ٱللَّهَ عَزِيزٌ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "ٱللَّهَ عَزِيزٌ".
فَإِن زَلَلْتُم مِّنۢ بَعْدِ مَا جَآءَتْكُمُ ٱلْبَيِّنَٰتُ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
Commentary:
The preceding verse called upon believers, particularly those weak in faith, to try to become perfect Muslims, and pointed out to them the means by which they could become so. The present verse makes it clear that if, even after this warning and after God’s clear Signs had come to them, they should slip and digress from the true path, they would find God "Mighty and Wise", hinting that in that case they would rightly deserve punishment by the Wise God Who possesses the power to punish.
The word "Wise" also hints that erring ones should not despair; for, God being Wise, He has kept the way open for their return to the right faith. In fact, the liability of man to err is not without purpose. In His eternal wisdom, God has made man a free agent who is liable to err, so that his error might serve as an incentive for him to rise again and make a redoubled effort towards the ideal.
216
Commentary:
The preceding verse called upon believers, particularly those weak in faith, to try to become perfect Muslims, and pointed out to them the means by which they could become so. The present verse makes it clear that if, even after this warning and after God’s clear Signs had come to them, they should slip and digress from the true path, they would find God "Mighty and Wise", hinting that in that case they would rightly deserve punishment by the Wise God Who possesses the power to punish.
The word "Wise" also hints that erring ones should not despair; for, God being Wise, He has kept the way open for their return to the right faith. In fact, the liability of man to err is not without purpose. In His eternal wisdom, God has made man a free agent who is liable to err, so that his error might serve as an incentive for him to rise again and make a redoubled effort towards the ideal.
فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۗ وَيَسْـَٔلُونَكَ عَنِ ٱلْيَتَٰمَىٰ ۖ قُلْ إِصْلَاحٌ لَّهُمْ خَيْرٌ ۖ وَإِن تُخَالِطُوهُمْ فَإِخْوَٰنُكُمْ ۚ وَٱللَّهُ يَعْلَمُ ٱلْمُفْسِدَ مِنَ ٱلْمُصْلِحِ ۚ وَلَوْ شَآءَ ٱللَّهُ لَأَعْنَتَكُمْ ۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
یَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ کے الفاظ ایسے ہیں کہ میرے نزدیک ان کا ایسا ترجمہ کرنا جو لفظی بھی ہو اور اس کے اردو میں کوئی معنے بھی ہو جاتے ہوں ناممکن ہے۔ بہرحال میں اس میں کامیاب نہیں ہو سکا کیونکہ دونوں زبانوں کے محاورات کا فرق اس مشکل کو حل نہیں ہونے دیتا۔ مولوی نذیر احمد صاحب دہلوی نے اس کا ترجمہ ’’بگاڑنے والے کو سنوارنے والے سے (الگ) پہچانتا ہے‘‘ کیا ہے۔ شاہ رفیع الدین صاحب نے اس کا ترجمہ ’’اور اللہ جانتا ہے بگاڑنے والے کو سنوارنے والے سے‘‘ کیا ہے۔ لفظی لحاظ سے یہ ترجمے کتنی ہی محنت سے کیے گئے ہوں اس میں شک نہیں کہ اردو میں اصل مفہوم ادا نہیں
4:128; 89:18; 93:10; 107:3.
The bringing up of orphans is a very delicate affair and also an important social duty. Orphans should be brought up in a manner most conducive to their physical, moral and spiritual welfare. They should be treated as members of the family—the exhortation being contained in the words, "they are your brethren."
4:128; 89:18; 93:10; 107:3.
Important Words:
الیتامی (orphans) is the plural of یتیم which is derived from یتم meaning he fell short of a thing, feeling weak and tired; he lost his father in childhood. Thus یتیم is one whose father has died and who has not yet attained the age of puberty, which, according to Islamic jurisprudence, is 18 years. The word یتیم is also used about a thing which is without equal (Aqrab & Mufradat).
تخالطوھم (intermix with them) is derived from خلط. They say خلط الشیء بالشیء i.e. he mixed up one thing with the other. خالطهmeans, he mixed or mingled or associated with him; he mixed or joined with him in his affairs; he became co-partner with him. خالط قلبه ھم means, anxiety pervaded his heart (Aqrab & Lane).
اعنتکم (put you to hardship) is derived from عنت which means, he fell into difficulty or hardship. اعنته means, he put him to hardship; he burdened him with a task that was beyond his power (Aqrab).
Commentary:
The opening words of this verse apparently seem to be misplaced, for they are connected not with the following words of the verse in which they are placed, but with the concluding words of the previous one. The complete sentence, therefore, should read like this, "thus Allah makes His commandments clear to you that you may reflect upon this world and the next". If read like this, the clause would mean that God has refrained from issuing a definite commandment with regard to war expenditure and has simply ordered you to retain such portion of your possessions as you may require for your worldly needs and spend the balance in the cause of religion so that you may be trained to think over and judge the comparative value of this world and the next and act accordingly. The words, "upon this world and the next" have been separated from the preceding words to provide a pause with the object of impressing the importance of the matter on the mind of the listener or reader.
