عَذَابًا
Appears 38 times in Quran
Occurrences in Quran
Found 38 verses containing "عَذَابًا".
فَاَمَّا الَّذِیۡنَ کَفَرُوۡا فَاُعَذِّبُہُمۡ عَذَابًا شَدِیۡدًا فِی الدُّنۡیَا وَالۡاٰخِرَۃِ وَمَا لَہُمۡ مِّنۡ نّٰصِرِیۡنَ
’’کوئی بھی‘‘ کے الفاظ مِنْ اور نَاصِرِیْنَ کی نکارت کی وجہ سے ترجمہ میں شامل کیے گئے ہیں۔
Commentary:
The words, those who disbelieve, here refer to Jews, who have suffered great hardships throughout the ages. The tale of their woes and afflictions at the hands of Titus about 70 years after the crucifixion of Jesus pales into insignificance before the sufferings to which they have been subjected in some parts of Europe in our own time.
2
’’کوئی بھی‘‘ کے الفاظ مِنْ اور نَاصِرِیْنَ کی نکارت کی وجہ سے ترجمہ میں شامل کیے گئے ہیں۔
346
Commentary:
The words, those who disbelieve, here refer to Jews, who have suffered great hardships throughout the ages. The tale of their woes and afflictions at the hands of Titus about 70 years after the crucifixion of Jesus pales into insignificance before the sufferings to which they have been subjected in some parts of Europe in our own time.
وَلَیۡسَتِ التَّوۡبَۃُ لِلَّذِیۡنَ یَعۡمَلُوۡنَ السَّیِّاٰتِ حَتّٰۤی اِذَا حَضَرَ اَحَدَہُمُ الۡمَوۡتُ قَالَ اِنِّیۡ تُبۡتُ الۡـٰٔنَ وَلَا الَّذِیۡنَ یَمُوۡتُوۡنَ وَہُمۡ کُفَّارٌ ۚ اُولٰٓئِکَ اَعۡتَدۡنَا لَہُمۡ عَذَابًا اَلِیۡمًا
2:62; 3:92; 47:43.
2:62; 3:92; 47:43.
2:62; 3:92; 47:35.
b
2:62; 3:92; 47:43.
a
2:62; 3:92; 47:35.
a
2:62; 3:92; 47:43.
اَلَّذِیۡنَ یَبۡخَلُوۡنَ وَیَاۡمُرُوۡنَ النَّاسَ بِالۡبُخۡلِ وَیَکۡتُمُوۡنَ مَاۤ اٰتٰٮہُمُ اللّٰہُ مِنۡ فَضۡلِہٖ ۗ وَاَعۡتَدۡنَا لِلۡکٰفِرِیۡنَ عَذَابًا مُّہِیۡنًا
3:181; 17:30; 25:68.
3:181; 17:30; 25:68.
3:181; 17:30; 25:68.
Commentary:
Some persons are so niggardly that, far from spending their wealth for the benefit of others, they do not spend it even upon themselves, lest people should come to know of it. These, as it were, conceal Allah’s bounty. They are not only deprived of the rewards and good results of charity but also become guilty of concealing God’s bounty which He has bestowed upon them for the good of mankind. Elsewhere the Quran says: Acknowledge the bounty of thy Lord in word and deed (93:12).
c
3:181; 17:30; 25:68.
a
3:181; 17:30; 25:68.
515
Commentary:
Some persons are so niggardly that, far from spending their wealth for the benefit of others, they do not spend it even upon themselves, lest people should come to know of it. These, as it were, conceal Allah’s bounty. They are not only deprived of the rewards and good results of charity but also become guilty of concealing God’s bounty which He has bestowed upon them for the good of mankind. Elsewhere the Quran says: Acknowledge the bounty of thy Lord in word and deed (93:12).
a
3:181; 17:30; 25:68.
وَمَنۡ یَّقۡتُلۡ مُؤۡمِنًا مُّتَعَمِّدًا فَجَزَآؤُہٗ جَہَنَّمُ خٰلِدًا فِیۡہَا وَغَضِبَ اللّٰہُ عَلَیۡہِ وَلَعَنَہٗ وَاَعَدَّ لَہٗ عَذَابًا عَظِیۡمًا
25:69, 70.
25:69, 70.
25:69-70.
Commentary:
The solidarity of Islam and the tie of brotherhood among believers have been made absolutely inviolable. One who knowingly kills a fellow Muslim is like one who kills a son of his own father under the very eyes of the latter. The father would have nothing to do with such a man.
c
25:69, 70.
a
25:69-70.
562
Commentary:
The solidarity of Islam and the tie of brotherhood among believers have been made absolutely inviolable. One who knowingly kills a fellow Muslim is like one who kills a son of his own father under the very eyes of the latter. The father would have nothing to do with such a man.
b
25:69, 70.
وَاِذَا کُنۡتَ فِیۡہِمۡ فَاَقَمۡتَ لَہُمُ الصَّلٰوۃَ فَلۡتَقُمۡ طَآئِفَۃٌ مِّنۡہُمۡ مَّعَکَ وَلۡیَاۡخُذُوۡۤا اَسۡلِحَتَہُمۡ فَاِذَا سَجَدُوۡا فَلۡیَکُوۡنُوۡا مِنۡ وَّرَآئِکُمۡ وَلۡتَاۡتِ طَآئِفَۃٌ اُخۡرٰی لَمۡ یُصَلُّوۡا فَلۡیُصَلُّوۡا مَعَکَ وَلۡیَاۡخُذُوۡا حِذۡرَہُمۡ وَاَسۡلِحَتَہُمۡ ۗ وَدَّ الَّذِیۡنَ کَفَرُوۡا لَوۡ تَغۡفُلُوۡنَ عَنۡ اَسۡلِحَتِکُمۡ وَاَمۡتِعَتِکُمۡ فَیَمِیۡلُوۡنَ عَلَیۡکُمۡ مَّیۡلَۃً وّٰحِدَۃً ۚ وَلَا جُنَاحَ عَلَیۡکُمۡ اِنۡ کَانَ بِکُمۡ اَذًی مِّنۡ مَّطَرٍ اَوۡ کُنۡتُمۡ مَّرۡضٰۤی اَنۡ تَضَعُوۡۤا اَسۡلِحَتَکُمۡ ۖ وَخُذُوۡا حِذۡرَکُمۡ ۗ اِنَّ اللّٰہَ اَعَدَّ لِلۡکٰفِرِیۡنَ عَذَابًا مُّہِیۡنًا
Whereas the preceding verse spoke of Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. As many as eleven different forms in which the Prayer was said on different occasions are described in the Hadith (Muhit).
The verse observes a difference between Aslihah (arms) and Hidhr (precautions). Whereas the former may be put aside in moments of comparative security, the latter should never be neglected. See also 4:72.
Commentary:
Whereas the preceding verse spoke of the Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. Apparently the Holy Prophet alone seems to have been addressed here, but really the verse possesses general application. When a Muslim army is about to say their Prayer in congregation, half of them should say the Prayer with the Imam, carrying their arms, and the other half should stand facing the enemy, to fight him or repulse his attack, as the case may be. When the first half have finished one Rak‘at, they should retire to take the place of those who are facing the enemy. The latter should then come forward and say one Rak‘at with the Imam.
As many as eleven different ways in which these Prayers were said on different occasions are described in the Hadith(for details see Al-Bahrul-Muhit). In some cases, each of the two parties said only one Rak‘at of Prayer, while the Imam said two. In other cases, each of the parties said two Rak‘at, one Rak‘at with the Imam and the other alone, thus all saying two Rak‘at. On yet other occasions each of the two parties said two rak‘at of Prayer with the Imam, the Imam himself having said four Rak‘at—two Rak‘at with each party. These different methods were observed in different circumstances. If the danger was great, each of the parties said only one Rak‘at of Prayer with the Imam while the Imam himself said two; but if the danger was not so great, each party said two Rak‘ats while the Imam said four. Again, methods varied with the varying position of the army. If the enemy, for instance, was in front of the Imam, the congregation followed a method different from that which they followed on other occasions.
To sum up, whereas Prayer in a state of simple journey consists of two Rak‘ats in such Prayers as ordinarily consist of four Rak‘ats, the Prayer in time of fear may assume different forms, the more important being:
(a) Splitting up the worshippers into two parties, each party either saying one part of its Prayer with the Imam and then retiring, or saying one part of its Prayer with the Imam and the other part separately, the number of Rak‘ats performed by the worshippers being either one or two as the case may be (the present verse);
(b) Shortening the duration of Prayers only (the preceding verse);
(c) Doing away with all form and repeating the words of Prayer while walking, running or riding (2:240).
The verse observes a difference between: اسلحة (arms) and حذر (means of defence or simply precautions). Whereas the former may be put aside in moments of comparative security, the latter should always be adhered to and never neglected. See also 4:72.
571
Commentary:
Whereas the preceding verse spoke of the Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. Apparently the Holy Prophet alone seems to have been addressed here, but really the verse possesses general application. When a Muslim army is about to say their Prayer in congregation, half of them should say the Prayer with the Imam, carrying their arms, and the other half should stand facing the enemy, to fight him or repulse his attack, as the case may be. When the first half have finished one Rak‘at, they should retire to take the place of those who are facing the enemy. The latter should then come forward and say one Rak‘at with the Imam.
