کَذَّبُوۡا
Appears 35 times in Quran
Occurrences in Quran
Found 35 verses containing "کَذَّبُوۡا".
کَدَاۡبِ اٰلِ فِرۡعَوۡنَ وَالَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ کَذَّبُوۡا بِاٰیٰتِنَا فَاَخَذَہُمُ اللّٰہُ بِذُنُوۡبِہِمۡ ۗ وَاللّٰہُ شَدِیۡدُ الۡعِقَابِ
8:53, 55.
8:53, 55.
Important Words:
دأب (case) is the noun-infinitive from دأب. They say دأب فی العمل i.e. (1) he laboured and strove hard and exerted and wearied himself in the work; (2) he remained constant in it. دأب means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab).
Commentary:
In the previous verse disbelievers were warned that their wealth and their numbers would prove of no avail against God’s punishment. The present verse points to the fact that this warning was no idle threat. Disbelievers in the past had met with a similar fate. Just as the efforts of Pharaoh and his people against Moses proved futile and their wealth, numbers and power could not save them from destruction, so would the endeavours of those who rejected the Holy Prophet not only fail to retard the progress of Islam but would pave the way for their own ruin.
a
8:53, 55.
a
8:53, 55.
303
Important Words:
دأب (case) is the noun-infinitive from دأب. They say دأب فی العمل i.e. (1) he laboured and strove hard and exerted and wearied himself in the work; (2) he remained constant in it. دأب means, working hard and constantly; habit, custom or manner; case, affair or condition (Aqrab).
Commentary:
In the previous verse disbelievers were warned that their wealth and their numbers would prove of no avail against God’s punishment. The present verse points to the fact that this warning was no idle threat. Disbelievers in the past had met with a similar fate. Just as the efforts of Pharaoh and his people against Moses proved futile and their wealth, numbers and power could not save them from destruction, so would the endeavours of those who rejected the Holy Prophet not only fail to retard the progress of Islam but would pave the way for their own ruin.
c
8:53, 55.
376
Da’b means, habit, custom or manner; case, affair or condition (Aqrab).
سَاَصۡرِفُ عَنۡ اٰیٰتِیَ الَّذِیۡنَ یَتَکَبَّرُوۡنَ فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّ وَاِنۡ یَّرَوۡا کُلَّ اٰیَۃٍ لَّا یُؤۡمِنُوۡا بِہَا وَاِنۡ یَّرَوۡا سَبِیۡلَ الرُّشۡدِ لَا یَتَّخِذُوۡہُ سَبِیۡلًا وَّاِنۡ یَّرَوۡا سَبِیۡلَ الۡغَیِّ یَتَّخِذُوۡہُ سَبِیۡلًا ۚ ذٰلِکَ بِاَنَّہُمۡ کَذَّبُوۡا بِاٰیٰتِنَا وَکَانُوۡا عَنۡہَا غٰفِلِیۡنَ
6:26.
6:26.
6:26.
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
a
6:26.
a
6:26.
1036
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
b
6:26.
لَقَدۡ اَخَذۡنَا مِیۡثٰقَ بَنِیۡۤ اِسۡرٰٓءِیۡلَ وَاَرۡسَلۡنَاۤ اِلَیۡہِمۡ رُسُلًا ۖ کُلَّمَا جَآءَہُمۡ رَسُوۡلٌۢ بِمَا لَا تَہۡوٰۤی اَنۡفُسُہُمۡ فَرِیۡقًا کَذَّبُوۡا وَفَرِیۡقًا یَّقۡتُلُوۡنَ
2:88.
2:88.
By comparing this verse with 5:13, it appears that "the leaders" mentioned in the latter verse are the "Messengers" mentioned in the present verse.
2:88.
Commentary:
By comparing this verse with 5:13, it appears that "the leaders" mentioned in the latter verse are none but the "Messengers" mentioned in the present verse.
d
2:88.
d
2:88.
701
Commentary:
By comparing this verse with 5:13, it appears that "the leaders" mentioned in the latter verse are none but the "Messengers" mentioned in the present verse.
a
2:88.
776
By comparing this verse with 5:13, it appears that "the leaders" mentioned in the latter verse are the "Messengers" mentioned in the present verse.
فَقَدۡ کَذَّبُوۡا بِالۡحَقِّ لَمَّا جَآءَہُمۡ ۖ فَسَوۡفَ یَاۡتِیۡہِمۡ اَنۡۢبٰٓؤُا مَا کَانُوۡا بِہٖ یَسۡتَہۡزِءُوۡنَ
یعنی ہنسی کی وجہ سے عذاب جلد آجائے گا۔
26:7.
Important Words:
انباء (tidings) is the plural of نبأ which means, news or tidings. The word is generally used in the Quran about important news relating to some great event (Aqrab and Kulliyat).
Commentary:
The words, shall come, imply that the important "tidings" referred to in the verse were ordained to come to the Meccans from outside. The words, which were revealed at Mecca, thus contain a veiled prophecy to the effect that the Holy Prophet will have to flee from Mecca and that, after his flight, the Meccans will go out and fight him but that they will be routed, and the news of the great success of the Holy Prophet or, to quote the expression of the Quran, the tidings of that at which they mocked, will reach the Meccans from outside. This prophecy was fulfilled in a wonderful way at the famous Battle of Badr, thus showing that God possesses both perfect knowledge and perfect power.
b
26:7.
414
اَنْۢبَاء (Amba’) 是 نَبَاء (Naba’) 的复数, 在 «古兰经» 中一般被用作与某一件大事有关的重要消息。(كُلِّيَّاتْ, Kulliyyat)
2
یعنی ہنسی کی وجہ سے عذاب جلد آجائے گا۔
c
26:7.
753
Important Words:
انباء (tidings) is the plural of نبأ which means, news or tidings. The word is generally used in the Quran about important news relating to some great event (Aqrab and Kulliyat).
Commentary:
The words, shall come, imply that the important "tidings" referred to in the verse were ordained to come to the Meccans from outside. The words, which were revealed at Mecca, thus contain a veiled prophecy to the effect that the Holy Prophet will have to flee from Mecca and that, after his flight, the Meccans will go out and fight him but that they will be routed, and the news of the great success of the Holy Prophet or, to quote the expression of the Quran, the tidings of that at which they mocked, will reach the Meccans from outside. This prophecy was fulfilled in a wonderful way at the famous Battle of Badr, thus showing that God possesses both perfect knowledge and perfect power.
b
26:7.
822
Amba’ is the plural of Naba’ which is generally used in the Qur’an about important news relating to some great event (Kulliyyat).
قَدۡ خَسِرَ الَّذِیۡنَ کَذَّبُوۡا بِلِقَآءِ اللّٰہِ ۖ حَتّٰۤی اِذَا جَآءَتۡہُمُ السَّاعَۃُ بَغۡتَۃً قَالُوۡا یٰحَسۡرَتَنَا عَلٰی مَا فَرَّطۡنَا فِیۡہَا وَہُمۡ یَحۡمِلُوۡنَ اَوۡزَارَہُمۡ عَلٰی ظُہُوۡرِہِمۡ ۚ اَلَا سَآءَ مَا یَزِرُوۡنَ
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
10:46.
2:168.
The verse means that their burdens would be exceedingly heavy.
10:46.
2:168.
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
c
10:46.
d
2:168.
1
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
a
10:46.
b
2:168.
779
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
a
10:46.
b
2:168.
840
The verse means that their burdens would be exceedingly heavy.
وَالَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا صُمٌّ وَّبُکۡمٌ فِی الظُّلُمٰتِ ۗ مَنۡ یَّشَاِ اللّٰہُ یُضۡلِلۡہُ وَمَنۡ یَّشَاۡ یَجۡعَلۡہُ عَلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
2:19, 172; 27:81, 82; 30:53, 54.
2:19, 172; 27:81, 82; 30:53, 54.
2:19,172; 27:81-82; 30:53-54.
c
2:19, 172; 27:81, 82; 30:53, 54.
a
2:19,172; 27:81-82; 30:53-54.
d
2:19, 172; 27:81, 82; 30:53, 54.
وَالَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا یَمَسُّہُمُ الۡعَذَابُ بِمَا کَانُوۡا یَفۡسُقُوۡنَ
3:12; 5:11; 7:37, 73; 10:74; 22:58.
3:12; 5:11; 7:37, 73; 10:74; 22:58.
3:12; 5:11; 7:37, 73; 10:74; 22:58.
h
3:12; 5:11; 7:37, 73; 10:74; 22:58.
c
3:12; 5:11; 7:37, 73; 10:74; 22:58.
b
3:12; 5:11; 7:37, 73; 10:74; 22:58.
قُلۡ ہَلُمَّ شُہَدَآءَکُمُ الَّذِیۡنَ یَشۡہَدُوۡنَ اَنَّ اللّٰہَ حَرَّمَ ہٰذَا ۖ فَاِنۡ شَہِدُوۡا فَلَا تَشۡہَدۡ مَعَہُمۡ ۚ وَلَا تَتَّبِعۡ اَہۡوَآءَ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَالَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ وَہُمۡ بِرَبِّہِمۡ یَعۡدِلُوۡنَ
5:49; 45:19.
6:2; 27:61.
4:37; 17:24.
5:49; 45:19.
6:2; 27:61.
Important Words:
ھلم (bring forward) is both intransitive and transitive, meaning (1) come; or (2) cause to come, i.e. bring forth or produce (Lane). ھلم (halumma) is, according to the people of the Hijaz, one of the words known as اسماء الفعل and is thus used by them in the fixed form whether the number is singular or plural and whether the gender is masculine or feminine; but others differ from this view (Aqrab).
Commentary:
The Quran now returns to the subject of man-made laws about prohibitions. The verse signifies that disbelievers should declare that they do not agree with the Quran and find its teachings inferior to their own and then God Himself will decide between the two parties. Indirectly the words also hint that everybody should express his opinion freely when he disagrees with others and should refrain from dissimulation.
b
6:2; 27:61.
c
5:49; 45:19.
a
5:49; 45:19.
b
6:2; 27:61.
890
Important Words:
ھلم (bring forward) is both intransitive and transitive, meaning (1) come; or (2) cause to come, i.e. bring forth or produce (Lane). ھلم (halumma) is, according to the people of the Hijaz, one of the words known as اسماء الفعل and is thus used by them in the fixed form whether the number is singular or plural and whether the gender is masculine or feminine; but others differ from this view (Aqrab).
Commentary:
The Quran now returns to the subject of man-made laws about prohibitions. The verse signifies that disbelievers should declare that they do not agree with the Quran and find its teachings inferior to their own and then God Himself will decide between the two parties. Indirectly the words also hint that everybody should express his opinion freely when he disagrees with others and should refrain from dissimulation.
b
5:49; 45:19.
c
6:2; 27:61.
d
4:37; 17:24.
وَالَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَاسۡتَکۡبَرُوۡا عَنۡہَاۤ اُولٰٓئِکَ اَصۡحٰبُ النَّارِ ۖ ہُمۡ فِیۡہَا خٰلِدُوۡنَ
2:40; 5:11, 87; 6:50; 7:41; 22:58.
2:40; 5:11, 87; 6:50; 7:41; 22:58.
2:40; 5:11, 87; 6:50; 7:41; 22:58.
Commentary:
This verse serves as a particular warning for Muslims that they should not make light of the Messengers who would appear among them and should not reject them. The Law has indeed been made perfect in the Quran; but that does not mean that later Messengers of God may be rejected with impunity.
d
2:40; 5:11, 87; 6:50; 7:41; 22:58.
a
2:40; 5:11, 87; 6:50; 7:41; 22:58.
937
Commentary:
This verse serves as a particular warning for Muslims that they should not make light of the Messengers who would appear among them and should not reject them. The Law has indeed been made perfect in the Quran; but that does not mean that later Messengers of God may be rejected with impunity.
a
2:40; 5:11, 87; 6:50; 7:41; 22:58.
اِنَّ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَاسۡتَکۡبَرُوۡا عَنۡہَا لَا تُفَتَّحُ لَہُمۡ اَبۡوٰبُ السَّمَآءِ وَلَا یَدۡخُلُوۡنَ الۡجَنَّۃَ حَتّٰی یَلِجَ الۡجَمَلُ فِیۡ سَمِّ الۡخِیَاطِ ۚ وَکَذٰلِکَ نَجۡزِی الۡمُجۡرِمِیۡنَ
یعنی جنت میں داخل ہونا ان کے اعمال کے سبب سے ناممکن نظر آئے گا۔ ہاں خداتعالیٰ کا رحم کرنا الگ بات ہے۔
See 7:37.
Jamal may also mean a rope, for a rope bears a better resemblance to the thread which is passed through the eye of a needle. It will not be possible for rejectors of God’s Signs to enter Heaven. See Matt. 19: 24.
7:37.
Important Words:
الجمل (camel) is the noun-infinitive from جمل. They say جمل الشیء i.e. he collected the thing. جمل الشھم means, he melted the fat. جمل (jamila) or جمل (jamula) with different vowel points at the central root letter, means, he was or became beautiful, goodly or pleasing in person or behaviour. جمل means, a he-camel; a full grown he-camel; a camel; palm-trees as being likened to the he-camel in respect of their tallness and bigness; a large sea fish or whale (Lane.) It also means a cable or a ship’s rope (Aqrab).
Commentary:
With this verse begins a description of the life after death, a brief reference to which was made in the three preceding verses.
Heaven is the lofty abode of true believers. The Holy Prophet used to say that it is the souls of the righteous that shall reside in the garden of Heaven, while those of the wicked shall descend into the pit of Hell.
The words, the gates of the spiritual firmament will not be opened for them, signify that rejecters of God’s signs are never vouchsafed the spiritual knowledge and the nearness of God granted to believers.
Though in the translation the word جمل has been rendered as 'camel' following a parallel expression in the New Testament (Matt. 19:24), yet the Arabic sentence may be better explained by using the word 'rope', for a rope rather than a camel bears a resemblance to the thread which is passed through the eye of a needle. The expression, until a camel (or a rope) goes through the eye of a needle, signifies that it will be impossible for rejecters of God’s Signs to enter Heaven.
c
7:37.
491
جَمَلْ (Jamal) 的意思也可以是一根绳索, 因为一根绳索很像一根穿进针眼的细线。摒拒安拉迹象的人是不可能进入天园的。读 «马太» 19:24。
1
یعنی جنت میں داخل ہونا ان کے اعمال کے سبب سے ناممکن نظر آئے گا۔ ہاں خداتعالیٰ کا رحم کرنا الگ بات ہے۔
a
7:37.