As Quranic verses follow a natural order––an order prompted and followed by the innermost nature of the addressee––this verse follows in the wake of the verses dealing with war. As the war leaves behind orphans, this verse lays down basic instructions as to how they should be treated and looked after. Muslims are told that the bringing up of orphans is a very delicate affair and an important social duty. Orphans should be brought up in the manner most conducive to their greatest good, i.e. their physical, moral and spiritual welfare. They should be treated as members of the family; and their property properly looked after and steps taken to augment it. The words, and if you intermix with them, they are your brethren, signify not only permission but exhortation. The exhortation lies in the word "brethren" which is meant to point to Muslims to allow orphans to live as members of their family, this being not only wise and humane but also based on considerations of convenience. If orphans had been directed to be kept aloof and their property managed on a strictly legal basis, it would have, in most cases, entailed a good deal of unnecessary inconvenience and trouble for both parties concerned.
The words, Allah knows the mischief-maker from the reformer, serve as a stern warning to the guardians of orphans. Anything they do is sure to come to the knowledge of God. Nay, God knows even the hidden things of the human heart. So they should beware of playing the part of mischief-makers in the garb of reformers.
God’s attributes of "Powerful" and "Wise" placed at the end of the verse contain a general admonition to guardians of orphans to be very careful about their dealings with them. They should not delude themselves with the idea that, being weak and not yet possessed of proper understanding, the orphans are entirely at their mercy and that they can treat them as they like. For, if orphans are not strong and wise, God certainly is, and He would call them to account if they behaved unkindly or dishonestly towards these helpless and friendless creatures of His. By mentioning God’s attributes of "Powerful" and "Wise" the Quran also means to exhort Muslims to look after orphans in such a way and give them such good education and training as should help them to grow strong and wise and become useful members of the community.
a
4:128; 89:18; 93:10; 107:3.
164
抚育孤儿是一件非常难以处理的事情, 而也是一项重要的社会责任。孤儿们应以最有益于他们的身体、道德和精神健康的方式加以抚育。他们应当得到家庭成员般的待遇--------这一规劝包含在 “他们是你们的兄弟” 这句话中。
1
یَعْلَمُ الْمُفْسِدَ مِنَ الْمُصْلِحِ کے الفاظ ایسے ہیں کہ میرے نزدیک ان کا ایسا ترجمہ کرنا جو لفظی بھی ہو اور اس کے اردو میں کوئی معنے بھی ہو جاتے ہوں ناممکن ہے۔ بہرحال میں اس میں کامیاب نہیں ہو سکا کیونکہ دونوں زبانوں کے محاورات کا فرق اس مشکل کو حل نہیں ہونے دیتا۔ مولوی نذیر احمد صاحب دہلوی نے اس کا ترجمہ ’’بگاڑنے والے کو سنوارنے والے سے (الگ) پہچانتا ہے‘‘ کیا ہے۔ شاہ رفیع الدین صاحب نے اس کا ترجمہ ’’اور اللہ جانتا ہے بگاڑنے والے کو سنوارنے والے سے‘‘ کیا ہے۔ لفظی لحاظ سے یہ ترجمے کتنی ہی محنت سے کیے گئے ہوں اس میں شک نہیں کہ اردو میں اصل مفہوم ادا نہیں
a
4:128; 89:18; 93:10; 107:3.
227
Important Words:
الیتامی (orphans) is the plural of یتیم which is derived from یتم meaning he fell short of a thing, feeling weak and tired; he lost his father in childhood. Thus یتیم is one whose father has died and who has not yet attained the age of puberty, which, according to Islamic jurisprudence, is 18 years. The word یتیم is also used about a thing which is without equal (Aqrab & Mufradat).
تخالطوھم (intermix with them) is derived from خلط. They say خلط الشیء بالشیء i.e. he mixed up one thing with the other. خالطهmeans, he mixed or mingled or associated with him; he mixed or joined with him in his affairs; he became co-partner with him. خالط قلبه ھم means, anxiety pervaded his heart (Aqrab & Lane).
اعنتکم (put you to hardship) is derived from عنت which means, he fell into difficulty or hardship. اعنته means, he put him to hardship; he burdened him with a task that was beyond his power (Aqrab).
Commentary:
The opening words of this verse apparently seem to be misplaced, for they are connected not with the following words of the verse in which they are placed, but with the concluding words of the previous one. The complete sentence, therefore, should read like this, "thus Allah makes His commandments clear to you that you may reflect upon this world and the next". If read like this, the clause would mean that God has refrained from issuing a definite commandment with regard to war expenditure and has simply ordered you to retain such portion of your possessions as you may require for your worldly needs and spend the balance in the cause of religion so that you may be trained to think over and judge the comparative value of this world and the next and act accordingly. The words, "upon this world and the next" have been separated from the preceding words to provide a pause with the object of impressing the importance of the matter on the mind of the listener or reader.
As Quranic verses follow a natural order––an order prompted and followed by the innermost nature of the addressee––this verse follows in the wake of the verses dealing with war. As the war leaves behind orphans, this verse lays down basic instructions as to how they should be treated and looked after. Muslims are told that the bringing up of orphans is a very delicate affair and an important social duty. Orphans should be brought up in the manner most conducive to their greatest good, i.e. their physical, moral and spiritual welfare. They should be treated as members of the family; and their property properly looked after and steps taken to augment it. The words, and if you intermix with them, they are your brethren, signify not only permission but exhortation. The exhortation lies in the word "brethren" which is meant to point to Muslims to allow orphans to live as members of their family, this being not only wise and humane but also based on considerations of convenience. If orphans had been directed to be kept aloof and their property managed on a strictly legal basis, it would have, in most cases, entailed a good deal of unnecessary inconvenience and trouble for both parties concerned.
