یَہۡتَدُوۡنَ
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "یَہۡتَدُوۡنَ".
وَاِذَا قِیۡلَ لَہُمُ اتَّبِعُوۡا مَاۤ اَنۡزَلَ اللّٰہُ قَالُوۡا بَلۡ نَتَّبِعُ مَاۤ اَلۡفَیۡنَا عَلَیۡہِ اٰبَآءَنَاۤ ۗ اَوَلَوۡ کَانَ اٰبَآؤُہُمۡ لَا یَعۡقِلُوۡنَ شَیۡـًٔا وَّلَا یَہۡتَدُوۡنَ
5:105; 10:79; 21:53, 54; 31:22.
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
5:105; 10:79; 21:53, 54; 31:22.
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
5:105; 10:79; 21:53, 54; 31:22.
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
e
5:105; 10:79; 21:53, 54; 31:22.
2
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
a
5:105; 10:79; 21:53, 54; 31:22.
177
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
b
5:105; 10:79; 21:53, 54; 31:22.
195
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
اِلَّا الۡمُسۡتَضۡعَفِیۡنَ مِنَ الرِّجَالِ وَالنِّسَآءِ وَالۡوِلۡدٰنِ لَا یَسۡتَطِیۡعُوۡنَ حِیۡلَۃً وَّلَا یَہۡتَدُوۡنَ سَبِیۡلًا
4:76.
Important Words:
حیلة (plan) is derived from حال i.e. it became changed or altered; it revolved and passed; it became complete, etc. حیلةmeans, mode or manner of changing from one state to another; a mode or means of evading a thing; a mode or means of attaining an object; a contrivance, device, artifice or plan (Lane).
Commentary:
There may be cases in which a person is really unable to migrate. For such this verse provides an exception to the class mentioned in the preceding one; for God is just and never overlooks extenuating circumstances.
The verse also shows that the word یھتدون (here translated as "finding any way" but generally rendered as "being rightly guided") is sometimes used in the sense of being saved, whether from the hardships of this world or from those of the next.
a
4:76.
342
那些不能移居的信者, 不属于上一节经文所提到的那些人。
a
4:76.
567
Important Words:
حیلة (plan) is derived from حال i.e. it became changed or altered; it revolved and passed; it became complete, etc. حیلةmeans, mode or manner of changing from one state to another; a mode or means of evading a thing; a mode or means of attaining an object; a contrivance, device, artifice or plan (Lane).
Commentary:
There may be cases in which a person is really unable to migrate. For such this verse provides an exception to the class mentioned in the preceding one; for God is just and never overlooks extenuating circumstances.
The verse also shows that the word یھتدون (here translated as "finding any way" but generally rendered as "being rightly guided") is sometimes used in the sense of being saved, whether from the hardships of this world or from those of the next.
a
4:76.
656
Those believers, who are unable to emigrate, are excepted from the class mentioned in the preceding verse.
وَاِذَا قِیۡلَ لَہُمۡ تَعَالَوۡا اِلٰی مَاۤ اَنۡزَلَ اللّٰہُ وَاِلَی الرَّسُوۡلِ قَالُوۡا حَسۡبُنَا مَا وَجَدۡنَا عَلَیۡہِ اٰبَآءَنَاۤ ۚ اَوَلَوۡ کَانَ اٰبَآؤُہُمۡ لَا یَعۡلَمُوۡنَ شَیۡـًٔا وَّلَا یَہۡتَدُوۡنَ
2:171; 31:22.
Commentary:
It is indeed strange that when science and knowledge advance and new discoveries and new inventions are made, people are quick to throw overboard worn out ideas and theories tenaciously held by their forefathers and hasten to accept and benefit by the new inventions and discoveries; but when a Prophet brings to them a new guidance from God, they refuse to accept it on the ground that it does not agree with the beliefs and ideas held by their ancestors and with their own time-honoured notions and theories. How foolish is this attitude and how lame and absurd the excuse for the rejection of divine truths! This is how the Quran exposes the untenability of the position of the rejecters of truth.
a
2:171; 31:22.
