. Indeed, if the gifts of hearing and of speaking and of thinking are taken away from man, he is left no better than a beast. Nay, he virtually becomes "the worst of beasts" for, in spite of possessing the faculty and power of hearing and speaking and thinking, he does not use these powers.
b
8:56; 98:7.
وَمِنْهُم مَّن يَسْتَمِعُونَ إِلَيْكَ ۚ أَفَأَنتَ تُسْمِعُ ٱلصُّمَّ وَلَوْ كَانُوا۟ لَا يَعْقِلُونَ
6:26; 17:48.
27:81.
Commentary:
This and the following verses give the reason why disbelievers reject the truth. We are told that their rejection is not based on any sound ground or solid reason but is due only to their bigotry and perverseness. Disbelievers appear to listen to the Holy Prophet, but they listen merely with the intention of finding fault with him. The verse further says that even a deaf person who is otherwise intelligent may be made to understand a thing by means of signs but disbelievers are like a person who is both deaf and devoid of understanding. So they cannot be made to understand even by means of signs.
c
6:26; 17:48.
d
27:81.
a
6:26; 17:48.
b
27:81.
1318
Commentary:
This and the following verses give the reason why disbelievers reject the truth. We are told that their rejection is not based on any sound ground or solid reason but is due only to their bigotry and perverseness. Disbelievers appear to listen to the Holy Prophet, but they listen merely with the intention of finding fault with him. The verse further says that even a deaf person who is otherwise intelligent may be made to understand a thing by means of signs but disbelievers are like a person who is both deaf and devoid of understanding. So they cannot be made to understand even by means of signs.
c
6:26; 17:48.
d
27:81.
وَمَا كَانَ لِنَفْسٍ أَن تُؤْمِنَ إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَيَجْعَلُ ٱلرِّجْسَ عَلَى ٱلَّذِينَ لَا يَعْقِلُونَ
6:126.
6:126.
It is not possible to attain true belief by the mere profession of certain doctrines with the tongue. It is possible only by the permission of God, i.e. by the observance of certain definite and fixed laws of God.
6:126.
Commentary:
The subject matter of the preceding verse is continued here. The words, And no soul can believe except by the permission of Allah, provide the reason why compulsion should not be resorted to in matters of faith. The verse points out that it is not possible to attain true belief by the mere profession of certain doctrines with the tongue but by the permission of God i.e. by the observance of certain definite and fixed laws of God. Hence it is inconceivable that a person can be made a true believer by compulsion. You cannot intimidate or compel a person into believing a certain thing against his will. It is against the law of nature and against all known workings of the human mind.
The expression, He makes His wrath descend on those who would not use their reason, means that mere lip-profession of those who accept a thing without reason is of no value whatever. On the contrary, such men earn only the wrath of God for their insincere and hypocritical professions.
c
6:126.
a
6:126.
1372
Commentary:
The subject matter of the preceding verse is continued here. The words, And no soul can believe except by the permission of Allah, provide the reason why compulsion should not be resorted to in matters of faith. The verse points out that it is not possible to attain true belief by the mere profession of certain doctrines with the tongue but by the permission of God i.e. by the observance of certain definite and fixed laws of God. Hence it is inconceivable that a person can be made a true believer by compulsion. You cannot intimidate or compel a person into believing a certain thing against his will. It is against the law of nature and against all known workings of the human mind.
The expression, He makes His wrath descend on those who would not use their reason, means that mere lip-profession of those who accept a thing without reason is of no value whatever. On the contrary, such men earn only the wrath of God for their insincere and hypocritical professions.
c
6:126.
1290
It is not possible to attain true belief by the mere profession of certain doctrines with the tongue. It is possible only by the permission of God, i.e. by the observance of certain definite and fixed laws of God.
وَفِى ٱلْأَرْضِ قِطَعٌ مُّتَجَٰوِرَٰتٌ وَجَنَّٰتٌ مِّنْ أَعْنَٰبٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَانٌ وَغَيْرُ صِنْوَانٍ يُسْقَىٰ بِمَآءٍ وَٰحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَىٰ بَعْضٍ فِى ٱلْأُكُلِ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ
6:100; 16:12.
16:14; 39:22.