The words, Allah knows the mischief-maker from the reformer, serve as a stern warning to the guardians of orphans. Anything they do is sure to come to the knowledge of God. Nay, God knows even the hidden things of the human heart. So they should beware of playing the part of mischief-makers in the garb of reformers.
God’s attributes of "Powerful" and "Wise" placed at the end of the verse contain a general admonition to guardians of orphans to be very careful about their dealings with them. They should not delude themselves with the idea that, being weak and not yet possessed of proper understanding, the orphans are entirely at their mercy and that they can treat them as they like. For, if orphans are not strong and wise, God certainly is, and He would call them to account if they behaved unkindly or dishonestly towards these helpless and friendless creatures of His. By mentioning God’s attributes of "Powerful" and "Wise" the Quran also means to exhort Muslims to look after orphans in such a way and give them such good education and training as should help them to grow strong and wise and become useful members of the community.
a
4:128; 89:18; 93:10; 107:3.
266
The bringing up of orphans is a very delicate affair and also an important social duty. Orphans should be brought up in a manner most conducive to their physical, moral and spiritual welfare. They should be treated as members of the family—the exhortation being contained in the words, "they are your brethren."
وَإِذْ قَالَ إِبْرَٰهِۦمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ ٱلْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِن ۖ قَالَ بَلَىٰ وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِى ۖ قَالَ فَخُذْ أَرْبَعَةً مِّنَ ٱلطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ ٱجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ٱدْعُهُنَّ يَأْتِينَكَ سَعْيًا ۚ وَٱعْلَمْ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
صُرْتُ الْغُصْنَ اِلَیَّ (Surtul-Ghusna ilayya) 意思是, 我把那树枝弯向自己 (Lane)。这一介词 اِلَیْ (Ila) 决定了 صُرْهُنَّ (Surhunna) 这词的意义, 意思是弯曲或依附而不是斩断。
بعض لوگوں نے صُرْھُنَّ کے معنے قتل کرنے کے کیے ہیں۔ حالانکہ الفاظ قرآنیہ صُرْھُنَّ اِلَیْکَ کے ہیں۔ اور یہ کہنا بے معنے ہے کہ پھر ان کو اپنی طرف قتل کر۔ اصل میں اس لفظ کے معنے سدھانے کے بھی ہیں اور وہی اس جگہ درست ہیں۔ (مفردات و اقرب)
حصہ جُزْءًا کا ترجمہ ہے۔ مطلب یہ ہے کہ پہاڑ کی چار چوٹیوں پر چار پرندے بٹھا دو۔ جُزْءًا کے معنے ایک پرندے کے ٹکڑے کے نہیں بلکہ چاروں پرندوں کا جزء مراد ہے جو ایک کا عدد ہے۔ قرآن کریم میں ایک اور مقام پر اسی محاورہ میں جُزْئٌ کا لفظ استعمال ہوا ہے۔ فرماتا ہے اِنَّ جَھَنَّمَ لَمَوْعِدُھُمْ اَجْمَعِیْنَ۔ لَھَا سَبْعَۃُ اَبْوَابٍ لِکُلِّ بَابٍ مِّنْھُمْ جُزْئٌ مَّقْسُوْمٌ (الحجر: ۴۴‘۴۵) یعنی جہنم سب کفار کے لئے مقرر جگہ ہے اس کے سات دروازے ہوں گے اور ہر دروازہ کے لئے کفار کا ایک حصہ مقرر ہوگا۔ اس جگہ بھی جزء کا لفظ استعمال ہوا ہے لیکن کوئی یہ معنے ن
یَاْ تِیَنَّکَ سَعْیًا۔ سَعْیٌ کے معنے چلنے اور دوڑنے کے ہوتے ہیں۔ لیکن محاورہ میں کوشش سے کسی کام کے کرنے کے بھی ہوتے ہیں وَ یُسْتَـعْمَلُ لِلْجِدِّ فِی الْاَمْرِ خَیْرًا کَانَ اَوْ شَرًّا (مفردات) یعنی کبھی یہ لفظ خوب زور سے کام کرنے کے متعلق بھی استعمال ہوتا ہے خواہ کام اچھا ہو یا ُبرا۔ چونکہ پرندہ دوڑتا نہیں اڑتا ہے اس لئے ’’تیزی سے تیری طرف چلے آئیں گے‘‘ ترجمہ کیا گیا ہے۔ ان آیات میں حضرت ابراہیم علیہ السلام کے ایک کشف کا ذکر ہے اور چار پرندوں سے یہ مراد ہے کہ حضرت ابراہیم علیہ السلام کی اولاد چار دفعہ ترقی کرے گی اور چار دفعہ تنزل کرے گی۔
The difference between Iman (belief) and Itminan (the heart being at ease) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring the dead to life, but what he desired was his personal satisfaction of knowing that God would do so in the case of his own posterity as well. Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining Shak (doubt) than Abraham" (Muslim), the word Shak signifying an intense hidden desire anxiously awaiting fulfilment; for the Holy Prophet never entertained any doubt about any of God’s promises or doings. This shows that Abraham’s question was not prompted by doubt but simply by an anxious desire.
Surtul-Ghusna Ilayya means, I inclined the branch towards myself (Lane). The preposition ila determines the significance of the word Surhunna in the sense of inclining or attaching and not cutting.