940
Important Words:
الجمل (camel) is the noun-infinitive from جمل. They say جمل الشیء i.e. he collected the thing. جمل الشھم means, he melted the fat. جمل (jamila) or جمل (jamula) with different vowel points at the central root letter, means, he was or became beautiful, goodly or pleasing in person or behaviour. جمل means, a he-camel; a full grown he-camel; a camel; palm-trees as being likened to the he-camel in respect of their tallness and bigness; a large sea fish or whale (Lane.) It also means a cable or a ship’s rope (Aqrab).
Commentary:
With this verse begins a description of the life after death, a brief reference to which was made in the three preceding verses.
Heaven is the lofty abode of true believers. The Holy Prophet used to say that it is the souls of the righteous that shall reside in the garden of Heaven, while those of the wicked shall descend into the pit of Hell.
The words, the gates of the spiritual firmament will not be opened for them, signify that rejecters of God’s signs are never vouchsafed the spiritual knowledge and the nearness of God granted to believers.
Though in the translation the word جمل has been rendered as 'camel' following a parallel expression in the New Testament (Matt. 19:24), yet the Arabic sentence may be better explained by using the word 'rope', for a rope rather than a camel bears a resemblance to the thread which is passed through the eye of a needle. The expression, until a camel (or a rope) goes through the eye of a needle, signifies that it will be impossible for rejecters of God’s Signs to enter Heaven.
b
See 7:37.
974
Jamal may also mean a rope, for a rope bears a better resemblance to the thread which is passed through the eye of a needle. It will not be possible for rejectors of God’s Signs to enter Heaven. See Matt. 19: 24.
فَکَذَّبُوۡہُ فَاَنۡجَیۡنٰہُ وَالَّذِیۡنَ مَعَہٗ فِی الۡفُلۡکِ وَاَغۡرَقۡنَا الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَاۤ ۚ اِنَّہُمۡ کَانُوۡا قَوۡمًا عَمِیۡنَ
7:73; 26:120-121.
فِیْ کے معنے ذریعہ کے بھی ہوتے ہیں۔ (مُغْنی اللَّبِیب)
7:73; 26:120-121.
Important Words:
عمین (blind) or عمون is the plural of اعمی meaning a blind man. The word is derived from عمی meaning, he was or became blind in both eyes; or, figuratively, he was blind in respect of the mind; he erred and did not find the right way. اعمی means, blind in both eyes; blind in respect of the mind; erring (Lane).
Commentary:
In spite of all his arguments and appeals, the people rejected the Prophet Noah and began to treat him as a liar, for they were a "blind people" and could not see and understand the evidence and proofs of his truth. The Flood engulfed them all.
a
7:73; 26:120-121.
1
فِیْ کے معنے ذریعہ کے بھی ہوتے ہیں۔ (مُغْنی اللَّبِیب)
a
7:73; 26:120-121.
963
Important Words:
عمین (blind) or عمون is the plural of اعمی meaning a blind man. The word is derived from عمی meaning, he was or became blind in both eyes; or, figuratively, he was blind in respect of the mind; he erred and did not find the right way. اعمی means, blind in both eyes; blind in respect of the mind; erring (Lane).
Commentary:
In spite of all his arguments and appeals, the people rejected the Prophet Noah and began to treat him as a liar, for they were a "blind people" and could not see and understand the evidence and proofs of his truth. The Flood engulfed them all.
d
7:73; 26:120-121.
994
‘Amin is the plural of A‘ma which means, blind in both eyes; blind in respect of the mind; erring (Lane).
فَاَنۡجَیۡنٰہُ وَالَّذِیۡنَ مَعَہٗ بِرَحۡمَۃٍ مِّنَّا وَقَطَعۡنَا دَابِرَ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا ۖ وَمَا کَانُوۡا مُؤۡمِنِیۡنَ
7:65; 26:120, 121.
7:65; 26:120, 121.
7:165; 26:120,121.
Commentary:
The word دابر (last remnant) also means "root" (see 6:46), in which case it may be taken to signify leaders of a community, i.e. those who lead and organize opposition to a Prophet and devise plans to compass his ruin. The tribe of ‘Ad was destroyed by a furious wind, (see 69:7).
d
7:65; 26:120, 121.
d
7:165; 26:120,121.
971
Commentary:
The word دابر (last remnant) also means "root" (see 6:46), in which case it may be taken to signify leaders of a community, i.e. those who lead and organize opposition to a Prophet and devise plans to compass his ruin. The tribe of ‘Ad was destroyed by a furious wind, (see 69:7).
d
7:65; 26:120, 121.
اَلَّذِیۡنَ کَذَّبُوۡا شُعَیۡبًا کَاَنۡ لَّمۡ یَغۡنَوۡا فِیۡہَا ۚ الَّذِیۡنَ کَذَّبُوۡا شُعَیۡبًا کَانُوۡا ہُمُ الۡخٰسِرِیۡنَ
یعنی جب اکثریت اپنے تکبر میں اقلیت کو ملک سے باہر نکالنا چاہتی ہے حالانکہ غیر ملکوں میں اس کا کوئی ٹھکانا نہیں ہوتا تو خداتعالیٰ بھی اکثریت کو اپنے پیدا کردہ ملک سے نکال دیتا ہے یعنی تباہ کردیتا ہے۔
Commentary:
The disbelievers had threatened Shu‘aib with expulsion from their town, if he did not return to their religion (7:89). They forgot that it was not their but God’s town and He would allow whomsoever He pleased to dwell therein. So, in order to demonstrate that it was not they but God Who was the Master of the land, He so utterly destroyed them, and all signs of their habitations and dwellings were so completely effaced that it appeared as if they had never dwelt therein. That was indeed a fitting punishment for those who proudly called God’s land their own and threatened to drive God’s Messenger away therefrom.
The words, Those who accused Shu‘aib of lying, have been repeated in the second part of the verse to add further emphasis to the exemplary destruction of the rejecters of Shu‘aib. The concluding words of the verse, i.e. it was they who were the losers, contain a dreadful allusion to the words of the disbelieving chiefs who spoke of the followers of Shu‘aib as the losers (7:9 above), and point out that it is they, and not the followers of Shu‘aib, who are lost.
3
یعنی جب اکثریت اپنے تکبر میں اقلیت کو ملک سے باہر نکالنا چاہتی ہے حالانکہ غیر ملکوں میں اس کا کوئی ٹھکانا نہیں ہوتا تو خداتعالیٰ بھی اکثریت کو اپنے پیدا کردہ ملک سے نکال دیتا ہے یعنی تباہ کردیتا ہے۔
989
Commentary:
The disbelievers had threatened Shu‘aib with expulsion from their town, if he did not return to their religion (7:89). They forgot that it was not their but God’s town and He would allow whomsoever He pleased to dwell therein. So, in order to demonstrate that it was not they but God Who was the Master of the land, He so utterly destroyed them, and all signs of their habitations and dwellings were so completely effaced that it appeared as if they had never dwelt therein. That was indeed a fitting punishment for those who proudly called God’s land their own and threatened to drive God’s Messenger away therefrom.
The words, Those who accused Shu‘aib of lying, have been repeated in the second part of the verse to add further emphasis to the exemplary destruction of the rejecters of Shu‘aib. The concluding words of the verse, i.e. it was they who were the losers, contain a dreadful allusion to the words of the disbelieving chiefs who spoke of the followers of Shu‘aib as the losers (7:9 above), and point out that it is they, and not the followers of Shu‘aib, who are lost.