The expression signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished by the elixir of Divine revelation and his opponents are brought up under the fostering care of Satan?
6:100; 16:12.
16:14; 39:22.
Important Words:
متجاورات (adjoining one another) is derived from تجاور which is derived from جاور which again is derived from جار which means, he or it declined or deviated. جاورہ means, he became his neighbour or he lived near him; he confined himself in a mosque, etc., occupying himself in prayer and religious meditation. تجاوروا means, they became mutual neighbours or they lived near together (Lane).
صنوان (growing together from one root) is the plural of صنو. They say اصنی النخل i.e. the palm-trees had pairs or triplets or more growing together from single roots. صنو means, one of a pair or of three or of more palm-trees or of any trees growing from one root; each being called the صنو of the other. The word also means, a brother by the same father or the same mother. The Holy Prophet is reported to have said, عم الرجل صنو ابیه i.e. the paternal uncle of the man is the صنو of his father (Takmilah fis-Sihah) meaning that the stock of both is one. The Quranic words صنوان و غیر صنوان mean, palm-trees having one root and others having separate roots (Lane).
الاکل (fruit) is derived from اکل (akala). They say اکله i.e. he ate it. اکل (akl) which is the noun-infinitive means, the act of eating. اکل (ukul) means, what is eaten; any eatable; food; fruit; means of subsistence or ample means of subsistence; worldly good fortune; intelligence; judgement; firmness of intellect (Lane).
Commentary:
Disbelievers are told here that they should not think that, because the Holy Prophet is one of them and belongs to the same stock as they, he enjoyed no superiority over them. Do they not see, the verse says, that adjoining tracts of the same land possess different capacities and properties and produce different kinds of produce? A certain tract of land, for instance, grows one thing while the piece adjacent to it cannot grow it. Similarly, trees of one stock or one species growing in the same garden, not unoften, grow fruits of different quality. Why cannot the same thing happen among human beings?
The expression, they are watered with the same water, signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished in the elixir of Divine revelation and his opponents are brought up under the inspiration of Satan? The words also point to the fact that the same means employed by persons of different capabilities often produce different results. A sword in the hands of a person who does not know its use will be quite a different weapon in the hands of a seasoned and skilful warrior. So the superiority of the Holy Prophet over his opponents lies not only in his superior capacities but also in the way he makes use of the means at his disposal. AbuBakr and ‘Umar were ordinary citizens of Mecca who would have ended their days in oblivion but the magic touch of the Holy Prophet lifted them to the highest pinnacles of usefulness and glory.
a
6:100; 16:12.
b
16:14; 39:22.
a
6:100; 16:12.
b
16:14; 39:22.
1616
Important Words:
متجاورات (adjoining one another) is derived from تجاور which is derived from جاور which again is derived from جار which means, he or it declined or deviated. جاورہ means, he became his neighbour or he lived near him; he confined himself in a mosque, etc., occupying himself in prayer and religious meditation. تجاوروا means, they became mutual neighbours or they lived near together (Lane).
صنوان (growing together from one root) is the plural of صنو. They say اصنی النخل i.e. the palm-trees had pairs or triplets or more growing together from single roots. صنو means, one of a pair or of three or of more palm-trees or of any trees growing from one root; each being called the صنو of the other. The word also means, a brother by the same father or the same mother. The Holy Prophet is reported to have said, عم الرجل صنو ابیه i.e. the paternal uncle of the man is the صنو of his father (Takmilah fis-Sihah) meaning that the stock of both is one. The Quranic words صنوان و غیر صنوان mean, palm-trees having one root and others having separate roots (Lane).
الاکل (fruit) is derived from اکل (akala). They say اکله i.e. he ate it. اکل (akl) which is the noun-infinitive means, the act of eating. اکل (ukul) means, what is eaten; any eatable; food; fruit; means of subsistence or ample means of subsistence; worldly good fortune; intelligence; judgement; firmness of intellect (Lane).
Commentary:
Disbelievers are told here that they should not think that, because the Holy Prophet is one of them and belongs to the same stock as they, he enjoyed no superiority over them. Do they not see, the verse says, that adjoining tracts of the same land possess different capacities and properties and produce different kinds of produce? A certain tract of land, for instance, grows one thing while the piece adjacent to it cannot grow it. Similarly, trees of one stock or one species growing in the same garden, not unoften, grow fruits of different quality. Why cannot the same thing happen among human beings?
