الۡاَرۡضُ
Appears 23 times in Quran
Occurrences in Quran
Found 23 verses containing "الۡاَرۡضُ".
وَاِذۡ قُلۡتُمۡ یٰمُوۡسٰی لَنۡ نَّصۡبِرَ عَلٰی طَعَامٍ وّٰحِدٍ فَادۡعُ لَنَا رَبَّکَ یُخۡرِجۡ لَنَا مِمَّا تُنۡۢبِتُ الۡاَرۡضُ مِنۡۢ بَقۡلِہَا وَقِثَّآئِہَا وَفُوۡمِہَا وَعَدَسِہَا وَبَصَلِہَا ۖ قَالَ اَتَسۡتَبۡدِلُوۡنَ الَّذِیۡ ہُوَ اَدۡنٰی بِالَّذِیۡ ہُوَ خَیۡرٌ ۚ اِہۡبِطُوۡا مِصۡرًا فَاِنَّ لَکُمۡ مَّا سَاَلۡتُمۡ ۗ وَضُرِبَتۡ عَلَیۡہِمُ الذِّلَّۃُ وَالۡمَسۡکَنَۃُ وَبَآءُوۡ بِغَضَبٍ مِّنَ اللّٰہِ ۗ ذٰلِکَ بِاَنَّہُمۡ کَانُوۡا یَکۡفُرُوۡنَ بِاٰیٰتِ اللّٰہِ وَیَقۡتُلُوۡنَ النَّبِیّٖنَ بِغَیۡرِ الۡحَقِّ ۗ ذٰلِکَ بِمَا عَصَوۡا وَّکَانُوۡا یَعۡتَدُوۡنَ
3:113.
2:91; 3:113; 5:61.
2:88; 3:22, 113, 184; 5:71.
قَتْل (Qatl) 这词除了它的主要意义为实际杀死之外, 还有企图或打算杀死; 拷打; 诅咒; 与之无关以及抵销事物的坏影响; 而词语 يَقْتُلُوْنَ النَّبِيّٖنَ (yaqtulunan-Nabiyyin) 并不含意为古以色列人实际上杀害了那些先知, 因为直到穆撒那时期, 并不知道有先知曾被他们杀害。事实上, 穆撒是第一位先知被送往作为民族的古以色列人那里去的。这些话只有他和他的兄弟哈融 (哈伦) 用得上, 但很明显他们没有被古以色列人杀死, 尽管他们有时候曾一心想把他们俩兄弟杀死 («出埃及记»17:4)。因此 قَتْل (Qatl) 这词在本节经文中不能解释为 “真正杀死”。它只能含意为他们极端反对先知, 如果他们能够的话, 他们想把他们俩兄弟杀死。请参考3:22和40:29。
3:113.
2:91; 3:113; 5:61.
2:88; 3:22, 113, 184; 5:71.
Having lived for a long time in bondage and in a state of dependence, the Israelites had become cowardly and indolent. So God intended them to stay in the desert for some time and to live on game and wild herbs in order that they might shed their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or, having understood it, failed to appreciate it and foolishly insisted upon living in a town. God wanted to prepare them for rule over the Promised Land but those unfortunate people hungered after husbandry. So they were told to go down to a town where they would get the desired things.
The word Qatl besides its primary sense of actual killing means, to attempt or intend to kill; to beat; to curse; to have nothing to do with, and to neutralise the blighting influence of a thing; and the expression Yaqtulunan- Nabiyyin does not signify that the Israelites actually slew the Prophets, because, up to the time of Moses no Prophet is known to have been slain by them. As a matter of fact, Moses was the first Prophet who was sent to the Israelites as a nation. He and his brother, Aaron, are the only persons to whom these words can be applied, but obviously they were not killed by the Israelites, although they were sometimes bent upon killing them (Exod. 17: 4). Hence, the word Qatl in the verse cannot possibly mean "actual killing." It only means that they severely opposed the Prophets and would have killed them if they could. See also 3:22 & 40:29.
3:113.
2:91; 3:113; 5:61.
2:88; 3:22, 113, 184; 5:71.
Important Words:
فومھا (its wheat). فوم means: (1) wheat; (2) any corn suitable for making bread; (3) garlic; (4) chick-pea (Aqrab).
مصر (a town) means:(1) a town or a city; (2) the frontier between two countries; (3) the thing that intervenes between two things (Aqrab).
یقتلون (would kill) is derived from قتل i.e. he killed. The infinitive means: (1) killing with a sword or with a stone or with poison or by any other means; (2) attempting to kill; (3) making up the mind to kill; (4) boycotting or cutting off all connections; (5) killing one’s carnal desires; (6) weakening the strength of a thing, as alcohol is "killed" with the addition of water, or hunger is "killed" with food, etc.; (7) humbling a person completely; (8) rendering a person like unto one killed either physically or morally or spiritually; (9) acquiring complete and certain knowledge about a thing; and (10) cursing a person or thing (Aqrab, Mufradat & Lisan)
Commentary:
In this verse another instance is cited to show how the Israelites made no effort to turn the favours of God to good account. When they were in the desert, God sent them Manna and Salwa. But soon after this they began to exhibit discontent with one kind of food and to clamour for a variety of grain, onions, salad and green-stuff (Num. 11:5-11). It may be noted that both Manna and Salwa taken together were considered one kind of food as they were taken continuously for a long time. It is further learnt from the Bible that the supply of Salwa was discontinued after a while and the Israelites were thus left to live on Manna alone (Num. 11:6). As the demand was not based on a right understanding of the wisdom of God Who wanted the Israelites to breathe the free air of the desert for a time, they met with disgrace and drew upon themselves the wrath of God.
God’s displeasure with the Israelites was not due to their demand for other food. The real cause lay elsewhere. Having lived for a long time in bondage and a state of dependence, they had become cowardly and indolent. So God wished them to stay in the desert for sometime, living on game and wild herbs, that they might get rid of their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or having understood it, failed to appreciate it, and foolishly insisted upon living in a town. God pointed out their error, saying that they had asked for a life of agriculture in preference to what was to lead them to sovereignty. He wanted to prepare them for rule over the Promised Land, but they hungered for husbandry. So He indignantly ordered them to go down to a town where they would get the desired things.
The Israelites deserved punishment, because their impatience was the outcome of a want of faith in the promise of God. This lack of faith in God was due to their opposition to His Prophets and, disbelief in His Signs, and they opposed the Prophets because they were transgressors and evildoers. The Prophets invited them to guidance and virtue which they disliked, and, as a result, they opposed them. Thus the Quran admirably traces the causal sequence of every evil to its origin and strikes at its very root so as to prevent all possibility of recurrence.
The words, we will not remain content with one kind of food, contain a threat and are full of arrogance. If the Israelites had meant simply to express a wish, the words would have been "we are unable to remain content with one kind of food," and not as they stand in the Quran. The Bible gives a vivid picture of their insolent and almost rebellious attitude on this occasion (Num. 11:5-15).
The words یقتلون النبیین translated in the verse as "would kill the Prophets" do not mean that the Israelites actually killed the Prophets, because, up to the time of Moses, no Prophet is known to have been slain by them. As a matter of fact, Moses is the first Prophet who was sent to the Israelites as a nation. Thus Moses and his brother, Aaron, are the only persons to whom the words can be applied; but obviously these two Prophets were not killed by the Israelites, although the latter often opposed them and were sometimes even bent upon killing them (Exod. 17:4). Hence, the word قتل in the verse cannot possibly mean actual killing. Its only meaning here is that they severely opposed the Prophets and were even prepared to kill them. This interpretation finds corroboration not only in Arabic lexicons, for which see Important Words, but the Quran itself supports it in a number of verses where the word قتل has been used undoubtedly, not in the sense of actual killing but in that of attempting to kill or intending to kill (3:22 and 40:29). Bukhari also relates a tradition to the effect that once certain hot-headed Quraish youths brutally assaulted the Holy Prophet in the precincts of the Ka‘bah, whereupon Abu Bakr rushed to his rescue, saying, اتقتلون رجلا ان یقول ربی الله "Do you kill a man because he says Allah is his Lord and Master?" (chapter on Tafsir). In this hadith the word قتل is clearly used in the sense of attempting to kill or intending to kill and not actual killing.
It will not be out of place to point out here that the purport of verse 2:59 discussed above is altogether different from the one under comment. Though in both of them God apparently orders the Israelites to go to some habitation, yet the meaning is entirely different, rather quite the opposite in each case. As a matter of fact, whereas in verse 2:59 God Himself willingly commands the Israelites to go to some habitation, His ordering them to "go down into a town" in the verse under comment is expressive of definite displeasure and anger. In the previous verse the قریة or habitation meant only a habitation found in the desert by going into which the Israelites did not leave the free desert life but rather combined it with the facilities of a habitation. On the contrary, by "going down into" a مصر i.e. a town or city as mentioned in the verse under comment, they altogether abandoned the desert life and adopted a life of ease, as is led in towns and cities. Hence the difference. This is why the Quran uses the simple word ادخلوا i.e. "enter" in 2:59 and the word اھبطوا i.e. "go down", a term expressive of decline, in the verse under comment. Similarly, whereas in verse 2:59 the Quran follows up the commandment with the words eat therefrom plentifully wherever you like, in the present verse the commandment is followed by the words and they were smitten with abasement and destitution. The difference is apparent. The former expression is indicative of the freedom of life in the desert, and the latter of the suffocating atmosphere and mental slavery of towns and cities.
a
3:113.
b
2:91; 3:113; 5:61.
c
2:88; 3:22, 113, 184; 5:71.
57
قَتْل (Qatl) 这词除了它的主要意义为实际杀死之外, 还有企图或打算杀死; 拷打; 诅咒; 与之无关以及抵销事物的坏影响; 而词语 يَقْتُلُوْنَ النَّبِيّٖنَ (yaqtulunan-Nabiyyin) 并不含意为古以色列人实际上杀害了那些先知, 因为直到穆撒那时期, 并不知道有先知曾被他们杀害。事实上, 穆撒是第一位先知被送往作为民族的古以色列人那里去的。这些话只有他和他的兄弟哈融 (哈伦) 用得上, 但很明显他们没有被古以色列人杀死, 尽管他们有时候曾一心想把他们俩兄弟杀死 («出埃及记»17:4)。因此 قَتْل (Qatl) 这词在本节经文中不能解释为 “真正杀死”。它只能含意为他们极端反对先知, 如果他们能够的话, 他们想把他们俩兄弟杀死。请参考3:22和40:29。
a
3:113.
b
2:91; 3:113; 5:61.
c
2:88; 3:22, 113, 184; 5:71.
68
Important Words:
فومھا (its wheat). فوم means: (1) wheat; (2) any corn suitable for making bread; (3) garlic; (4) chick-pea (Aqrab).
مصر (a town) means:(1) a town or a city; (2) the frontier between two countries; (3) the thing that intervenes between two things (Aqrab).
یقتلون (would kill) is derived from قتل i.e. he killed. The infinitive means: (1) killing with a sword or with a stone or with poison or by any other means; (2) attempting to kill; (3) making up the mind to kill; (4) boycotting or cutting off all connections; (5) killing one’s carnal desires; (6) weakening the strength of a thing, as alcohol is "killed" with the addition of water, or hunger is "killed" with food, etc.; (7) humbling a person completely; (8) rendering a person like unto one killed either physically or morally or spiritually; (9) acquiring complete and certain knowledge about a thing; and (10) cursing a person or thing (Aqrab, Mufradat & Lisan)
Commentary:
In this verse another instance is cited to show how the Israelites made no effort to turn the favours of God to good account. When they were in the desert, God sent them Manna and Salwa. But soon after this they began to exhibit discontent with one kind of food and to clamour for a variety of grain, onions, salad and green-stuff (Num. 11:5-11). It may be noted that both Manna and Salwa taken together were considered one kind of food as they were taken continuously for a long time. It is further learnt from the Bible that the supply of Salwa was discontinued after a while and the Israelites were thus left to live on Manna alone (Num. 11:6). As the demand was not based on a right understanding of the wisdom of God Who wanted the Israelites to breathe the free air of the desert for a time, they met with disgrace and drew upon themselves the wrath of God.
God’s displeasure with the Israelites was not due to their demand for other food. The real cause lay elsewhere. Having lived for a long time in bondage and a state of dependence, they had become cowardly and indolent. So God wished them to stay in the desert for sometime, living on game and wild herbs, that they might get rid of their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or having understood it, failed to appreciate it, and foolishly insisted upon living in a town. God pointed out their error, saying that they had asked for a life of agriculture in preference to what was to lead them to sovereignty. He wanted to prepare them for rule over the Promised Land, but they hungered for husbandry. So He indignantly ordered them to go down to a town where they would get the desired things.
