عَظِیۡمٍ
Appears 18 times in Quran
Occurrences in Quran
Found 18 verses containing "عَظِیۡمٍ".
فَانۡقَلَبُوۡا بِنِعۡمَۃٍ مِّنَ اللّٰہِ وَفَضۡلٍ لَّمۡ یَمۡسَسۡہُمۡ سُوۡٓءٌ وَّاتَّبَعُوۡا رِضۡوٰنَ اللّٰہِ ۗ وَاللّٰہُ ذُوۡ فَضۡلٍ عَظِیۡمٍ
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
The Muslims returned from Badrus-Sughra after making great profit by trading at the annual fair held there. This is hinted in the word "bounty."
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
Commentary:
As stated above, the Muslims returned from Badras-Sughra after having made great profit by trading at the annual fair held there. This is hinted in the word "bounty". The words, no evil had touched them, mean that there was no fighting, the Meccans having failed to appear.
f
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
a
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
457
Commentary:
As stated above, the Muslims returned from Badras-Sughra after having made great profit by trading at the annual fair held there. This is hinted in the word "bounty". The words, no evil had touched them, mean that there was no fighting, the Meccans having failed to appear.
a
2:208, 266; 3:16, 163; 5:3, 17; 9:72; 57:21, 28.
531
The Muslims returned from Badrus-Sughra after making great profit by trading at the annual fair held there. This is hinted in the word "bounty."
قُلۡ اِنِّیۡۤ اَخَافُ اِنۡ عَصَیۡتُ رَبِّیۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ
10:16; 39:14.
Commentary:
This verse is an expression of the supreme independence of God. The Holy Prophet is made to say, "O men, it is indeed strange that you should not fear the punishment of God while I, who am a Prophet of God, fear His punishment if I disobey Him." This is an emphatic way of exhorting men to avoid disobedience of God. The expression does not imply that the Holy Prophet is likely to disobey God or even that it is possible for him to do so. It is simply meant to convince disbelievers that God is above all and none can dare disobey Him with impunity.
d
10:16; 39:14.
417
这节经文着重告诫人们警惕不要违背安拉。它不是说穆圣会违背安拉。
d
10:16; 39:14.
763
Commentary:
This verse is an expression of the supreme independence of God. The Holy Prophet is made to say, "O men, it is indeed strange that you should not fear the punishment of God while I, who am a Prophet of God, fear His punishment if I disobey Him." This is an emphatic way of exhorting men to avoid disobedience of God. The expression does not imply that the Holy Prophet is likely to disobey God or even that it is possible for him to do so. It is simply meant to convince disbelievers that God is above all and none can dare disobey Him with impunity.
a
10:16; 39:14.
830
The verse constitutes an emphatic exhortation to men to be on their guard against being disobedient to God, not that the Holy Prophet could ever disobey Him.
لَقَدۡ اَرۡسَلۡنَا نُوۡحًا اِلٰی قَوۡمِہٖ فَقَالَ یٰقَوۡمِ اعۡبُدُوا اللّٰہَ مَا لَکُمۡ مِّنۡ اِلٰہٍ غَیۡرُہٗۤ اِنِّیۡۤ اَخَافُ عَلَیۡکُمۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ
11:26-27; 23:24.
11:26-27; 23:24.
After having briefly described the great moral reformation that the appearance of a Divine Prophet brings about among his people and the evil consequences to which opposition to him leads, the Surah with this verse proceeds to give illustrations of some of the nations of antiquity, beginning with the people of Noah.
11:26-27; 23:24.
Important Words:
نوح (Noah) a very ancient Prophet who, as the Bible tells us, lived nine generations after Adam and eleven generations before Abraham. (Gen, 5:3-32; Luke 3:34-38). His native land was Mesopotamia. He is believed to be the progenitor of the greater part of mankind. The word نوح (Noah) may, in Arabic, be considered to have been derived from ناح which means, he bewailed or mourned. They say ناحت علی زوجھا i.e. the woman bewailed or mourned over her dead husband. ناحت الحمامة نوحا means, the pigeon cooed in a plaintive manner. The Prophet Noah is particularly known for the Flood that overtook his people as the result of his bewailings and lamentations before God for the persecution he had to suffer at the hands of his wicked people, most of whom perished in the Flood. His three sons, Shem, Ham, and Japheth, are generally believed to be the ancestors of the three principal races of mankind. See also 11:26.
Commentary:
After having briefly described the great moral and spiritual reformation that the appearance of a Prophet brings about among a people, and the evil consequences to which opposition to him leads, the present verse proceeds to give illustrations of some of the nations of antiquity, beginning with the people of Noah, to show that those, who oppose God’s Prophets, meet with nothing but destruction. Most of the different races now living on this earth are believed to be descended from Noah. His descendants seem to have spread in all directions, as may be seen from the story of the Deluge which is known to the people of Europe, Asia, Africa and even America.
The words, We sent Noah to his people, show that the Deluge overtook only the people to whom Noah was sent. It was not a universal phenomenon, but the descendants of Noah may have carried the tale to distant lands.