The expression, they are watered with the same water, signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished in the elixir of Divine revelation and his opponents are brought up under the inspiration of Satan? The words also point to the fact that the same means employed by persons of different capabilities often produce different results. A sword in the hands of a person who does not know its use will be quite a different weapon in the hands of a seasoned and skilful warrior. So the superiority of the Holy Prophet over his opponents lies not only in his superior capacities but also in the way he makes use of the means at his disposal. AbuBakr and ‘Umar were ordinary citizens of Mecca who would have ended their days in oblivion but the magic touch of the Holy Prophet lifted them to the highest pinnacles of usefulness and glory.
e
6:100; 16:12.
f
16:14; 39:22.
1422
The expression signifies that when trees watered with the same water bear fruits vastly different in taste and colour, why cannot the Holy Prophet, even though he lives in the same town and among the same people, excel them, especially when he is nourished by the elixir of Divine revelation and his opponents are brought up under the fostering care of Satan?
وَسَخَّرَ لَكُمُ ٱلَّيْلَ وَٱلنَّهَارَ وَٱلشَّمْسَ وَٱلْقَمَرَ ۖ وَٱلنُّجُومُ مُسَخَّرَٰتٌۢ بِأَمْرِهِۦٓ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ
7:55; 13:3; 14:34; 35:14; 39:6.
7:55; 13:3; 14:34; 35:14; 39:6.
7:55; 13:3; 14:34; 35:14; 39:6.
Commentary:
In this verse mention has been made of another class of Divine blessings viz. the world of inorganic matter, particularly of those things such as the sun, the moon and the stars which exercise a powerful influence upon the mental development of man, either directly or indirectly through the medium of the animal and vegetable worlds. This is why, after animals and vegetables, mention is here made of inorganic and inanimate things which also help the physical and mental sustenance and development of man. Mention has also been made of night and day, because the benefits that man derives from the alternation of night and day are directly bound with the influences of the sun, the moon and the stars.
One more interesting point to note here is that whereas in the foregoing verses where animals and vegetables have been mentioned God has used the expression خلق (He has created), in the present verse where the sun, the moon and the stars have been mentioned, the expression سخر (He has pressed into service) has been used. This is done to signify that in the case of animals and vegetables which man uses for his benefit he has to put in some effort to derive that benefit from them; therefore in consideration of this element of the personal effort of man the expression خلق (He has created) has been used. But as the advantages he receives from the sun, the moon and the stars and from the alternation of day and night are completely gratuitous and are without any effort on man’s part, the expression سخر (He has pressed into service) has been used
which signifies service without remuneration. Similarly, the use of the expression یعقلون (who make use of their reason) in this verse as against the expression یتفکرون (who reflect) in the previous verse is also significant. The reason for using these two different expressions is that whereas the word فکر (reflection) means mental cogitation relating to matters which are near at hand, the word عقل (reason) signifies mental cogitation relating to things both near and far. As the influence of inorganic matter upon the life and development of man is a thing which requires deep study and close observation to understand, the expression, یعقلون has been used in this verse. But as the phenomena of the animal and vegetable worlds are matters of common observation and can be studied and understood even by men of ordinary intelligence, the expression یتفکرون has been used in the preceding verse.
f
7:55; 13:3; 14:34; 35:14; 39:6.
a
7:55; 13:3; 14:34; 35:14; 39:6.
1814
Commentary:
In this verse mention has been made of another class of Divine blessings viz. the world of inorganic matter, particularly of those things such as the sun, the moon and the stars which exercise a powerful influence upon the mental development of man, either directly or indirectly through the medium of the animal and vegetable worlds. This is why, after animals and vegetables, mention is here made of inorganic and inanimate things which also help the physical and mental sustenance and development of man. Mention has also been made of night and day, because the benefits that man derives from the alternation of night and day are directly bound with the influences of the sun, the moon and the stars.