The Israelites deserved punishment, because their impatience was the outcome of a want of faith in the promise of God. This lack of faith in God was due to their opposition to His Prophets and, disbelief in His Signs, and they opposed the Prophets because they were transgressors and evildoers. The Prophets invited them to guidance and virtue which they disliked, and, as a result, they opposed them. Thus the Quran admirably traces the causal sequence of every evil to its origin and strikes at its very root so as to prevent all possibility of recurrence.
The words, we will not remain content with one kind of food, contain a threat and are full of arrogance. If the Israelites had meant simply to express a wish, the words would have been "we are unable to remain content with one kind of food," and not as they stand in the Quran. The Bible gives a vivid picture of their insolent and almost rebellious attitude on this occasion (Num. 11:5-15).
The words یقتلون النبیین translated in the verse as "would kill the Prophets" do not mean that the Israelites actually killed the Prophets, because, up to the time of Moses, no Prophet is known to have been slain by them. As a matter of fact, Moses is the first Prophet who was sent to the Israelites as a nation. Thus Moses and his brother, Aaron, are the only persons to whom the words can be applied; but obviously these two Prophets were not killed by the Israelites, although the latter often opposed them and were sometimes even bent upon killing them (Exod. 17:4). Hence, the word قتل in the verse cannot possibly mean actual killing. Its only meaning here is that they severely opposed the Prophets and were even prepared to kill them. This interpretation finds corroboration not only in Arabic lexicons, for which see Important Words, but the Quran itself supports it in a number of verses where the word قتل has been used undoubtedly, not in the sense of actual killing but in that of attempting to kill or intending to kill (3:22 and 40:29). Bukhari also relates a tradition to the effect that once certain hot-headed Quraish youths brutally assaulted the Holy Prophet in the precincts of the Ka‘bah, whereupon Abu Bakr rushed to his rescue, saying, اتقتلون رجلا ان یقول ربی الله "Do you kill a man because he says Allah is his Lord and Master?" (chapter on Tafsir). In this hadith the word قتل is clearly used in the sense of attempting to kill or intending to kill and not actual killing.
It will not be out of place to point out here that the purport of verse 2:59 discussed above is altogether different from the one under comment. Though in both of them God apparently orders the Israelites to go to some habitation, yet the meaning is entirely different, rather quite the opposite in each case. As a matter of fact, whereas in verse 2:59 God Himself willingly commands the Israelites to go to some habitation, His ordering them to "go down into a town" in the verse under comment is expressive of definite displeasure and anger. In the previous verse the قریة or habitation meant only a habitation found in the desert by going into which the Israelites did not leave the free desert life but rather combined it with the facilities of a habitation. On the contrary, by "going down into" a مصر i.e. a town or city as mentioned in the verse under comment, they altogether abandoned the desert life and adopted a life of ease, as is led in towns and cities. Hence the difference. This is why the Quran uses the simple word ادخلوا i.e. "enter" in 2:59 and the word اھبطوا i.e. "go down", a term expressive of decline, in the verse under comment. Similarly, whereas in verse 2:59 the Quran follows up the commandment with the words eat therefrom plentifully wherever you like, in the present verse the commandment is followed by the words and they were smitten with abasement and destitution. The difference is apparent. The former expression is indicative of the freedom of life in the desert, and the latter of the suffocating atmosphere and mental slavery of towns and cities.
a
3:113.
b
2:91; 3:113; 5:61.
c
2:88; 3:22, 113, 184; 5:71.
102
Having lived for a long time in bondage and in a state of dependence, the Israelites had become cowardly and indolent. So God intended them to stay in the desert for some time and to live on game and wild herbs in order that they might shed their cowardice and indolence by living an independent life in the desert. Thus revitalized, they were to be led to the Promised Land and made rulers of Palestine. The Israelites, however, failed to understand the real purpose of God or, having understood it, failed to appreciate it and foolishly insisted upon living in a town. God wanted to prepare them for rule over the Promised Land but those unfortunate people hungered after husbandry. So they were told to go down to a town where they would get the desired things.
103
The word Qatl besides its primary sense of actual killing means, to attempt or intend to kill; to beat; to curse; to have nothing to do with, and to neutralise the blighting influence of a thing; and the expression Yaqtulunan- Nabiyyin does not signify that the Israelites actually slew the Prophets, because, up to the time of Moses no Prophet is known to have been slain by them. As a matter of fact, Moses was the first Prophet who was sent to the Israelites as a nation. He and his brother, Aaron, are the only persons to whom these words can be applied, but obviously they were not killed by the Israelites, although they were sometimes bent upon killing them (Exod. 17: 4). Hence, the word Qatl in the verse cannot possibly mean "actual killing." It only means that they severely opposed the Prophets and would have killed them if they could. See also 3:22 & 40:29.
فَہَزَمُوۡہُمۡ بِاِذۡنِ اللّٰہِ وَقَتَلَ دَاوٗدُ جَالُوۡتَ وَاٰتٰٮہُ اللّٰہُ الۡمُلۡکَ وَالۡحِکۡمَۃَ وَعَلَّمَہٗ مِمَّا یَشَآءُ ۗ وَلَوۡلَا دَفۡعُ اللّٰہِ النَّاسَ بَعۡضَہُمۡ بِبَعۡضٍ لَّفَسَدَتِ الۡاَرۡضُ وَلٰکِنَّ اللّٰہَ ذُوۡ فَضۡلٍ عَلَی الۡعٰلَمِیۡنَ
جیسا کہ ہم اوپر بیان کر چکے ہیں پہلی آیات میں جدعون کا واقعہ بیان کیا گیا ہے۔ اب ان آیات میں حضرت داؤد علیہ السلام کا ذکر کیا گیا ہے اس کی وجہ یہ ہے کہ حضرت داؤد علیہ السلام کا واقعہ جدعون کے واقعہ سے بہت کچھ ملتا ہے۔ جدعون کے وقت میں فلسطینیوں نے اسرائیل کو فلسطین سے نکالنے کی کوشش کی تھی۔ لیکن وہ ابتدائی کوشش تھی جو حضرت داؤدؑ کے زمانہ میں آکر ختم ہوئی۔ پس اس واقعہ کو مشابہت مضمون کی وجہ سے اس کے ساتھ بیان کیا گیا ہے۔ ورنہ پہلا جدعون کا واقعہ ہے اور یہ داؤدؑ کا واقعہ ہے اور دونوں میں دو سو سال کا فاصلہ ہے۔
اب ایک سوال حل طلب رہ جاتا ہے اور وہ یہ کہ بائبل کے رو سے د
22:41.
Talut or Gideon was able to defeat Jalut or the Midianites but their overwhelming defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17: 4), which is similar to Jalut. Probably, the attributive name given by the Qur’an to the people was also borne by their leader in the time of David.
These words give in a nutshell the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace and not for creating disorder and breaking peace and depriving weak nations of freedom.
22:41.
Commentary:
Talut or Gideon was able to defeat Jalut or the Midianites and curb their rising spirits, but their crushing defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. This is why, whereas the defeat of Jalut by Talut has been spoken of by the Quran as ھزم i.e. routing, the complete crushing of their power has been referred to by the world قتل i.e. killing. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17:4), which is similar to Jalut. Probably the attributive name given by the Quran to the people was also borne by their leader in the time of David.
The last clause of the verse, i.e. and had it not been for Allah’s repelling men, some of them by the others, the earth would have become filled with disorder, gives, in a nutshell, the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace, and not for creating disorder and breaking peace. The clause also serves as a criterion between Muslims and their adversaries and beautifully points to the party destined for final victory in the struggle.
a
22:41.
194
这些字概括地说出了一切真理和正义战争的全部哲理。战争只能作为制止混乱而恢复和平的一种手段, 而不能作为制造混乱而破坏和平以及剥夺弱小国家自由的手段。
1
جیسا کہ ہم اوپر بیان کر چکے ہیں پہلی آیات میں جدعون کا واقعہ بیان کیا گیا ہے۔ اب ان آیات میں حضرت داؤد علیہ السلام کا ذکر کیا گیا ہے اس کی وجہ یہ ہے کہ حضرت داؤد علیہ السلام کا واقعہ جدعون کے واقعہ سے بہت کچھ ملتا ہے۔ جدعون کے وقت میں فلسطینیوں نے اسرائیل کو فلسطین سے نکالنے کی کوشش کی تھی۔ لیکن وہ ابتدائی کوشش تھی جو حضرت داؤدؑ کے زمانہ میں آکر ختم ہوئی۔ پس اس واقعہ کو مشابہت مضمون کی وجہ سے اس کے ساتھ بیان کیا گیا ہے۔ ورنہ پہلا جدعون کا واقعہ ہے اور یہ داؤدؑ کا واقعہ ہے اور دونوں میں دو سو سال کا فاصلہ ہے۔
اب ایک سوال حل طلب رہ جاتا ہے اور وہ یہ کہ بائبل کے رو سے د
b
22:41.
258
Commentary:
Talut or Gideon was able to defeat Jalut or the Midianites and curb their rising spirits, but their crushing defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. This is why, whereas the defeat of Jalut by Talut has been spoken of by the Quran as ھزم i.e. routing, the complete crushing of their power has been referred to by the world قتل i.e. killing. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17:4), which is similar to Jalut. Probably the attributive name given by the Quran to the people was also borne by their leader in the time of David.
The last clause of the verse, i.e. and had it not been for Allah’s repelling men, some of them by the others, the earth would have become filled with disorder, gives, in a nutshell, the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace, and not for creating disorder and breaking peace. The clause also serves as a criterion between Muslims and their adversaries and beautifully points to the party destined for final victory in the struggle.
c
22:41.
312
Talut or Gideon was able to defeat Jalut or the Midianites but their overwhelming defeat to which the verse refers as the killing of Jalut came in the time of David about two hundred years afterwards. The Bible speaks of the man defeated by David as Goliath (1 Sam. 17: 4), which is similar to Jalut. Probably, the attributive name given by the Qur’an to the people was also borne by their leader in the time of David.
313
These words give in a nutshell the whole philosophy of all wars of truth and justice. War should be resorted to only as a means of checking disorder and restoring peace and not for creating disorder and breaking peace and depriving weak nations of freedom.
یَوۡمَئِذٍ یَّوَدُّ الَّذِیۡنَ کَفَرُوۡا وَعَصَوُا الرَّسُوۡلَ لَوۡ تُسَوّٰی بِہِمُ الۡاَرۡضُ وَلَا یَکۡتُمُوۡنَ اللّٰہَ حَدِیۡثًا
78:41.
آیت میں ’’ان پر زمین کو برابر کر دیا جاتا‘‘ کے الفاظ ہیں۔ لیکن بامحاورہ اردو میں اس کا وہی مطلب ہے جو ہم نے لکھا ہے۔
78:41.
Important Words:
حدیثا (anything) is derived from حدث meaning, it came into existence, not having been before. حدث (haddatha) means, he talked or related or narrated, etc.حدیث means, a piece of information; an announcement; news or tidings; an account; a narration or story; a tradition; a thing or matter that is talked of or narrated or transmitted; any talk or discourse that one hears. The word also means, new or recent or brought into existence newly (Lane & Aqrab).
Commentary:
The expression, will wish that the earth were made level with them, shows that the words 'earth and heaven' as mentioned in the Quran, do not always signify the physical earth and heaven but may represent one’s existing moral and spiritual condition. On the day when men will stand before God, the earth will have ceased to exist for them.
c
78:41.
1
آیت میں ’’ان پر زمین کو برابر کر دیا جاتا‘‘ کے الفاظ ہیں۔ لیکن بامحاورہ اردو میں اس کا وہی مطلب ہے جو ہم نے لکھا ہے۔
b
78:41.
519
Important Words:
حدیثا (anything) is derived from حدث meaning, it came into existence, not having been before. حدث (haddatha) means, he talked or related or narrated, etc.حدیث means, a piece of information; an announcement; news or tidings; an account; a narration or story; a tradition; a thing or matter that is talked of or narrated or transmitted; any talk or discourse that one hears. The word also means, new or recent or brought into existence newly (Lane & Aqrab).
Commentary:
The expression, will wish that the earth were made level with them, shows that the words 'earth and heaven' as mentioned in the Quran, do not always signify the physical earth and heaven but may represent one’s existing moral and spiritual condition. On the day when men will stand before God, the earth will have ceased to exist for them.
b
78:41.
608
Hadith means, a piece of information; an announcement; news or tidings (Lane).
لَقَدۡ نَصَرَکُمُ اللّٰہُ فِیۡ مَوَاطِنَ کَثِیۡرَۃٍ ۙ وَّیَوۡمَ حُنَیۡنٍ ۙ اِذۡ اَعۡجَبَتۡکُمۡ کَثۡرَتُکُمۡ فَلَمۡ تُغۡنِ عَنۡکُمۡ شَیۡـًٔا وَّضَاقَتۡ عَلَیۡکُمُ الۡاَرۡضُ بِمَا رَحُبَتۡ ثُمَّ وَلَّیۡتُمۡ مُّدۡبِرِیۡنَ
3:124.