As many as eleven different ways in which these Prayers were said on different occasions are described in the Hadith(for details see Al-Bahrul-Muhit). In some cases, each of the two parties said only one Rak‘at of Prayer, while the Imam said two. In other cases, each of the parties said two Rak‘at, one Rak‘at with the Imam and the other alone, thus all saying two Rak‘at. On yet other occasions each of the two parties said two rak‘at of Prayer with the Imam, the Imam himself having said four Rak‘at—two Rak‘at with each party. These different methods were observed in different circumstances. If the danger was great, each of the parties said only one Rak‘at of Prayer with the Imam while the Imam himself said two; but if the danger was not so great, each party said two Rak‘ats while the Imam said four. Again, methods varied with the varying position of the army. If the enemy, for instance, was in front of the Imam, the congregation followed a method different from that which they followed on other occasions.
To sum up, whereas Prayer in a state of simple journey consists of two Rak‘ats in such Prayers as ordinarily consist of four Rak‘ats, the Prayer in time of fear may assume different forms, the more important being:
(a) Splitting up the worshippers into two parties, each party either saying one part of its Prayer with the Imam and then retiring, or saying one part of its Prayer with the Imam and the other part separately, the number of Rak‘ats performed by the worshippers being either one or two as the case may be (the present verse);
(b) Shortening the duration of Prayers only (the preceding verse);
(c) Doing away with all form and repeating the words of Prayer while walking, running or riding (2:240).
The verse observes a difference between: اسلحة (arms) and حذر (means of defence or simply precautions). Whereas the former may be put aside in moments of comparative security, the latter should always be adhered to and never neglected. See also 4:72.
660
Whereas the preceding verse spoke of Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. As many as eleven different forms in which the Prayer was said on different occasions are described in the Hadith (Muhit).
661
The verse observes a difference between Aslihah (arms) and Hidhr (precautions). Whereas the former may be put aside in moments of comparative security, the latter should never be neglected. See also 4:72.
بَشِّرِ الۡمُنٰفِقِیۡنَ بِاَنَّ لَہُمۡ عَذَابًا اَلِیۡمًا
9:3.
9:3.
9:3.
e
9:3.
a
9:3.
e
9:3.
اُولٰٓئِکَ ہُمُ الۡکٰفِرُوۡنَ حَقًّا ۚ وَاَعۡتَدۡنَا لِلۡکٰفِرِیۡنَ عَذَابًا مُّہِیۡنًا
Commentary:
Those who seek to take a middle course, as explained in the previous verse, are "veritable disbelievers" in the sight of God and shall be awarded "a humiliating punishment."
615
Commentary:
Those who seek to take a middle course, as explained in the previous verse, are "veritable disbelievers" in the sight of God and shall be awarded "a humiliating punishment."
وَاَخۡذِہِمُ الرِّبٰوا وَقَدۡ نُہُوۡا عَنۡہُ وَاَکۡلِہِمۡ اَمۡوٰلَ النَّاسِ بِالۡبٰطِلِ ۚ وَاَعۡتَدۡنَا لِلۡکٰفِرِیۡنَ مِنۡہُمۡ عَذَابًا اَلِیۡمًا
خروج باب۲۲۔ آیت۲۵‘ اور احبار باب۲۵۔ آیت۳۶‘۳۷ میں یہودیوں سے سود لینا ممنوع قرار دیا گیا ہے۔ لیکن استثنا باب۲۳۔ آیت۲۰ میں یہود کے علاوہ دوسرے لوگوں سے بنی اسرائیل کو سود لینے کی اجازت دی گئی ہے۔ درحقیقت یہ ایک تحریف ہے جو قرآن کریم کی رو سے یہودیوں نے اپنے تجارتی کاروبار کے لئے بائیبل میں کی ہے۔ ورنہ اللہ تعالیٰ نے انہیں ہر قسم کے سودی کاروبار سے منع کیا ہوا تھا۔ پس جو کچھ بائیبل میں لکھا ہے‘ وہ یہودی تحریف کا نتیجہ ہے۔
2:276, 277; 3:131; 30:40.
9:34.
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to take interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up this evil practice (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they, as a nation, suffered death and were scattered over the earth to be persecuted at the hands of their enemies.
2:276, 277; 3:131; 30:40.
9:34.
Commentary:
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to exact interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up taking interest from Jews (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they suffered national death and were scattered over the earth to suffer persecution at the hands of their enemies.
c
2:276, 277; 3:131; 30:40.
d
9:34.
2
خروج باب۲۲۔ آیت۲۵‘ اور احبار باب۲۵۔ آیت۳۶‘۳۷ میں یہودیوں سے سود لینا ممنوع قرار دیا گیا ہے۔ لیکن استثنا باب۲۳۔ آیت۲۰ میں یہود کے علاوہ دوسرے لوگوں سے بنی اسرائیل کو سود لینے کی اجازت دی گئی ہے۔ درحقیقت یہ ایک تحریف ہے جو قرآن کریم کی رو سے یہودیوں نے اپنے تجارتی کاروبار کے لئے بائیبل میں کی ہے۔ ورنہ اللہ تعالیٰ نے انہیں ہر قسم کے سودی کاروبار سے منع کیا ہوا تھا۔ پس جو کچھ بائیبل میں لکھا ہے‘ وہ یہودی تحریف کا نتیجہ ہے۔
b
2:276, 277; 3:131; 30:40.
c
9:34.
625
Commentary:
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to exact interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up taking interest from Jews (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they suffered national death and were scattered over the earth to suffer persecution at the hands of their enemies.
b
2:276, 277; 3:131; 30:40.
c
9:34.
703
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to take interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up this evil practice (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they, as a nation, suffered death and were scattered over the earth to be persecuted at the hands of their enemies.
فَاَمَّا الَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ فَیُوَفِّیۡہِمۡ اُجُوۡرَہُمۡ وَیَزِیۡدُہُمۡ مِّنۡ فَضۡلِہٖ ۖ وَاَمَّا الَّذِیۡنَ اسۡتَنۡکَفُوۡا وَاسۡتَکۡبَرُوۡا فَیُعَذِّبُہُمۡ عَذَابًا اَلِیۡمًا وَّلَا یَجِدُوۡنَ لَہُمۡ مِّنۡ دُوۡنِ اللّٰہِ وَلِیًّا وَّلَا نَصِیۡرًا
3:58, 16:97; 39:11.
4:46; 33:18, 66.
3:58; 16:97; 39:11.
7:158; 64:9.
a
3:58, 16:97; 39:11.
b
4:46; 33:18, 66.
a
3:58; 16:97; 39:11.
b
7:158; 64:9.
e
3:58, 16:97; 39:11.
f
4:46; 33:18, 66.
قَالَ اللّٰہُ اِنِّیۡ مُنَزِّلُہَا عَلَیۡکُمۡ ۖ فَمَنۡ یَّکۡفُرۡ بَعۡدُ مِنۡکُمۡ فَاِنِّیۡۤ اُعَذِّبُہٗ عَذَابًا لَّاۤ اُعَذِّبُہٗۤ اَحَدًا مِّنَ الۡعٰلَمِیۡنَ
在这节经文中所谈的惩罚与在19:91节中所谈的惩罚是同一个惩罚。上两次世界大战以及它们的影响可能是实现这一预言的一个方面。只有安拉知道, 还有什么灾难性的惩罚给西方各基督教国家准备着呢。
اس جگہ جو یہ ذکر ہے کہ مائدہ طلب کرنے والوں کو ایسا عذاب ملے گا جو کسی کو نہ ملے گا دوسری جگہ یہی مضمون مسیحیوں کے متعلق آتا ہے کہ ان کے شرک کی وجہ سے ان کو غیر معمولی عذاب ملے گا۔ چنانچہ اللہ تعالیٰ مسیحیوں کا ذکر کرتے ہوئے فرماتا ہے فَاَمَّا الَّذِیْنَ کَفَرُوْا فَاُعَذِّبُھُمْ عَذَابًا شَدِیْدًا فِی الدُّنْیَا وَالْاٰخِرَۃِ وَمَالَھُمْ مِّنْ نّٰصِرِیْنَ (آل عمران: ۵۷) پس معلوم ہوا یہ وعدہ مسیحی قوم کے متعلق تھا۔ نہ کہ حواریوں کے متعلق۔ مسیحی قوم کے ابتدائی دور یعنی رومی دور میں بھی عیسائیوں کو بڑی کامیابیاں ہوئیں اور آخری دور یعنی اٹھارہویں‘ انیسویں ص
The punishment referred to in the verse is the same as mentioned in 19:91. The last two World Wars along with their repercussions may constitute one phase of the fulfilment of this prophecy and God alone knows what dire punishments are yet in store for the Christian nations of the West.
This verse also makes it clear that the مائدة (the table spread with food) did not mean a meal that was actually to descend from heaven, for such miracles are never shown, it being impossible to disbelieve after one has witnessed the wonderful phenomenon of a table set out with food actually descending from on high.
The punishment referred to in the verse is the same as is mentioned in 19:91.
Christians did "disbelieve afterwards" and the threatened punishment has already made its appearance. The last and the present World War, along with their repercussions, constitute one phase of the fulfilment of this prophecy, and God knows what dreadful forms the fulfilment of this great prophecy is decreed to take in future and what dire visitations are yet in store for Christians in this world and in the next.