One more interesting point to note here is that whereas in the foregoing verses where animals and vegetables have been mentioned God has used the expression خلق (He has created), in the present verse where the sun, the moon and the stars have been mentioned, the expression سخر (He has pressed into service) has been used. This is done to signify that in the case of animals and vegetables which man uses for his benefit he has to put in some effort to derive that benefit from them; therefore in consideration of this element of the personal effort of man the expression خلق (He has created) has been used. But as the advantages he receives from the sun, the moon and the stars and from the alternation of day and night are completely gratuitous and are without any effort on man’s part, the expression سخر (He has pressed into service) has been used
which signifies service without remuneration. Similarly, the use of the expression یعقلون (who make use of their reason) in this verse as against the expression یتفکرون (who reflect) in the previous verse is also significant. The reason for using these two different expressions is that whereas the word فکر (reflection) means mental cogitation relating to matters which are near at hand, the word عقل (reason) signifies mental cogitation relating to things both near and far. As the influence of inorganic matter upon the life and development of man is a thing which requires deep study and close observation to understand, the expression, یعقلون has been used in this verse. But as the phenomena of the animal and vegetable worlds are matters of common observation and can be studied and understood even by men of ordinary intelligence, the expression یتفکرون has been used in the preceding verse.
d
7:55; 13:3; 14:34; 35:14; 39:6.
وَمِن ثَمَرَٰتِ ٱلنَّخِيلِ وَٱلْأَعْنَٰبِ تَتَّخِذُونَ مِنْهُ سَكَرًا وَرِزْقًا حَسَنًا ۗ إِنَّ فِى ذَٰلِكَ لَءَايَةً لِّقَوْمٍ يَعْقِلُونَ
13:5; 16:12; 23:20; 36:35.
13:5; 16:12; 23:20; 36:35.
When things created by God remain in their natural and unadulterated form they constitute pure, wholesome and invigorating food. But when man interferes with their natural use he corrupts them. Similarly, as long as Divine Teaching remains intact, it is a source of great spiritual benefit, but when it is interfered with, it loses all its usefulness.
13:5; 16:12; 23:20; 36:35.
Commentary:
The verse means to say that when things created by God remain in their natural and unadulterated form they constitute pure, wholesome and invigorating food. But when man interferes with their natural use he corrupts them. Similarly, as long as Divine teaching remains intact, it is a source of great spiritual benefit, but when man interferes with it, it loses its usefulness and becomes harmful. The verse also points out that all wise and thoughtful persons can easily understand that everything is best suited for the purpose which it has been designed by God to serve and that to use it for any other purpose is only to destroy its usefulness. Similarly, it is not given to man to devise spiritual teachings or to interfere with those revealed by God without spoiling them or destroying their usefulness.
b
13:5; 16:12; 23:20; 36:35.
a
13:5; 16:12; 23:20; 36:35.
1868
Commentary:
The verse means to say that when things created by God remain in their natural and unadulterated form they constitute pure, wholesome and invigorating food. But when man interferes with their natural use he corrupts them. Similarly, as long as Divine teaching remains intact, it is a source of great spiritual benefit, but when man interferes with it, it loses its usefulness and becomes harmful. The verse also points out that all wise and thoughtful persons can easily understand that everything is best suited for the purpose which it has been designed by God to serve and that to use it for any other purpose is only to destroy its usefulness. Similarly, it is not given to man to devise spiritual teachings or to interfere with those revealed by God without spoiling them or destroying their usefulness.
a
13:5; 16:12; 23:20; 36:35.
1555A
When things created by God remain in their natural and unadulterated form they constitute pure, wholesome and invigorating food. But when man interferes with their natural use he corrupts them. Similarly, as long as Divine Teaching remains intact, it is a source of great spiritual benefit, but when it is interfered with, it loses all its usefulness.
أَفَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَتَكُونَ لَهُمْ قُلُوبٌ يَعْقِلُونَ بِهَآ أَوْ ءَاذَانٌ يَسْمَعُونَ بِهَا ۖ فَإِنَّهَا لَا تَعْمَى ٱلْأَبْصَٰرُ وَلَٰكِن تَعْمَى ٱلْقُلُوبُ ٱلَّتِى فِى ٱلصُّدُورِ
12:110; 30:10; 35:45; 40:22; 47:11.