732
Commentary:
It is indeed strange that when science and knowledge advance and new discoveries and new inventions are made, people are quick to throw overboard worn out ideas and theories tenaciously held by their forefathers and hasten to accept and benefit by the new inventions and discoveries; but when a Prophet brings to them a new guidance from God, they refuse to accept it on the ground that it does not agree with the beliefs and ideas held by their ancestors and with their own time-honoured notions and theories. How foolish is this attitude and how lame and absurd the excuse for the rejection of divine truths! This is how the Quran exposes the untenability of the position of the rejecters of truth.
وَعَلٰمٰتٍ ۚ وَبِالنَّجۡمِ ہُمۡ یَہۡتَدُوۡنَ
The verse signifies that had the earth been of uniform surface and there had been no ups and downs, no valleys, mountains or rivers, it would have been almost impossible for men to find their way from one place to another. The distinctive physical features of the earth’s surface help men to know their way. Today these landmarks have proved to be of great help in air navigation. The stars also help wayfarers to find their way on land and sea.
Commentary:
علاماة (other marks) being the object of the verb القی (He has placed) in the preceding verse, the present verse means to say that had the surface of the earth presented a uniform surface and had there been no ups and downs, no valleys, mountains or rivers, it would have become almost impossible for men to find their way from one place to another. The distinctive physical features of the earth’s surface help men to know their way. Today these landmarks have proved to be of great help in air navigation. The stars also help wayfarers to find their way on land and sea.
The same is the case with the spiritual journey of man. Different parts of this journey present different characteristics which enable the spiritual wayfarer to know how much distance he has traversed in his journey towards his Eternal Abode and how much of it remains. On his way to the Eternal Abode the Prophets serve as guiding stars for him. Being guided and led by them he safely marches on to his spiritual goal. And, like the stars, the Prophets also are inter-related. Just as the knowledge of the position of one star enables the wayfarer to know the position of another, similarly one Prophet foretells the advent of the Prophet who is to come after him and so on. Thus belief in one Prophet helps man to know and recognize other Prophets and to advance in faith. Moses spoke of the Prophets who were to come after him and the latter foretold the advent of those who in turn were to follow them. Thus all the Prophets guided men to the Holy Prophet of Islam, the Sun and Centre of the spiritual firmament. This is why it is incumbent upon Muslims to believe in them all.
1818
Commentary:
علاماة (other marks) being the object of the verb القی (He has placed) in the preceding verse, the present verse means to say that had the surface of the earth presented a uniform surface and had there been no ups and downs, no valleys, mountains or rivers, it would have become almost impossible for men to find their way from one place to another. The distinctive physical features of the earth’s surface help men to know their way. Today these landmarks have proved to be of great help in air navigation. The stars also help wayfarers to find their way on land and sea.
The same is the case with the spiritual journey of man. Different parts of this journey present different characteristics which enable the spiritual wayfarer to know how much distance he has traversed in his journey towards his Eternal Abode and how much of it remains. On his way to the Eternal Abode the Prophets serve as guiding stars for him. Being guided and led by them he safely marches on to his spiritual goal. And, like the stars, the Prophets also are inter-related. Just as the knowledge of the position of one star enables the wayfarer to know the position of another, similarly one Prophet foretells the advent of the Prophet who is to come after him and so on. Thus belief in one Prophet helps man to know and recognize other Prophets and to advance in faith. Moses spoke of the Prophets who were to come after him and the latter foretold the advent of those who in turn were to follow them. Thus all the Prophets guided men to the Holy Prophet of Islam, the Sun and Centre of the spiritual firmament. This is why it is incumbent upon Muslims to believe in them all.
1539
The verse signifies that had the earth been of uniform surface and there had been no ups and downs, no valleys, mountains or rivers, it would have been almost impossible for men to find their way from one place to another. The distinctive physical features of the earth’s surface help men to know their way. Today these landmarks have proved to be of great help in air navigation. The stars also help wayfarers to find their way on land and sea.