405
在这节经文中所谈的惩罚与在19:91节中所谈的惩罚是同一个惩罚。上两次世界大战以及它们的影响可能是实现这一预言的一个方面。只有安拉知道, 还有什么灾难性的惩罚给西方各基督教国家准备着呢。
2
اس جگہ جو یہ ذکر ہے کہ مائدہ طلب کرنے والوں کو ایسا عذاب ملے گا جو کسی کو نہ ملے گا دوسری جگہ یہی مضمون مسیحیوں کے متعلق آتا ہے کہ ان کے شرک کی وجہ سے ان کو غیر معمولی عذاب ملے گا۔ چنانچہ اللہ تعالیٰ مسیحیوں کا ذکر کرتے ہوئے فرماتا ہے فَاَمَّا الَّذِیْنَ کَفَرُوْا فَاُعَذِّبُھُمْ عَذَابًا شَدِیْدًا فِی الدُّنْیَا وَالْاٰخِرَۃِ وَمَالَھُمْ مِّنْ نّٰصِرِیْنَ (آل عمران: ۵۷) پس معلوم ہوا یہ وعدہ مسیحی قوم کے متعلق تھا۔ نہ کہ حواریوں کے متعلق۔ مسیحی قوم کے ابتدائی دور یعنی رومی دور میں بھی عیسائیوں کو بڑی کامیابیاں ہوئیں اور آخری دور یعنی اٹھارہویں‘ انیسویں ص
743
This verse also makes it clear that the مائدة (the table spread with food) did not mean a meal that was actually to descend from heaven, for such miracles are never shown, it being impossible to disbelieve after one has witnessed the wonderful phenomenon of a table set out with food actually descending from on high.
The punishment referred to in the verse is the same as is mentioned in 19:91.
Christians did "disbelieve afterwards" and the threatened punishment has already made its appearance. The last and the present World War, along with their repercussions, constitute one phase of the fulfilment of this prophecy, and God knows what dreadful forms the fulfilment of this great prophecy is decreed to take in future and what dire visitations are yet in store for Christians in this world and in the next.
810
The punishment referred to in the verse is the same as mentioned in 19:91. The last two World Wars along with their repercussions may constitute one phase of the fulfilment of this prophecy and God alone knows what dire punishments are yet in store for the Christian nations of the West.
قُلۡ ہُوَ الۡقَادِرُ عَلٰۤی اَنۡ یَّبۡعَثَ عَلَیۡکُمۡ عَذَابًا مِّنۡ فَوۡقِکُمۡ اَوۡ مِنۡ تَحۡتِ اَرۡجُلِکُمۡ اَوۡ یَلۡبِسَکُمۡ شِیَعًا وَّیُذِیۡقَ بَعۡضَکُمۡ بَاۡسَ بَعۡضٍ ۗ اُنۡظُرۡ کَیۡفَ نُصَرِّفُ الۡاٰیٰتِ لَعَلَّہُمۡ یَفۡقَہُوۡنَ
“从上边惩罚” 意指: 饥馑、地震、洪水、飓风、有权的人压迫弱小的人, 精神痛苦以及其他等等; “从下边惩罚” 意指: 疾病、瘟疫、受统制民族的叛乱以及其他等等。然后, 有倾轧、不团结、不和而有时以内战结束。这在 “互相为害” 这些字暗示出来了。
"Punishments from above" signifies famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc., and "punishments from beneath" signifies diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words make you taste the violence of one another.
Commentary:
This verse gives the fourth reason why no mortal possesses the power to bring down punishment upon men for their sins, and that it is God alone Who possesses that power. This reason consists in the fact that the punishments which mortals inflict upon others are merely external and are limited in their character; while the punishments that come from God are varied and far-extending. For instance, man can at most kill another man and end his life, but the punishment which God inflicts sometimes grows in the very heart of man and causes him great heart-burning and uneasiness of mind. Such punishments, which are often greater than mere killing, cannot be inflicted by man. The Quran here refers to some of the kinds of punishment which God may send down on men.
Punishments "from above" signify famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc. And punishments "from beneath" signify diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words, make you taste the violence of one another.
All these different forms of punishment are under the control of God and none other; hence, it is God alone Who has the real power of sending down punishment upon men.
429
“从上边惩罚” 意指: 饥馑、地震、洪水、飓风、有权的人压迫弱小的人, 精神痛苦以及其他等等; “从下边惩罚” 意指: 疾病、瘟疫、受统制民族的叛乱以及其他等等。然后, 有倾轧、不团结、不和而有时以内战结束。这在 “互相为害” 这些字暗示出来了。
811
Commentary:
This verse gives the fourth reason why no mortal possesses the power to bring down punishment upon men for their sins, and that it is God alone Who possesses that power. This reason consists in the fact that the punishments which mortals inflict upon others are merely external and are limited in their character; while the punishments that come from God are varied and far-extending. For instance, man can at most kill another man and end his life, but the punishment which God inflicts sometimes grows in the very heart of man and causes him great heart-burning and uneasiness of mind. Such punishments, which are often greater than mere killing, cannot be inflicted by man. The Quran here refers to some of the kinds of punishment which God may send down on men.
Punishments "from above" signify famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc. And punishments "from beneath" signify diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words, make you taste the violence of one another.
All these different forms of punishment are under the control of God and none other; hence, it is God alone Who has the real power of sending down punishment upon men.
859
"Punishments from above" signifies famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc., and "punishments from beneath" signifies diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words make you taste the violence of one another.
قَالَ ادۡخُلُوۡا فِیۡۤ اُمَمٍ قَدۡ خَلَتۡ مِنۡ قَبۡلِکُمۡ مِّنَ الۡجِنِّ وَالۡاِنۡسِ فِی النَّارِ ۖ کُلَّمَا دَخَلَتۡ اُمَّۃٌ لَّعَنَتۡ اُخۡتَہَا ۖ حَتّٰۤی اِذَا ادَّارَکُوۡا فِیۡہَا جَمِیۡعًا قَالَتۡ اُخۡرٰٮہُمۡ لِاُوۡلٰٮہُمۡ رَبَّنَا ہٰٓؤُلَآءِ اَضَلُّوۡنَا فَاٰتِہِمۡ عَذَابًا ضِعۡفًا مِّنَ النَّارِ ۖ قَالَ لِکُلٍّ ضِعۡفٌ وَّلٰکِنۡ لَّا تَعۡلَمُوۡنَ
38:62.
عذاب ہمیشہ زیادہ ہی معلوم ہوا کرتا ہے۔ حتّٰی کہ ہر بیمار سمجھتا ہے کہ شاید میری بیماری زیادہ ہے اور دوسرے کی کم۔
38:62.
The leaders and their followers.
Pain and torment appear heavy while they last. God’s torment will be unbearable.
38:62.
Important Words:
ادارکوا (successively arrived) is derived from درك. They say درك المطر i.e. the rain dropped with close consecutiveness. ادرکهmeans, he attained, reached or overtook him. ادارکوا which is the same as تدارکوا means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expression حتی اذا ادارکوافیھا جمیعا means, until when they have overtaken one another; or until they have successively arrived therein all together (Lane).
Commentary:
The words, For each preceding party there shall be double punishment, are explained in a saying of the Holy Prophet which is to the effect that he who starts a good practice, i.e. he who does a good deed in such a manner that others copy and follow him, shall have a double reward, and he who starts a bad practice shall have a double punishment. In fact, a person who does a good or a bad deed not only benefits or suffers by it himself, but leaves it as an example to follow for those who come after him. He, therefore, deserves a double reward or punishment as the case may be. The above-quoted words of the verse are also intended to point to the fact that each party that follows another also precedes the one that follows it. So there is no question of awarding double punishment to one and letting the other go with only single punishment.
b
38:62.
2
عذاب ہمیشہ زیادہ ہی معلوم ہوا کرتا ہے۔ حتّٰی کہ ہر بیمار سمجھتا ہے کہ شاید میری بیماری زیادہ ہے اور دوسرے کی کم۔
b
38:62.
939
Important Words:
ادارکوا (successively arrived) is derived from درك. They say درك المطر i.e. the rain dropped with close consecutiveness. ادرکهmeans, he attained, reached or overtook him. ادارکوا which is the same as تدارکوا means, they attained, reached, overtook or came up with one another; or the last of them attained, reached, overtook or came up with the first of them. The expression حتی اذا ادارکوافیھا جمیعا means, until when they have overtaken one another; or until they have successively arrived therein all together (Lane).
Commentary:
The words, For each preceding party there shall be double punishment, are explained in a saying of the Holy Prophet which is to the effect that he who starts a good practice, i.e. he who does a good deed in such a manner that others copy and follow him, shall have a double reward, and he who starts a bad practice shall have a double punishment. In fact, a person who does a good or a bad deed not only benefits or suffers by it himself, but leaves it as an example to follow for those who come after him. He, therefore, deserves a double reward or punishment as the case may be. The above-quoted words of the verse are also intended to point to the fact that each party that follows another also precedes the one that follows it. So there is no question of awarding double punishment to one and letting the other go with only single punishment.
a
38:62.
972
The leaders and their followers.
973
Pain and torment appear heavy while they last. God’s torment will be unbearable.