3:124.
After the Fall of Mecca, Hawazin and Thaqif tribes joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, about 15 miles to the south-west of Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts who had joined the Muslim army at Mecca. Contrary to the practice of the Holy Prophet these men hastened to attack the enemy, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge. In the stampede that followed the Holy Prophet was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Holy Prophet, urging on his mule towards the enemy, advanced undaunted, shouting at the top of his voice: "I am indeed the Prophet of God. This is no lie. I am the son of ‘Abdul-Muttalib." ‘Abbas, uncle of the Holy Prophet, who possessed a stentorian voi
3:124.
Important Words:
مواطن (battlefields) is the plural of موطن which is derived from وطن. They say وطن بالمکان i.e. he dwelt or resided or settled in the place. الوطن means, the place of one’s abode or residence; place of permanent residence; home; place where cattle are tied or kept. موطن means, place of residence; a scene of battle or a battlefield (Aqrab).
حنین (Hunain), scene of an important battle between the Holy Prophet and certain pagan tribes of Arabia in 8 AH. The place lies to the south east of Mecca about 18 miles from it.
In this battle a number of the newly subdued disbelievers of Mecca took part on the side of the Muslims.
Commentary:
Muslims are here reminded of the great truth that mere numbers do not count much and that they should not think that the presence of disbelievers would contribute to their strength or prosperity. Their attention is drawn to their temporary reverse at the battlefield of Hunain which was due to the presence of 2,000 Meccans who, though professing to be Muslims, were but newly converted and were not yet well established in faith, 80 of them actually being idolaters. (Zurqani, iii. 6).
After the Fall of Mecca, the powerful tribes of Hawazin and Thaqif, fearing lest Islam should become established in the Hijaz, joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, 18 miles from Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts mentioned above, who had joined the army at Mecca. Contrary to the practice of the Holy Prophet, these men hastened to attack the enemy, 20,000 strong, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge and which was consequently forced to flee. In the stampede that followed the Holy Prophet, who stuck to his place like a rock, was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Prophet, urging his mule towards the enemy, advanced undaunted, shouting at the top of his voice: انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am indeed the Prophet of God. There is no untruth about it. I am the son of ‘Abdul-Muttalib". ‘Abbas, an uncle of the Prophet, who possessed a stentorian voice, called out to the fleeing Muslims to stop and return to their Master who wanted them. This clarion call roused the Muslims as the trumpet call of the Day of Judgement will rouse the dead from their graves and, rallying with a giant effort they rushed back to their beloved Master and attacked the enemy with such vehemence as put terror in his heart and made him flee in utter confusion. Thus the scales were turned and the day ended in a signal victory for the Muslims, and no less than 6,000 disbelievers were taken prisoner (Tabari and Hisham).
c
3:124.
a
3:124.
1186
Important Words:
مواطن (battlefields) is the plural of موطن which is derived from وطن. They say وطن بالمکان i.e. he dwelt or resided or settled in the place. الوطن means, the place of one’s abode or residence; place of permanent residence; home; place where cattle are tied or kept. موطن means, place of residence; a scene of battle or a battlefield (Aqrab).
حنین (Hunain), scene of an important battle between the Holy Prophet and certain pagan tribes of Arabia in 8 AH. The place lies to the south east of Mecca about 18 miles from it.
In this battle a number of the newly subdued disbelievers of Mecca took part on the side of the Muslims.
Commentary:
Muslims are here reminded of the great truth that mere numbers do not count much and that they should not think that the presence of disbelievers would contribute to their strength or prosperity. Their attention is drawn to their temporary reverse at the battlefield of Hunain which was due to the presence of 2,000 Meccans who, though professing to be Muslims, were but newly converted and were not yet well established in faith, 80 of them actually being idolaters. (Zurqani, iii. 6).
After the Fall of Mecca, the powerful tribes of Hawazin and Thaqif, fearing lest Islam should become established in the Hijaz, joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, 18 miles from Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts mentioned above, who had joined the army at Mecca. Contrary to the practice of the Holy Prophet, these men hastened to attack the enemy, 20,000 strong, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge and which was consequently forced to flee. In the stampede that followed the Holy Prophet, who stuck to his place like a rock, was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Prophet, urging his mule towards the enemy, advanced undaunted, shouting at the top of his voice: انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am indeed the Prophet of God. There is no untruth about it. I am the son of ‘Abdul-Muttalib". ‘Abbas, an uncle of the Prophet, who possessed a stentorian voice, called out to the fleeing Muslims to stop and return to their Master who wanted them. This clarion call roused the Muslims as the trumpet call of the Day of Judgement will rouse the dead from their graves and, rallying with a giant effort they rushed back to their beloved Master and attacked the enemy with such vehemence as put terror in his heart and made him flee in utter confusion. Thus the scales were turned and the day ended in a signal victory for the Muslims, and no less than 6,000 disbelievers were taken prisoner (Tabari and Hisham).
a
3:124.
1173
After the Fall of Mecca, Hawazin and Thaqif tribes joined forces and advanced to attack the Muslims. The Holy Prophet met them at Hunain, about 15 miles to the south-west of Mecca. He was accompanied by 12,000 men, among whom were 2,000 new converts who had joined the Muslim army at Mecca. Contrary to the practice of the Holy Prophet these men hastened to attack the enemy, but were quickly repulsed and fled from the battlefield in great confusion, throwing into disorder the advancing Muslim force which was passing through a narrow gorge. In the stampede that followed the Holy Prophet was left on the battlefield with only 100 men around him. Arrows from the archers of the enemy fell thick and fast all round him. It was a moment of extreme danger but the Holy Prophet, urging on his mule towards the enemy, advanced undaunted, shouting at the top of his voice: "I am indeed the Prophet of God. This is no lie. I am the son of ‘Abdul-Muttalib." ‘Abbas, uncle of the Holy Prophet, who possessed a stentorian voi
وَعَلَی الثَّلٰثَۃِ الَّذِیۡنَ خُلِّفُوۡا حَتّٰۤی اِذَا ضَاقَتۡ عَلَیۡہِمُ الۡاَرۡضُ بِمَا رَحُبَتۡ وَضَاقَتۡ عَلَیۡہِمۡ اَنۡفُسُہُمۡ وَظَنُّوۡۤا اَنۡ لَّا مَلۡجَاَ مِنَ اللّٰہِ اِلَّاۤ اِلَیۡہِ ثُمَّ تَابَ عَلَیۡہِمۡ لِیَتُوۡبُوۡۤا ۚ اِنَّ اللّٰہَ ہُوَ التَّوَّابُ الرَّحِیۡمُ
9:106.
ان تین صحابہ ؓ کی طرف اشارہ ہے جو منافق نہ تھے‘ محض غلطی کی وجہ سے جنگِ تبوک میں رسول کریم صلی اللہ علیہ وسلم کے ساتھ جانے سے رہ گئے تھے پس چونکہ وہ مومن تھے‘ ان کو رسول کریم صلی اللہ علیہ وسلم نے اللہ تعالیٰ کے حکم سے سزا دی اور جو منافق تھے اُن کو چھوڑ دیا اور سزا نہ دی۔
9:106.
Ka‘b bin Malik, Hilal bin Umayyah and Murarah bin Rabi‘ah (9:106). They were sincere Muslims but failed to join the expedition to Tabuk, and therefore on his return to Medina, the Holy Prophet ordered their complete social ostracism so that they were even separated from their wives. They continued under this interdiction for no less than fifty days, when on their sincere repentance, they were granted pardon. They unreservedly confessed their guilt and offered no excuse. Being sincere and honest believers they severely took to heart the Divine punishment. They grieved and pined, till the earth for all its vastness became too strait for them (Bukhari, ch. on Maghazi
9:106.
Commentary:
The reference here is to Ka‘b bin Malik, Hilal bin Umayya and Murarah bin Rabi‘a already referred to in 9:106. These were sincere Muslims but failed to join the expedition to Tabuk, and therefore the Holy Prophet, on his return to Medina, ordered their complete social ostracism. They continued under this interdiction for no less than fifty days, when on their sincere repentance, and after they had come out of this severe ordeal successfully, they were granted pardon, as mentioned in this verse. One of these three men, Ka‘b bin Malik, relates his own story, which may be summed up as follows "Hitherto it had been a custom with the Holy Prophet to conceal the object of an intended expedition to the very last. But the journey now to be undertaken was so distant and the heat of the season so excessive and the enemy against whom he was called upon to march so powerful that he thought it necessary to give his followers a timely warning so that they might be able to make the necessary preparation.
"I went to the market everyday to make the needful purchases, but came back without doing anything, thinking that I would do the necessary preparation next day, for I was well able to do so. In this way I went on postponing from day to day until the army started from Medina. Even then I thought I would be able to make the necessary arrangements next day and join the army on the way. But the next day also I did nothing and put off till the day following. The result of this procrastination was that the army had travelled such a long distance from Medina that I had to give up the idea of making any attempt to join it from behind.
"When I heard that the Holy Prophet was coming back to Medina, grief seized me. On his return to Medina, those who had remained behind came to him and offered false excuses for their absence. He accepted their excuses, pardoned them, and left their cases in the hand of God. I also went to him and saluted him and he smiled with the smile of one who is angry and asked me the reason of my absence. I replied, 'By God, if there had been another person in your place, O Prophet of God, I think I might have escaped his anger by offering an excuse, for I am clever in argument. But, by God, I know that if I tell you a false story, you will be pleased with me, but in that case the All-Knowing God will bring about circumstances which will make you angry with me; and if I speak to you the truth, you may feel angry, but I hope God will pardon me. 'By God, I have no pretext to offer for my absence; I was never stronger and never better off than I was at the time when I stayed behind.' The Holy Prophet said, 'As for this man, he has spoken the truth.' Then he said to me 'Go away, until God gives His decision about you.' On enquiry I learnt that the Holy Prophet had said the same thing to two other persons, Murarah bin Rabi‘a and Hilal bin Umayya. He laid all the three of us under an interdict, forbidding the Faithful to hold any intercourse with us. My two companions, who were old and weak, did not leave their homes. I was strong and healthy and went about from place to place but no one spoke to me. Everybody shunned me or regarded me with an altered mien. I sought the Mosque, sat down near the Prophet, and saluted him, but my salutation was not returned. While I was in this predicament, there came to me a messenger with an epistle from the King of the Banu Ghassan, expressing his sympathy with me in my present plight and inviting me to his court, where he promised to treat me with respect and honour. 'This is another trial', said I to myself, and repairing to a burning oven, I cast the King’s letter into the fire, saying to the messenger, 'This is my reply to the letter.'
"On the forty-first day came the further command that we should separate even from our wives, whereupon I sent away my wife to her parents, and was left all alone to undergo in its severest rigour the punishment meted out to us. My heart was dying away and the whole world appeared to grow narrow to me. My other companions also were in a pitiable condition. They kept weeping day and night in their homes. At last, on the fifty-first day, the Prophet of God received a revelation bringing the welcome news that God had turned to us with mercy and had accepted our repentance. A friend on horseback came galloping to me to be the first to convey to me the happy news, but another friend forestalled him by ascending the nearest hill and crying therefrom at the top of his voice; 'Rejoice, O Ka‘b bin Malik.' I concluded that I was pardoned and hastened to the Holy Prophet and found him in the Mosque. He received me with a radiant countenance and said 'Rejoice, O Ka‘b, for this is the happiest day that has ever dawned upon you since you were born.' My soul was lifted up from the depths of despondency and in the transports of gratitude, I offered my whole wealth in atonement of my error. 'Nay,' said the Holy Prophet, 'Keep a part of your wealth and give away the rest to be spent in the cause of God.' I also said to the Holy Prophet, 'It is through my speaking the truth that God has done me this favour. So I make a solemn promise that I will never speak but the truth so long as I live.' And by God, I have strictly adhered to this promise to the present day and hope God will help me to observe this promise in future as well" (Bukhari, ch. on Maghazi).
The above narration forcefully leads one to the conclusion that:
(1) The Holy Prophet kept strict discipline among his followers but this discipline was tempered with mercy;
(2) In spite of this discipline the Holy Prophet was loved and revered by his followers to an extraordinary degree;
(3) His true followers always strove their best to set an unparalleled example of sacrifice, devotion and piety.
a
9:106.
1
ان تین صحابہ ؓ کی طرف اشارہ ہے جو منافق نہ تھے‘ محض غلطی کی وجہ سے جنگِ تبوک میں رسول کریم صلی اللہ علیہ وسلم کے ساتھ جانے سے رہ گئے تھے پس چونکہ وہ مومن تھے‘ ان کو رسول کریم صلی اللہ علیہ وسلم نے اللہ تعالیٰ کے حکم سے سزا دی اور جو منافق تھے اُن کو چھوڑ دیا اور سزا نہ دی۔
a
9:106.