وَجَعَلۡنَا فِی الۡاَرۡضِ رَوٰسِیَ اَنۡ تَمِیۡدَ بِہِمۡ وَجَعَلۡنَا فِیۡہَا فِجَاجًا سُبُلًا لَّعَلَّہُمۡ یَہۡتَدُوۡنَ
13:4; 15:20; 16:16; 31:11; 77:28.
اَنْ تَمِيْدَبِهِمْ (an Tamida Bihim) 这一用语的意思是:免得它震动而使他们不得安宁; 成为他们利益的来源; 和他们一起四处走动; مَادَ (Mada) 也意味着, 他给予好处 (اَقْرَبْ, Aqrab)。这节经文还清楚地说明另一科学真理。地质学证实山脉在很大程度上保护大地免受地震。地球在开始时内部是非常热的。当炽热的气体在地球的腹部形成后就要向外挤压出来, 这样就形成火山的震动和喷发, 冷却后就形成山脉, (“Marvels & Mysteries of Science” by Allison Hox; & Enc. Brit. under “Geology”) 这节经文也可以意指, 山脉对地球的稳定自转有极大的好处。«古兰经»说地球在被发现以前早已在 ‘转动’, 它不是静止不动, 而是环绕着太阳自转地移动着的。
13:4; 15:20; 16:16; 31:11; 77:28.
The expression, an Tamida Bihim, means, lest it should quake with them; go round with them; be a source of benefit to them; Mada also meaning, he bestowed a benefit (Aqrab). The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. In the beginning the earth was very hot from inside. When as the result of the intense heat gases were formed in the bowels of the earth, they forced a way out, thus causing violent agitations and eruptions in the form of volcanoes, which having cooled down took the shape of mountains ("Marvels & Mysteries of Science" by Allison Hox; & Enc. Brit. under "Geology"). The verse may also signify that the mountains are a great help to the earth in moving steadily on its axis. The Qur’an spoke of the earth as 'moving round' long before it was discovered that it was not stationary and moved on its axis and round the sun.
13:4; 15:20; 16:16; 31:11; 77:28.
Important Words:
ان تمید بھم (lest it should quake with them). تمید is derived from ماد which means, it (a thing)was or became in a state of violent motion or commotion; it was or became violently agitated; it turned about or became contorted and convulsed; it quivered or trembled; he bestowed a benefit or favour. مادت به الارض means, the earth went round with him. The expression ان تمید بھم means, lest it should quake with them, be convulsed with them and go round with them and move about violently (Lane & Aqrab). See also 16:16.
فجاجاً (wide pathways) is the plural of فج which is noun-infinitive from فج (fajja) which means, he opened or separated his two legs while walking. فجت الناقة means, the she-camel opened out her hinder legs for being milked. فج means, a wide and open pathway between two mountains (Aqrab).
Commentary:
The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. Earth-quakes were very common before mountains were created. In the beginning the earth was very hot from inside. When as the result of the intense heat gases were formed in the bowels of the earth, they tried to force a way out, thus causing violent agitations and eruptions in the form of volcanoes which having cooled down took the shape of mountains. ("Marvels and Mysteries of Science" by Allison Hox & Enc. Brit. under "Geology"). To this great scientific truth the words ان تمید بھم (lest it should quake with them) refer. Spiritually speaking the heat of sin and iniquity in the world throws out lava from its volcanoes and brings about moral destruction and then God cools down this fire by the spiritual water of Divine revelation and by means of "mountains" which spiritually speaking are Prophets and Divine Reformers.
Taking these words in the sense 'that it may go round with them,' the verse would signify that the mountains are a great help to the earth in moving steadily on its axis. The Quran spoke of the earth as "moving round" long before it was discovered that it was not stationary and moved on its axis and round the sun.
Again mountains, rivers and natural highways are among great Divine blessings. The mountains are natural reservoirs of water and vegetable and mineral wealth; the rivers constitute natural conduits for water, and natural highways make it possible for man to have access to these vast stores of Divine blessings. Spiritually speaking, 'mountains' are the Divine Prophets who are the great reservoirs of heavenly water and divine knowledge and 'highways' (which in the earth are the channels of rivers) represent righteous ulema (learned men) and divines who receive guidance from the prophets and convey it to common men. Just as rivers and streams become dried up when it does not rain on mountains, similarly pious and righteous men disappear from the world when no fresh revelation descends from heaven for a long time. Indeed revelation is as essential for spiritual life as is water for physical life.
a
13:4; 15:20; 16:16; 31:11; 77:28.