12:110; 30:10; 35:45; 40:22; 47:11.
It is clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Qur’an are the spiritually dead, blind and deaf.
12:110; 30:10; 35:45; 40:22; 47:11.
Commentary:
The verse exhorts disbelievers to study the histories of and to learn a lesson from the fate of those people who rejected the former Prophets. It is also clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Quran are the spiritually blind, deaf and dead. See also 17:73.
c
12:110; 30:10; 35:45; 40:22; 47:11.
b
12:110; 30:10; 35:45; 40:22; 47:11.
2476
Commentary:
The verse exhorts disbelievers to study the histories of and to learn a lesson from the fate of those people who rejected the former Prophets. It is also clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Quran are the spiritually blind, deaf and dead. See also 17:73.
b
12:110; 30:10; 35:45; 40:22; 47:11.
1961
It is clear from this verse that the dead, the blind and the deaf spoken of here and elsewhere in the Qur’an are the spiritually dead, blind and deaf.
أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ إِنْ هُمْ إِلَّا كَٱلْأَنْعَٰمِ ۖ بَلْ هُمْ أَضَلُّ سَبِيلًا
7:180.
7:180.
It is his own desires, fancies and preconceived ideas, more than anything else, that man generally adores and it is these that stand in the way of his accepting the truth. Intellectually man may have advanced far enough so as not to bow before stones and stars, but he has not outgrown the worship of his false ideals, prejudices and preconceived ideas. It is these idols that lie enthroned in his heart whose worship is condemned here. When instead of making use of his God-given faculties of intellect and hearing, which should help man to recognise and realize truth, he chooses to grope in darkness, he comes down to the level of cattle, even lower than that, because cattle are not given the gift of discretion and discrimination while man is.
7:180.
Commentary:
The verse purports to say that when in spite of his being endowed with the faculties of intellect and hearing which should help him to recognize and realize truth, man refuses to make proper use of these God-given faculties to see light, and instead chooses to grope in darkness, he comes down to the level of cattle, even lower than that, because cattle are not given the gift of discretion and discrimination while man is.
The verse also implies an allusion to the great reformation brought about by the Holy Prophet in the lives of his people. They were no better than animals and beasts. They worshipped images and held foolish and superstitious ideas. They gambled and drank and indulged in extreme sexual excesses and depleted and destroyed their manhood by fighting for generations about trivialities. They had no idea of moral virtues or at best had a very low concept of them and did not know economics or statecraft. Such were the people among whom the Holy Prophet Muhammad was raised and history bears witness to the fact that he wrought a wonderful reformation among them. From the dregs of humanity they rose to be its cream.
a
7:180.
b
7:180.
2677
Commentary:
The verse purports to say that when in spite of his being endowed with the faculties of intellect and hearing which should help him to recognize and realize truth, man refuses to make proper use of these God-given faculties to see light, and instead chooses to grope in darkness, he comes down to the level of cattle, even lower than that, because cattle are not given the gift of discretion and discrimination while man is.
The verse also implies an allusion to the great reformation brought about by the Holy Prophet in the lives of his people. They were no better than animals and beasts. They worshipped images and held foolish and superstitious ideas. They gambled and drank and indulged in extreme sexual excesses and depleted and destroyed their manhood by fighting for generations about trivialities. They had no idea of moral virtues or at best had a very low concept of them and did not know economics or statecraft. Such were the people among whom the Holy Prophet Muhammad was raised and history bears witness to the fact that he wrought a wonderful reformation among them. From the dregs of humanity they rose to be its cream.
a
7:180.
2080
It is his own desires, fancies and preconceived ideas, more than anything else, that man generally adores and it is these that stand in the way of his accepting the truth. Intellectually man may have advanced far enough so as not to bow before stones and stars, but he has not outgrown the worship of his false ideals, prejudices and preconceived ideas. It is these idols that lie enthroned in his heart whose worship is condemned here. When instead of making use of his God-given faculties of intellect and hearing, which should help man to recognise and realize truth, he chooses to grope in darkness, he comes down to the level of cattle, even lower than that, because cattle are not given the gift of discretion and discrimination while man is.