وَاِذۡ قَالَتۡ اُمَّۃٌ مِّنۡہُمۡ لِمَ تَعِظُوۡنَ قَوۡمَۨا ۙ اللّٰہُ مُہۡلِکُہُمۡ اَوۡ مُعَذِّبُہُمۡ عَذَابًا شَدِیۡدًا ۖ قَالُوۡا مَعۡذِرَۃً اِلٰی رَبِّکُمۡ وَلَعَلَّہُمۡ یَتَّقُوۡنَ
یعنی بنی اسرائیل میں سے۔
Commentary:
This verse shows how necessary it is to preach the truth to others. We must not fail to tell our brethren what is good for them and what is not. The thought that those in whom we inculcate the doing of good will not benefit by our advice should not deter us from doing our duty. Our preaching may or may not produce any good result, but we will have done our duty and will not be held answerable before God for neglecting to do what we should have done. The verse mentions two possible results of preaching and both are equally meritorious: (1) either our preaching will take effect and the people preached to will become righteous, or (2) we will at least have done our duty to God.
2
یعنی بنی اسرائیل میں سے۔
1054
Commentary:
This verse shows how necessary it is to preach the truth to others. We must not fail to tell our brethren what is good for them and what is not. The thought that those in whom we inculcate the doing of good will not benefit by our advice should not deter us from doing our duty. Our preaching may or may not produce any good result, but we will have done our duty and will not be held answerable before God for neglecting to do what we should have done. The verse mentions two possible results of preaching and both are equally meritorious: (1) either our preaching will take effect and the people preached to will become righteous, or (2) we will at least have done our duty to God.
اِلَّا تَنۡفِرُوۡا یُعَذِّبۡکُمۡ عَذَابًا اَلِیۡمًا وَّیَسۡتَبۡدِلۡ قَوۡمًا غَیۡرَکُمۡ وَلَا تَضُرُّوۡہُ شَیۡـًٔا ۗ وَاللّٰہُ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
یَحۡلِفُوۡنَ بِاللّٰہِ مَا قَالُوۡا وَلَقَدۡ قَالُوۡا کَلِمَۃَ الۡکُفۡرِ وَکَفَرُوۡا بَعۡدَ اِسۡلٰمِہِمۡ وَہَمُّوۡا بِمَا لَمۡ یَنَالُوۡا ۚ وَمَا نَقَمُوۡۤا اِلَّاۤ اَنۡ اَغۡنٰٮہُمُ اللّٰہُ وَرَسُوۡلُہٗ مِنۡ فَضۡلِہٖ ۚ فَاِنۡ یَّتُوۡبُوۡا یَکُ خَیۡرًا لَّہُمۡ ۖ وَاِنۡ یَّتَوَلَّوۡا یُعَذِّبۡہُمُ اللّٰہُ عَذَابًا اَلِیۡمًا فِی الدُّنۡیَا وَالۡاٰخِرَۃِ ۚ وَمَا لَہُمۡ فِی الۡاَرۡضِ مِنۡ وَّلِیٍّ وَّلَا نَصِیۡرٍ
穆圣到了麦地那, 那个城市大大地兴旺发达起来, 生意兴隆, 居民富裕起来了。
With the arrival of the Holy Prophet in Medina, prosperity of the town very much increased, its trade throve and its inhabitants grew rich.
Commentary:
The words, They swear by Allah that they said nothing, also show that the preceding verse refers not to disbelievers and hypocrites jointly, but only to hypocrites. As the verse points out, some of the disbelievers who later turned hypocrites were not insincere in the beginning; but as time went on and Islam made progress, they gradually drifted into disbelief and hypocrisy. For instance, ‘Abdullah bin Ubayy, who afterwards became leader of the hypocrites, was at first a believer. But when he found that by giving his allegiance to the Holy Prophet his own prestige and importance had declined, he turned hostile and began to plot against Islam.
The expression, because Allah and His Messenger had enriched them out of His bounty, means that with the advent of the Holy Prophet to Medina, the prosperity of the town very much increased, its trade thrived and its inhabitants grew rich.
574
穆圣到了麦地那, 那个城市大大地兴旺发达起来, 生意兴隆, 居民富裕起来了。
1228
Commentary:
The words, They swear by Allah that they said nothing, also show that the preceding verse refers not to disbelievers and hypocrites jointly, but only to hypocrites. As the verse points out, some of the disbelievers who later turned hypocrites were not insincere in the beginning; but as time went on and Islam made progress, they gradually drifted into disbelief and hypocrisy. For instance, ‘Abdullah bin Ubayy, who afterwards became leader of the hypocrites, was at first a believer. But when he found that by giving his allegiance to the Holy Prophet his own prestige and importance had declined, he turned hostile and began to plot against Islam.
The expression, because Allah and His Messenger had enriched them out of His bounty, means that with the advent of the Holy Prophet to Medina, the prosperity of the town very much increased, its trade thrived and its inhabitants grew rich.
1200
With the arrival of the Holy Prophet in Medina, prosperity of the town very much increased, its trade throve and its inhabitants grew rich.
اَلَّذِیۡنَ کَفَرُوۡا وَصَدُّوۡا عَنۡ سَبِیۡلِ اللّٰہِ زِدۡنٰہُمۡ عَذَابًا فَوۡقَ الۡعَذَابِ بِمَا کَانُوۡا یُفۡسِدُوۡنَ
7:46; 11:20; 14:4.
7:46; 11:20; 14:4.
7:46; 11:20; 14:4.
Commentary:
The verse mentions two classes of disbelievers; (1) those who are themselves misguided and (2) those who mislead others also. The latter class of disbelievers will have double punishment in the next life. The irony of it lies in the fact that the clever people who deceived their simple-minded followers into believing that they would be responsible for their salvation will find their own punishment to be double the punishment of their credulous followers for whose salvation they proudly said they would be responsible.
f
7:46; 11:20; 14:4.
b
7:46; 11:20; 14:4.
1889
Commentary:
The verse mentions two classes of disbelievers; (1) those who are themselves misguided and (2) those who mislead others also. The latter class of disbelievers will have double punishment in the next life. The irony of it lies in the fact that the clever people who deceived their simple-minded followers into believing that they would be responsible for their salvation will find their own punishment to be double the punishment of their credulous followers for whose salvation they proudly said they would be responsible.
e
7:46; 11:20; 14:4.
وَاِنۡ مِّنۡ قَرۡیَۃٍ اِلَّا نَحۡنُ مُہۡلِکُوۡہَا قَبۡلَ یَوۡمِ الۡقِیٰمَۃِ اَوۡ مُعَذِّبُوۡہَا عَذَابًا شَدِیۡدًا ۚ کَانَ ذٰلِکَ فِی الۡکِتٰبِ مَسۡطُوۡرًا
اس جگہ یہ پیشگوئی ہے کہ آخری زمانہ میں سب دنیا پر عذاب آئے گا اور بقول مسیح علیہ السلام کے قومیں قوموں پر چڑھیں گی اور بقول قرآنِ کریم یَوْمَ تَرْجُفُ الرَّاجِفَۃُ تَتْبَعُھَا الرَّادِفَۃُ (سورۃ نازعات آیت۷و۸) مصیبت پر مصیبت آئے گی اور اس طرح متواتر آئے گی کہ انسان حیران ہو جائے گا۔
21:12; 22:46; 28:59.
The reference is to the punishment which presages a universal calamity or series of calamities as foretold by God’s Prophets and also in the Qur’an.
21:12; 22:46; 28:59.
Commentary:
In the previous verse it was stated that false deities could not save their devotees from Divine punishment. The present verse gives a specific illustration of this. It purports to say that the time was coming when idolatry would spread all over the world and in consequence thereof the whole of mankind would suffer for its sins and iniquities. At that time no human device and no seeking of help from false deities would save their devotees from Divine wrath. This subject has been dealt with at greater length in the next Surah.
The verse contains a warning for Muslims to beware of "the second great punishment" to which an allusion has already been made in v. 57. The words "before the Day of Resurrection" allude to a prophecy which was to be fulfilled in the latter days. From the Hadith it appears that this prophecy about "the second punishment" was to be fulfilled after the advent of the Promised Messiah, and we find that it is already being fulfilled.
e
21:12; 22:46; 28:59.
715
这指的是预告一次世界性大灾难的惩罚, 或是安拉派遣的先知和 «古兰经» 中也预告过的一连串大灾难。
3
اس جگہ یہ پیشگوئی ہے کہ آخری زمانہ میں سب دنیا پر عذاب آئے گا اور بقول مسیح علیہ السلام کے قومیں قوموں پر چڑھیں گی اور بقول قرآنِ کریم یَوْمَ تَرْجُفُ الرَّاجِفَۃُ تَتْبَعُھَا الرَّادِفَۃُ (سورۃ نازعات آیت۷و۸) مصیبت پر مصیبت آئے گی اور اس طرح متواتر آئے گی کہ انسان حیران ہو جائے گا۔
a
21:12; 22:46; 28:59.
1988
Commentary:
In the previous verse it was stated that false deities could not save their devotees from Divine punishment. The present verse gives a specific illustration of this. It purports to say that the time was coming when idolatry would spread all over the world and in consequence thereof the whole of mankind would suffer for its sins and iniquities. At that time no human device and no seeking of help from false deities would save their devotees from Divine wrath. This subject has been dealt with at greater length in the next Surah.