834
اَنْ تَمِيْدَبِهِمْ (an Tamida Bihim) 这一用语的意思是:免得它震动而使他们不得安宁; 成为他们利益的来源; 和他们一起四处走动; مَادَ (Mada) 也意味着, 他给予好处 (اَقْرَبْ, Aqrab)。这节经文还清楚地说明另一科学真理。地质学证实山脉在很大程度上保护大地免受地震。地球在开始时内部是非常热的。当炽热的气体在地球的腹部形成后就要向外挤压出来, 这样就形成火山的震动和喷发, 冷却后就形成山脉, (“Marvels & Mysteries of Science” by Allison Hox; & Enc. Brit. under “Geology”) 这节经文也可以意指, 山脉对地球的稳定自转有极大的好处。«古兰经»说地球在被发现以前早已在 ‘转动’, 它不是静止不动, 而是环绕着太阳自转地移动着的。
a
13:4; 15:20; 16:16; 31:11; 77:28.
2372
Important Words:
ان تمید بھم (lest it should quake with them). تمید is derived from ماد which means, it (a thing)was or became in a state of violent motion or commotion; it was or became violently agitated; it turned about or became contorted and convulsed; it quivered or trembled; he bestowed a benefit or favour. مادت به الارض means, the earth went round with him. The expression ان تمید بھم means, lest it should quake with them, be convulsed with them and go round with them and move about violently (Lane & Aqrab). See also 16:16.
فجاجاً (wide pathways) is the plural of فج which is noun-infinitive from فج (fajja) which means, he opened or separated his two legs while walking. فجت الناقة means, the she-camel opened out her hinder legs for being milked. فج means, a wide and open pathway between two mountains (Aqrab).
Commentary:
The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. Earth-quakes were very common before mountains were created. In the beginning the earth was very hot from inside. When as the result of the intense heat gases were formed in the bowels of the earth, they tried to force a way out, thus causing violent agitations and eruptions in the form of volcanoes which having cooled down took the shape of mountains. ("Marvels and Mysteries of Science" by Allison Hox & Enc. Brit. under "Geology"). To this great scientific truth the words ان تمید بھم (lest it should quake with them) refer. Spiritually speaking the heat of sin and iniquity in the world throws out lava from its volcanoes and brings about moral destruction and then God cools down this fire by the spiritual water of Divine revelation and by means of "mountains" which spiritually speaking are Prophets and Divine Reformers.
Taking these words in the sense 'that it may go round with them,' the verse would signify that the mountains are a great help to the earth in moving steadily on its axis. The Quran spoke of the earth as "moving round" long before it was discovered that it was not stationary and moved on its axis and round the sun.
Again mountains, rivers and natural highways are among great Divine blessings. The mountains are natural reservoirs of water and vegetable and mineral wealth; the rivers constitute natural conduits for water, and natural highways make it possible for man to have access to these vast stores of Divine blessings. Spiritually speaking, 'mountains' are the Divine Prophets who are the great reservoirs of heavenly water and divine knowledge and 'highways' (which in the earth are the channels of rivers) represent righteous ulema (learned men) and divines who receive guidance from the prophets and convey it to common men. Just as rivers and streams become dried up when it does not rain on mountains, similarly pious and righteous men disappear from the world when no fresh revelation descends from heaven for a long time. Indeed revelation is as essential for spiritual life as is water for physical life.
a
13:4; 15:20; 16:16; 31:11; 77:28.