وَلَوۡ اَنَّ اَہۡلَ الۡقُرٰۤی اٰمَنُوۡا وَاتَّقَوۡا لَفَتَحۡنَا عَلَیۡہِمۡ بَرَکٰتٍ مِّنَ السَّمَآءِ وَالۡاَرۡضِ وَلٰکِنۡ کَذَّبُوۡا فَاَخَذۡنٰہُمۡ بِمَا کَانُوۡا یَکۡسِبُوۡنَ
2:104; 5:66.
2:104; 5:66.
2:104; 5:66.
Commentary:
In this verse the words, the people of those towns, refer to all the different peoples mentioned in the foregoing verses. The verse is thus intended to sum up the given narration with a view to introducing the case of the people of the Holy Prophet’s time.
The words لفتحنا الخ rendered as, We would have surely opened for them blessings from heaven and earth, may signify: "We would have taught them wisdom or granted them knowledge from heaven as well as from earth". By earthly wisdom or knowledge is meant that wisdom or knowledge which a person acquires from personal observation or from his fellowmen; but the wisdom or knowledge from Heaven is that wisdom or knowledge which comes directly from God. The word "blessings" may also be taken in the physical sense. In this case blessings from heaven would mean, for example, timely rains, extraordinary success, the removal of diseases, etc., while blessings from the earth would signify, for example, abundant produce of land, peace and order, etc.
d
2:104; 5:66.
a
2:104; 5:66.
993
Commentary:
In this verse the words, the people of those towns, refer to all the different peoples mentioned in the foregoing verses. The verse is thus intended to sum up the given narration with a view to introducing the case of the people of the Holy Prophet’s time.
The words لفتحنا الخ rendered as, We would have surely opened for them blessings from heaven and earth, may signify: "We would have taught them wisdom or granted them knowledge from heaven as well as from earth". By earthly wisdom or knowledge is meant that wisdom or knowledge which a person acquires from personal observation or from his fellowmen; but the wisdom or knowledge from Heaven is that wisdom or knowledge which comes directly from God. The word "blessings" may also be taken in the physical sense. In this case blessings from heaven would mean, for example, timely rains, extraordinary success, the removal of diseases, etc., while blessings from the earth would signify, for example, abundant produce of land, peace and order, etc.
c
2:104; 5:66.
تِلۡکَ الۡقُرٰی نَقُصُّ عَلَیۡکَ مِنۡ اَنۡۢبَآئِہَا ۚ وَلَقَدۡ جَآءَتۡہُمۡ رُسُلُہُمۡ بِالۡبَیِّنٰتِ فَمَا کَانُوۡا لِیُؤۡمِنُوۡا بِمَا کَذَّبُوۡا مِنۡ قَبۡلُ ۚ کَذٰلِکَ یَطۡبَعُ اللّٰہُ عَلٰی قُلُوۡبِ الۡکٰفِرِیۡنَ
3:185; 5:33.
3:185; 5:33.
The Qur’an does not give the entire history of bygone peoples but only the relevant parts of it. Nevertheless, no book of history contains more reliable information about the tribes of ‘Ad and Thamud than does the Qur’an, and students of history have admitted that what the Qur’an tells us is the only authentic and reliable information that we possess about these ancient peoples and all other stories current about them are so many myths.
The hearts of disbelievers are sealed up when they refuse to make use of their God-given power of reasoning and understanding.
3:185; 5:33.
Commentary:
The word القری (the towns) again refers here to ancient towns fallen into ruin. The Quran reverts to their mention in order to emphasize the seriousness of a Prophet’s rejection and to introduce the narration of yet another by-gone people, the rejecters of Moses.
By using the words, some of whose news, the verse makes it clear that the Quran has not given the entire history of by-gone peoples but only the relevant parts of it. Nevertheless, no book of history contains more reliable information about the peoples of ‘Ad and Thamud than does the Quran, and students of history have admitted that what the Quran tells us is the only authentic and reliable knowledge that we possess about these ancient peoples, and all other stories current about them may be only so many myths. As regards Lot, later Jewish writers have admitted that he was a Prophet of God, as the Quran represents him to be, though the Bible does not seem to accord him this rank.
The verse hints that as the Holy Prophet represents in his person all the Prophets that have gone before him, therefore his rejecters will be visited with all the various forms of punishment that befell the rejecters of former Prophets.
The opponents of God’s Prophets are in the habit of rejecting their claims on the basis of mere hearsay and make-believe. The result of such a hasty rejection is that the hearts of the rejecters become sealed and they become deprived of the power to understand the arguments and signs which God shows to establish the truth of His Messengers. The verse thus throws light on how the hearts or minds of disbelievers are sealed. They are sealed only when disbelievers refuse to make use of their God-given power of reasoning and understanding.
e
3:185; 5:33.
c
3:185; 5:33.
998
Commentary:
The word القری (the towns) again refers here to ancient towns fallen into ruin. The Quran reverts to their mention in order to emphasize the seriousness of a Prophet’s rejection and to introduce the narration of yet another by-gone people, the rejecters of Moses.
By using the words, some of whose news, the verse makes it clear that the Quran has not given the entire history of by-gone peoples but only the relevant parts of it. Nevertheless, no book of history contains more reliable information about the peoples of ‘Ad and Thamud than does the Quran, and students of history have admitted that what the Quran tells us is the only authentic and reliable knowledge that we possess about these ancient peoples, and all other stories current about them may be only so many myths. As regards Lot, later Jewish writers have admitted that he was a Prophet of God, as the Quran represents him to be, though the Bible does not seem to accord him this rank.
The verse hints that as the Holy Prophet represents in his person all the Prophets that have gone before him, therefore his rejecters will be visited with all the various forms of punishment that befell the rejecters of former Prophets.
The opponents of God’s Prophets are in the habit of rejecting their claims on the basis of mere hearsay and make-believe. The result of such a hasty rejection is that the hearts of the rejecters become sealed and they become deprived of the power to understand the arguments and signs which God shows to establish the truth of His Messengers. The verse thus throws light on how the hearts or minds of disbelievers are sealed. They are sealed only when disbelievers refuse to make use of their God-given power of reasoning and understanding.
a
3:185; 5:33.
1017
The Qur’an does not give the entire history of bygone peoples but only the relevant parts of it. Nevertheless, no book of history contains more reliable information about the tribes of ‘Ad and Thamud than does the Qur’an, and students of history have admitted that what the Qur’an tells us is the only authentic and reliable information that we possess about these ancient peoples and all other stories current about them are so many myths.
1018
The hearts of disbelievers are sealed up when they refuse to make use of their God-given power of reasoning and understanding.
فَانۡتَقَمۡنَا مِنۡہُمۡ فَاَغۡرَقۡنٰہُمۡ فِی الۡیَمِّ بِاَنَّہُمۡ کَذَّبُوۡا بِاٰیٰتِنَا وَکَانُوۡا عَنۡہَا غٰفِلِیۡنَ
43:56.
یعنی جب وہ موسیٰ علیہ السلام کو پکڑنے کے لئے سمندر کی طرف گئے۔
43:56.
43:56.
Important Words:
الیم (sea) is substantive from یم or یمم. The Arabs say یم الرجل i.e. the man was thrown into the sea; or he was drowned in the sea. یم الساحلmeans, the water of the sea or the water of the river overflowed its banks. الیم means, the sea; or the sea of unknown or unreached depth; a great body of water either salt or sweet (Lisan). The Quran uses the word یم both in the sense of sea (as in the present verse) and in the sense of a great river as in 20:40. See also 7:139 below.
b
43:56.