Juz’ means, a part or portion or division of a thing. Thus, if a thing consists of or comprises a group, the word "part" or "division" would signify each member of it.
This is a vision of Abraham. In "taking four birds" the implication was that his posterity would rise and fall four times, which phenomenon was to be witnessed twice among the Israelites, and to be repeated twice among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (17:5-8; Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by Constantine, the Roman Emperor who accepted Christianity. Similarly, the power of Islam, was first rudely shaken when Baghdad fell to the Tartar hordes, but soon it recovered from the crushing blow. The victors became the vanquished and the grandson of Halaku, the despoiler of
Important Words:
تحی الموتی (Thou givest life to the dead). For the meaning of حیاة (life) and موت (death) and میت (dead person) see 2:20; 2:29; 2:57 and 2:74.
یطمئن (be at rest) is derived from طمئن. They say طمئن ظھرہ i.e. he bent his back low. طمئن الشیء means, he made the thing calm and set it at rest. اطمأن means, it or he was at rest; it or he became calm after being agitated; it or he became docile and submissive. المطمئن means, (1) one who is calm and tranquil or in a state of rest or ease; that which is motionless and stationary; (2) if used in connection with some piece of land, it means a low-lying, soft piece of land (Aqrab).
صرھن الیك (make them attached to thyself). صرھن is derived from صار with واو as the central root letter. They say صار الشیء الی نفسه i.e. he inclined the thing to himself. صار وجھه الی means, he inclined his face towards me. صرت الغصن لاجتنی الثمر means, I inclined the branch towards myself in order to pluck the fruit. صار with ی as the central root letter, means, he cut a thing, etc. into pieces (Aqrab). The Quran uses here صار with واو as the central root letter as the dammah in صرھن indicates. Moreover, the preposition الی (to) determines the significance of the word in the sense of inclining or attaching and not cutting.
جزء (each) is derived from جزاء. They say جزأ الشیء i.e. he divided the thing into parts. So جزء means, part or portion or division of a thing (Lane). Thus, if a thing consists of, and comprises, a group, the word part or division would signify each member of it.
Commentary:
This verse provides yet another illustration of the process of life and death arranged by God in this world. In other words, the rise of a fallen nation is further discussed. Abraham asked God to show him how He caused a people to come to life after they had become fallen and degraded.
The difference between إیمان (belief) and اطمینان (heart being at rest) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring a dead people to life, but what he desired was the personal satisfaction of knowing that He would do so in the case of his own posterity as well; hence the words, so that my heart may be at rest.
The verse proceeds to describe a vision of Abraham. By asking him to take four birds, God hinted that his posterity would rise and fall four times. This rise and fall was witnessed twice among the Israelites, and the same phenomenon was to be repeated among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (the Quran, 17:5-8; the Bible, II Kings ch. 25 and Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by the acceptance of Christianity by the Roman Emperors. As to the power of Islam, it was first rudely shaken when Baghdad fell to the arms of the Tartars, after which it again revived owing to the conquerors being won over to Islam. The second fall came later when there was a general and wholesale decline of Muslims both in the spiritual and the political field. The final rise is being arranged by God through the Ahmadiyya Movement founded by Ahmad, the Promised Messiah.
Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining شك than Abraham" (Muslim). Here شك does not mean "doubt" but an intense hidden desire anxiously awaiting fulfilment, for the Holy Prophet never entertained any doubt. This shows that Abraham also never doubted and his question was not prompted by doubt but simply by an anxious desire. He had firm faith in the power of God and fully believed that He could restore a fallen people to prosperity; what he wanted was simply the satisfaction of his hidden desire, i.e. an assurance that God would do so in the case of his people also. The word شك therefore here only means the feeling of anxiety in the mind, or the state of commotion or disturbance of the heart and mind (Lane).
The double fall and subsequent rise of the Israelites and of the posterity of Ishmael making the total number of such phenomena four may be interpreted in another way also. The Israelites were a fallen people before Moses and God raised them through him. They fell again before the time of Jesus and were again given new life through him. Similarly, the Ishmaelites were a fallen people before the advent of the Holy Prophet who gave them new life, and they are again a fallen people now when they are being given a new life by Ahmad, the Promised Messiah.
Many commentators have translated the word صرھن as, "cut them into pieces and mince them", but this is clearly wrong; for as explained under Important Words above صار یصور (with واو as the central root letter) means "inclining" and not "cutting", particularly when it is used with the preposition الی. So the expression صرھن would mean "make them inclined towards thyself", so that they may become attached to thee. In this case the placing of a جزء of the four birds each on a hill would mean, putting each separate bird on a separate hill, and not placing portions of the minced meat thereon. The commandment to place the four birds separately on separate hills is to point to the fact that the rise and fall of the progeny of Abraham would take place at four distinct and separate times. The word جزء has been used in this sense elsewhere also (15:45).