1885
The expression, an Tamida Bihim, means, lest it should quake with them; go round with them; be a source of benefit to them; Mada also meaning, he bestowed a benefit (Aqrab). The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. In the beginning the earth was very hot from inside. When as the result of the intense heat gases were formed in the bowels of the earth, they forced a way out, thus causing violent agitations and eruptions in the form of volcanoes, which having cooled down took the shape of mountains ("Marvels & Mysteries of Science" by Allison Hox; & Enc. Brit. under "Geology"). The verse may also signify that the mountains are a great help to the earth in moving steadily on its axis. The Qur’an spoke of the earth as 'moving round' long before it was discovered that it was not stationary and moved on its axis and round the sun.
وَلَقَدۡ اٰتَیۡنَا مُوۡسَی الۡکِتٰبَ لَعَلَّہُمۡ یَہۡتَدُوۡنَ
2:88; 17:3; 32:24; 40:54.
2:88; 17:3; 32:24; 40:54.
2:88; 17:3; 32:24; 40:54.
e
2:88; 17:3; 32:24; 40:54.
a
2:88; 17:3; 32:24; 40:54.
a
2:88; 17:3; 32:24; 40:54.
وَجَدتُّہَا وَقَوۡمَہَا یَسۡجُدُوۡنَ لِلشَّمۡسِ مِنۡ دُوۡنِ اللّٰہِ وَزَیَّنَ لَہُمُ الشَّیۡطٰنُ اَعۡمٰلَہُمۡ فَصَدَّہُمۡ عَنِ السَّبِیۡلِ فَہُمۡ لَا یَہۡتَدُوۡنَ
8:49; 16:64; 35:9.
اس کے یہ معنے نہیں کہ شیطان لوگوں کو زبردستی ہدایت سے روکتا ہے۔ بلکہ جیسا کہ ہم کئی بار پہلے لکھ چکے ہیں شیطان کے معنے عربی زبان میں حق سے دور رہنے والے اور دور کرنے والے کے بھی ہیں اور اس جگہ یہی مراد ہے کہ حق سے دور رہنے والوں اور دور کرنے والے لوگوں نے ان کی نظر میں وہ خلاف شریعت اور خلاف عقل امور جن سے فطرت صحیحہ متنفّر ہوتی ہے اچھے کرکے دکھائے۔
8:49; 16:64; 35:9.
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63; 5:70 and 22:18, and have been variously described as (1) a star- worshipping people living in Iraq; (2) a people believing in a Faith which was a sort of a patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God, but possessed no known Shari‘ah, and (4) a people who lived round about Iraq and professed belief in all Divine Prophets.
8:49; 16:64; 35:9.
Commentary:
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63, 5:70 & 22:18 and have been variously described as (1) a star-worshipping people living in Iraq; (2) a people believing in a faith which was a sort of patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God but possessed no known shari‘ah and (4) a people who lived round about Iraq and professed beliefs in all Divine Prophets.
a
8:49; 16:64; 35:9.
1
اس کے یہ معنے نہیں کہ شیطان لوگوں کو زبردستی ہدایت سے روکتا ہے۔ بلکہ جیسا کہ ہم کئی بار پہلے لکھ چکے ہیں شیطان کے معنے عربی زبان میں حق سے دور رہنے والے اور دور کرنے والے کے بھی ہیں اور اس جگہ یہی مراد ہے کہ حق سے دور رہنے والوں اور دور کرنے والے لوگوں نے ان کی نظر میں وہ خلاف شریعت اور خلاف عقل امور جن سے فطرت صحیحہ متنفّر ہوتی ہے اچھے کرکے دکھائے۔
a
8:49; 16:64; 35:9.
2830
Commentary:
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63, 5:70 & 22:18 and have been variously described as (1) a star-worshipping people living in Iraq; (2) a people believing in a faith which was a sort of patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God but possessed no known shari‘ah and (4) a people who lived round about Iraq and professed beliefs in all Divine Prophets.
a
8:49; 16:64; 35:9.
2163
The Sabaeans worshipped the sun and the stars, a creed which in all likelihood had been imported into Yemen from Iraq with which the people of Yemen were in close contact by way of the sea and the Persian Gulf. The Sabaeans should not be confounded with Sabians who have been mentioned in 2:63; 5:70 and 22:18, and have been variously described as (1) a star- worshipping people living in Iraq; (2) a people believing in a Faith which was a sort of a patchwork of Judaism, Christianity and Zoroastrianism; (3) a people who lived near Mosul in Iraq and believed in the Unity of God, but possessed no known Shari‘ah, and (4) a people who lived round about Iraq and professed belief in all Divine Prophets.