وَلَقَد تَّرَكْنَا مِنْهَآ ءَايَةًۢ بَيِّنَةً لِّقَوْمٍ يَعْقِلُونَ
15:76; 51:38.
15:76; 51:38.
15:76; 51:38.
f
15:76; 51:38.
b
15:76; 51:38.
a
15:76; 51:38.
وَلَئِن سَأَلْتَهُم مَّن نَّزَّلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَحْيَا بِهِ ٱلْأَرْضَ مِنۢ بَعْدِ مَوْتِهَا لَيَقُولُنَّ ٱللَّهُ ۚ قُلِ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُونَ
وَمِنْ ءَايَٰتِهِۦ يُرِيكُمُ ٱلْبَرْقَ خَوْفًا وَطَمَعًا وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مَآءً فَيُحْىِۦ بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ
13:13.
40:14; 42:29.
Apart from heralding rain which brings fertility and prosperity in its wake, lightning kills germs of various diseases and eliminates worms that destroy crops. Thus, besides causing fear, it is a source of manifold benefits to man. Every element of nature plays its allotted part in the Divine scheme of things, thus hearing testimony to God’s existence, and to His great wisdom and power.
13:13.
40:14; 42:29.
Commentary:
A part from the fact that lightning heralds rain which brings fertility and prosperity in its wake, it kills germs of many different diseases and eliminates worms that destroy crops. So, lightning not only causes fear but is also a source of manifold benefits to man. Every element of nature plays its allotted part in the divine scheme of things, thus bearing testimony to God’s existence, His great wisdom and power.
c
13:13.
d
40:14; 42:29.
b
13:13.
c
40:14; 42:29.
3006
Commentary:
A part from the fact that lightning heralds rain which brings fertility and prosperity in its wake, it kills germs of many different diseases and eliminates worms that destroy crops. So, lightning not only causes fear but is also a source of manifold benefits to man. Every element of nature plays its allotted part in the divine scheme of things, thus bearing testimony to God’s existence, His great wisdom and power.
c
13:13.
d
40:14; 42:29.
2280
Apart from heralding rain which brings fertility and prosperity in its wake, lightning kills germs of various diseases and eliminates worms that destroy crops. Thus, besides causing fear, it is a source of manifold benefits to man. Every element of nature plays its allotted part in the Divine scheme of things, thus hearing testimony to God’s existence, and to His great wisdom and power.
ضَرَبَ لَكُم مَّثَلًا مِّنْ أَنفُسِكُمْ ۖ هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن شُرَكَآءَ فِى مَا رَزَقْنَٰكُمْ فَأَنتُمْ فِيهِ سَوَآءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ ۚ كَذَٰلِكَ نُفَصِّلُ ٱلْءَايَٰتِ لِقَوْمٍ يَعْقِلُونَ
یعنی جس طرح اُن کو مال سپرد کرنے سے پہلے تم اپنے مال کے مالک تھے اور جتنا چاہتے تھے اپنی جان پر خرچ کر سکتے تھے۔ کیا تم اپنے غلاموں کو مال پر اتنا قبضہ بھی دیا کرتے ہو کہ پھر تم ڈرنے لگو کہ معلوم نہیں یہ ہمیں کچھ کھانے کو بھی دیں گے یا نہیں اور تمہارے قبضہ کی کوئی علامت باقی نہ رہتی ہو۔
The verse purports to say that when a master and a slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be regarded as sharing the control of the universe with anybody?
Commentary:
This verse contains a very effective argument against polytheism. It purports to say that when a master and slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be equal to idols of wood and stone and how could He be regarded as sharing the control of the universe with anybody. See also 21:23.
1
یعنی جس طرح اُن کو مال سپرد کرنے سے پہلے تم اپنے مال کے مالک تھے اور جتنا چاہتے تھے اپنی جان پر خرچ کر سکتے تھے۔ کیا تم اپنے غلاموں کو مال پر اتنا قبضہ بھی دیا کرتے ہو کہ پھر تم ڈرنے لگو کہ معلوم نہیں یہ ہمیں کچھ کھانے کو بھی دیں گے یا نہیں اور تمہارے قبضہ کی کوئی علامت باقی نہ رہتی ہو۔
3010
Commentary:
This verse contains a very effective argument against polytheism. It purports to say that when a master and slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be equal to idols of wood and stone and how could He be regarded as sharing the control of the universe with anybody. See also 21:23.