199
صُرْتُ الْغُصْنَ اِلَیَّ (Surtul-Ghusna ilayya) 意思是, 我把那树枝弯向自己 (Lane)。这一介词 اِلَیْ (Ila) 决定了 صُرْهُنَّ (Surhunna) 这词的意义, 意思是弯曲或依附而不是斩断。
1
بعض لوگوں نے صُرْھُنَّ کے معنے قتل کرنے کے کیے ہیں۔ حالانکہ الفاظ قرآنیہ صُرْھُنَّ اِلَیْکَ کے ہیں۔ اور یہ کہنا بے معنے ہے کہ پھر ان کو اپنی طرف قتل کر۔ اصل میں اس لفظ کے معنے سدھانے کے بھی ہیں اور وہی اس جگہ درست ہیں۔ (مفردات و اقرب)
2
حصہ جُزْءًا کا ترجمہ ہے۔ مطلب یہ ہے کہ پہاڑ کی چار چوٹیوں پر چار پرندے بٹھا دو۔ جُزْءًا کے معنے ایک پرندے کے ٹکڑے کے نہیں بلکہ چاروں پرندوں کا جزء مراد ہے جو ایک کا عدد ہے۔ قرآن کریم میں ایک اور مقام پر اسی محاورہ میں جُزْئٌ کا لفظ استعمال ہوا ہے۔ فرماتا ہے اِنَّ جَھَنَّمَ لَمَوْعِدُھُمْ اَجْمَعِیْنَ۔ لَھَا سَبْعَۃُ اَبْوَابٍ لِکُلِّ بَابٍ مِّنْھُمْ جُزْئٌ مَّقْسُوْمٌ (الحجر: ۴۴‘۴۵) یعنی جہنم سب کفار کے لئے مقرر جگہ ہے اس کے سات دروازے ہوں گے اور ہر دروازہ کے لئے کفار کا ایک حصہ مقرر ہوگا۔ اس جگہ بھی جزء کا لفظ استعمال ہوا ہے لیکن کوئی یہ معنے ن
3
یَاْ تِیَنَّکَ سَعْیًا۔ سَعْیٌ کے معنے چلنے اور دوڑنے کے ہوتے ہیں۔ لیکن محاورہ میں کوشش سے کسی کام کے کرنے کے بھی ہوتے ہیں وَ یُسْتَـعْمَلُ لِلْجِدِّ فِی الْاَمْرِ خَیْرًا کَانَ اَوْ شَرًّا (مفردات) یعنی کبھی یہ لفظ خوب زور سے کام کرنے کے متعلق بھی استعمال ہوتا ہے خواہ کام اچھا ہو یا ُبرا۔ چونکہ پرندہ دوڑتا نہیں اڑتا ہے اس لئے ’’تیزی سے تیری طرف چلے آئیں گے‘‘ ترجمہ کیا گیا ہے۔ ان آیات میں حضرت ابراہیم علیہ السلام کے ایک کشف کا ذکر ہے اور چار پرندوں سے یہ مراد ہے کہ حضرت ابراہیم علیہ السلام کی اولاد چار دفعہ ترقی کرے گی اور چار دفعہ تنزل کرے گی۔
267
Important Words:
تحی الموتی (Thou givest life to the dead). For the meaning of حیاة (life) and موت (death) and میت (dead person) see 2:20; 2:29; 2:57 and 2:74.
یطمئن (be at rest) is derived from طمئن. They say طمئن ظھرہ i.e. he bent his back low. طمئن الشیء means, he made the thing calm and set it at rest. اطمأن means, it or he was at rest; it or he became calm after being agitated; it or he became docile and submissive. المطمئن means, (1) one who is calm and tranquil or in a state of rest or ease; that which is motionless and stationary; (2) if used in connection with some piece of land, it means a low-lying, soft piece of land (Aqrab).
صرھن الیك (make them attached to thyself). صرھن is derived from صار with واو as the central root letter. They say صار الشیء الی نفسه i.e. he inclined the thing to himself. صار وجھه الی means, he inclined his face towards me. صرت الغصن لاجتنی الثمر means, I inclined the branch towards myself in order to pluck the fruit. صار with ی as the central root letter, means, he cut a thing, etc. into pieces (Aqrab). The Quran uses here صار with واو as the central root letter as the dammah in صرھن indicates. Moreover, the preposition الی (to) determines the significance of the word in the sense of inclining or attaching and not cutting.
جزء (each) is derived from جزاء. They say جزأ الشیء i.e. he divided the thing into parts. So جزء means, part or portion or division of a thing (Lane). Thus, if a thing consists of, and comprises, a group, the word part or division would signify each member of it.
Commentary:
This verse provides yet another illustration of the process of life and death arranged by God in this world. In other words, the rise of a fallen nation is further discussed. Abraham asked God to show him how He caused a people to come to life after they had become fallen and degraded.
The difference between إیمان (belief) and اطمینان (heart being at rest) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring a dead people to life, but what he desired was the personal satisfaction of knowing that He would do so in the case of his own posterity as well; hence the words, so that my heart may be at rest.
The verse proceeds to describe a vision of Abraham. By asking him to take four birds, God hinted that his posterity would rise and fall four times. This rise and fall was witnessed twice among the Israelites, and the same phenomenon was to be repeated among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (the Quran, 17:5-8; the Bible, II Kings ch. 25 and Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by the acceptance of Christianity by the Roman Emperors. As to the power of Islam, it was first rudely shaken when Baghdad fell to the arms of the Tartars, after which it again revived owing to the conquerors being won over to Islam. The second fall came later when there was a general and wholesale decline of Muslims both in the spiritual and the political field. The final rise is being arranged by God through the Ahmadiyya Movement founded by Ahmad, the Promised Messiah.
Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining شك than Abraham" (Muslim). Here شك does not mean "doubt" but an intense hidden desire anxiously awaiting fulfilment, for the Holy Prophet never entertained any doubt. This shows that Abraham also never doubted and his question was not prompted by doubt but simply by an anxious desire. He had firm faith in the power of God and fully believed that He could restore a fallen people to prosperity; what he wanted was simply the satisfaction of his hidden desire, i.e. an assurance that God would do so in the case of his people also. The word شك therefore here only means the feeling of anxiety in the mind, or the state of commotion or disturbance of the heart and mind (Lane).
The double fall and subsequent rise of the Israelites and of the posterity of Ishmael making the total number of such phenomena four may be interpreted in another way also. The Israelites were a fallen people before Moses and God raised them through him. They fell again before the time of Jesus and were again given new life through him. Similarly, the Ishmaelites were a fallen people before the advent of the Holy Prophet who gave them new life, and they are again a fallen people now when they are being given a new life by Ahmad, the Promised Messiah.
Many commentators have translated the word صرھن as, "cut them into pieces and mince them", but this is clearly wrong; for as explained under Important Words above صار یصور (with واو as the central root letter) means "inclining" and not "cutting", particularly when it is used with the preposition الی. So the expression صرھن would mean "make them inclined towards thyself", so that they may become attached to thee. In this case the placing of a جزء of the four birds each on a hill would mean, putting each separate bird on a separate hill, and not placing portions of the minced meat thereon. The commandment to place the four birds separately on separate hills is to point to the fact that the rise and fall of the progeny of Abraham would take place at four distinct and separate times. The word جزء has been used in this sense elsewhere also (15:45).
327
The difference between Iman (belief) and Itminan (the heart being at ease) is that in the former state one simply believes that God can do a thing, while in the latter one receives the assurance that the thing would be done in his case also. Abraham did indeed believe that God could bring the dead to life, but what he desired was his personal satisfaction of knowing that God would do so in the case of his own posterity as well. Referring to the verse under comment, the Holy Prophet is reported to have said, "We are more deserving of entertaining Shak (doubt) than Abraham" (Muslim), the word Shak signifying an intense hidden desire anxiously awaiting fulfilment; for the Holy Prophet never entertained any doubt about any of God’s promises or doings. This shows that Abraham’s question was not prompted by doubt but simply by an anxious desire.
328
Surtul-Ghusna Ilayya means, I inclined the branch towards myself (Lane). The preposition ila determines the significance of the word Surhunna in the sense of inclining or attaching and not cutting.
329
Juz’ means, a part or portion or division of a thing. Thus, if a thing consists of or comprises a group, the word "part" or "division" would signify each member of it.
This is a vision of Abraham. In "taking four birds" the implication was that his posterity would rise and fall four times, which phenomenon was to be witnessed twice among the Israelites, and to be repeated twice among the followers of the Holy Prophet of Islam who was descended from Abraham through Ishmael. The power of the Jews, the progeny of Abraham through Isaac, was crushed twice, first by Nebuchadnezzar and then by Titus (17:5-8; Enc. Brit. under Jews); and each time God raised them after their fall, the second revival having been brought about by Constantine, the Roman Emperor who accepted Christianity. Similarly, the power of Islam, was first rudely shaken when Baghdad fell to the Tartar hordes, but soon it recovered from the crushing blow. The victors became the vanquished and the grandson of Halaku, the despoiler of
وَمَا جَعَلَهُ ٱللَّهُ إِلَّا بُشْرَىٰ وَلِتَطْمَئِنَّ بِهِۦ قُلُوبُكُمْ ۚ وَمَا ٱلنَّصْرُ إِلَّا مِنْ عِندِ ٱللَّهِ ۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
3:127.
یعنی یہ مرادنہ تھی کہ سچ مچ فرشتے ان کفار سے جنگ کریں گے۔ بلکہ فرشتوں کی مدد اگر کشف میں دیکھی جائے تو اس کا مطلب یہ ہوتا ہے کہ خداتعالیٰ مدد کرے گا اور اس طرح مومن کو بشارت مل جاتی ہے۔
3:127.
Commentary:
See note on 3:127. As an intermediary means is sometimes likely to be confused with the real source of help which is God Almighty, the Quran takes particular care to remind Muslims that the real source of all help and all power is God alone.
d
3:127.
3
یعنی یہ مرادنہ تھی کہ سچ مچ فرشتے ان کفار سے جنگ کریں گے۔ بلکہ فرشتوں کی مدد اگر کشف میں دیکھی جائے تو اس کا مطلب یہ ہوتا ہے کہ خداتعالیٰ مدد کرے گا اور اس طرح مومن کو بشارت مل جاتی ہے۔
a
3:127.
1101
Commentary:
See note on 3:127. As an intermediary means is sometimes likely to be confused with the real source of help which is God Almighty, the Quran takes particular care to remind Muslims that the real source of all help and all power is God alone.
d
3:127.
1100
See {474}.
إِذْ يَقُولُ ٱلْمُنَٰفِقُونَ وَٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ غَرَّ هَٰٓؤُلَآءِ دِينُهُمْ ۗ وَمَن يَتَوَكَّلْ عَلَى ٱللَّهِ فَإِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
پہلی آیت سے پتہ لگتا ہے کہ کفار غرور کے جذبہ کے ماتحت جنگ کے لئے نکلے تھے۔ پس وہ مسلمانوں کی طرف بھی یہی جذبہ منسوب کرتے تھے اور ایمان کا اثر ان کو نظر نہیں آتا تھا۔
یہ ترجمہ فاء کی وجہ سے ہے۔
33:13.