The verse contains a warning for Muslims to beware of "the second great punishment" to which an allusion has already been made in v. 57. The words "before the Day of Resurrection" allude to a prophecy which was to be fulfilled in the latter days. From the Hadith it appears that this prophecy about "the second punishment" was to be fulfilled after the advent of the Promised Messiah, and we find that it is already being fulfilled.
a
21:12; 22:46; 28:59.
1626
The reference is to the punishment which presages a universal calamity or series of calamities as foretold by God’s Prophets and also in the Qur’an.
وَاَنَّ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ اَعۡتَدۡنَا لَہُمۡ عَذَابًا اَلِیۡمًا
16:23; 27:5; 34:9.
16:23; 27:5; 34:9.
16:23; 27:5; 34:9.
Commentary:
This verse continues and develops the theme of the previous verse and leaves no doubt about the fact that negligent people come to grief. The word الاخرة (lit. meaning ‘that which comes after’) has erroneously been taken to mean یوم الاخرة(the Last Day) only. The word should be interpreted in harmony with its context. In the present verse 'the end of nations' seems to be the most appropriate meaning of the word الاخرة. The verse means to say that those who ignore the patent fact that the end of every rise is fall, tend to neglect their duties and responsibilities with the result that they draw upon themselves Divine punishment.
The fact that this verse is connected with the preceding verse by the conjunction و (and) also supports the above interpretation, for it shows that it is Muslims who have been addressed here, and Muslims cannot be said to deny یوم الاخرة (the Day of Judgement). So the word آخرةcannot be taken to mean here the Day of Judgement or the Last Day but that which is yet to come—the end of a doomed nation.
b
16:23; 27:5; 34:9.
a
16:23; 27:5; 34:9.
1940
Commentary:
This verse continues and develops the theme of the previous verse and leaves no doubt about the fact that negligent people come to grief. The word الاخرة (lit. meaning ‘that which comes after’) has erroneously been taken to mean یوم الاخرة(the Last Day) only. The word should be interpreted in harmony with its context. In the present verse 'the end of nations' seems to be the most appropriate meaning of the word الاخرة. The verse means to say that those who ignore the patent fact that the end of every rise is fall, tend to neglect their duties and responsibilities with the result that they draw upon themselves Divine punishment.
The fact that this verse is connected with the preceding verse by the conjunction و (and) also supports the above interpretation, for it shows that it is Muslims who have been addressed here, and Muslims cannot be said to deny یوم الاخرة (the Day of Judgement). So the word آخرةcannot be taken to mean here the Day of Judgement or the Last Day but that which is yet to come—the end of a doomed nation.
b
16:23; 27:5; 34:9.
قَالَ اَمَّا مَنۡ ظَلَمَ فَسَوۡفَ نُعَذِّبُہٗ ثُمَّ یُرَدُّ اِلٰی رَبِّہٖ فَیُعَذِّبُہٗ عَذَابًا نُّکۡرًا
7:166.
Cyrus believed in Life after death. He was a follower of Zoroaster and of all religions, second only to Islam, Zoroastrianism has laid the greatest stress on Life after death. 'There can be no doubt that Cyrus and his Persian followers were faithful believers in the pure doctrine of Zoroaster, and disdainfully regarded foreign cults' (Jew. Enc., vol. 4, p. 404).
7:166.
Commentary:
The words, then shall he be brought back to his Lord, indicate that Cyrus believed in life after death. He was a follower of Zoroaster and of all religions, second only to Islam, Zoroastrianism has laid the greatest stress on life after death. "There can be no doubt that Cyrus and his Persians, like Darius at a later period, were faithful believers in the pure doctrine of Zoroaster, and disdainfully regarded foreign cults" (Jew. Enc., vol. 4, p. 404).
b
7:166.
777
塞鲁士相信死后的生命。他是瑣羅亞斯德的信徒, 而且除伊斯兰教以外, 在所有其他宗教当中祆教是最强调死后生命的。“毫无疑问, 塞鲁士和他的波斯信奉者都是瑣羅亞斯德纯教义的忠实信徒,并且蔑视外来的邪教” (《犹太百科全书》卷4, 404页)。
a
7:166.
2125
Commentary:
The words, then shall he be brought back to his Lord, indicate that Cyrus believed in life after death. He was a follower of Zoroaster and of all religions, second only to Islam, Zoroastrianism has laid the greatest stress on life after death. "There can be no doubt that Cyrus and his Persians, like Darius at a later period, were faithful believers in the pure doctrine of Zoroaster, and disdainfully regarded foreign cults" (Jew. Enc., vol. 4, p. 404).
b
7:166.
1722
Cyrus believed in Life after death. He was a follower of Zoroaster and of all religions, second only to Islam, Zoroastrianism has laid the greatest stress on Life after death. 'There can be no doubt that Cyrus and his Persian followers were faithful believers in the pure doctrine of Zoroaster, and disdainfully regarded foreign cults' (Jew. Enc., vol. 4, p. 404).
قَالَ اٰمَنۡتُمۡ لَہٗ قَبۡلَ اَنۡ اٰذَنَ لَکُمۡ ۖ اِنَّہٗ لَکَبِیۡرُکُمُ الَّذِیۡ عَلَّمَکُمُ السِّحۡرَ ۖ فَلَاُقَطِّعَنَّ اَیۡدِیَکُمۡ وَاَرۡجُلَکُمۡ مِّنۡ خِلٰفٍ وَّلَاُصَلِّبَنَّکُمۡ فِیۡ جُذُوۡعِ النَّخۡلِ وَلَتَعۡلَمُنَّ اَیُّنَاۤ اَشَدُّ عَذَابًا وَّاَبۡقٰی
7:125; 26:50.
7:12; 26:50.
The particle min also means, on account of, or because of and Khilaf means, opposition (Lane).
7:124; 26:50.
7:125; 26:50.
Important Words:
من (on account of) among other things means, because of, on account of, by reason of; as in مما خطیئآ تھم أغرقوا i.e. because of their sins they were drowned (71:26). It also means on, by, etc. (Aqrab).
خلاف (disobedience) and مخالفة are infinitive nouns from خالف. They say خالفه i.e. he disagreed with him, he disobeyed or defied him. خالف بین الشیئین means, he put the things on contrary sides or in contrary directions. خلاف means, disobedience, defiance; the contrary or opposite of a thing; contrary or alternate sides (Aqrab & Lane). من خلاف would therefore mean, on account of disobedience or on alternate sides. من here is used in the sense of عن, which also signifies cause or reason (تعلیل). The Quranic expression إلا عن موعدة وعدھا إیاہ means, on account of a promise he had made (9:144).
Commentary:
The crucifixion was in itself a terrible form of death yet the punishment of cutting off the hands and the feet was added to make it all the more dreadful. Elsewhere in the Quran the expression آمنتم به has been used in this connection. The difference between the two expressions is that whereas آمنتم به simply means, you have believed in him, the expression آمنتم له means, you have believed in him and have accepted his lead and have followed him.
a
7:124; 26:50.
b
7:125; 26:50.
c
7:124; 26:50.
d
7:125; 26:50.
2291
Important Words:
من (on account of) among other things means, because of, on account of, by reason of; as in مما خطیئآ تھم أغرقوا i.e. because of their sins they were drowned (71:26). It also means on, by, etc. (Aqrab).
خلاف (disobedience) and مخالفة are infinitive nouns from خالف. They say خالفه i.e. he disagreed with him, he disobeyed or defied him. خالف بین الشیئین means, he put the things on contrary sides or in contrary directions. خلاف means, disobedience, defiance; the contrary or opposite of a thing; contrary or alternate sides (Aqrab & Lane). من خلاف would therefore mean, on account of disobedience or on alternate sides. من here is used in the sense of عن, which also signifies cause or reason (تعلیل). The Quranic expression إلا عن موعدة وعدھا إیاہ means, on account of a promise he had made (9:144).
Commentary:
The crucifixion was in itself a terrible form of death yet the punishment of cutting off the hands and the feet was added to make it all the more dreadful. Elsewhere in the Quran the expression آمنتم به has been used in this connection. The difference between the two expressions is that whereas آمنتم به simply means, you have believed in him, the expression آمنتم له means, you have believed in him and have accepted his lead and have followed him.
a
7:125; 26:50.
d
7:12; 26:50.
1835B
The particle min also means, on account of, or because of and Khilaf means, opposition (Lane).
فَقَدۡ کَذَّبُوۡکُمۡ بِمَا تَقُوۡلُوۡنَ فَمَا تَسۡتَطِیۡعُوۡنَ صَرۡفًا وَّلَا نَصۡرًا ۚ وَمَنۡ یَّظۡلِمۡ مِّنۡکُمۡ نُذِقۡہُ عَذَابًا کَبِیۡرًا
ترجمہ میں ضمیرکی بجائے ظاہر اسم استعمال کیا گیا ہے تاکہ مضمون واضح ہو جائے۔
1
ترجمہ میں ضمیرکی بجائے ظاہر اسم استعمال کیا گیا ہے تاکہ مضمون واضح ہو جائے۔
وَقَوۡمَ نُوۡحٍ لَّمَّا کَذَّبُوا الرُّسُلَ اَغۡرَقۡنٰہُمۡ وَجَعَلۡنٰہُمۡ لِلنَّاسِ اٰیَۃً ۖ وَّاَعۡتَدۡنَا لِلظّٰلِمِیۡنَ عَذَابًا اَلِیۡمًا
18:30.
18:30.