1265
Commentary:
The reference here is to Ka‘b bin Malik, Hilal bin Umayya and Murarah bin Rabi‘a already referred to in 9:106. These were sincere Muslims but failed to join the expedition to Tabuk, and therefore the Holy Prophet, on his return to Medina, ordered their complete social ostracism. They continued under this interdiction for no less than fifty days, when on their sincere repentance, and after they had come out of this severe ordeal successfully, they were granted pardon, as mentioned in this verse. One of these three men, Ka‘b bin Malik, relates his own story, which may be summed up as follows "Hitherto it had been a custom with the Holy Prophet to conceal the object of an intended expedition to the very last. But the journey now to be undertaken was so distant and the heat of the season so excessive and the enemy against whom he was called upon to march so powerful that he thought it necessary to give his followers a timely warning so that they might be able to make the necessary preparation.
"I went to the market everyday to make the needful purchases, but came back without doing anything, thinking that I would do the necessary preparation next day, for I was well able to do so. In this way I went on postponing from day to day until the army started from Medina. Even then I thought I would be able to make the necessary arrangements next day and join the army on the way. But the next day also I did nothing and put off till the day following. The result of this procrastination was that the army had travelled such a long distance from Medina that I had to give up the idea of making any attempt to join it from behind.
"When I heard that the Holy Prophet was coming back to Medina, grief seized me. On his return to Medina, those who had remained behind came to him and offered false excuses for their absence. He accepted their excuses, pardoned them, and left their cases in the hand of God. I also went to him and saluted him and he smiled with the smile of one who is angry and asked me the reason of my absence. I replied, 'By God, if there had been another person in your place, O Prophet of God, I think I might have escaped his anger by offering an excuse, for I am clever in argument. But, by God, I know that if I tell you a false story, you will be pleased with me, but in that case the All-Knowing God will bring about circumstances which will make you angry with me; and if I speak to you the truth, you may feel angry, but I hope God will pardon me. 'By God, I have no pretext to offer for my absence; I was never stronger and never better off than I was at the time when I stayed behind.' The Holy Prophet said, 'As for this man, he has spoken the truth.' Then he said to me 'Go away, until God gives His decision about you.' On enquiry I learnt that the Holy Prophet had said the same thing to two other persons, Murarah bin Rabi‘a and Hilal bin Umayya. He laid all the three of us under an interdict, forbidding the Faithful to hold any intercourse with us. My two companions, who were old and weak, did not leave their homes. I was strong and healthy and went about from place to place but no one spoke to me. Everybody shunned me or regarded me with an altered mien. I sought the Mosque, sat down near the Prophet, and saluted him, but my salutation was not returned. While I was in this predicament, there came to me a messenger with an epistle from the King of the Banu Ghassan, expressing his sympathy with me in my present plight and inviting me to his court, where he promised to treat me with respect and honour. 'This is another trial', said I to myself, and repairing to a burning oven, I cast the King’s letter into the fire, saying to the messenger, 'This is my reply to the letter.'
"On the forty-first day came the further command that we should separate even from our wives, whereupon I sent away my wife to her parents, and was left all alone to undergo in its severest rigour the punishment meted out to us. My heart was dying away and the whole world appeared to grow narrow to me. My other companions also were in a pitiable condition. They kept weeping day and night in their homes. At last, on the fifty-first day, the Prophet of God received a revelation bringing the welcome news that God had turned to us with mercy and had accepted our repentance. A friend on horseback came galloping to me to be the first to convey to me the happy news, but another friend forestalled him by ascending the nearest hill and crying therefrom at the top of his voice; 'Rejoice, O Ka‘b bin Malik.' I concluded that I was pardoned and hastened to the Holy Prophet and found him in the Mosque. He received me with a radiant countenance and said 'Rejoice, O Ka‘b, for this is the happiest day that has ever dawned upon you since you were born.' My soul was lifted up from the depths of despondency and in the transports of gratitude, I offered my whole wealth in atonement of my error. 'Nay,' said the Holy Prophet, 'Keep a part of your wealth and give away the rest to be spent in the cause of God.' I also said to the Holy Prophet, 'It is through my speaking the truth that God has done me this favour. So I make a solemn promise that I will never speak but the truth so long as I live.' And by God, I have strictly adhered to this promise to the present day and hope God will help me to observe this promise in future as well" (Bukhari, ch. on Maghazi).
The above narration forcefully leads one to the conclusion that:
(1) The Holy Prophet kept strict discipline among his followers but this discipline was tempered with mercy;
(2) In spite of this discipline the Holy Prophet was loved and revered by his followers to an extraordinary degree;
(3) His true followers always strove their best to set an unparalleled example of sacrifice, devotion and piety.
a
9:106.
1223
Ka‘b bin Malik, Hilal bin Umayyah and Murarah bin Rabi‘ah (9:106). They were sincere Muslims but failed to join the expedition to Tabuk, and therefore on his return to Medina, the Holy Prophet ordered their complete social ostracism so that they were even separated from their wives. They continued under this interdiction for no less than fifty days, when on their sincere repentance, they were granted pardon. They unreservedly confessed their guilt and offered no excuse. Being sincere and honest believers they severely took to heart the Divine punishment. They grieved and pined, till the earth for all its vastness became too strait for them (Bukhari, ch. on Maghazi
اِنَّمَا مَثَلُ الۡحَیٰوۃِ الدُّنۡیَا کَمَآءٍ اَنۡزَلۡنٰہُ مِنَ السَّمَآءِ فَاخۡتَلَطَ بِہٖ نَبَاتُ الۡاَرۡضِ مِمَّا یَاۡکُلُ النَّاسُ وَالۡاَنۡعٰمُ حَتّٰۤی اِذَاۤ اَخَذَتِ الۡاَرۡضُ زُخۡرُفَہَا وَازَّیَّنَتۡ وَظَنَّ اَہۡلُہَاۤ اَنَّہُمۡ قٰدِرُوۡنَ عَلَیۡہَاۤ اَتٰٮہَاۤ اَمۡرُنَا لَیۡلًا اَوۡ نَہَارًا فَجَعَلۡنٰہَا حَصِیۡدًا کَاَنۡ لَّمۡ تَغۡنَ بِالۡاَمۡسِ ۚ کَذٰلِکَ نُفَصِّلُ الۡاٰیٰتِ لِقَوۡمٍ یَّتَفَکَّرُوۡنَ
3:118.
11:69.
18:46.
The moral of the parable is that when nations become proud and vain and take life lightly, their decline sets in and they come to grief.
18:46.
3:118.
11:69.
Important Words:
حصیدا (a field that is mown down) is derived from حصد meaning, he reaped or cut with the scythe seed-produce or plants or herbage. They say حصدھم بالسیف i.e. he mowed them down with the sword; he slew them; he exerted his utmost power or exceeded ordinary bounds in slaying them; he exterminated them with the sword. The Arab proverb من زرع الشر حصد الندامةmeans, he who sows evil reaps regret. حصید means, reaped seed-produce; grain that is reaped; seed-produce torn up and carried away by the wind; slain or mown down with the sword, like seed-produce when reaped. حصاد means, time or season of reaping; what remains on the ground after the crop has been reaped; what falls off and becomes scattered of the seed-produce (Lane & Aqrab).
Commentary:
The life of this world has been likened here to rainwater. The verse purports to say that when rain descends from heaven, it causes various kinds of vegetation to grow. Some of them are useful for man and others for animals. But man, instead of ascribing this to the favour of God, looks upon it as the fruit of his own industry and skill. When, however, in consequence of his pride and vanity, a sudden visitation from God destroys all the produce of the earth, he cannot prevent or delay its destruction, let alone possess the power to produce it which he so vaingloriously claimed to have. The moral of the parable is that when nations become proud and vain, i.e. when they take life lightly, their decline sets in and they come to grief.
Water in this verse may also be taken to stand for the word of God. In this sense, the verse would mean that the word of God brings about mighty changes in the life of those who accept and follow it and various new sciences come into existence as a result of its study and new discoveries are made in the material as well as in the spiritual world. The revelation of the Quran gave birth not only to highly spiritual and righteous men but also to eminent philosophers and scientists. But when Muslims became vain and refused to acknowledge their debt to the word of God and began to look upon themselves as the real originators and creators of all these sciences, they fell from the high pedestal of material and spiritual glory to the depths of degradation and degeneration.
b
18:46.
c
3:118.
d
11:69.
a
18:46.
b
3:118.
c
11:69.
1300
Important Words:
حصیدا (a field that is mown down) is derived from حصد meaning, he reaped or cut with the scythe seed-produce or plants or herbage. They say حصدھم بالسیف i.e. he mowed them down with the sword; he slew them; he exerted his utmost power or exceeded ordinary bounds in slaying them; he exterminated them with the sword. The Arab proverb من زرع الشر حصد الندامةmeans, he who sows evil reaps regret. حصید means, reaped seed-produce; grain that is reaped; seed-produce torn up and carried away by the wind; slain or mown down with the sword, like seed-produce when reaped. حصاد means, time or season of reaping; what remains on the ground after the crop has been reaped; what falls off and becomes scattered of the seed-produce (Lane & Aqrab).
Commentary:
The life of this world has been likened here to rainwater. The verse purports to say that when rain descends from heaven, it causes various kinds of vegetation to grow. Some of them are useful for man and others for animals. But man, instead of ascribing this to the favour of God, looks upon it as the fruit of his own industry and skill. When, however, in consequence of his pride and vanity, a sudden visitation from God destroys all the produce of the earth, he cannot prevent or delay its destruction, let alone possess the power to produce it which he so vaingloriously claimed to have. The moral of the parable is that when nations become proud and vain, i.e. when they take life lightly, their decline sets in and they come to grief.
Water in this verse may also be taken to stand for the word of God. In this sense, the verse would mean that the word of God brings about mighty changes in the life of those who accept and follow it and various new sciences come into existence as a result of its study and new discoveries are made in the material as well as in the spiritual world. The revelation of the Quran gave birth not only to highly spiritual and righteous men but also to eminent philosophers and scientists. But when Muslims became vain and refused to acknowledge their debt to the word of God and began to look upon themselves as the real originators and creators of all these sciences, they fell from the high pedestal of material and spiritual glory to the depths of degradation and degeneration.
a
3:118.
b
11:69.
c
18:46.
1252
The moral of the parable is that when nations become proud and vain and take life lightly, their decline sets in and they come to grief.
وَلَوۡ اَنَّ قُرۡاٰنًا سُیِّرَتۡ بِہِ الۡجِبَالُ اَوۡ قُطِّعَتۡ بِہِ الۡاَرۡضُ اَوۡ کُلِّمَ بِہِ الۡمَوۡتٰی ۗ بَل لِّلّٰہِ الۡاَمۡرُ جَمِیۡعًا ۗ اَفَلَمۡ یَایۡـَٔسِ الَّذِیۡنَ اٰمَنُوۡۤا اَنۡ لَّوۡ یَشَآءُ اللّٰہُ لَہَدَی النَّاسَ جَمِیۡعًا ۗ وَلَا یَزَالُ الَّذِیۡنَ کَفَرُوۡا تُصِیۡبُہُمۡ بِمَا صَنَعُوۡا قَارِعَۃٌ اَوۡ تَحُلُّ قَرِیۡبًا مِّنۡ دَارِہِمۡ حَتّٰی یَاۡتِیَ وَعۡدُ اللّٰہِ ۚ اِنَّ اللّٰہَ لَا یُخۡلِفُ الۡمِیۡعَادَ
قرآن مجید میں یَایْئَسُ کا لفظ ہے جس کے عام معنے مایوس ہونے کے ہوتے ہیں۔ لیکن ایک معنے جاننے کے بھی ہیں (دیکھئے اقرب) یہی غیر معروف معنے اس جگہ لگتے ہیں۔
یعنی باربار تیرا لشکر مکہ کی طرف بڑھے گا اور اس کے قرب تک بڑھتا رہے گا۔
یعنی کفار پر عذاب پر عذاب آئیں گے اور لشکر کے بعد لشکر چڑھائی کرے گا۔ اور آخری لشکر ان کے گھروں کے پاس جاکر اترے گا۔ یعنی مکہ پر حملہ ہوگا۔
22:56.
3:155; 30:5.
Jibal is the plural of Jabal which figuratively means, (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab). The clause may mean that the Qur’an solves all the difficult problems that confront man, or it may mean that it has abrogated the old order of things and has inculcated a new approach to the various human problems.
These words figuratively mean that the Qur’an would speedily spread throughout the whole earth. Literally, it means that portions of land would be cut off from enemy territory and would pass into the possession of believers.
By means of the Qur’an those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Qur’an to the world.
Calamity after calamity shall continue to befall the disbelievers and they shall suffer reverses one after the other, till the prophecy relating to the utter destruction of their power will be fulfilled by the Fall of Mecca, their metropolis and chief citadel.