قَالَ نَکِّرُوۡا لَہَا عَرۡشَہَا نَنۡظُرۡ اَتَہۡتَدِیۡۤ اَمۡ تَکُوۡنُ مِنَ الَّذِیۡنَ لَا یَہۡتَدُوۡنَ
نَكَّرَهٗ (Nakkara-hu) 的意思是, 他改变了它, 使它辨认不出来;他使它看起来十分一般 (Lane)。因此, 这一用语在经文中的意思可以是: “使这一宝座比她的宝座好, 使她的宝座 (的样子) 看起来十分平凡。” 这节经文的大意是说, 素莱曼命令负责为那女王制造宝座工作的那个官员做一个非常美丽的宝座, 使她可看出它的工艺之精湛因而不喜欢她原来的那一个宝座。这样她会觉得素莱曼的权力和财力远比她的庞大。这就是 “她是遵循正道的, 或是不遵循正道的” 这一句的意思。素莱曼想使那女王清楚地看到任何反对或阻挡他的行动都是无益的。她和她的大臣和朝臣看来都觉得自己的权力和财力是很巨大的 (27:34)。而素莱曼想从他们的思想中去掉这种错误的想法 (27:37)。如果 “她的宝座” 被理解为是女王作为礼物送给素莱曼的那个宝座, 那么, نَكِّرُوْا (Nakkiru) 就意味着, 那个宝座一定被装饰和制造得很美丽, 而且如果上面有偶像的图纹的话, 一定被完全去掉了, 因此女王认不出是她送给他的宝座。
یعنی ایسا تخت بناؤ جو اس کے تخت سے بھی اعلیٰ ہو۔ الفاظ قرآنی نَکِّرُوْا کے ہیں جس کے معنے نکرہ کر دینے کے ہیں۔ یعنی وہ چیز خاص نظر نہ آئے عام ہو جائے۔ یعنی ایسا تخت بناؤ کہ ملکہ کا تخت اس کے مقابلہ پر اسے ایک عام چیز نظر آئے۔ (دیکھئے اقرب)
Nakkara-hu means, he changed or altered it so as not to be recognized; he made it look quite ordinary (Lane). The expression in the text may, therefore, mean, 'make this throne better than her throne so that her throne should appear quite ordinary.' The verse purports to say that Solomon had ordered the official who was entrusted with the task of preparing the throne for the Queen to make it so beautiful that she might realize the superiority of its workmanship and come to dislike her own throne and thus should understand that Solomon’s power and resources were much greater and superior to those of her. This seems to be the significance of the sentence, 'whether she follows the right way.' Solomon sought to bring home to the Queen the futility of any opposition or resistance to him. She and her ministers and courtiers seemed to be proud of their power and resources (27:34) and Solomon wanted to disabuse their minds of this misconception (27:37). If the words 'her throne' be taken to mean th
Important Words:
نکروا (make unrecognizable) is the transitive form of نکر (nakira). نکر الرجل means, he did not know the man or did not recognize him. نکرہ (nakkara) means, he changed it so as to render it unrecognizable. تنکر الرجل means, the man became unrecognizable. تنکر لفلان means, he became estranged from such a one. (Aqrab). See also 16:91.
Commentary:
The verse purports to say that Solomon ordered the official who was entrusted with the task of preparing the throne for the Queen to make it so beautiful that she might realize the superiority of its workmanship and come to dislike her own throne and thus should understand that Solomon’s power and resources were much greater and superior to those of hers. This seems to be the significance of the sentence, "whether she follows the right way." Solomon sought to bring home to her the futility of any opposition or resistance to him. She and her ministers and courtiers seemed to be proud of their power and resources (27:34) and Solomon wanted to disabuse their minds of this misconception (27:37).