4
یعنی جب وہ موسیٰ علیہ السلام کو پکڑنے کے لئے سمندر کی طرف گئے۔
a
43:56.
1026
Important Words:
الیم (sea) is substantive from یم or یمم. The Arabs say یم الرجل i.e. the man was thrown into the sea; or he was drowned in the sea. یم الساحلmeans, the water of the sea or the water of the river overflowed its banks. الیم means, the sea; or the sea of unknown or unreached depth; a great body of water either salt or sweet (Lisan). The Quran uses the word یم both in the sense of sea (as in the present verse) and in the sense of a great river as in 20:40. See also 7:139 below.
c
43:56.
وَالَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَلِقَآءِ الۡاٰخِرَۃِ حَبِطَتۡ اَعۡمٰلُہُمۡ ۚ ہَلۡ یُجۡزَوۡنَ اِلَّا مَا کَانُوۡا یَعۡمَلُوۡنَ
3:12; 5:11; 7:37; 21:78.
3:12; 5:11; 7:37; 21:78.
3:12; 5:11; 7:37; 21:78.
Commentary:
The verse serves as a great warning for all men. One should not live on pious hopes. Only good works count when rewards are meted out.
b
3:12; 5:11; 7:37; 21:78.
b
3:12; 5:11; 7:37; 21:78.
1037
Commentary:
The verse serves as a great warning for all men. One should not live on pious hopes. Only good works count when rewards are meted out.
a
3:12; 5:11; 7:37; 21:78.
وَلَوۡ شِئۡنَا لَرَفَعۡنٰہُ بِہَا وَلٰکِنَّہٗۤ اَخۡلَدَ اِلَی الۡاَرۡضِ وَاتَّبَعَ ہَوٰٮہُ ۚ فَمَثَلُہٗ کَمَثَلِ الۡکَلۡبِ اِنۡ تَحۡمِلۡ عَلَیۡہِ یَلۡہَثۡ اَوۡ تَتۡرُکۡہُ یَلۡہَث ۚ ذّٰلِکَ مَثَلُ الۡقَوۡمِ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا ۚ فَاقۡصُصِ الۡقَصَصَ لَعَلَّہُمۡ یَتَفَکَّرُوۡنَ
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
Material things, specially love of money.
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1
یعنی ہمیشہ خداتعالیٰ کے خلاف شکایت کرتے رہتے ہیں کہ اس نے ہمیں کچھ نہیں دیا۔
1064
Important Words:
تحمل علیه (thou drive him away). تحمل is derived from حمل. They say حمله i.e. he bore or carried or conveyed it. حمل علیه الشیءmeans, he loaded him with the thing, or he put the thing on him as a load; or he imposed on him the thing as a burden. حمل علیه means, he charged or assaulted or attacked him (Lane). It is in the last mentioned sense that the word has been rendered here as "drive him away".
یلھث (hangs out his tongue) is formed from لھث meaning, he thirsted; or thirst heated his body. They say لھث الکلب i.e. the dog put forth his tongue on account of thirst or fatigue or weariness. لھث الرجل means, the breath of the man rose on account of fatigue or weariness; or he was fatigued or weary (Lane & Aqrab).
قصص (description) is the noun-infinitive from قص. They say قص اثره i.e. he followed his footsteps; or he followed his track in pursuit. قص الشعر means, he cut or clipped the hair. قص علیه الخبر means, he related to-him the news or the narrative or the story. قصص therefore, means, description or explanation; a narrative or story; following someone or something in his or its footsteps or track (Lane & Aqrab). See also 3:63.
Commentary:
The verse continues the description of the similitude begun in the previous verse. When a man becomes wholly engrossed in worldly affairs and begins to follow his evil desires and inclinations and rejects truth, he becomes, degraded, as it were, to the position of a dog. His thirst for money becomes insatiable. He continues to hanker after the paltry goods of this world. This description quite fits in with a hypocrite or one weak in faith. Whether or not he is made to undergo sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him exhausted. The above interpretation is in accord with the meaning of the expression حمل علیه in the sense of "putting a load on". If, however, the expression is taken in the sense of "attacking or charging" or for that matter "driving", then the words would mean that the weak of faith belonging to the class of people mentioned here always feel fatigued and weary in the way of God, whether they are smitten with afflictions and trials or not.
1073
Material things, specially love of money.
1074
Yalhath, (from Lahatha which means, his breath rose on account of fatigue or weariness), signifies that whether or not such a one is asked to make sacrifices in the cause of religion, he seems to be always panting like a thirsty dog, as if the ever-increasing burden of sacrifices is leaving him completely exhausted.
سَآءَ مَثَلَاۨ الۡقَوۡمُ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا وَاَنۡفُسَہُمۡ کَانُوۡا یَظۡلِمُوۡنَ
3:12; 7:183; 8:55.
3:12; 7:183; 8:55.
3:12; 7:183; 8:55.
b
3:12; 7:183; 8:55.
a
3:12; 7:183; 8:55.
a
3:12; 7:183; 8:55.
وَالَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا سَنَسۡتَدۡرِجُہُمۡ مِّنۡ حَیۡثُ لَا یَعۡلَمُوۡنَ
3:12; 8:55; 68:45.
3:12; 8:55; 68:45.
3:12; 7:183; 8:55.
Commentary:
This verse speaks of the opponents of Islam. The Battle of Badr provided a good illustration of the destruction promised to them in this verse. Neither the Muslims nor the Meccans knew that a battle was about to take place. The disaster came to the Meccans as a bolt from the blue, so that when the news of the overwhelming defeat reached Mecca, the people were simply stunned to hear it. Other disasters also followed.
e
3:12; 8:55; 68:45.
b
3:12; 7:183; 8:55.
1069
Commentary:
This verse speaks of the opponents of Islam. The Battle of Badr provided a good illustration of the destruction promised to them in this verse. Neither the Muslims nor the Meccans knew that a battle was about to take place. The disaster came to the Meccans as a bolt from the blue, so that when the news of the overwhelming defeat reached Mecca, the people were simply stunned to hear it. Other disasters also followed.
e
3:12; 8:55; 68:45.
کَدَاۡبِ اٰلِ فِرۡعَوۡنَ ۙ وَالَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۚ کَذَّبُوۡا بِاٰیٰتِ رَبِّہِمۡ فَاَہۡلَکۡنٰہُمۡ بِذُنُوۡبِہِمۡ وَاَغۡرَقۡنَاۤ اٰلَ فِرۡعَوۡنَ ۚ وَکُلٌّ کَانُوۡا ظٰلِمِیۡنَ
3:12; 8:53.
Ayah means, a message; a commandment; a Sign, a verse of the Qur’an (Lane).
3:12; 8:53.
Commentary:
The verse repeats the subject matter of 8:53 above, with the change that here (1) the words اخذھم اللّه (Allah punished them, lit. Allah seized them) have been changed to اھلکناھم (We destroyed them); and (2) the words, We drowned the people of Pharaoh, etc. have been added. This is to point to the severity of the punishment and the total destruction of the disbelievers.
a
3:12; 8:53.
550
اٰيَة Ayah 意指: 讯息; 戒律; 迹象, «古兰经» 中的一节经文 (Lane)。
a
3:12; 8:53.
1143
Commentary:
The verse repeats the subject matter of 8:53 above, with the change that here (1) the words اخذھم اللّه (Allah punished them, lit. Allah seized them) have been changed to اھلکناھم (We destroyed them); and (2) the words, We drowned the people of Pharaoh, etc. have been added. This is to point to the severity of the punishment and the total destruction of the disbelievers.
b
3:12; 8:53.