The words یوم عظیم literally meaning "a great day", have been used to signify a day of heavy punishment which was too dreadful to be forgotten.
a
11:26-27; 23:24.
a
11:26-27; 23:24.
959
Important Words:
نوح (Noah) a very ancient Prophet who, as the Bible tells us, lived nine generations after Adam and eleven generations before Abraham. (Gen, 5:3-32; Luke 3:34-38). His native land was Mesopotamia. He is believed to be the progenitor of the greater part of mankind. The word نوح (Noah) may, in Arabic, be considered to have been derived from ناح which means, he bewailed or mourned. They say ناحت علی زوجھا i.e. the woman bewailed or mourned over her dead husband. ناحت الحمامة نوحا means, the pigeon cooed in a plaintive manner. The Prophet Noah is particularly known for the Flood that overtook his people as the result of his bewailings and lamentations before God for the persecution he had to suffer at the hands of his wicked people, most of whom perished in the Flood. His three sons, Shem, Ham, and Japheth, are generally believed to be the ancestors of the three principal races of mankind. See also 11:26.
Commentary:
After having briefly described the great moral and spiritual reformation that the appearance of a Prophet brings about among a people, and the evil consequences to which opposition to him leads, the present verse proceeds to give illustrations of some of the nations of antiquity, beginning with the people of Noah, to show that those, who oppose God’s Prophets, meet with nothing but destruction. Most of the different races now living on this earth are believed to be descended from Noah. His descendants seem to have spread in all directions, as may be seen from the story of the Deluge which is known to the people of Europe, Asia, Africa and even America.
The words, We sent Noah to his people, show that the Deluge overtook only the people to whom Noah was sent. It was not a universal phenomenon, but the descendants of Noah may have carried the tale to distant lands.
The words یوم عظیم literally meaning "a great day", have been used to signify a day of heavy punishment which was too dreadful to be forgotten.
a
11:26-27; 23:24.
992
After having briefly described the great moral reformation that the appearance of a Divine Prophet brings about among his people and the evil consequences to which opposition to him leads, the Surah with this verse proceeds to give illustrations of some of the nations of antiquity, beginning with the people of Noah.
قَالَ اَلۡقُوۡا ۖ فَلَمَّاۤ اَلۡقَوۡا سَحَرُوۡۤا اَعۡیُنَ النَّاسِ وَاسۡتَرۡہَبُوۡہُمۡ وَجَآءُوۡ بِسِحۡرٍ عَظِیۡمٍ
20:67; 26:45.
20:67; 26:45.
Prophets of God never attack first. They wait for an attack on the part of their opponents, for they prefer to defend and look to God for succour.
20:67; 26:45.
Important Words:
سحر عظیم (a great magic). For the meaning of the word سحر see 2:103 & 7:110.
Commentary:
Moses was not slow in availing himself of the opportunity offered and at once replied that they should throw first. The Prophets of God generally wait for an attack on the part of their opponents, for they prefer to defend and then look to God for succour.
h
20:67; 26:45.
a
20:67; 26:45.
1008
Important Words:
سحر عظیم (a great magic). For the meaning of the word سحر see 2:103 & 7:110.
Commentary:
Moses was not slow in availing himself of the opportunity offered and at once replied that they should throw first. The Prophets of God generally wait for an attack on the part of their opponents, for they prefer to defend and then look to God for succour.
g
20:67; 26:45.
1028
Prophets of God never attack first. They wait for an attack on the part of their opponents, for they prefer to defend and look to God for succour.
وَمِمَّنۡ حَوۡلَکُمۡ مِّنَ الۡاَعۡرَابِ مُنٰفِقُوۡنَ ۖ وَمِنۡ اَہۡلِ الۡمَدِیۡنَۃِ ۖ مَرَدُوۡا عَلَی النِّفَاقِ لَا تَعۡلَمُہُمۡ ۖ نَحۡنُ نَعۡلَمُہُمۡ ۚ سَنُعَذِّبُہُمۡ مَّرَّتَیۡنِ ثُمَّ یُرَدُّوۡنَ اِلٰی عَذَابٍ عَظِیۡمٍ
پہلی دفعہ رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعد منافقوں کے ساتھی قبائلیوں کی تباہی اور پھر ان کی امید گاہ عیسائی عرب قبائل کی تباہی ہوئی۔
The reference particularly is to the five tribes of the desert living near Medina—Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani. iii. 361). After the death of the Holy Prophet the Hypocrites from among these tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
"Twice" may not refer to the form of punishment but to the period thereof which is explained in 9:126. The word may signify that the Hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
Important Words:
مردوا (persist) is from مرد (marada) which means, he exalted himself; he was insolent and audacious in pride and in acts of disobedience; he was excessively proud or disobedient or rebellious; he was refractory; or he outstripped others in pride or disobedience. They say مرد علی شیء i.e. he became accustomed or inured to a thing and persisted in it. The expression مردوا علی النفاق means, they have become accustomed or inured to hypocrisy and persist in it; or they have become insolent and audacious in hypocrisy. تمرد has about the same meaning. مرد(marida) with different vowel point at the central letter, means, it (a tree, etc.) was or became destitute of leaves (Lane & Aqrab).