9:51; 12:68; 14:12; 33:4; 65:4.
Commentary:
The words, the hypocrites and those in whose hearts is a disease, here refer to those men in the Meccan army who had embraced Islam in Mecca, but who, being weak, remained with disbelievers out of fear, and had now come forth with the Meccan army in order to fight the Muslims. There were four or five such men who, when they saw the small band of Muslims arrayed in battle-order against a well-equipped army of Meccan warriors, thought it foolhardy on the part of the former to take their stand against the overwhelming odds and made the remark mentioned in the verse. To this remark, the verse gives the reply that the small band of Muslims faced the heavy odds not because their religion had deluded them but because they had put their trust in God Who was both Mighty and Wise and Who had promised to help them. The last words of the verse are thus also intended to reprimand the weak-hearted Muslims of Mecca and to remind them that their hypocritical policy resulted from the fact that they had no trust in the power and might of God.
a
33:13.
b
9:15; 12:68; 14:12 33:4; 65:4.
1
پہلی آیت سے پتہ لگتا ہے کہ کفار غرور کے جذبہ کے ماتحت جنگ کے لئے نکلے تھے۔ پس وہ مسلمانوں کی طرف بھی یہی جذبہ منسوب کرتے تھے اور ایمان کا اثر ان کو نظر نہیں آتا تھا۔
2
یہ ترجمہ فاء کی وجہ سے ہے۔
a
33:13.
b
9:51; 12:68; 14:12; 33:4; 65:4.
1138
Commentary:
The words, the hypocrites and those in whose hearts is a disease, here refer to those men in the Meccan army who had embraced Islam in Mecca, but who, being weak, remained with disbelievers out of fear, and had now come forth with the Meccan army in order to fight the Muslims. There were four or five such men who, when they saw the small band of Muslims arrayed in battle-order against a well-equipped army of Meccan warriors, thought it foolhardy on the part of the former to take their stand against the overwhelming odds and made the remark mentioned in the verse. To this remark, the verse gives the reply that the small band of Muslims faced the heavy odds not because their religion had deluded them but because they had put their trust in God Who was both Mighty and Wise and Who had promised to help them. The last words of the verse are thus also intended to reprimand the weak-hearted Muslims of Mecca and to remind them that their hypocritical policy resulted from the fact that they had no trust in the power and might of God.
a
33:13.
b
9:15; 12:68; 14:12 33:4; 65:4.
وَٱلْمُؤْمِنُونَ وَٱلْمُؤْمِنَٰتُ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۚ يَأْمُرُونَ بِٱلْمَعْرُوفِ وَيَنْهَوْنَ عَنِ ٱلْمُنكَرِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَيُطِيعُونَ ٱللَّهَ وَرَسُولَهُۥٓ ۚ أُو۟لَٰٓئِكَ سَيَرْحَمُهُمُ ٱللَّهُ ۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
3:105, 111; 7:158; 9:112; 31:18.
See 2:4.
See 2:44.
See 8:2.
3:105,111; 7:158; 9:112; 31:18.
2:4.
2:44.
8:2.
Commentary:
Compare this verse and the next with 9:67, 68 above. The present verse enumerates some of the signs of true believers. These signs are:(1) that they are friends to one another; (2) that they enjoin good; (3) that they forbid evil; (4) that they are steadfast in the performance of Prayers (5) that they give the prescribed Zakah; (6) that they obey God and His Messenger; and (7) that they are recipients of God’smercy.
d
3:105, 111; 7:158; 9:112; 31:18.
e
2:4.
f
2:44.
g
8:2.
a
3:105,111; 7:158; 9:112; 31:18.
b
2:4.
c
2:44.
d
8:2.
1225
Commentary:
Compare this verse and the next with 9:67, 68 above. The present verse enumerates some of the signs of true believers. These signs are:(1) that they are friends to one another; (2) that they enjoin good; (3) that they forbid evil; (4) that they are steadfast in the performance of Prayers (5) that they give the prescribed Zakah; (6) that they obey God and His Messenger; and (7) that they are recipients of God’smercy.
a
3:105, 111; 7:158; 9:112; 31:18.
b
See 2:4.
c
See 2:44.
d
See 8:2.
فَلَا تَحْسَبَنَّ ٱللَّهَ مُخْلِفَ وَعْدِهِۦ رُسُلَهُۥٓ ۗ إِنَّ ٱللَّهَ عَزِيزٌ ذُو ٱنتِقَامٍ
3:195; 10:104; 58:22.
3:195; 10:104; 58:22.
3:195; 10:104; 58:22.
Commentary:
The verse is addressed to the reader or to each and every individual from among the enemies of Islam. The Divine attributes mentioned in the verse refer to those enemies of Islam who were bent upon extirpating the small Muslim community. God assures the Holy Prophet that He will certainly punish those who seek to destroy Islam and will make the cause of truth triumph.
b
3:195; 10:104; 58:22.
a
3:195; 10:104; 58:22.
1702
Commentary:
The verse is addressed to the reader or to each and every individual from among the enemies of Islam. The Divine attributes mentioned in the verse refer to those enemies of Islam who were bent upon extirpating the small Muslim community. God assures the Holy Prophet that He will certainly punish those who seek to destroy Islam and will make the cause of truth triumph.
b
3:195; 10:104; 58:22.