1133
Ayah means, a message; a commandment; a Sign, a verse of the Qur’an (Lane).
بَلۡ کَذَّبُوۡا بِمَا لَمۡ یُحِیۡطُوۡا بِعِلۡمِہٖ وَلَمَّا یَاۡتِہِمۡ تَاۡوِیۡلُہٗ ۚ کَذٰلِکَ کَذَّبَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۖ فَانۡظُرۡ کَیۡفَ کَانَ عٰقِبَۃُ الظّٰلِمِیۡنَ
27:85.
27:85.
27:85.
Commentary:
The verse means that it is no wonder that disbelievers look upon the Quran as a fabrication (see the preceding verse). When a man does not understand a thing fully, he is prone to deny it. As disbelievers did not comprehend the Quranic teaching and found it to be contradictory to many of their confirmed views and cherished notions, they rejected it forthwith. The words, they have rejected that the knowledge of which they did not compass, may also mean, "they hastened to reject the Quran before even trying to understand it or knowing its true significance."
The words, nor has the true significance thereof yet come to them, may lead some to think that if a long period must elapse before the reality and true significance of some of the things promised by the Prophets could be known, then it would not be wrong to disbelieve in them in the beginning when that reality could not yet be known. But such an inference would be manifestly wrong. The verse does not mean that in the beginning the Prophets do not possess those proofs and arguments which can help seekers after truth to know and recognize their truth. What it means is that those who, in spite of witnessing signs which go to establish the truth of a Prophet, attach importance to certain other matters to which they wrongly give undue weight, should not be in a hurry to deny the truth of the Prophet on that score only but should wait till those matters about which they entertain doubts are clarified.
The Rev. Mr. Wherry, quoting Brinkman, says that on the basis of this verse no blame could attach to the Meccans for rejecting the Quran, because, according to the Quran itself, they were not yet in full possession of the required knowledge. But the reverend gentleman did not trouble to consider that it is one thing to be unable to possess full knowledge about a certain thing and quite another not to try to acquire such knowledge. The Quran does not say that disbelievers were unable to get sufficient knowledge by which they could know the truth of the Holy Prophet, but that they never tried to acquire such knowledge and rejected him on the ground that he was a common man like themselves.
d
27:85.
a
27:85.
1315
Commentary:
The verse means that it is no wonder that disbelievers look upon the Quran as a fabrication (see the preceding verse). When a man does not understand a thing fully, he is prone to deny it. As disbelievers did not comprehend the Quranic teaching and found it to be contradictory to many of their confirmed views and cherished notions, they rejected it forthwith. The words, they have rejected that the knowledge of which they did not compass, may also mean, "they hastened to reject the Quran before even trying to understand it or knowing its true significance."
The words, nor has the true significance thereof yet come to them, may lead some to think that if a long period must elapse before the reality and true significance of some of the things promised by the Prophets could be known, then it would not be wrong to disbelieve in them in the beginning when that reality could not yet be known. But such an inference would be manifestly wrong. The verse does not mean that in the beginning the Prophets do not possess those proofs and arguments which can help seekers after truth to know and recognize their truth. What it means is that those who, in spite of witnessing signs which go to establish the truth of a Prophet, attach importance to certain other matters to which they wrongly give undue weight, should not be in a hurry to deny the truth of the Prophet on that score only but should wait till those matters about which they entertain doubts are clarified.
The Rev. Mr. Wherry, quoting Brinkman, says that on the basis of this verse no blame could attach to the Meccans for rejecting the Quran, because, according to the Quran itself, they were not yet in full possession of the required knowledge. But the reverend gentleman did not trouble to consider that it is one thing to be unable to possess full knowledge about a certain thing and quite another not to try to acquire such knowledge. The Quran does not say that disbelievers were unable to get sufficient knowledge by which they could know the truth of the Holy Prophet, but that they never tried to acquire such knowledge and rejected him on the ground that he was a common man like themselves.
c
27:85.
وَیَوۡمَ یَحۡشُرُہُمۡ کَاَنۡ لَّمۡ یَلۡبَثُوۡۤا اِلَّا سَاعَۃً مِّنَ النَّہَارِ یَتَعَارَفُوۡنَ بَیۡنَہُمۡ ۚ قَدۡ خَسِرَ الَّذِیۡنَ کَذَّبُوۡا بِلِقَآءِ اللّٰہِ وَمَا کَانُوۡا مُہۡتَدِیۡنَ
30:56; 46:36.
6:32; 30:9; 32:11.
«古兰经» 中有几次谈到不信教的人在世界上只度过一日中一小时。所有这类经文中所指的时间不是他们住在世界上的真实时间, 而指在显示他们当时全神专注于俗世事务以及虚无的追求之中, 其中含有谴责之意。由于他们生活在虚无的追求之中, 即使他们实际上可能活了许多年, 可以确切地说他们在世界上只活了一年。
30:56; 46:36.
6:32; 30:9; 32:11.
Several times disbelievers have been spoken of in the Qur’an as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant, but their being engrossed in worldly affairs and idle pursuits that is condemned by implication. As they wasted their lives in idle pursuits they may rightly be said to have lived in the world only for a day, even though they may have actually lived for many years.
30:56; 46:36.
6:32; 30:9; 32:11.
Commentary:
Disbelievers have been several times spoken of in the Quran as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant. It is only their being engrossed in worldly affairs and idle pursuits that is implied. The day is primarily meant for work and, inasmuch as disbelievers spend most of their time in earning the paltry goods of the world or pass their time in hunting after enjoyment and do not make any effort to win the pleasure of God, it may be rightly said of them that they have lived in the world only for a day, even though they may have actually lived for thousands of years, for they do not benefit by their lives and do not put their days to the right use for which they are meant. If it had been meant to give the actual period of time for which disbelievers stayed on earth, there was no need of specifying the time of the day, for time can be measured by night also.
The words, who deny the meeting with Allah, supply the reason why disbelievers pass their life in negligence. It was due to their lack of faith in meeting with God, which indeed is a great incentive to good works. Both those who obey through fear and those who obey from motives of love are prompted to do good works because they know that one day they will stand before God when they will have to render an account of their deeds. When this faith is wanting, negligence is the natural consequence.
g
30:56; 46:36.
h
6:32; 30:9; 32:11.
593
«古兰经» 中有几次谈到不信教的人在世界上只度过一日中一小时。所有这类经文中所指的时间不是他们住在世界上的真实时间, 而指在显示他们当时全神专注于俗世事务以及虚无的追求之中, 其中含有谴责之意。由于他们生活在虚无的追求之中, 即使他们实际上可能活了许多年, 可以确切地说他们在世界上只活了一年。
a
30:56; 46:36.
b
6:32; 30:9; 32:11.
1321
Commentary:
Disbelievers have been several times spoken of in the Quran as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant. It is only their being engrossed in worldly affairs and idle pursuits that is implied. The day is primarily meant for work and, inasmuch as disbelievers spend most of their time in earning the paltry goods of the world or pass their time in hunting after enjoyment and do not make any effort to win the pleasure of God, it may be rightly said of them that they have lived in the world only for a day, even though they may have actually lived for thousands of years, for they do not benefit by their lives and do not put their days to the right use for which they are meant. If it had been meant to give the actual period of time for which disbelievers stayed on earth, there was no need of specifying the time of the day, for time can be measured by night also.