18:30; 42:46.
a
18:30.
b
18:30; 42:46.
e
18:30.
لَاُعَذِّبَنَّہٗ عَذَابًا شَدِیۡدًا اَوۡ لَاَاذۡبَحَنَّہٗۤ اَوۡ لَیَاۡتِیَنِّیۡ بِسُلۡطٰنٍ مُّبِیۡنٍ
عربی میں ذَبَحَ بمعنے قتل بھی آتا ہے۔ (تاج العروس)
Contrary to popular belief, based on fable and fiction, Hud-hud was not a bird employed by Solomon as his message-bearer since (a) it was inconsistent with Solomon’s dignity as a great monarch and a Divine Prophet to be so angry with a small bird as to be prepared to inflict severe punishment upon it or even to kill it. (b) Hud-hud seems to be well-acquainted with the rules and requirements of States and also well-versed in the knowledge about Divine Unity (vv. 25, 26) which birds are not. (c) Hud-hud, being not a migratory bird, cannot fly long distances and therefore could not have been selected for the journey to Sheba and back (v. 23). It follows from these facts that Hud-hud was not a bird but a man, even a very responsible officer of State or a general who had been entrusted with an important political mission by Solomon to the Queen of Sheba. The practice of exchange of envoys seems to have been quite popular in Solomon’s time. Moreover, it is a known fact that men are named after birds and anim
4
عربی میں ذَبَحَ بمعنے قتل بھی آتا ہے۔ (تاج العروس)
2160
Contrary to popular belief, based on fable and fiction, Hud-hud was not a bird employed by Solomon as his message-bearer since (a) it was inconsistent with Solomon’s dignity as a great monarch and a Divine Prophet to be so angry with a small bird as to be prepared to inflict severe punishment upon it or even to kill it. (b) Hud-hud seems to be well-acquainted with the rules and requirements of States and also well-versed in the knowledge about Divine Unity (vv. 25, 26) which birds are not. (c) Hud-hud, being not a migratory bird, cannot fly long distances and therefore could not have been selected for the journey to Sheba and back (v. 23). It follows from these facts that Hud-hud was not a bird but a man, even a very responsible officer of State or a general who had been entrusted with an important political mission by Solomon to the Queen of Sheba. The practice of exchange of envoys seems to have been quite popular in Solomon’s time. Moreover, it is a known fact that men are named after birds and anim
لِّیَسۡـَٔلَ الصّٰدِقِیۡنَ عَنۡ صِدۡقِہِمۡ ۚ وَاَعَدَّ لِلۡکٰفِرِیۡنَ عَذَابًا اَلِیۡمًا
18:103; 48:14; 76:5.
18:103; 48:14; 76:5.
a
18:103; 48:14; 76:5.
a
18:103; 48:14; 76:5.
3081
Commentary:
The verse signifies that without the revelation of a Divine Law, man could not be held responsible for his actions.
a
18:103; 48:14; 76:5.
اِنَّ الَّذِیۡنَ یُؤۡذُوۡنَ اللّٰہَ وَرَسُوۡلَہٗ لَعَنَہُمُ اللّٰہُ فِی الدُّنۡیَا وَالۡاٰخِرَۃِ وَاَعَدَّ لَہُمۡ عَذَابًا مُّہِیۡنًا
9:61.
9:61.
By 'maligning Allah' is meant 'seeking to put obstacles in the way of the cause of truth' and by 'maligning His Messenger,' is meant 'seeking to slander and defame him.'
9:61.
Commentary:
By "maligning Allah" is meant "seeking to retard the cause of truth" and by "maligning His Messenger," is meant "seeking to slander and defame him."
a
9:61.
a
9:61.
3117
Commentary:
By "maligning Allah" is meant "seeking to retard the cause of truth" and by "maligning His Messenger," is meant "seeking to slander and defame him."
a
9:61.
2368
By 'maligning Allah' is meant 'seeking to put obstacles in the way of the cause of truth' and by 'maligning His Messenger,' is meant 'seeking to slander and defame him.'
قَالُوۡا رَبَّنَا مَنۡ قَدَّمَ لَنَا ہٰذَا فَزِدۡہُ عَذَابًا ضِعۡفًا فِی النَّارِ
7:39.
d
7:39.
a
7:39.
3422
Commentary:
The followers of the leaders of disbelief will invoke the curse of God upon the heads of their erstwhile leaders.
b
7:39.
2548
The followers of the leaders of disbelief will invoke the curse of God upon the heads of their erstwhile leaders.
فَلَنُذِیۡقَنَّ الَّذِیۡنَ کَفَرُوۡا عَذَابًا شَدِیۡدًا وَّلَنَجۡزِیَنَّہُمۡ اَسۡوَاَ الَّذِیۡ کَانُوۡا یَعۡمَلُوۡنَ
27:91; 32:22.
27:91; 32:22.
32:22; 27:91.
Commentary:
The verse means to say that God would only punish those wicked deeds of disbelievers whose hein-ousness had led to forfeiture of pardon, and will forgive most other crimes. See also 42:31.
b
27:91; 32:22.
b
32:22; 27:91.
3579
Commentary:
The verse means to say that God would only punish those wicked deeds of disbelievers whose hein-ousness had led to forfeiture of pardon, and will forgive most other crimes. See also 42:31.
a
27:91; 32:22.
قُل لِّلۡمُخَلَّفِیۡنَ مِنَ الۡاَعۡرَابِ سَتُدۡعَوۡنَ اِلٰی قَوۡمٍ اُولِیۡ بَاۡسٍ شَدِیۡدٍ تُقٰتِلُوۡنَہُمۡ اَوۡ یُسۡلِمُوۡنَ ۖ فَاِنۡ تُطِیۡعُوۡا یُؤۡتِکُمُ اللّٰہُ اَجۡرًا حَسَنًا ۖ وَّاِنۡ تَتَوَلَّوۡا کَمَا تَوَلَّیۡتُمۡ مِّنۡ قَبۡلُ یُعَذِّبۡکُمۡ عَذَابًا اَلِیۡمًا
اس آیت میں کسریٰ اور قیصر کے ساتھ کی جنگوں کا ذکر ہے۔ منافقوں سے کہا گیا ہے کہ اگر ان کے ساتھ جنگوں میں ہمت دکھاؤ گے تو قصور معاف ہو جائے گا‘ ورنہ خداتعالیٰ کا عذاب تمہیں ملے گا۔
حضرت عمر رضی اللہ عنہ کے زمانہ میں کچھ عرب رؤساء کے لڑکے آپ کے پاس آئے اور کہا ہم چاہتے ہیں کہ ہمارے باپ دادوں کے اعمال ہمارے راستہ میں حائل نہ ہوں۔ آپ ہمارے خاندانوں کو جانتے ہیں کوئی ایسی تدبیر بتائیں کہ یہ پچھلا داغ مٹ جائے۔ اس وقت حضرت عمر رضی اللہ عنہ کی آنکھوں میں آنسو آگئے اور بول نہ سکے۔ ہاتھ سے شام کی طرف اشارہ کیا اور اشارۃً بتایا کہ اگر وہاں چلے جاؤ تو شاید کفارہ ہو جائے۔ چنانچ
اس میں اشارہ ہے کہ وہ جنگیں بہت عرصہ تک لمبی چلی جائیں گی۔
یہ حکم نہیں کہ مسلمان ہونے تک ان سے لڑو بلکہ مستقبل کا صیغہ ہے اور واقعہ بتایا ہے کہ وہ دشمن جب تک مسلمان نہ ہوں گے تم سے لڑتے جائیں گے۔ چنانچہ روم اور فارس نے ایسا ہی کیا۔
The words, 'a people of mighty valour,' may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in material means and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter would be completely defeated and brought to their knees. The laggards are here told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful enemy and that, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
Commentary:
The words "a people of mighty valour," may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in means, material and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter were broken and brought to their knees. The laggards are thus told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful foe and, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
2
اس آیت میں کسریٰ اور قیصر کے ساتھ کی جنگوں کا ذکر ہے۔ منافقوں سے کہا گیا ہے کہ اگر ان کے ساتھ جنگوں میں ہمت دکھاؤ گے تو قصور معاف ہو جائے گا‘ ورنہ خداتعالیٰ کا عذاب تمہیں ملے گا۔
حضرت عمر رضی اللہ عنہ کے زمانہ میں کچھ عرب رؤساء کے لڑکے آپ کے پاس آئے اور کہا ہم چاہتے ہیں کہ ہمارے باپ دادوں کے اعمال ہمارے راستہ میں حائل نہ ہوں۔ آپ ہمارے خاندانوں کو جانتے ہیں کوئی ایسی تدبیر بتائیں کہ یہ پچھلا داغ مٹ جائے۔ اس وقت حضرت عمر رضی اللہ عنہ کی آنکھوں میں آنسو آگئے اور بول نہ سکے۔ ہاتھ سے شام کی طرف اشارہ کیا اور اشارۃً بتایا کہ اگر وہاں چلے جاؤ تو شاید کفارہ ہو جائے۔ چنانچ
3
اس میں اشارہ ہے کہ وہ جنگیں بہت عرصہ تک لمبی چلی جائیں گی۔
4
یہ حکم نہیں کہ مسلمان ہونے تک ان سے لڑو بلکہ مستقبل کا صیغہ ہے اور واقعہ بتایا ہے کہ وہ دشمن جب تک مسلمان نہ ہوں گے تم سے لڑتے جائیں گے۔ چنانچہ روم اور فارس نے ایسا ہی کیا۔
3827
Commentary:
The words "a people of mighty valour," may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in means, material and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter were broken and brought to their knees. The laggards are thus told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful foe and, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
2773
The words, 'a people of mighty valour,' may refer to the mighty forces of the Byzantine and Iranian Empires which were far superior in material means and numbers than any other enemy the Muslims had met so far. The verse constituted a warning that the Muslims would come into conflict with those mighty foes and would have to wage prolonged wars with them till the latter would be completely defeated and brought to their knees. The laggards are here told that though they cannot be allowed to march against the Jews of Khaibar and partake of the booty, yet in the near future they would be called upon to fight against a much more powerful enemy and that, if they then responded to the call, they would receive a good reward. The verse also signifies that wars with the Byzantine and Iranian Empires would be fierce and long.