2283
The verse purports to say that when a master and a slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be regarded as sharing the control of the universe with anybody?
وَمَن نُّعَمِّرْهُ نُنَكِّسْهُ فِى ٱلْخَلْقِ ۖ أَفَلَا يَعْقِلُونَ
16:71.
یعنی بنو اسرائیل نے لمبی عمر پائی ہے اور اب ان کی کمزوری کا زمانہ آچکا ہے۔ کیونکہ قوموں کی مثال بھی افراد کی طرح ہوتی ہے۔
16:71.
Everything that has life is subject to decay and deterioration. This law applies to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death.
16:71.
Important Words:
ننکسه (We revert him) is derived from نکس. They say نکسه i.e. he turned it upside down; نکس الرجل (nukisa) means, the man became weak and powerless. نکسه (nakkasa) means, he reversed or reverted it (Aqrab). See also 20:66.
Commentary:
The verse points to a very important law of nature, viz. that everything that has life is subject to decay and deterioration. The law applies as well to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death. The verse means to say that peoples who had received new life through Divine revelation have now fallen a prey to spiritual decay and decadence. God has, therefore, decreed that another nation, the Arabs, should rise and grow on the ruins of their grandeur and glory. For that purpose He has raised a Messenger among them.
a
16:71.
1
یعنی بنو اسرائیل نے لمبی عمر پائی ہے اور اب ان کی کمزوری کا زمانہ آچکا ہے۔ کیونکہ قوموں کی مثال بھی افراد کی طرح ہوتی ہے۔
a
16:71.
3258
Important Words:
ننکسه (We revert him) is derived from نکس. They say نکسه i.e. he turned it upside down; نکس الرجل (nukisa) means, the man became weak and powerless. نکسه (nakkasa) means, he reversed or reverted it (Aqrab). See also 20:66.
Commentary:
The verse points to a very important law of nature, viz. that everything that has life is subject to decay and deterioration. The law applies as well to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death. The verse means to say that peoples who had received new life through Divine revelation have now fallen a prey to spiritual decay and decadence. God has, therefore, decreed that another nation, the Arabs, should rise and grow on the ruins of their grandeur and glory. For that purpose He has raised a Messenger among them.
a
16:71.
2459
Everything that has life is subject to decay and deterioration. This law applies to nations as to individuals. Like individuals, nations also develop, grow and find their full stature, and then fall a victim to decay, decrepitude and death.
أَمِ ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ شُفَعَآءَ ۚ قُلْ أَوَلَوْ كَانُوا۟ لَا يَمْلِكُونَ شَيْـًٔا وَلَا يَعْقِلُونَ
17:57.
Commentary:
As the human soul is immortal, man is warned against committing deeds which might vitiate it and which are displeasing to God. The most heinous of all evil deeds is the setting up of equals with Him and the adoring of false gods.
b
17:57.
1141
由于人类的灵魂是不死的, 他们受到警告说, 不要做使灵魂可能堕落的事情。在所有恶行中最可恶的事是给安拉配上 “同等的崇拜对象。”
b
17:57.
3467
Commentary:
As the human soul is immortal, man is warned against committing deeds which might vitiate it and which are displeasing to God. The most heinous of all evil deeds is the setting up of equals with Him and the adoring of false gods.
d
17:57.
2581
As the human soul is immortal, man is warned against committing deeds which might vitiate it. The most heinous of all evil deeds is the setting up of 'partners' with God.
وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن رِّزْقٍ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَتَصْرِيفِ ٱلرِّيَٰحِ ءَايَٰتٌ لِّقَوْمٍ يَعْقِلُونَ
16:66; 30:51.
Just as light follows darkness, similarly when spiritual darkness spreads over the entire earth, God creates a new light in the form of a Prophet or Divine Reformer to whom He reveals Himself. And just as winds carry pollen from male to female trees in order to fecundate them, in the same way the spiritually elevating ideas that emanate from a Divine Reformer impregnate the minds of believers and bring about spiritual revolution in them.