The words, who deny the meeting with Allah, supply the reason why disbelievers pass their life in negligence. It was due to their lack of faith in meeting with God, which indeed is a great incentive to good works. Both those who obey through fear and those who obey from motives of love are prompted to do good works because they know that one day they will stand before God when they will have to render an account of their deeds. When this faith is wanting, negligence is the natural consequence.
b
30:56; 46:36.
c
6:32; 30:9; 32:11.
1264
Several times disbelievers have been spoken of in the Qur’an as having stayed in the world only for an hour of a day. In all such verses it is not the actual time of their staying in the world that is meant, but their being engrossed in worldly affairs and idle pursuits that is condemned by implication. As they wasted their lives in idle pursuits they may rightly be said to have lived in the world only for a day, even though they may have actually lived for many years.
فَکَذَّبُوۡہُ فَنَجَّیۡنٰہُ وَمَنۡ مَّعَہٗ فِی الۡفُلۡکِ وَجَعَلۡنٰہُمۡ خَلٰٓئِفَ وَاَغۡرَقۡنَا الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا ۖ فَانۡظُرۡ کَیۡفَ کَانَ عٰقِبَۃُ الۡمُنۡذَرِیۡنَ
29:16.
29:16.
29:16.
Commentary:
This verse tells us that there is a basic difference between the punishment of those who are given a previous warning and that of those who have had no such warning. The words, how evil was the end of those who had been warned, point to this difference. Those warned of the coming punishment of God never escape except by removing the cause of punishment.
The words, We made them inheritors of Our favours, contain a veiled warning for believers. When one people have been destroyed, those who take their place must prove themselves to be deserving of God’s favours, if they wish them to continue.
b
29:16.
b
29:16.
1347
Commentary:
This verse tells us that there is a basic difference between the punishment of those who are given a previous warning and that of those who have had no such warning. The words, how evil was the end of those who had been warned, point to this difference. Those warned of the coming punishment of God never escape except by removing the cause of punishment.
The words, We made them inheritors of Our favours, contain a veiled warning for believers. When one people have been destroyed, those who take their place must prove themselves to be deserving of God’s favours, if they wish them to continue.
c
29:16.
ثُمَّ بَعَثۡنَا مِنۡۢ بَعۡدِہٖ رُسُلًا اِلٰی قَوۡمِہِمۡ فَجَآءُوۡہُمۡ بِالۡبَیِّنٰتِ فَمَا کَانُوۡا لِیُؤۡمِنُوۡا بِمَا کَذَّبُوۡا بِہٖ مِنۡ قَبۡلُ ۚ کَذٰلِکَ نَطۡبَعُ عَلٰی قُلُوۡبِ الۡمُعۡتَدِیۡنَ
30:48; 40:24.
30:48; 40:24.
God does not arbitrarily seal up the hearts of disbelievers; it is the disbelievers who, by their own stubborn and unjustified refusal to listen to the Word of God, deprive themselves of the ability to see and accept the truth. They are themselves the architects of their evil destiny.
30:48; 40:24.
Commentary:
This verse makes it quite clear that it is not God Who arbitrarily seals up the hearts of disbelievers but it is the disbelievers themselves who, by their stubborn and unjustified refusal to listen to the word of God, become deprived of their power to see and accept the truth. They themselves are the architects of their evil destiny and not God Who only proclaims the things already brought about by their own persistent transgression. The act of sealing up the hearts of disbelievers is attributed to God because He is the Final Judge Who pronounces the verdict.
c
30:48; 40:24.
a
30:48; 40:24.
1348
Commentary:
This verse makes it quite clear that it is not God Who arbitrarily seals up the hearts of disbelievers but it is the disbelievers themselves who, by their stubborn and unjustified refusal to listen to the word of God, become deprived of their power to see and accept the truth. They themselves are the architects of their evil destiny and not God Who only proclaims the things already brought about by their own persistent transgression. The act of sealing up the hearts of disbelievers is attributed to God because He is the Final Judge Who pronounces the verdict.
a
30:48; 40:24.
1280
God does not arbitrarily seal up the hearts of disbelievers; it is the disbelievers who, by their own stubborn and unjustified refusal to listen to the Word of God, deprive themselves of the ability to see and accept the truth. They are themselves the architects of their evil destiny.
وَلَا تَکُوۡنَنَّ مِنَ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِ اللّٰہِ فَتَکُوۡنَ مِنَ الۡخٰسِرِیۡنَ
وَنَصَرۡنٰہُ مِنَ الۡقَوۡمِ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَاۤ ۚ اِنَّہُمۡ کَانُوۡا قَوۡمَ سَوۡءٍ فَاَغۡرَقۡنٰہُمۡ اَجۡمَعِیۡنَ
26:121; 37:83; 54: 12, 13; 71:26.
26:121; 37:83; 54: 12, 13; 71:26.
26:121; 37:83; 54:12-13; 71:26.
Commentary:
The words من القوم literally meaning "from the people" really mean "against the people", the particle من having been used here in the sense of علی i.e. over; against.
e
26:121; 37:83; 54: 12, 13; 71:26.
a
26:121; 37:83; 54:12-13; 71:26.
2408
Commentary:
The words من القوم literally meaning "from the people" really mean "against the people", the particle من having been used here in the sense of علی i.e. over; against.
b
26:121; 37:83; 54: 12, 13; 71:26.
بَلۡ کَذَّبُوۡا بِالسَّاعَۃِ ۖ وَاَعۡتَدۡنَا لِمَنۡ کَذَّبَ بِالسَّاعَۃِ سَعِیۡرًا
Whereas believers are decreed to achieve eminence and glory, a dreadful punishment (as-Sa‘ah) is in store for disbelievers. Their punishment is impending, nay it is at their very doors, but they do not see it and therefore refuse to believe it.
Commentary:
The verse continuing the theme of the previous verse purports to say that whereas the believers are decreed to achieve eminence and glory, a dreadful punishment is in store for disbelievers. Their punishment is impending; nay it is at their very doors; but they do not see it and therefore refuse to believe it.
The word الساعة (the Hour) in the verse signifies the complete triumph of the cause of truth and the failure and frustration of disbelief. In fact the time of every Prophet has been called الساعة in the Quran, as at that time the old order dies and from its ruins emerges a new one.
2650
Commentary:
The verse continuing the theme of the previous verse purports to say that whereas the believers are decreed to achieve eminence and glory, a dreadful punishment is in store for disbelievers. Their punishment is impending; nay it is at their very doors; but they do not see it and therefore refuse to believe it.
The word الساعة (the Hour) in the verse signifies the complete triumph of the cause of truth and the failure and frustration of disbelief. In fact the time of every Prophet has been called الساعة in the Quran, as at that time the old order dies and from its ruins emerges a new one.
2069
Whereas believers are decreed to achieve eminence and glory, a dreadful punishment (as-Sa‘ah) is in store for disbelievers. Their punishment is impending, nay it is at their very doors, but they do not see it and therefore refuse to believe it.
فَقُلۡنَا اذۡہَبَاۤ اِلَی الۡقَوۡمِ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِنَا فَدَمَّرۡنٰہُمۡ تَدۡمِیۡرًا
20:44; 28:35, 36.
20:44; 28:35, 36.
20:44; 26:16; 28:35-36.
f
20:44; 28:35, 36.
a
20:44; 26:16; 28:35-36.
d
20:44; 28:35, 36.