3:155; 30:5.
22:56.
Important Words:
الجبال (mountains) is the plural of الجبل (the mountain). Figuratively, the wordجبل means: (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab).
قطعت (be cut asunder) is formed from قطع (qatta‘a) which is derived from قطع (qata‘a), the former being the intensified form of the latter. They say قطع الشیء i.e. he cut the thing; or he cut it asunder. قطع النھر means, he crossed or went across the river. قطع الطیر means, the birds migrated or journeyed from colder regions to warmer ones. قطعه بالحجة means, he silenced him in argument (Aqrab).
یایئس (come to know) is derived from یئس which means (1) he despaired of the thing; (2) he knew. An Arab would say قد یئست انك رجل صدق i.e. I have known that thou art a good man. The clause افلم یایئس الذین آمنوا means, have not the believers yet come to know? The expression یئست المرأة means, the woman became barren i.e. despaired of bearing children (Lane & Aqrab).
قارعة (disaster) is derived from قرع. They say قرع الباب i.e. he knocked at the door. قرع الرجل means, he beat the man. قرعه امرmeans, the affair came on him all of a sudden. القارعة means, great calamity; sudden calamity; the Day of Resurrection or of Judgement; an army marching forth quickly and striking the enemy quickly (Aqrab & Taj).
Commentary:
The words, And if there were a Quran by which mountains could be moved or by which the earth could be cut asunder or by which the dead could be spoken to, they would not believe in it, do not mean that the Quran does not possess these qualities but that even when these wonderful attributes of the Quran were demonstrated, disbelievers would not believe. A construction similar to the one used in this verse occurs in a saying of the Holy Prophet who is reported to have said, لو کان الایمان معلقا بالثر یا لنا له رجل من ابناء فارس i.e. if faith were to ascend to the Pleiades, a man from among the sons of Persia would bring it back (Bukhari, Kitabut-Tafsir). This hadith does not mean that faith would not ascend to the Pleiades, or that a man from among the sons of Persia would not bring it back. On the contrary, it is a prophecy which foretold the disappearance of faith from the earth and its restoration in the latter days by a man from among the children of Persia. Incidentally, it may be noted here that this great prophecy was fulfilled by the appearance of Ahmad,the Promised Messiah, whose family was of Persian origin. But to revert to the subject. A description of the great powers and qualities of the Quran as given in the present verse also implies the hard-heartedness and uncompromising hostility of disbelievers to the divine truth.
Taken literally, the expression, by which mountains could be moved, would mean that the Quran contains prophecies of earthquakes of such severity as will virtually remove parts of mountains from their places. The Quran does indeed predict great upheavals (Surah 99).
Figuratively, the word "mountain" may mean, great hardships and difficulties. In this sense, the description in the verse fitly applies to the Quran, because it solves all political, social, economic, moral and spiritual problems in a way that no other religious Scripture does. The word also means "learned men" among a people, or their "chiefs." According to this meaning of the word also, the description is quite applicable to the Quran, for with its advent, the old leaders of the people and the learned among them disappeared. The system of government underwent a complete transformation and hereditary kingship was replaced by Khilafat i.e. a representative form of government. The old learning, which was founded on superstition and capricious fear, was superseded by one based on experiment, observation and a knowledge of the properties of things. The Quran abounds in verses exhorting men to make use of reason and reflection rather than indulge in superstitious notions, and enjoins them to make a close study of the objects of nature. The whole universe, says the Quran, has been created for the benefit of man, who is repeatedly urged to compel it into his service. The Quran, in short, abrogated the old order of things and inculcated a new approach to the various human problems.
The expression, by which the earth could be cut asunder, figuratively means that the Quran would speedily spread throughout the earth. Literally, the expression means that portions of land would be cut off from enemy territory and would pass into the possession of the believers. Both these things were fulfilled as predicted by the Quran, for it spread very quickly throughout the world, and whole countries fell into Muslim hands.
The words, by which the dead were spoken to, mean that dead and by-gone people should bear witness to the truth of the Quran, that is to say, the righteous forefathers of the living generation should testify to its Divine origin. This was also fulfilled. In the Old and the New Testaments, the "People of the Book" have evidence of the righteous men of old bearing witness to the truth of the Holy Prophet, yet they rejected that evidence. "The dead being spoken to" may also mean the appearance of the dead in dreams and visions and their bearing witness to the truth of the heavenly Messenger, but evil-minded people reject this evidence also. Both these things happened not only in the time of the Holy Prophet but also in the case of Ahmad, the Promised Messiah. The word "dead" also applies to the spiritually dead. The word has been used in this sense in the Quran (8:25). In this sense, the verse would mean that by means of the Quran those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Quran to the world.
The words, the matter rests entirely with Allah, mean that though these things may appear impossible, yet they will surely come to pass, because the Almighty God with Whom "the matter rests entirely" and to Whom nothing is impossible has Himself foretold their occurrence. To this Almightiness of God the attention of disbelievers is pointedly drawn in the words, Have not the believers yet come to know that if Allah had enforced His will, He could have surely guided all mankind? In the following sentence even the time is specified when these things will come to pass. The words, disaster shall not cease to befall them for what they have wrought or to alight near their home, until the promise of Allah comes to pass, mean, that calamity after calamity shall continue to befall the Meccans, and they shall suffer reverses one after another, till the prophecy relating to the utter destruction of their power is fulfilled. This prophecy met its fulfilment in a wonderful manner. In spite of the many signs the disbelievers had witnessed and the many reverses they had suffered at the hands of Muslims, they refused to see the truth till at the head of ten thousand devoted followers or, to use the words of the Bible, "ten thousand saints," the Holy Prophet marched towards Mecca and encamped "near their home," and with his triumphant entry into that city the power of pagan Arabia was completely broken and its glory departed forever and all vestige of unbelief and idolatry disappeared from the country.
b
3:155; 30:5.
c
22:56.
1
قرآن مجید میں یَایْئَسُ کا لفظ ہے جس کے عام معنے مایوس ہونے کے ہوتے ہیں۔ لیکن ایک معنے جاننے کے بھی ہیں (دیکھئے اقرب) یہی غیر معروف معنے اس جگہ لگتے ہیں۔
2
یعنی باربار تیرا لشکر مکہ کی طرف بڑھے گا اور اس کے قرب تک بڑھتا رہے گا۔
3
یعنی کفار پر عذاب پر عذاب آئیں گے اور لشکر کے بعد لشکر چڑھائی کرے گا۔ اور آخری لشکر ان کے گھروں کے پاس جاکر اترے گا۔ یعنی مکہ پر حملہ ہوگا۔
a
3:155; 30:5.
b
22:56.
1643
Important Words:
الجبال (mountains) is the plural of الجبل (the mountain). Figuratively, the wordجبل means: (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab).
قطعت (be cut asunder) is formed from قطع (qatta‘a) which is derived from قطع (qata‘a), the former being the intensified form of the latter. They say قطع الشیء i.e. he cut the thing; or he cut it asunder. قطع النھر means, he crossed or went across the river. قطع الطیر means, the birds migrated or journeyed from colder regions to warmer ones. قطعه بالحجة means, he silenced him in argument (Aqrab).
یایئس (come to know) is derived from یئس which means (1) he despaired of the thing; (2) he knew. An Arab would say قد یئست انك رجل صدق i.e. I have known that thou art a good man. The clause افلم یایئس الذین آمنوا means, have not the believers yet come to know? The expression یئست المرأة means, the woman became barren i.e. despaired of bearing children (Lane & Aqrab).
قارعة (disaster) is derived from قرع. They say قرع الباب i.e. he knocked at the door. قرع الرجل means, he beat the man. قرعه امرmeans, the affair came on him all of a sudden. القارعة means, great calamity; sudden calamity; the Day of Resurrection or of Judgement; an army marching forth quickly and striking the enemy quickly (Aqrab & Taj).
Commentary:
The words, And if there were a Quran by which mountains could be moved or by which the earth could be cut asunder or by which the dead could be spoken to, they would not believe in it, do not mean that the Quran does not possess these qualities but that even when these wonderful attributes of the Quran were demonstrated, disbelievers would not believe. A construction similar to the one used in this verse occurs in a saying of the Holy Prophet who is reported to have said, لو کان الایمان معلقا بالثر یا لنا له رجل من ابناء فارس i.e. if faith were to ascend to the Pleiades, a man from among the sons of Persia would bring it back (Bukhari, Kitabut-Tafsir). This hadith does not mean that faith would not ascend to the Pleiades, or that a man from among the sons of Persia would not bring it back. On the contrary, it is a prophecy which foretold the disappearance of faith from the earth and its restoration in the latter days by a man from among the children of Persia. Incidentally, it may be noted here that this great prophecy was fulfilled by the appearance of Ahmad,the Promised Messiah, whose family was of Persian origin. But to revert to the subject. A description of the great powers and qualities of the Quran as given in the present verse also implies the hard-heartedness and uncompromising hostility of disbelievers to the divine truth.
Taken literally, the expression, by which mountains could be moved, would mean that the Quran contains prophecies of earthquakes of such severity as will virtually remove parts of mountains from their places. The Quran does indeed predict great upheavals (Surah 99).
Figuratively, the word "mountain" may mean, great hardships and difficulties. In this sense, the description in the verse fitly applies to the Quran, because it solves all political, social, economic, moral and spiritual problems in a way that no other religious Scripture does. The word also means "learned men" among a people, or their "chiefs." According to this meaning of the word also, the description is quite applicable to the Quran, for with its advent, the old leaders of the people and the learned among them disappeared. The system of government underwent a complete transformation and hereditary kingship was replaced by Khilafat i.e. a representative form of government. The old learning, which was founded on superstition and capricious fear, was superseded by one based on experiment, observation and a knowledge of the properties of things. The Quran abounds in verses exhorting men to make use of reason and reflection rather than indulge in superstitious notions, and enjoins them to make a close study of the objects of nature. The whole universe, says the Quran, has been created for the benefit of man, who is repeatedly urged to compel it into his service. The Quran, in short, abrogated the old order of things and inculcated a new approach to the various human problems.
The expression, by which the earth could be cut asunder, figuratively means that the Quran would speedily spread throughout the earth. Literally, the expression means that portions of land would be cut off from enemy territory and would pass into the possession of the believers. Both these things were fulfilled as predicted by the Quran, for it spread very quickly throughout the world, and whole countries fell into Muslim hands.
The words, by which the dead were spoken to, mean that dead and by-gone people should bear witness to the truth of the Quran, that is to say, the righteous forefathers of the living generation should testify to its Divine origin. This was also fulfilled. In the Old and the New Testaments, the "People of the Book" have evidence of the righteous men of old bearing witness to the truth of the Holy Prophet, yet they rejected that evidence. "The dead being spoken to" may also mean the appearance of the dead in dreams and visions and their bearing witness to the truth of the heavenly Messenger, but evil-minded people reject this evidence also. Both these things happened not only in the time of the Holy Prophet but also in the case of Ahmad, the Promised Messiah. The word "dead" also applies to the spiritually dead. The word has been used in this sense in the Quran (8:25). In this sense, the verse would mean that by means of the Quran those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Quran to the world.
The words, the matter rests entirely with Allah, mean that though these things may appear impossible, yet they will surely come to pass, because the Almighty God with Whom "the matter rests entirely" and to Whom nothing is impossible has Himself foretold their occurrence. To this Almightiness of God the attention of disbelievers is pointedly drawn in the words, Have not the believers yet come to know that if Allah had enforced His will, He could have surely guided all mankind? In the following sentence even the time is specified when these things will come to pass. The words, disaster shall not cease to befall them for what they have wrought or to alight near their home, until the promise of Allah comes to pass, mean, that calamity after calamity shall continue to befall the Meccans, and they shall suffer reverses one after another, till the prophecy relating to the utter destruction of their power is fulfilled. This prophecy met its fulfilment in a wonderful manner. In spite of the many signs the disbelievers had witnessed and the many reverses they had suffered at the hands of Muslims, they refused to see the truth till at the head of ten thousand devoted followers or, to use the words of the Bible, "ten thousand saints," the Holy Prophet marched towards Mecca and encamped "near their home," and with his triumphant entry into that city the power of pagan Arabia was completely broken and its glory departed forever and all vestige of unbelief and idolatry disappeared from the country.
a
22:56.
b
3:155; 30:5.
1441
Jibal is the plural of Jabal which figuratively means, (1) chief of a tribe or community; (2) a learned man towering above those around him; (3) great hardship or calamity (Aqrab). The clause may mean that the Qur’an solves all the difficult problems that confront man, or it may mean that it has abrogated the old order of things and has inculcated a new approach to the various human problems.
1442
These words figuratively mean that the Qur’an would speedily spread throughout the whole earth. Literally, it means that portions of land would be cut off from enemy territory and would pass into the possession of believers.