2:165; 3:191; 10:7.
16:66; 22:6; 30:51; 35:28; 39:22.
Commentary:
This verse further says that as light follows darkness, similarly when spiritual darkness spreads over the entire earth, God creates new light in the form of a Prophet or Divine Reformer to whom He reveals Himself. And just as winds carry pollen from male to female trees in order to fecundate them, in the same way the spiritually elevating ideas that emanate from a Divine Reformer impregnate the minds of men and bring about spiritual revolution in them.
e
2:165; 3:191; 10:7.
f
16:66; 30:51.
a
2:165; 3:191; 10:7.
b
16:66; 22:6; 30:51; 35:28; 39:22.
3735
Commentary:
This verse further says that as light follows darkness, similarly when spiritual darkness spreads over the entire earth, God creates new light in the form of a Prophet or Divine Reformer to whom He reveals Himself. And just as winds carry pollen from male to female trees in order to fecundate them, in the same way the spiritually elevating ideas that emanate from a Divine Reformer impregnate the minds of men and bring about spiritual revolution in them.
e
2:165; 3:191; 10:7.f
16:66; 30:51.
2706
Just as light follows darkness, similarly when spiritual darkness spreads over the entire earth, God creates a new light in the form of a Prophet or Divine Reformer to whom He reveals Himself. And just as winds carry pollen from male to female trees in order to fecundate them, in the same way the spiritually elevating ideas that emanate from a Divine Reformer impregnate the minds of believers and bring about spiritual revolution in them.
إِنَّ ٱلَّذِينَ يُنَادُونَكَ مِن وَرَآءِ ٱلْحُجُرَٰتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ
Calling out to the Prophet in a loud voice from outside his house amounts to intruding upon his privacy and shows lack of respect for his person and his valuable time; and only an ill-mannered person would be guilty of such foolish behaviour.
Commentary:
Calling out to the Prophet in a loud voice from outside his house amounts to intruding upon his privacy and shows lack of respect for his person and for his valuable time; and only an ill-mannered person would be guilty of such foolish behaviour.
3844
Commentary:
Calling out to the Prophet in a loud voice from outside his house amounts to intruding upon his privacy and shows lack of respect for his person and for his valuable time; and only an ill-mannered person would be guilty of such foolish behaviour.
2790
Calling out to the Prophet in a loud voice from outside his house amounts to intruding upon his privacy and shows lack of respect for his person and his valuable time; and only an ill-mannered person would be guilty of such foolish behaviour.
لَا يُقَٰتِلُونَكُمْ جَمِيعًا إِلَّا فِى قُرًى مُّحَصَّنَةٍ أَوْ مِن وَرَآءِ جُدُرٍۭ ۚ بَأْسُهُم بَيْنَهُمْ شَدِيدٌ ۚ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّىٰ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ
The verse means that the disbelievers, particularly the Jews and the Hypocrites of Medina, present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the Hypocrites of Medina and the pagan Quraish of Mecca. The Quraish saw in the rising power of Islam a great danger to their all-round supremacy, the Hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.
Commentary:
The verse means that disbelievers— particularly the Jews and the hypocrites of Medina—seem to present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the hypocrites of Medina and the pagan Quraish of Mecca. The Quraish found in the rising power of Islam a danger to their autocracy, the hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.
4200
Commentary:
The verse means that disbelievers— particularly the Jews and the hypocrites of Medina—seem to present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the hypocrites of Medina and the pagan Quraish of Mecca. The Quraish found in the rising power of Islam a danger to their autocracy, the hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.
3026
The verse means that the disbelievers, particularly the Jews and the Hypocrites of Medina, present a false facade of unity against Islam, but as they have no common cause to fight for, and as their interests are diverse and divergent, there can possibly exist no real unity among them. There were three parties in Arabia who appeared to be united against the Islamic State—the Jews, the Hypocrites of Medina and the pagan Quraish of Mecca. The Quraish saw in the rising power of Islam a great danger to their all-round supremacy, the Hypocrites (of whom ‘Abdullah bin Ubayy was the leader) to their domination in Medina, and the Jews to their organization and racial superiority. Having no common objective their seeming unity had no real basis and it never materialized in time of danger.