وَلَوْ أَنَّمَا فِى ٱلْأَرْضِ مِن شَجَرَةٍ أَقْلَٰمٌ وَٱلْبَحْرُ يَمُدُّهُۥ مِنۢ بَعْدِهِۦ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ كَلِمَٰتُ ٱللَّهِ ۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
18:110.
کَلِمَۃٌ بمعنے آیت ہے۔
18:110.
Numbers "7" and "70" are used in Arabic to denote a large number, and not exactly "seven" and "seventy" as ordinary numerals.
18:110.
Commentary:
Overawed by the vastness of the size of an object of nature or the extraordinary powers of a human being, men of low intellect and weak faith are prone to ascribe Divine attributes to them. It is the untenability of this position that the verse under comment seeks to expose. It purports to say that disbelievers are overawed into attributing Divine powers to a big object of nature, or a great man, while the great universe of which God is the sole Architect is an inexhaustible storehouse of unfathomable mysteries, infinitely larger in number than the wonderful things that meet the eye. So it is absurd on the part of disbelievers to take an object of nature or a human being as God on the score of his or its being seemingly extraordinary.
It may also be noted that numbers "7" and "70" are used in Arabic to denote a very large number, and not exactly "seven" and "seventy" as ordinary numerals.
a
18:110.
1
کَلِمَۃٌ بمعنے آیت ہے۔
b
18:110.
3051
Commentary:
Overawed by the vastness of the size of an object of nature or the extraordinary powers of a human being, men of low intellect and weak faith are prone to ascribe Divine attributes to them. It is the untenability of this position that the verse under comment seeks to expose. It purports to say that disbelievers are overawed into attributing Divine powers to a big object of nature, or a great man, while the great universe of which God is the sole Architect is an inexhaustible storehouse of unfathomable mysteries, infinitely larger in number than the wonderful things that meet the eye. So it is absurd on the part of disbelievers to take an object of nature or a human being as God on the score of his or its being seemingly extraordinary.
It may also be noted that numbers "7" and "70" are used in Arabic to denote a very large number, and not exactly "seven" and "seventy" as ordinary numerals.
b
18:110.
2315
Numbers "7" and "70" are used in Arabic to denote a large number, and not exactly "seven" and "seventy" as ordinary numerals.
وَمِنَ ٱلنَّاسِ وَٱلدَّوَآبِّ وَٱلْأَنْعَٰمِ مُخْتَلِفٌ أَلْوَٰنُهُۥ كَذَٰلِكَ ۗ إِنَّمَا يَخْشَى ٱللَّهَ مِنْ عِبَادِهِ ٱلْعُلَمَٰٓؤُا۟ ۗ إِنَّ ٱللَّهَ عَزِيزٌ غَفُورٌ
The kaleidoscopic variety in form, colour and kind to which reference has been made in the preceding verse does not only exist in flowers, fruits and rocks but in men, beasts and cattle as well. The words, an-Nas (men), ad-Dawabb (beasts) and al-An‘am (cattle) may also represent men of different capabilities, dispositions and natural aptitudes. The expression, 'Only those of His servants, who are endowed with knowledge fear God,' lends weight to the view that these three words stand for three classes of men from among whom only those endowed with right knowledge fear God. Knowledge, here, however, does not necessarily mean spiritual knowledge but also knowledge of the laws of nature. A reverent study of nature and its laws inevitably leads one to realize the great powers of God and consequently makes him hold God in reverential awe.
Commentary:
The verse means to say that the kaleidoscopic variety in form, colour, and kind to which reference has been made in the preceding verse does not only exist in flowers, fruits and rocks, but in men, beasts and cattle as well. The words الناس (men), الدواب (beasts) and الانعام(cattle) may also represent men of different capabilities, dispositions and natural aptitudes. The words, "only those of His servants who possess knowledge fear God," further lend weight to the view that these three words stand for three classes of men from among whom only those endowed with right knowledge fear God. Knowledge, here, however, does not necessarily mean spiritual knowledge but also knowledge of the laws of nature. A reverent study of nature and its laws inevitably leads one to realise the great powers of God and consequently makes him hold God in reverential awe.
3198
Commentary:
The verse means to say that the kaleidoscopic variety in form, colour, and kind to which reference has been made in the preceding verse does not only exist in flowers, fruits and rocks, but in men, beasts and cattle as well. The words الناس (men), الدواب (beasts) and الانعام(cattle) may also represent men of different capabilities, dispositions and natural aptitudes. The words, "only those of His servants who possess knowledge fear God," further lend weight to the view that these three words stand for three classes of men from among whom only those endowed with right knowledge fear God. Knowledge, here, however, does not necessarily mean spiritual knowledge but also knowledge of the laws of nature. A reverent study of nature and its laws inevitably leads one to realise the great powers of God and consequently makes him hold God in reverential awe.
2419
The kaleidoscopic variety in form, colour and kind to which reference has been made in the preceding verse does not only exist in flowers, fruits and rocks but in men, beasts and cattle as well. The words, an-Nas (men), ad-Dawabb (beasts) and al-An‘am (cattle) may also represent men of different capabilities, dispositions and natural aptitudes. The expression, 'Only those of His servants, who are endowed with knowledge fear God,' lends weight to the view that these three words stand for three classes of men from among whom only those endowed with right knowledge fear God. Knowledge, here, however, does not necessarily mean spiritual knowledge but also knowledge of the laws of nature. A reverent study of nature and its laws inevitably leads one to realize the great powers of God and consequently makes him hold God in reverential awe.