فَقَدۡ کَذَّبُوۡا فَسَیَاۡتِیۡہِمۡ اَنۡۢبٰٓؤُا مَا کَانُوۡا بِہٖ یَسۡتَہۡزِءُوۡنَ
6:35; 22:43; 35:26; 40:6.
6:35; 22:43; 35:26; 40:6.
6:35; 22:43; 35:26; 40:6.
Commentary:
The verse has an implied allusion to the Biblical prophecy, viz. "the stone which the builders rejected has become the head of the corner" (Matt. 21:42).
b
6:35; 22:43; 35:26; 40:6.
a
6:35; 22:43; 35:26; 40:6.
2710
Commentary:
The verse has an implied allusion to the Biblical prophecy, viz. "the stone which the builders rejected has become the head of the corner" (Matt. 21:42).
a
6:35; 22:43; 35:26; 40:6.
ثُمَّ کَانَ عٰقِبَۃَ الَّذِیۡنَ اَسٰٓـُٔوا السُّوۡۤاٰۤی اَنۡ کَذَّبُوۡا بِاٰیٰتِ اللّٰہِ وَکَانُوۡا بِہَا یَسۡتَہۡزِءُوۡنَ
Commentary:
As stated above the truth and triumph of Islam form the basic and central theme of the present Surah. In v. 8 above we are told that the endeavours of disbelievers are confined to the acquisition of things of the material world, and that they give no thought to the fact that there is a better and higher spiritual life after this life and that the real purpose and aim of all religions, as of Islam, is the realization of this supreme fact. The present and the preceding two verses deal with the truth of Islam and adduce three arguments in its support: (a) The creation of man and the subjection of all created things to his service; (b) the great wisdom and beautiful design and order that pervade the entire universe; and (c) the life history of the past Prophets and the sad end of their rejecters. The verse under comment purports to say that all these arguments lead to but one conclusion, viz. that those unfortunate people who rejected God’s Message and persecuted His Messengers and persisted in transgression, vice and sin, came to grief, and such will also be the end of the opponents of Islam. They, too, will meet with failure and frustration and Islam’s cause will triumph.
2997
Commentary:
As stated above the truth and triumph of Islam form the basic and central theme of the present Surah. In v. 8 above we are told that the endeavours of disbelievers are confined to the acquisition of things of the material world, and that they give no thought to the fact that there is a better and higher spiritual life after this life and that the real purpose and aim of all religions, as of Islam, is the realization of this supreme fact. The present and the preceding two verses deal with the truth of Islam and adduce three arguments in its support: (a) The creation of man and the subjection of all created things to his service; (b) the great wisdom and beautiful design and order that pervade the entire universe; and (c) the life history of the past Prophets and the sad end of their rejecters. The verse under comment purports to say that all these arguments lead to but one conclusion, viz. that those unfortunate people who rejected God’s Message and persecuted His Messengers and persisted in transgression, vice and sin, came to grief, and such will also be the end of the opponents of Islam. They, too, will meet with failure and frustration and Islam’s cause will triumph.
اَلَّذِیۡنَ کَذَّبُوۡا بِالۡکِتٰبِ وَبِمَاۤ اَرۡسَلۡنَا بِہٖ رُسُلَنَا ۖ فَسَوۡفَ یَعۡلَمُوۡنَ
بَلۡ کَذَّبُوۡا بِالۡحَقِّ لَمَّا جَآءَہُمۡ فَہُمۡ فِیۡۤ اَمۡرٍ مَّرِیۡجٍ
Important Words:
مریج (state of confusion) is derived from مرج (maraja) which means, he mixed a thing with another thing or two things together. مرج الامر (marija) means, the affair became corrupt, spoiled, disordered or in a confused or disordered state. مرج الناسmeans, the people became confused so that they could not extricate themselves from their perplexity (Lane & Aqrab).
Commentary:
The verse means that though disbelievers always reject the Divine Message, their rejection or denial does not rest on sure ground. They are always in a confused state of mind. They do not know what they should make of the Message. They call it poetry, sorcery, the day-dreaming of an ambitious visionary, the confused vapourings of an unhinged mind, or the forgery of an impostor (21:6). But the Holy Prophet and his followers stand on the bedrock of certainty and sure knowledge.
3860
Important Words:
مریج (state of confusion) is derived from مرج (maraja) which means, he mixed a thing with another thing or two things together. مرج الامر (marija) means, the affair became corrupt, spoiled, disordered or in a confused or disordered state. مرج الناسmeans, the people became confused so that they could not extricate themselves from their perplexity (Lane & Aqrab).
Commentary:
The verse means that though disbelievers always reject the Divine Message, their rejection or denial does not rest on sure ground. They are always in a confused state of mind. They do not know what they should make of the Message. They call it poetry, sorcery, the day-dreaming of an ambitious visionary, the confused vapourings of an unhinged mind, or the forgery of an impostor (21:6). But the Holy Prophet and his followers stand on the bedrock of certainty and sure knowledge.
کَذَّبُوۡا بِاٰیٰتِنَا کُلِّہَا فَاَخَذۡنٰہُمۡ اَخۡذَ عَزِیۡزٍ مُّقۡتَدِرٍ
20:57.
20:57.
Pharaoh was a very powerful monarch. He regarded himself as "the most high lord of the Israelites" (79:25). So the might of the real Omnipotent, Lord of Moses and Aaron was pitted against that self-designated lord, who was completely annihilated.
20:57.
Commentary:
The use in the verse of the word مقتدر (The Powerful) is very significant. Pharaoh was a very powerful monarch. He regarded himself as "the most high lord of the Israelites" (79:25). So the might of the real Omnipotent Lord of Moses and Aaron was pitted against that self-designated lord, and he was completely annihilated.
a
20:57.
c
20:57.
4032
Commentary:
The use in the verse of the word مقتدر (The Powerful) is very significant. Pharaoh was a very powerful monarch. He regarded himself as "the most high lord of the Israelites" (79:25). So the might of the real Omnipotent Lord of Moses and Aaron was pitted against that self-designated lord, and he was completely annihilated.
a
20:57.
2910
Pharaoh was a very powerful monarch. He regarded himself as "the most high lord of the Israelites" (79:25). So the might of the real Omnipotent, Lord of Moses and Aaron was pitted against that self-designated lord, who was completely annihilated.
مَثَلُ الَّذِیۡنَ حُمِّلُوا التَّوۡرٰٮۃَ ثُمَّ لَمۡ یَحۡمِلُوۡہَا کَمَثَلِ الۡحِمَارِ یَحۡمِلُ اَسۡفَارًۢا ۚ بِئۡسَ مَثَلُ الۡقَوۡمِ الَّذِیۡنَ کَذَّبُوۡا بِاٰیٰتِ اللّٰہِ ۚ وَاللّٰہُ لَا یَہۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ
Important Words:
أسفار (books) is the plural of سفر (sifrun) which is derived from سفر (safara). They say سفر الکتاب i.e. he wrote the book means, a book; a large book; a writing (Lane).
Commentary:
The verse contains an implied warning to Muslims not to reject the Promised Messiah like the Jews before them who had rejected the Holy Prophet.
4238
Important Words:
أسفار (books) is the plural of سفر (sifrun) which is derived from سفر (safara). They say سفر الکتاب i.e. he wrote the book means, a book; a large book; a writing (Lane).
Commentary:
The verse contains an implied warning to Muslims not to reject the Promised Messiah like the Jews before them who had rejected the Holy Prophet.