1443
By means of the Qur’an those spiritually dead will not only be quickened into a new life, but will also be made to speak words of wisdom and will preach the Message of the Qur’an to the world.
1444
Calamity after calamity shall continue to befall the disbelievers and they shall suffer reverses one after the other, till the prophecy relating to the utter destruction of their power will be fulfilled by the Fall of Mecca, their metropolis and chief citadel.
یَوۡمَ تُبَدَّلُ الۡاَرۡضُ غَیۡرَ الۡاَرۡضِ وَالسَّمٰوٰتُ ۖ وَبَرَزُوۡا لِلّٰہِ الۡوٰحِدِ الۡقَہَّارِ
随着麦加的主权的转移以及伊斯兰教作为一种强大力量确立在阿拉伯, 一个新的宇宙, 可以说是, 连同一种新的天地形成了。旧秩序彻底被打垮, 而一种与旧秩序完全不同的新秩序取而代之。
With the Fall of Mecca and the establishment of Islam in Arabia as a mighty force, a new universe, as it were, came into being with a new heaven and a new earth. The old order was swept away, and a new one, completely different from the old one, took its place.
Commentary:
The verse speaks of the great Day of Judgement in the next world, when new heavens and a new earth will come into existence. The attributes of "One" and "Supreme" have been mentioned in this verse to point out that on that dreadful day all the false deities of the disbelievers will forsake them and disbelievers will realize that all government rests in God alone.
Incidentally, the verse also shows that the blessings of the next life will be quite different from those of the present life; for, as the verse says, the present earth and the present heavens will be changed into a new earth and new heavens in the next world. If the same or similar earth and heavens were to be created again, in the next world, with the same fruits and the same material boons, where was the need to change the old ones?
653
随着麦加的主权的转移以及伊斯兰教作为一种强大力量确立在阿拉伯, 一个新的宇宙, 可以说是, 连同一种新的天地形成了。旧秩序彻底被打垮, 而一种与旧秩序完全不同的新秩序取而代之。
1703
Commentary:
The verse speaks of the great Day of Judgement in the next world, when new heavens and a new earth will come into existence. The attributes of "One" and "Supreme" have been mentioned in this verse to point out that on that dreadful day all the false deities of the disbelievers will forsake them and disbelievers will realize that all government rests in God alone.
Incidentally, the verse also shows that the blessings of the next life will be quite different from those of the present life; for, as the verse says, the present earth and the present heavens will be changed into a new earth and new heavens in the next world. If the same or similar earth and heavens were to be created again, in the next world, with the same fruits and the same material boons, where was the need to change the old ones?
1475
With the Fall of Mecca and the establishment of Islam in Arabia as a mighty force, a new universe, as it were, came into being with a new heaven and a new earth. The old order was swept away, and a new one, completely different from the old one, took its place.
تَکَادُ السَّمٰوٰتُ یَتَفَطَّرۡنَ مِنۡہُ وَتَنۡشَقُّ الۡاَرۡضُ وَتَخِرُّ الۡجِبَالُ ہَدًّا
The dogma that Jesus is the son of God is so hideous that the heavens, the earth and the mountains might well break into pieces and fall asunder at its enormity. The belief is repugnant to heavenly beings (As-Samawat) because it is against Divine attributes and against all that they stand for. It is revolting for human beings living on the earth (al-Ard), because it offends against the dictates of human nature and man’s intellect and reason recoil in sheer disgust from it. Men of high and noble ideals such as Divine Prophets and God’s Elect (al-Jibal) also deny and denounce it because the idea that man should stand in need of the vicarious sacrifice of anybody for the attainment of salvation and a high moral status runs counter to their own spiritual experience.
Commentary:
The verse means to say that the dogma that Jesus is the son of God is so hideous that the heavens, the earth and the mountains might well break into pieces and fall asunder at the enormity of this idea. The belief is repugnant to heavenly beings because it is against Divine attributes and against all that they stand for. It is revolting for human beings living on the earth because it offends against the dictates of human nature and man’s intellect and reason recoil in sheer disgust from it. Men of high and noble ideals such as Divine Prophets and God’s Elect also deny and denounce it because the idea that man should stand in need of the vicarious sacrifice of anybody for the attainment of salvation and a high moral status runs counter to their own spiritual experience. The doctrine of Atonement is dependent on and is inseparably connected with belief in the sonship of Jesus and bars the door to all moral and spiritual advancement and attainment of high and noble ideals and condemns man to undeserved moral degradation. In short, the doctrine that Jesus is son of God is against all that is sane, sound and sensible.
2230
Commentary:
The verse means to say that the dogma that Jesus is the son of God is so hideous that the heavens, the earth and the mountains might well break into pieces and fall asunder at the enormity of this idea. The belief is repugnant to heavenly beings because it is against Divine attributes and against all that they stand for. It is revolting for human beings living on the earth because it offends against the dictates of human nature and man’s intellect and reason recoil in sheer disgust from it. Men of high and noble ideals such as Divine Prophets and God’s Elect also deny and denounce it because the idea that man should stand in need of the vicarious sacrifice of anybody for the attainment of salvation and a high moral status runs counter to their own spiritual experience. The doctrine of Atonement is dependent on and is inseparably connected with belief in the sonship of Jesus and bars the door to all moral and spiritual advancement and attainment of high and noble ideals and condemns man to undeserved moral degradation. In short, the doctrine that Jesus is son of God is against all that is sane, sound and sensible.
1802
The dogma that Jesus is the son of God is so hideous that the heavens, the earth and the mountains might well break into pieces and fall asunder at its enormity. The belief is repugnant to heavenly beings (As-Samawat) because it is against Divine attributes and against all that they stand for. It is revolting for human beings living on the earth (al-Ard), because it offends against the dictates of human nature and man’s intellect and reason recoil in sheer disgust from it. Men of high and noble ideals such as Divine Prophets and God’s Elect (al-Jibal) also deny and denounce it because the idea that man should stand in need of the vicarious sacrifice of anybody for the attainment of salvation and a high moral status runs counter to their own spiritual experience.
اَلَمۡ تَرَ اَنَّ اللّٰہَ اَنۡزَلَ مِنَ السَّمَآءِ مَآءً فَتُصۡبِحُ الۡاَرۡضُ مُخۡضَرَّۃً ۗ اِنَّ اللّٰہَ لَطِیۡفٌ خَبِیۡرٌ
22:6; 30:51; 35:28; 39:22; 45:6.
22:6; 30:51; 35:28; 39:22; 45:6.
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that Divine rain has fallen on the bleak, barren and spiritually dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over, i.e. there is spiritual awakening all over the country and Islam has taken deep roots?
22:6; 30:51; 35:28; 39:22; 45:6.
Commentary:
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that divine rain has fallen on the bleak, barren and dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over it i.e. there is spiritual awakening all over the country and Islam has taken deep roots? It will now grow and expand and prevail over all false faiths.
e
22:6; 30:51; 35:28; 39:22; 45:6.
c
22:6; 30:51; 35:28; 39:22; 45:6.
2493
Commentary:
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that divine rain has fallen on the bleak, barren and dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over it i.e. there is spiritual awakening all over the country and Islam has taken deep roots? It will now grow and expand and prevail over all false faiths.
c
22:6; 30:51; 35:28; 39:22; 45:6.
1970
The verse draws the attention of disbelievers to the natural phenomenon that is unfolding itself before their very eyes. Do they not see, it purports to say, that Divine rain has fallen on the bleak, barren and spiritually dead land of Arabia and that it has begun to vibrate with new life and there is verdure and greenness all over, i.e. there is spiritual awakening all over the country and Islam has taken deep roots?
قُل لِّمَنِ الۡاَرۡضُ وَمَنۡ فِیۡہَاۤ اِنۡ کُنۡتُمۡ تَعۡلَمُوۡنَ
Commentary:
With this verse the Surah reverts to the subject of the Unity of God and draws particular attention to God’s attributes of creation, Lordship and Sovereignty in support of this doctrine. It purports to say that when God alone is the Creator and Sustainer of the universe and to Him alone belongs the kingdom and sovereignty of the heavens and the earth it is foolish to associate anyone else with Him. This argument has been enlarged and developed in the following verses.
2568
Commentary:
With this verse the Surah reverts to the subject of the Unity of God and draws particular attention to God’s attributes of creation, Lordship and Sovereignty in support of this doctrine. It purports to say that when God alone is the Creator and Sustainer of the universe and to Him alone belongs the kingdom and sovereignty of the heavens and the earth it is foolish to associate anyone else with Him. This argument has been enlarged and developed in the following verses.
وَاٰیَۃٌ لَّہُمُ الۡاَرۡضُ الۡمَیۡتَۃُ اَحۡیَیۡنٰہَا وَاَخۡرَجۡنَا مِنۡہَا حَبًّا فَمِنۡہُ یَاۡکُلُوۡنَ
16:66.
16:66.
16:12, 66; 23:20.
Commentary:
What greater sign of the power of God there could be than that in a certain season of the year the earth becomes dried up and parched. Then water falls from heaven and all of a sudden it begins to bloom and blossom and becomes full of all kinds of fruits and flowers? From this similitude the present verse draws attention to the fact that a greater Divine sign is about to occur in the dry and parched land of Arabia. The water of Divine revelation has begun to descend on it and it will now vibrate with new life. This drama was enacted before the very eyes of the world. Through the teachings of the Quran and under the influence of the Holy Prophet, a people steeped deep in the darkness of ignorance and iniquity, within the brief space of a few years, not only themselves became enlightened and learned but also imparted light and learning to the spiritually and morally dark and dead world. The reference in the verse may also be to the appearance of a Prophet in the Latter Days.
e
16:66.
d
16:12, 66; 23:20.
3235
Commentary:
What greater sign of the power of God there could be than that in a certain season of the year the earth becomes dried up and parched. Then water falls from heaven and all of a sudden it begins to bloom and blossom and becomes full of all kinds of fruits and flowers? From this similitude the present verse draws attention to the fact that a greater Divine sign is about to occur in the dry and parched land of Arabia. The water of Divine revelation has begun to descend on it and it will now vibrate with new life. This drama was enacted before the very eyes of the world. Through the teachings of the Quran and under the influence of the Holy Prophet, a people steeped deep in the darkness of ignorance and iniquity, within the brief space of a few years, not only themselves became enlightened and learned but also imparted light and learning to the spiritually and morally dark and dead world. The reference in the verse may also be to the appearance of a Prophet in the Latter Days.
a
16:66.
سُبۡحٰنَ الَّذِیۡ خَلَقَ الۡاَزۡوٰجَ کُلَّہَا مِمَّا تُنۡۢبِتُ الۡاَرۡضُ وَمِنۡ اَنۡفُسِہِمۡ وَمِمَّا لَا یَعۡلَمُوۡنَ
13:4; 51:50.
13:4; 51:50.
Science has discovered the fact that pairs exist in all things—in vegetable kingdom, and even in inorganic matter. Even the so-called elements do not exist by themselves. They also depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
13:4; 51:50.
Commentary:
The verse reveals a scientific truth, viz. that God has created all things in pairs, which was simply inconceivable at the time the Quran was revealed and among the people to whom it was revealed.
Science now has discovered the truth that pairs exist in all things; in the vegetable kingdom and even in inorganic matter. It has yet to unfold this truth in all its various details. Even the so-called elements do not exist by themselves. They depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends, man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
a
13:4; 51:50.
b
13:4; 51:50.
3237
Commentary:
The verse reveals a scientific truth, viz. that God has created all things in pairs, which was simply inconceivable at the time the Quran was revealed and among the people to whom it was revealed.
Science now has discovered the truth that pairs exist in all things; in the vegetable kingdom and even in inorganic matter. It has yet to unfold this truth in all its various details. Even the so-called elements do not exist by themselves. They depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends, man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
c
13:4; 51:50.
2445
Science has discovered the fact that pairs exist in all things—in vegetable kingdom, and even in inorganic matter. Even the so-called elements do not exist by themselves. They also depend upon other things for their sustenance. This scientific truth applies to human intellect also. Until heavenly light descends man cannot have true knowledge which is born of a combination of Divine revelation and human intelligence.
وَاَشۡرَقَتِ الۡاَرۡضُ بِنُوۡرِ رَبِّہَا وَوُضِعَ الۡکِتٰبُ وَجِایۡٓءَ بِالنَّبِیّٖنَ وَالشُّہَدَآءِ وَقُضِیَ بَیۡنَہُمۡ بِالۡحَقِّ وَہُمۡ لَا یُظۡلَمُوۡنَ
18:50.