لَّیۡسَ عَلَی الۡاَعۡمٰی حَرَجٌ وَّلَا عَلَی الۡاَعۡرَجِ حَرَجٌ وَّلَا عَلَی الۡمَرِیۡضِ حَرَجٌ ۗ وَمَنۡ یُّطِعِ اللّٰہَ وَرَسُوۡلَہٗ یُدۡخِلۡہُ جَنّٰتٍ تَجۡرِیۡ مِنۡ تَحۡتِہَا الۡاَنۡہٰرُ ۖ وَمَنۡ یَّتَوَلَّ یُعَذِّبۡہُ عَذَابًا اَلِیۡمًا
9:91.
4:14; 24:53; 33:72.
9:91.
4:14; 24:53; 33:72.
Commentary:
The disbelievers have repeatedly been threatened with "a grievous and burning punishment" in the Surah. This is to warn them that the terms of the Treaty of Hudaibiyyah over which they and their fellows had gloated, would prove for them an abiding source of ignominious heart-burning.
a
9:91.
b
4:14; 24:53; 33:72.
a
9:91.
b
4:14; 24:53; 33:72.
3827A
Commentary:
The disbelievers have repeatedly been threatened with "a grievous and burning punishment" in the Surah. This is to warn them that the terms of the Treaty of Hudaibiyyah over which they and their fellows had gloated, would prove for them an abiding source of ignominious heart-burning.
a
9:91.
b
4:14; 24:53; 33:72.
ہُمُ الَّذِیۡنَ کَفَرُوۡا وَصَدُّوۡکُمۡ عَنِ الۡمَسۡجِدِ الۡحَرَامِ وَالۡہَدۡیَ مَعۡکُوۡفًا اَنۡ یَّبۡلُغَ مَحِلَّہٗ ۚ وَلَوۡلَا رِجَالٌ مُّؤۡمِنُوۡنَ وَنِسَآءٌ مُّؤۡمِنٰتٌ لَّمۡ تَعۡلَمُوۡہُمۡ اَنۡ تَطَـُٔوۡہُمۡ فَتُصِیۡبَکُمۡ مِّنۡہُمۡ مَّعَرَّۃٌۢ بِغَیۡرِ عِلۡمٍ ۖ لِّیُدۡخِلَ اللّٰہُ فِیۡ رَحۡمَتِہٖ مَنۡ یَّشَآءُ ۚ لَوۡ تَزَیَّلُوۡا لَعَذَّبۡنَا الَّذِیۡنَ کَفَرُوۡا مِنۡہُمۡ عَذَابًا اَلِیۡمًا
8:35; 22:26.
There was a nucleus of Muslims in Mecca and if the fight had taken place, Muslim army would have unknowingly killed their own brethren in Faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium in addition.
8:35; 16:89; 22:26; 43:38.
2:197.
Important Words:
معرة (blame) is derived from عر (‘arra). They say عرت الابل i.e. the camels were or became mangy or scabby. عرہ means, he did to him an abominable thing; he did to him what he disliked; he disgraced him. عرہ بشر means, he aspersed him or charged or upbraided him with evil, or he wronged him. معرة means, a cause of reviling or being reviled; a crime or sin that is noxious like mange or scab; a foul or abominable thing; a cause of grief or vexation; disgrace; annoyance, hurt, harm or injury (Lane & Aqrab).
Commentary:
The verse means that though the Meccans gloated over the terms of the Treaty of Hudaibiyyah which, in their ignorance, they thought were very advantageous to them and humiliating for Muslims, and though the latter feeling that the terms were being forcibly wrung from them were crestfallen and did not know that in reality the terms had laid the foundations of a very prosperous and bright future for Islam, yet God had His own design in not permitting the fight to take place. There was a nucleus of Muslims in Mecca and if the fight had taken place, the Muslim army would have unknowingly killed their own brethren in faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium for themselves. In fact, from whatever angle the Treaty of Hudaibiyyah may be viewed it was indeed a great victory.
a
8:35; 22:26.
1270
麦加有一个穆斯林的中心组织, 如发生战争, 穆斯林军队有可能误杀信奉安拉的亲兄弟, 由此对自身的大业造成巨大的损害及平白地添增辱骂和丑名。
a
8:35; 16:89; 22:26; 43:38.
b
2:197.
3835
Important Words:
معرة (blame) is derived from عر (‘arra). They say عرت الابل i.e. the camels were or became mangy or scabby. عرہ means, he did to him an abominable thing; he did to him what he disliked; he disgraced him. عرہ بشر means, he aspersed him or charged or upbraided him with evil, or he wronged him. معرة means, a cause of reviling or being reviled; a crime or sin that is noxious like mange or scab; a foul or abominable thing; a cause of grief or vexation; disgrace; annoyance, hurt, harm or injury (Lane & Aqrab).
Commentary:
The verse means that though the Meccans gloated over the terms of the Treaty of Hudaibiyyah which, in their ignorance, they thought were very advantageous to them and humiliating for Muslims, and though the latter feeling that the terms were being forcibly wrung from them were crestfallen and did not know that in reality the terms had laid the foundations of a very prosperous and bright future for Islam, yet God had His own design in not permitting the fight to take place. There was a nucleus of Muslims in Mecca and if the fight had taken place, the Muslim army would have unknowingly killed their own brethren in faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium for themselves. In fact, from whatever angle the Treaty of Hudaibiyyah may be viewed it was indeed a great victory.
a
8:35; 22:26.
2781
There was a nucleus of Muslims in Mecca and if the fight had taken place, Muslim army would have unknowingly killed their own brethren in Faith, thereby causing great injury to their own cause, and earning obloquy and opprobrium in addition.
وَاِنَّ لِلَّذِیۡنَ ظَلَمُوۡا عَذَابًا دُوۡنَ ذٰلِکَ وَلٰکِنَّ اَکۡثَرَہُمۡ لَا یَعۡلَمُوۡنَ
Dun means, before and behind in respect of place or time; nearby; present with; other; besides (Lane).
32:22.
Important Words:
دون (besides) among other things means, before and behind in respect of place or time; at, near, nearby; with or present with; other than, beside or besides (Lane & Aqrab).
Commentary:
If یوم (day) in the preceding verse be taken to refer to the Day of Badr, the expression دون ذالک would signify the Divine punishment that overtook the Meccan disbelievers in the form of the destructive "seven year famine," etc. But if یوم refers to the Day of Judgement, the expression would mean the punishments that come upon disbelievers in this life.
c
32:22.
3963
Important Words:
دون (besides) among other things means, before and behind in respect of place or time; at, near, nearby; with or present with; other than, beside or besides (Lane & Aqrab).
Commentary:
If یوم (day) in the preceding verse be taken to refer to the Day of Badr, the expression دون ذالک would signify the Divine punishment that overtook the Meccan disbelievers in the form of the destructive "seven year famine," etc. But if یوم refers to the Day of Judgement, the expression would mean the punishments that come upon disbelievers in this life.
2866
Dun means, before and behind in respect of place or time; nearby; present with; other; besides (Lane).
اَعَدَّ اللّٰہُ لَہُمۡ عَذَابًا شَدِیۡدًا ۖ اِنَّہُمۡ سَآءَ مَا کَانُوۡا یَعۡمَلُوۡنَ
Commentary:
The words "with whom Allah is wroth" refer particularly to the Jews and hypocrites of Medina but they also possess a general application.
4184
Commentary:
The words "with whom Allah is wroth" refer particularly to the Jews and hypocrites of Medina but they also possess a general application.
وَکَاَیِّنۡ مِّنۡ قَرۡیَۃٍ عَتَتۡ عَنۡ اَمۡرِ رَبِّہَا وَرُسُلِہٖ فَحَاسَبۡنٰہَا حِسَابًا شَدِیۡدًا وَّعَذَّبۡنٰہَا عَذَابًا نُّکۡرًا
7:5, 6; 17:18; 21:12; 22:46.
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.
7:5-6; 17:18; 21:12; 22:46.
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
c
7:5, 6; 17:18; 21:12; 22:46.
1442
以上几节谈了离婚的题目, 这一节经文进而谈蔑视天命, 因为那些蔑视天命的人事实上失去安拉的恩宠。
b
7:5-6; 17:18; 21:12; 22:46.