If the words "her throne" be taken to mean the throne which, it is said, the Queen may have sent as a present to Solomon, the words نکرواwould mean that the throne should be so embellished and made beautiful and the figures of idols on it, if any, should be so completely wiped off that she might not recognize it.
949
نَكَّرَهٗ (Nakkara-hu) 的意思是, 他改变了它, 使它辨认不出来;他使它看起来十分一般 (Lane)。因此, 这一用语在经文中的意思可以是: “使这一宝座比她的宝座好, 使她的宝座 (的样子) 看起来十分平凡。” 这节经文的大意是说, 素莱曼命令负责为那女王制造宝座工作的那个官员做一个非常美丽的宝座, 使她可看出它的工艺之精湛因而不喜欢她原来的那一个宝座。这样她会觉得素莱曼的权力和财力远比她的庞大。这就是 “她是遵循正道的, 或是不遵循正道的” 这一句的意思。素莱曼想使那女王清楚地看到任何反对或阻挡他的行动都是无益的。她和她的大臣和朝臣看来都觉得自己的权力和财力是很巨大的 (27:34)。而素莱曼想从他们的思想中去掉这种错误的想法 (27:37)。如果 “她的宝座” 被理解为是女王作为礼物送给素莱曼的那个宝座, 那么, نَكِّرُوْا (Nakkiru) 就意味着, 那个宝座一定被装饰和制造得很美丽, 而且如果上面有偶像的图纹的话, 一定被完全去掉了, 因此女王认不出是她送给他的宝座。
1
یعنی ایسا تخت بناؤ جو اس کے تخت سے بھی اعلیٰ ہو۔ الفاظ قرآنی نَکِّرُوْا کے ہیں جس کے معنے نکرہ کر دینے کے ہیں۔ یعنی وہ چیز خاص نظر نہ آئے عام ہو جائے۔ یعنی ایسا تخت بناؤ کہ ملکہ کا تخت اس کے مقابلہ پر اسے ایک عام چیز نظر آئے۔ (دیکھئے اقرب)
2842
Important Words:
نکروا (make unrecognizable) is the transitive form of نکر (nakira). نکر الرجل means, he did not know the man or did not recognize him. نکرہ (nakkara) means, he changed it so as to render it unrecognizable. تنکر الرجل means, the man became unrecognizable. تنکر لفلان means, he became estranged from such a one. (Aqrab). See also 16:91.
Commentary:
The verse purports to say that Solomon ordered the official who was entrusted with the task of preparing the throne for the Queen to make it so beautiful that she might realize the superiority of its workmanship and come to dislike her own throne and thus should understand that Solomon’s power and resources were much greater and superior to those of hers. This seems to be the significance of the sentence, "whether she follows the right way." Solomon sought to bring home to her the futility of any opposition or resistance to him. She and her ministers and courtiers seemed to be proud of their power and resources (27:34) and Solomon wanted to disabuse their minds of this misconception (27:37).
If the words "her throne" be taken to mean the throne which, it is said, the Queen may have sent as a present to Solomon, the words نکرواwould mean that the throne should be so embellished and made beautiful and the figures of idols on it, if any, should be so completely wiped off that she might not recognize it.
2175
Nakkara-hu means, he changed or altered it so as not to be recognized; he made it look quite ordinary (Lane). The expression in the text may, therefore, mean, 'make this throne better than her throne so that her throne should appear quite ordinary.' The verse purports to say that Solomon had ordered the official who was entrusted with the task of preparing the throne for the Queen to make it so beautiful that she might realize the superiority of its workmanship and come to dislike her own throne and thus should understand that Solomon’s power and resources were much greater and superior to those of her. This seems to be the significance of the sentence, 'whether she follows the right way.' Solomon sought to bring home to the Queen the futility of any opposition or resistance to him. She and her ministers and courtiers seemed to be proud of their power and resources (27:34) and Solomon wanted to disabuse their minds of this misconception (27:37). If the words 'her throne' be taken to mean th
وَقِیۡلَ ادۡعُوۡا شُرَکَآءَکُمۡ فَدَعَوۡہُمۡ فَلَمۡ یَسۡتَجِیۡبُوۡا لَہُمۡ وَرَاَوُا الۡعَذَابَ ۚ لَوۡ اَنَّہُمۡ کَانُوۡا یَہۡتَدُوۡنَ
10:29, 30; 16:87.