“大地将会照耀着养主的光辉,” 这句话, 如果用于后世, 意思是生命的奥秘将被揭露, 人们今生已做的善事和恶行在今世常是隐而不见的, 到后世将变得明显起来。然而, 这句话如果指的是安拉派遣的导师出现在这个世界上, 尤其是穆圣降临的话, 它的意思可以是, 既然穆圣已经降临, 整个世界会照耀着安拉的光辉, 精神黑暗就会全部消失。“先知和作证者将被召来” 这句话可以意指穆圣的降临, 因为穆圣本人可以代表一切先知以及安拉所派遣的导师; 而 “作证者” 指的是他的真正信奉者, 他们享有作为所有人的作证者的这种值得自豪的特殊荣幸。
18:50.
Applied to the next life, the words, 'And the earth will shine with the light of her Lord,' would mean that the veil will be lifted from the mysteries of life and the consequences of good and bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine Teacher in the world, particularly to that of the Holy Prophet, the words may signify that now that the Holy Prophet has appeared the whole earth will shine with Divine Light, and spiritual darkness will be completely dispelled. The words, ‘The Prophets and witnesses will be brought, may signify the advent of the Holy Prophet who represents in his person all the Prophets and Divine Teachers; and 'witnesses' refers to his true followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
18:50.
Commentary:
Applied to the next life, the words, "and the earth will shine with the light of her Lord," would mean that the veil will be lifted from the mysteries of life and the consequences of good or bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine teacher in the world, particularly to that of the Holy Prophet, they may signify that now that the Holy Prophet has appeared the whole earth will shine with divine light, and spiritual darkness will be completely dispelled. "The bringing of the Prophets" may signify the advent of the Holy Prophet who represents all the Prophets and Divine teachers; and the word "witnesses" refers to his followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
a
18:50.
1148
“大地将会照耀着养主的光辉,” 这句话, 如果用于后世, 意思是生命的奥秘将被揭露, 人们今生已做的善事和恶行在今世常是隐而不见的, 到后世将变得明显起来。然而, 这句话如果指的是安拉派遣的导师出现在这个世界上, 尤其是穆圣降临的话, 它的意思可以是, 既然穆圣已经降临, 整个世界会照耀着安拉的光辉, 精神黑暗就会全部消失。“先知和作证者将被召来” 这句话可以意指穆圣的降临, 因为穆圣本人可以代表一切先知以及安拉所派遣的导师; 而 “作证者” 指的是他的真正信奉者, 他们享有作为所有人的作证者的这种值得自豪的特殊荣幸。
b
18:50.
3487
Commentary:
Applied to the next life, the words, "and the earth will shine with the light of her Lord," would mean that the veil will be lifted from the mysteries of life and the consequences of good or bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine teacher in the world, particularly to that of the Holy Prophet, they may signify that now that the Holy Prophet has appeared the whole earth will shine with divine light, and spiritual darkness will be completely dispelled. "The bringing of the Prophets" may signify the advent of the Holy Prophet who represents all the Prophets and Divine teachers; and the word "witnesses" refers to his followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
b
18:50.
2589
Applied to the next life, the words, 'And the earth will shine with the light of her Lord,' would mean that the veil will be lifted from the mysteries of life and the consequences of good and bad actions which man will have done in this life and which remain hidden here, will become manifest. With reference, however, to the appearance of a Divine Teacher in the world, particularly to that of the Holy Prophet, the words may signify that now that the Holy Prophet has appeared the whole earth will shine with Divine Light, and spiritual darkness will be completely dispelled. The words, ‘The Prophets and witnesses will be brought, may signify the advent of the Holy Prophet who represents in his person all the Prophets and Divine Teachers; and 'witnesses' refers to his true followers who enjoy the proud privilege of having been appointed witnesses over all men (2:144).
قَدۡ عَلِمۡنَا مَا تَنۡقُصُ الۡاَرۡضُ مِنۡہُمۡ ۖ وَعِنۡدَنَا کِتٰبٌ حَفِیۡظٌۢ
پہلے لکھا جا چکا ہے کہ متقابل الفاظ میں سے ایک بیان کیا جائے تو عربی قاعدہ کے مطابق دوسرا بھی حسب ضرورت محذوف سمجھ لیا جاتا ہے اس قاعدہ کے مطابق ’’کم کرتی ہے‘‘ کے مقابل میں ہم نے ’’زیادہ کرتی ہے‘‘ کے الفاظ محذوف نکالے ہیں۔ اس آیت میں کم کرنے کا مطلب یہ ہے کہ مرنے کے بعد مٹی ان کو کھا جاتی ہے اور زیادہ کرنے سے یہ مراد ہے کہ مٹی جو غذا نکالتی ہے اس کو کھا کھا کر انسانی جسم بڑھتا ہے۔
The verse refutes the disbelievers’ objection mentioned in the preceding verse, viz. how when they are dead and reduced to broken bones and particles of dust they would be raised again. It is the physical body, it says, that disintegrates and perishes. The soul is imperishable and will be given a new body in the next world to account for the deeds done in this world which are recorded in 'a Book that preserves everything.' The verse may also mean that even the particles of objects which the earth disintegrates are well preserved in God’s knowledge. It may also signify that as complete knowledge about all the details of a thing presupposes the power to create it, and God is the Possessor of full knowledge of human anatomy and of the process of its disintegration, He, therefore, could and would recreate it after it had perished.
Commentary:
The verse refutes the disbelievers’ objection mentioned in the preceding verse, viz. that when they are dead and reduced to broken bones and particles of dust they would be raised again. It is the physical body, says the verse, that disintegrates and perishes. The soul is imperishable and will be given a new body to account for the deeds done in this world which are recorded in "a Book that preserves everything." The verse may also mean that even the particles of objects which the earth disintegrates are well preserved in God’s knowledge. It may also signify that as complete knowledge about all the details of a thing presupposes the power to create it, and God being the Possessor of full knowledge of human anatomy and the process of its disintegration could recreate it after it had perished.
The verse may also signify that just as the earth corrupts and swallows up dead bodies, it also possesses the means of nourishing living ones.
1
پہلے لکھا جا چکا ہے کہ متقابل الفاظ میں سے ایک بیان کیا جائے تو عربی قاعدہ کے مطابق دوسرا بھی حسب ضرورت محذوف سمجھ لیا جاتا ہے اس قاعدہ کے مطابق ’’کم کرتی ہے‘‘ کے مقابل میں ہم نے ’’زیادہ کرتی ہے‘‘ کے الفاظ محذوف نکالے ہیں۔ اس آیت میں کم کرنے کا مطلب یہ ہے کہ مرنے کے بعد مٹی ان کو کھا جاتی ہے اور زیادہ کرنے سے یہ مراد ہے کہ مٹی جو غذا نکالتی ہے اس کو کھا کھا کر انسانی جسم بڑھتا ہے۔
3859
Commentary:
The verse refutes the disbelievers’ objection mentioned in the preceding verse, viz. that when they are dead and reduced to broken bones and particles of dust they would be raised again. It is the physical body, says the verse, that disintegrates and perishes. The soul is imperishable and will be given a new body to account for the deeds done in this world which are recorded in "a Book that preserves everything." The verse may also mean that even the particles of objects which the earth disintegrates are well preserved in God’s knowledge. It may also signify that as complete knowledge about all the details of a thing presupposes the power to create it, and God being the Possessor of full knowledge of human anatomy and the process of its disintegration could recreate it after it had perished.
The verse may also signify that just as the earth corrupts and swallows up dead bodies, it also possesses the means of nourishing living ones.
2801
The verse refutes the disbelievers’ objection mentioned in the preceding verse, viz. how when they are dead and reduced to broken bones and particles of dust they would be raised again. It is the physical body, it says, that disintegrates and perishes. The soul is imperishable and will be given a new body in the next world to account for the deeds done in this world which are recorded in 'a Book that preserves everything.' The verse may also mean that even the particles of objects which the earth disintegrates are well preserved in God’s knowledge. It may also signify that as complete knowledge about all the details of a thing presupposes the power to create it, and God is the Possessor of full knowledge of human anatomy and of the process of its disintegration, He, therefore, could and would recreate it after it had perished.
یَوۡمَ تَشَقَّقُ الۡاَرۡضُ عَنۡہُمۡ سِرَاعًا ۚ ذٰلِکَ حَشۡرٌ عَلَیۡنَا یَسِیۡرٌ
یعنی عذاب آنے پر اپنا علاقہ چھوڑ کر اِدھر اُدھر بھاگیں گے‘ مگر راہِ نجات نہ ملے گی۔
84:4.
3
یعنی عذاب آنے پر اپنا علاقہ چھوڑ کر اِدھر اُدھر بھاگیں گے‘ مگر راہِ نجات نہ ملے گی۔
c
84:4.
اِذَا رُجَّتِ الۡاَرۡضُ رَجًّا
50:45; 99:2.
The whole of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of life etc. will undergo a complete change. In fact, the old order will die, giving place to a completely new one. The verse along with the one preceding it and those that follow it may equally apply to the Resurrection after death.
50:45; 84:4.
Important Words:
رجت (shall be shaken). رجه means, he put it in motion or in a state of commotion or agitation; he put it in a state of violent motion; or convulsion or made it to shake, quake or quiver. رج الباب means, he shook the door violently (Lane & Aqrab).
Commentary:
The verse means that the whole land of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of living, etc., will undergo a complete change. In fact, the whole old order will die, giving place to a completely new one.
The verse along with its predecessor and successors is equally applicable to Resurrection after death, to the Last Judgement.
d
50:45; 99:2.
1378
整个阿拉伯都将彻底被动摇。旧的信仰、观念、道德价值、风俗习惯、生活方式等等都将经历一次全新的变化。事实上旧秩序将消亡而让位于新的。这节经文和上一节(1) 及 (2) 后的几节同样适用于死后复活。
a
50:45; 84:4.
4095
Important Words:
رجت (shall be shaken). رجه means, he put it in motion or in a state of commotion or agitation; he put it in a state of violent motion; or convulsion or made it to shake, quake or quiver. رج الباب means, he shook the door violently (Lane & Aqrab).
Commentary:
The verse means that the whole land of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of living, etc., will undergo a complete change. In fact, the whole old order will die, giving place to a completely new one.
The verse along with its predecessor and successors is equally applicable to Resurrection after death, to the Last Judgement.
d
50:45; 99:2.
2958
The whole of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of life etc. will undergo a complete change. In fact, the old order will die, giving place to a completely new one. The verse along with the one preceding it and those that follow it may equally apply to the Resurrection after death.
وَحُمِلَتِ الۡاَرۡضُ وَالۡجِبَالُ فَدُکَّتَا دَکَّۃً وّٰحِدَۃً
整个阿拉伯彻底震动了; 阿拉伯贵族领袖和普通老百姓都感觉到伊斯兰教战胜者的强大冲击, 以及其在他们生活中所产生的猛烈的大变化的冲击 اَلْجِبَال (al-Jibal) 的意思是宗族的领袖, اَلْاَرْض (al-Ard) 指普通老百姓。
The whole of Arabia was shaken from one end to the other; the leaders of Arab aristocracy and the common folk felt the strong impact of the conquests of Islam and of the great and violent change it brought about in their lives—al-Jibal signifying leaders of men, and al-Ard common folk.
Commentary:
The verse may also signify that the whole of Arabia will be shaken from one end to the other; leaders of Arab aristocracy and the common folk will feel the strong impact of the conquests of Islam and of the great and violent change it will bring about in their lives. الجبال may signify leaders of men and الارض common folk.
1474
整个阿拉伯彻底震动了; 阿拉伯贵族领袖和普通老百姓都感觉到伊斯兰教战胜者的强大冲击, 以及其在他们生活中所产生的猛烈的大变化的冲击 اَلْجِبَال (al-Jibal) 的意思是宗族的领袖, اَلْاَرْض (al-Ard) 指普通老百姓。
4349
Commentary:
The verse may also signify that the whole of Arabia will be shaken from one end to the other; leaders of Arab aristocracy and the common folk will feel the strong impact of the conquests of Islam and of the great and violent change it will bring about in their lives. الجبال may signify leaders of men and الارض common folk.
3110
The whole of Arabia was shaken from one end to the other; the leaders of Arab aristocracy and the common folk felt the strong impact of the conquests of Islam and of the great and violent change it brought about in their lives—al-Jibal signifying leaders of men, and al-Ard common folk.
یَوۡمَ تَرۡجُفُ الۡاَرۡضُ وَالۡجِبَالُ وَکَانَتِ الۡجِبَالُ کَثِیۡبًا مَّہِیۡلًا
56:5, 6; 79:7.
56:5, 6; 79:7.
56:5-6; 79:7.
Important Words:
کثیباً is derived from کثب. They say کثب التراب i.e. he scattered dust part over part. کثیب means, a sandhill heaped up by the wind (Lane).
مھیلا (crumbling) is derived from ھال. They say ھال علیه التراب i.e. he put the earth over it. الھیل which is infinitive noun means, sand that does not remain steady in its place. مھیل means, running sand. کثیب مھیل means, a crumbling sandhill (Aqrab).