4274
Commentary:
From the subject of divorce the verse makes a subtle diversion to the subject of defiance of God and His Messengers. In fact, in religious phraseology a woman is described as standing in the same relation to her husband as do the followers of a Prophet in relation to the Prophet. This comparison between the two relationships has been made quite clear in the last verse of Surah At-Tahrim, where disbelievers have been compared to the wife of Noah and the wife of Lot, and believers of different grades of righteousness and spirituality to the wife of Pharaoh, and to Mary, mother of Jesus.
b
7:5, 6; 17:18; 21:12; 22:46.
3069
From the subject of divorce dealt with in the preceding verses, the present verse passes on to the defiance of Divine commandments because those who defy Divine commandments, in fact, divorce themselves from God’s grace.
اَعَدَّ اللّٰہُ لَہُمۡ عَذَابًا شَدِیۡدًا ۖ فَاتَّقُوا اللّٰہَ یٰۤاُولِی الۡاَلۡبٰبِ الَّذِیۡنَ اٰمَنُوۡا ۚ قَدۡ اَنۡزَلَ اللّٰہُ اِلَیۡکُمۡ ذِکۡرًا
15:10; 36:70.
15:10; 36:70.
15:10; 36:70.
a
15:10; 36:70.
a
15:10; 36:70.
a
15:10; 36:70.
لِّنَفۡتِنَہُمۡ فِیۡہِ ۚ وَمَنۡ یُّعۡرِضۡ عَنۡ ذِکۡرِ رَبِّہٖ یَسۡلُکۡہُ عَذَابًا صَعَدًا
20:101; 43:37.
20:101; 43:37.
20:101; 43:37.
Commentary:
Wealth is a source of great trial and temptation. Instead of being grateful to God for His bestowing riches upon them, wealthy people generally are neglectful of their duties to God and man.
c
20:101; 43:37.
b
20:101; 43:37.
4407
Commentary:
Wealth is a source of great trial and temptation. Instead of being grateful to God for His bestowing riches upon them, wealthy people generally are neglectful of their duties to God and man.
a
20:101; 43:37.
یُدۡخِلُ مَنۡ یَّشَآءُ فِیۡ رَحۡمَتِہٖ ۚ وَالظّٰلِمِیۡنَ اَعَدَّ لَہُمۡ عَذَابًا اَلِیۡمًۢا
48:26.
Besides the meaning given in the text, the verse may mean: (1) It is God’s wish that you should exercise your will to take a way unto your Lord and so be admitted into His mercy. (2) You cannot take the way unto your Lord unless you subordinate and conform your will to the Will of God. (3) You should have subordinated your will to the Will of God, but you seem not to have done so.
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into His mercy by obeying Divine commandments.
48:26.
Commentary:
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into God’s mercy by obeying Divine commandments; من being the subject of the verb یشاء.
g
48:26.
1555
这节经文除了本文的意义之外还意味着: (1) 这是安拉的愿望, 要你用自己的意志接近你的养主, 以便进入他的仁慈中。(2) 你无法接近你的养主, 除非你服从并使你的意志符合安拉的意志。(3) 你本该使你的意志符合安拉的意志, 但你似乎做得不够。
d
48:26.
4498
Commentary:
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into God’s mercy by obeying Divine commandments; من being the subject of the verb یشاء.
e
48:26.
3202
Besides the meaning given in the text, the verse may mean: (1) It is God’s wish that you should exercise your will to take a way unto your Lord and so be admitted into His mercy. (2) You cannot take the way unto your Lord unless you subordinate and conform your will to the Will of God. (3) You should have subordinated your will to the Will of God, but you seem not to have done so.
3203
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into His mercy by obeying Divine commandments.
فَذُوۡقُوۡا فَلَنۡ نَّزِیۡدَکُمۡ اِلَّا عَذَابًا
قرآن کریم کے الفاظ میں لَنْ نَّزِیْدَکُمْ اِلاَّ عَذَاباً۔ ہم تک کو عذاب کے سوا کسی چیز میں زیادہ نہیں کریں گے۔ اس کو بامحاورہ اردو میں لکھا جائے تو یہی کہہ سکتے ہیں کہ ہم تم کو عذاب کے بعد عذاب دیتے جائیں گے۔ کیونکہ اس صورت میں عذاب زیادہ ہوجاتا ہے۔
Commentary:
Divine punishment will continue to dog the footsteps of disbelievers. Punishments in various forms will be inflicted upon them one after the other. This is the meaning of the words: "We will give you no increase except in torment."
3
قرآن کریم کے الفاظ میں لَنْ نَّزِیْدَکُمْ اِلاَّ عَذَاباً۔ ہم تک کو عذاب کے سوا کسی چیز میں زیادہ نہیں کریں گے۔ اس کو بامحاورہ اردو میں لکھا جائے تو یہی کہہ سکتے ہیں کہ ہم تم کو عذاب کے بعد عذاب دیتے جائیں گے۔ کیونکہ اس صورت میں عذاب زیادہ ہوجاتا ہے۔
4544
Commentary:
Divine punishment will continue to dog the footsteps of disbelievers. Punishments in various forms will be inflicted upon them one after the other. This is the meaning of the words: "We will give you no increase except in torment."
اِنَّاۤ اَنۡذَرۡنٰکُمۡ عَذَابًا قَرِیۡبًا یَّوۡمَ یَنۡظُرُ الۡمَرۡءُ مَا قَدَّمَتۡ یَدَاہُ وَیَقُوۡلُ الۡکَافِرُ یٰلَیۡتَنِیۡ کُنۡتُ تُرٰبًۢا
یعنی جو عمل وہ کر چکاہے۔
بعض مسلمان فرقے صحابہؓ کے بُغض میں اس قدر بڑھ گئے ہیں کہ وہ کہتے ہیں کہ حضرت ابوبکرؓ موت کے وقت یہی فقرہ کہتے تھے۔ پس ان کا کفر ثابت ہے۔ حالانکہ اگر یہ روایت ثابت ہو اور یہ آیت حضرت ابوبکرؓ کے متعلق ہو‘ تو ابوبکرؓ کے ایمان کے لحاظ سے اس کے یہ معنے ہوں گے کہ کفار کی باتوں کا منکر یعنی ابوبکرؓ یہ کہے گا کہ کاش! میرے ساتھ خداتعالیٰ کا معاملہ ایسا ہی ہوتا کہ نہ وہ میرے نیک اعمال کا بدلہ دیتا اور نہ میری غلطیوں کی سزا دیتا۔ اور یہ فقرہ ایک مومن کامل کا فقرہ ہے۔ حدیثوں میں تو خود رسول کریم صلی اللہ علیہ وسلم کے متعلق بھی آتا ہے کہ آپ یہ فرمایا کرتے تھے کہ میں اپنے اعمال کی و
4:43.
"The punishment" may be the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Qur’an (32:22) this punishment has been described as nearer punishment as against the greater punishment which is punishment in the Hereafter.
4:43.
Commentary:
"The punishment which is near at hand," seems to refer to the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Quran (32:22) this punishment has been described as العذاب الادنی (nearer punishment) as against العذاب الاکبر (the greater punishment) which is punishment in the Hereafter. This nearer punishment took the form of the defeats which the disbelievers suffered at the hands of Muslims, and finally that of the Fall of Mecca when the cup of their utter mortification and humiliation became full to the brim. The verse gives a befitting picture of the state of mind of the Quraish leaders on that day.
d
4:43.
1581
“惩罚” 的意思可以指今世有罪的不信者要遭受的惩罚。另外在 «古兰经» 32:22中, 这个惩罚被描写为更临近的惩罚, 以对照后世更大的惩罚。
1
یعنی جو عمل وہ کر چکاہے۔
2
بعض مسلمان فرقے صحابہؓ کے بُغض میں اس قدر بڑھ گئے ہیں کہ وہ کہتے ہیں کہ حضرت ابوبکرؓ موت کے وقت یہی فقرہ کہتے تھے۔ پس ان کا کفر ثابت ہے۔ حالانکہ اگر یہ روایت ثابت ہو اور یہ آیت حضرت ابوبکرؓ کے متعلق ہو‘ تو ابوبکرؓ کے ایمان کے لحاظ سے اس کے یہ معنے ہوں گے کہ کفار کی باتوں کا منکر یعنی ابوبکرؓ یہ کہے گا کہ کاش! میرے ساتھ خداتعالیٰ کا معاملہ ایسا ہی ہوتا کہ نہ وہ میرے نیک اعمال کا بدلہ دیتا اور نہ میری غلطیوں کی سزا دیتا۔ اور یہ فقرہ ایک مومن کامل کا فقرہ ہے۔ حدیثوں میں تو خود رسول کریم صلی اللہ علیہ وسلم کے متعلق بھی آتا ہے کہ آپ یہ فرمایا کرتے تھے کہ میں اپنے اعمال کی و
d
4:43.
4550
Commentary:
"The punishment which is near at hand," seems to refer to the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Quran (32:22) this punishment has been described as العذاب الادنی (nearer punishment) as against العذاب الاکبر (the greater punishment) which is punishment in the Hereafter. This nearer punishment took the form of the defeats which the disbelievers suffered at the hands of Muslims, and finally that of the Fall of Mecca when the cup of their utter mortification and humiliation became full to the brim. The verse gives a befitting picture of the state of mind of the Quraish leaders on that day.
a
4:43.
3235
"The punishment" may be the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Qur’an (32:22) this punishment has been described as nearer punishment as against the greater punishment which is punishment in the Hereafter.