10:29, 30; 16:87.
10:29-30; 16:87.
a
10:29, 30; 16:87.
c
10:29-30; 16:87.
d
10:29, 30; 16:87.
اَمۡ یَقُوۡلُوۡنَ افۡتَرٰٮہُ ۚ بَلۡ ہُوَ الۡحَقُّ مِنۡ رَّبِّکَ لِتُنۡذِرَ قَوۡمًا مَّاۤ اَتٰٮہُمۡ مِّنۡ نَّذِیۡرٍ مِّنۡ قَبۡلِکَ لَعَلَّہُمۡ یَہۡتَدُوۡنَ
28:47; 36:7.
The Surah is the last of the Alif Lam Mim group. The central theme of these four Chapters (29-32) is the regeneration of a people who had sunk deep in the morass of moral turpitude and who were now going to be raised to the apex of spiritual glory through the Holy Prophet Muhammad. This awakening to new life of a morally dead people has been adduced as an argument in support of Resurrection and the Hereafter. In all these Chapters this subject has been introduced with reference to the creation of the universe.
28:47; 36:7.
Important Words:
الحق (the truth) is substantive-noun from حق (haqqa) which means, it was or became just, proper, right, true, authentic, genuine, substantial or real; it was or became an established fact or confirmed truth; it was or became binding, incumbent or due or it was or became suitable to the requirements of wisdom, justice, truth and right (Aqrab & Lane). See also 2:43, 148.
Commentary:
In view of the different meanings of the word الحق the verse would mean that the fact that the Quran is الحق i.e. it has been revealed consistently with the requirements of wisdom, truth and justice, constitutes an infallible argument that it is not a forgery. Long centuries had passed since no Divine Messenger had appeared among the Arabs. It was, therefore, in the fitness of things that a Prophet should have been sent to these people. The Holy Prophet has come in the fulness of time, in accordance with the Divine plan, and the prophecies of God’s great Prophets such as Abraham, Moses, David, Solomon, Isaiah, Daniel, Jesus, etc.
d
28:47; 36:7.
1013
这一章是 الٓـمّٓ (Alif Lam Mim) 经组的最后一章。这四章 (29章-32章) 的中心论题是: 深陷在道德堕落泥潭中而现在将由穆圣提高他们的精神到光荣顶点的一个民族的复兴。这种在道德上已经死亡的民族复活而得到新生, 暗示着一个论据, 证实了死后复生和后世。所有这些经文中, 开始这一论题时都述及宇宙的创造。
d
28:47; 36:7.
3060
Important Words:
الحق (the truth) is substantive-noun from حق (haqqa) which means, it was or became just, proper, right, true, authentic, genuine, substantial or real; it was or became an established fact or confirmed truth; it was or became binding, incumbent or due or it was or became suitable to the requirements of wisdom, justice, truth and right (Aqrab & Lane). See also 2:43, 148.
Commentary:
In view of the different meanings of the word الحق the verse would mean that the fact that the Quran is الحق i.e. it has been revealed consistently with the requirements of wisdom, truth and justice, constitutes an infallible argument that it is not a forgery. Long centuries had passed since no Divine Messenger had appeared among the Arabs. It was, therefore, in the fitness of things that a Prophet should have been sent to these people. The Holy Prophet has come in the fulness of time, in accordance with the Divine plan, and the prophecies of God’s great Prophets such as Abraham, Moses, David, Solomon, Isaiah, Daniel, Jesus, etc.
d
28:47; 36:7.
2320
The Surah is the last of the Alif Lam Mim group. The central theme of these four Chapters (29-32) is the regeneration of a people who had sunk deep in the morass of moral turpitude and who were now going to be raised to the apex of spiritual glory through the Holy Prophet Muhammad. This awakening to new life of a morally dead people has been adduced as an argument in support of Resurrection and the Hereafter. In all these Chapters this subject has been introduced with reference to the creation of the universe.