Commentary:
The reference in the verse is to the Day of Resurrection, or to the Day of the Fall of Mecca, or to any calamitous day when catastrophic changes take place and deeply-rooted institutions totter and fall and very powerful and big and influential people are blown away like chaff before the wind.
a
56:5, 6; 79:7.
a
56:5-6; 79:7.
4425
Important Words:
کثیباً is derived from کثب. They say کثب التراب i.e. he scattered dust part over part. کثیب means, a sandhill heaped up by the wind (Lane).
مھیلا (crumbling) is derived from ھال. They say ھال علیه التراب i.e. he put the earth over it. الھیل which is infinitive noun means, sand that does not remain steady in its place. مھیل means, running sand. کثیب مھیل means, a crumbling sandhill (Aqrab).
Commentary:
The reference in the verse is to the Day of Resurrection, or to the Day of the Fall of Mecca, or to any calamitous day when catastrophic changes take place and deeply-rooted institutions totter and fall and very powerful and big and influential people are blown away like chaff before the wind.
c
56:5, 6; 79:7.
کَلَّاۤ اِذَا دُکَّتِ الۡاَرۡضُ دَکًّا دَکًّا
یعنی کفار میں نفاق پیدا ہو جائے گا اور وہ الگ الگ ہو جائیں گے۔ یا مسلمان جن علاقوں کو فتح کریں گے ان کی قوموں میں اختلاف پیدا ہو جائے گا اور وہ اکٹھے ہو کر مسلمانوں کا مقابلہ نہیں کرسکیں گے۔
Commentary:
The verse warns disbelievers that as they do not possess the ingredients mentioned in the foregoing verses which are so essential for the maintenance of the moral health of a people, the time would surely come when they will become morally corrupt and will be seized with Divine punishment.
1
یعنی کفار میں نفاق پیدا ہو جائے گا اور وہ الگ الگ ہو جائیں گے۔ یا مسلمان جن علاقوں کو فتح کریں گے ان کی قوموں میں اختلاف پیدا ہو جائے گا اور وہ اکٹھے ہو کر مسلمانوں کا مقابلہ نہیں کرسکیں گے۔
4719
Commentary:
The verse warns disbelievers that as they do not possess the ingredients mentioned in the foregoing verses which are so essential for the maintenance of the moral health of a people, the time would surely come when they will become morally corrupt and will be seized with Divine punishment.
وَاِذَا الۡاَرۡضُ مُدَّتۡ
یعنی اس زمانہ میں یہ ثابت ہو جائے گا کہ بہت سے کُرّے جو بظاہر آسمان کے ساتھ وابستہ نظر آتے ہیں وہ زمین کا حصہ ہیں جیسے چاند اور مریخ وغیرہ۔ یہ سائنس کا انکشاف اس زمانہ میں ہوا ہے پہلے نہیں ہوا تھا بلکہ مزید بات یہ ہے کہ ان کُرّوں کو زمین کا حصہ سمجھ کر بعض لوگ یہ کوشش کر رہے ہیں کہ راکٹ کے ذریعہ سے ان تک پہنچ جائیں یا ان کو بھی رہائش کے لحاظ سے زمین کا ہی ایک حصہ ثابت کر دیں اگر یہ ہو جائے یا بعض لحاظ سے چاند اور دوسرے کُرّوں سے ایسے فائدے اٹھائے جا سکیں جس سے زمین متمتع ہو تو اس کا مفہوم یہی ہوگا کہ زمین پھیل گئی ہے۔
78:7.
The earth will get a new lease of life and the destruction which it had deserved on account of men’s sins will be deferred; and new means will be provided for the spiritual progress of its dwellers. The verse may also signify that some planets which appear to pertain to the heaven will be discovered to form a part of the earth and men will try to reach them by means of rockets, etc. The word Mudda possesses all these meanings (Lane).
50:45.
Important Word:
مدت (is spread out). مد الله الارض means, God expanded or stretched out and made level the earth. مد فی عمره means, he had his life lengthened. أمد له فی الأجل means, he deferred or postponed for him the period of duration. مد القوم means, he aided or succoured the people or became an auxiliary to them. مد الارض means, he put manure in the land (Lane & Aqrab).
Commentary:
The verse signifies that the earth will get a new lease of life and the destruction which it had deserved on account of men’s sins will be deferred; and it will receive fresh manure, i.e. new means will be provided for the spiritual progress of its dwellers. The verse may also signify that some planets which appear to pertain to the heaven will be discovered to form a part of the earth and men will try to reach them by means of rockets, etc.
d
78:7.
1645
大地将获得新的希望, 由于人们的罪恶而应得的毁灭将被展缓;大地上的人们在精神上的进步将得到新的方法。这节经文也可以表示, 天空中有些行星将被发现, 形成大地的一部分, 人们将依靠火箭等手段试图到那儿去。مُدَّت (Muddat) 这词含有所有这些意义 (Lane)。
4
یعنی اس زمانہ میں یہ ثابت ہو جائے گا کہ بہت سے کُرّے جو بظاہر آسمان کے ساتھ وابستہ نظر آتے ہیں وہ زمین کا حصہ ہیں جیسے چاند اور مریخ وغیرہ۔ یہ سائنس کا انکشاف اس زمانہ میں ہوا ہے پہلے نہیں ہوا تھا بلکہ مزید بات یہ ہے کہ ان کُرّوں کو زمین کا حصہ سمجھ کر بعض لوگ یہ کوشش کر رہے ہیں کہ راکٹ کے ذریعہ سے ان تک پہنچ جائیں یا ان کو بھی رہائش کے لحاظ سے زمین کا ہی ایک حصہ ثابت کر دیں اگر یہ ہو جائے یا بعض لحاظ سے چاند اور دوسرے کُرّوں سے ایسے فائدے اٹھائے جا سکیں جس سے زمین متمتع ہو تو اس کا مفہوم یہی ہوگا کہ زمین پھیل گئی ہے۔
d
50:45.
4645
Important Word:
مدت (is spread out). مد الله الارض means, God expanded or stretched out and made level the earth. مد فی عمره means, he had his life lengthened. أمد له فی الأجل means, he deferred or postponed for him the period of duration. مد القوم means, he aided or succoured the people or became an auxiliary to them. مد الارض means, he put manure in the land (Lane & Aqrab).
Commentary:
The verse signifies that the earth will get a new lease of life and the destruction which it had deserved on account of men’s sins will be deferred; and it will receive fresh manure, i.e. new means will be provided for the spiritual progress of its dwellers. The verse may also signify that some planets which appear to pertain to the heaven will be discovered to form a part of the earth and men will try to reach them by means of rockets, etc.
d
78:7.
3299
The earth will get a new lease of life and the destruction which it had deserved on account of men’s sins will be deferred; and new means will be provided for the spiritual progress of its dwellers. The verse may also signify that some planets which appear to pertain to the heaven will be discovered to form a part of the earth and men will try to reach them by means of rockets, etc. The word Mudda possesses all these meanings (Lane).
اِذَا زُلۡزِلَتِ الۡاَرۡضُ زِلۡزَالَہَا
全地球都将经历各种各样内在和外在的动荡和剧变。
یعنی اندرونی اور بیرونی قسم کے زلازل آجائیں گے‘ جیسا کہ آج کل زمین کے اندر کے لاوے کی وجہ سے بھی اس پر زلزلے آرہے ہیں اور ایٹم بموں اور ہائیڈروجن بموں کی وجہ سے بھی اس پر زلزلے آرہے ہیں اور ایسی روحانی تحریکیں جاری ہو گئی ہیں جن کی وجہ سے زمین کے دل ہل گئے ہیں۔
The whole earth will experience all manner of internal as well as external commotions and upheavals.
Important Words:
زلزلت (is shaken). زلزل الله الارض means, God made the earth to quake violently, or put the earth into a state of convulsion or violent motion. زلزل فلانا means, he frightened such a one and terrified him. زلزل الابل means, he drove the camels with violence or vehemence, means an earthquake, convulsion, commotion or violent agitation; a great calamity (Lane & Aqrab).
Commentary:
The expression زلزلت الارض زلزالھا means that the whole earth will experience all manner of internal as well as external commotion and upheavals. In our time not only has the earth been constantly shaken by most destructive earthquakes, wars and other calamities and catastrophes at frequent intervals, but also its dwellers have been subjected to violent and virulent agitation in every walk of life. Man has experienced catastrophic changes never witnessed by him before.
1753
全地球都将经历各种各样内在和外在的动荡和剧变。
1
یعنی اندرونی اور بیرونی قسم کے زلازل آجائیں گے‘ جیسا کہ آج کل زمین کے اندر کے لاوے کی وجہ سے بھی اس پر زلزلے آرہے ہیں اور ایٹم بموں اور ہائیڈروجن بموں کی وجہ سے بھی اس پر زلزلے آرہے ہیں اور ایسی روحانی تحریکیں جاری ہو گئی ہیں جن کی وجہ سے زمین کے دل ہل گئے ہیں۔
4804
Important Words:
زلزلت (is shaken). زلزل الله الارض means, God made the earth to quake violently, or put the earth into a state of convulsion or violent motion. زلزل فلانا means, he frightened such a one and terrified him. زلزل الابل means, he drove the camels with violence or vehemence, means an earthquake, convulsion, commotion or violent agitation; a great calamity (Lane & Aqrab).
Commentary:
The expression زلزلت الارض زلزالھا means that the whole earth will experience all manner of internal as well as external commotion and upheavals. In our time not only has the earth been constantly shaken by most destructive earthquakes, wars and other calamities and catastrophes at frequent intervals, but also its dwellers have been subjected to violent and virulent agitation in every walk of life. Man has experienced catastrophic changes never witnessed by him before.
3402
The whole earth will experience all manner of internal as well as external commotions and upheavals.
وَاَخۡرَجَتِ الۡاَرۡضُ اَثۡقَالَہَا
(a) 地壳将裂开并抛出矿物财富的宝库; (b) 将掀起涉及自然科学和精神科学尤其是地质学和考古学的知识大解放和大高潮。
اس کا مطلب یہ ہے کہ جتنے علوم اس دنیا میں مخفی تھے وہ ظاہر ہونے لگ جائیں گے خواہ دینی ہوں یا دنیوی۔ جیسا کہ اس وقت سائنس بھی ترقی کر رہی ہے اور قرآنی علوم بھی نئے نئے کھل رہے ہیں۔
(a) The bowels of the earth will be ripped open and it will throw up its treasures of mineral wealth; (b) there will be a vast release and upsurge of knowledge of all kinds relating to physical as well as spiritual sciences, especially to the sciences of geology and archaeology.
Important Words:
أثقالھا (her burdens) is the plural of ثقل which is inf. noun from ثقل (thaqula) which means, it was or became heavy, weighty or ponderous, or it became preponderant ideally; it was or became oppressive or grievous. ثقل (thiqlun) means, luggage of a traveller; household goods; anything held in high estimate or anything which is in much demand and is preserved; treasure or buried treasure; burden (Lane & Aqrab).
Commentary:
The verse may have one of the following interpretations:
1. The bowels of the earth will be ripped open and it will throw up its treasures of mineral wealth.
2. There will be a vast release and upsurge of knowledge of all kinds, relating to physical as well as spiritual sciences, especially in the sciences of geology and archaeology.
3. People will throw off the yoke of their rulers and religious leaders and will revolt against oppression, throwing the yoke of subjection off their shoulders.
1754
(a) 地壳将裂开并抛出矿物财富的宝库; (b) 将掀起涉及自然科学和精神科学尤其是地质学和考古学的知识大解放和大高潮。
2
اس کا مطلب یہ ہے کہ جتنے علوم اس دنیا میں مخفی تھے وہ ظاہر ہونے لگ جائیں گے خواہ دینی ہوں یا دنیوی۔ جیسا کہ اس وقت سائنس بھی ترقی کر رہی ہے اور قرآنی علوم بھی نئے نئے کھل رہے ہیں۔
4805
Important Words:
أثقالھا (her burdens) is the plural of ثقل which is inf. noun from ثقل (thaqula) which means, it was or became heavy, weighty or ponderous, or it became preponderant ideally; it was or became oppressive or grievous. ثقل (thiqlun) means, luggage of a traveller; household goods; anything held in high estimate or anything which is in much demand and is preserved; treasure or buried treasure; burden (Lane & Aqrab).
Commentary:
The verse may have one of the following interpretations:
1. The bowels of the earth will be ripped open and it will throw up its treasures of mineral wealth.
2. There will be a vast release and upsurge of knowledge of all kinds, relating to physical as well as spiritual sciences, especially in the sciences of geology and archaeology.
3. People will throw off the yoke of their rulers and religious leaders and will revolt against oppression, throwing the yoke of subjection off their shoulders.
3403
(a) The bowels of the earth will be ripped open and it will throw up its treasures of mineral wealth; (b) there will be a vast release and upsurge of knowledge of all kinds relating to physical as well as spiritual sciences, especially to the sciences of geology and archaeology.