Commentary:
The reference in the opening part of this verse is particularly to the five tribes of the desert living near Medina, viz. Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani, vol. iii. p. 361). After the death of the Holy Prophet, the hypocrites from among the neighbouring tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
The word "twice" occurring in the sentence, We will punish them twice, does not refer to the form of punishment, but to the period thereof which is explained in 9:126 below, where the Quran says, do they not see that they are tried every year once or twice? Thus, the word "twice" occurring in the present verse signifies that the hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
1
پہلی دفعہ رسول اللہ صلی اللہ علیہ وسلم کی وفات کے بعد منافقوں کے ساتھی قبائلیوں کی تباہی اور پھر ان کی امید گاہ عیسائی عرب قبائل کی تباہی ہوئی۔
1250
Important Words:
مردوا (persist) is from مرد (marada) which means, he exalted himself; he was insolent and audacious in pride and in acts of disobedience; he was excessively proud or disobedient or rebellious; he was refractory; or he outstripped others in pride or disobedience. They say مرد علی شیء i.e. he became accustomed or inured to a thing and persisted in it. The expression مردوا علی النفاق means, they have become accustomed or inured to hypocrisy and persist in it; or they have become insolent and audacious in hypocrisy. تمرد has about the same meaning. مرد(marida) with different vowel point at the central letter, means, it (a tree, etc.) was or became destitute of leaves (Lane & Aqrab).
Commentary:
The reference in the opening part of this verse is particularly to the five tribes of the desert living near Medina, viz. Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani, vol. iii. p. 361). After the death of the Holy Prophet, the hypocrites from among the neighbouring tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
The word "twice" occurring in the sentence, We will punish them twice, does not refer to the form of punishment, but to the period thereof which is explained in 9:126 below, where the Quran says, do they not see that they are tried every year once or twice? Thus, the word "twice" occurring in the present verse signifies that the hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
1213
The reference particularly is to the five tribes of the desert living near Medina—Juhainah, Muzainah, Ashja‘, Aslam and Ghifar (Ma‘ani. iii. 361). After the death of the Holy Prophet the Hypocrites from among these tribes gathered together and made a raid on Medina (Khaldun, ii. 66).
1214
"Twice" may not refer to the form of punishment but to the period thereof which is explained in 9:126. The word may signify that the Hypocrites would be punished in a period ranging from one to two years, i.e. if the punishment comes twice a year, they will have it in one year; if it comes once, they will have it in two years.
وَاِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیَاتُنَا بَیِّنٰتٍ ۙ قَالَ الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا ائۡتِ بِقُرۡاٰنٍ غَیۡرِ ہٰذَاۤ اَوۡ بَدِّلۡہُ ۚ قُلۡ مَا یَکُوۡنُ لِیۡۤ اَنۡ اُبَدِّلَہٗ مِنۡ تِلۡقَآئِ نَفۡسِیۡۤ ۖ اِنۡ اَتَّبِعُ اِلَّا مَا یُوۡحٰۤی اِلَیَّ ۖ اِنِّیۡۤ اَخَافُ اِنۡ عَصَیۡتُ رَبِّیۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ
See 10:8.
17:74.
6:51; 7:204; 46:10.
'Punishment of an awful day' signifies a national disaster.
See 10:8.
17:74.
6:51; 7:204; 46:10.
Important Words:
تلقاء (accord) is derived from لقی. They say لقیه i.e. he came face to face with him; he found or met him. توجه تلقاء النار means, he went in the direction of the fire, or towards the fire. جلس تلقاء فلان means, he sat facing him or opposite to him. فعله من تلقاء نفسه means, he did it himself; he did it of his own accord, i.e. without being led to it by someone else or without being forced to do it (Aqrab).
Commentary:
Signs (آیات) are of two kinds: (1) simple signs, and (2) clear or manifest signs. To the first class belong all things, even the smallest atom of the universe, because every one of these things points to the existence of a Creator, though it is our own faculty of reasoning that draws the inference that every created thing must have a Creator. But the signs shown at the hands of Prophets speak for themselves. They are shown to establish the truth of things hidden from our eyes, viz. the existence of God, the Day of Resurrection, the truth of the Prophets, and the nature of Divine attributes. As these signs serve as evidence for matters that concern belief, they have been spoken of as آیات بینات (clear signs), while the Signs from nature are spoken of simply as آیات (signs). All pestilences, for example, are آیات while a pestilence predicted by a Prophet of God to prove the truth of his claim is آیة بینة i.e. a clear and manifest sign, for such a pestilence serves its purpose much more clearly and definitely than a general one.
The words, those who look not for the meeting with Us say, Bring a Quran other than this or change it, show that when the leaders of disbelief saw that the hearts of their followers were becoming gradually inclined towards the truth and they were beginning to accept the new faith, they became anxious and, in order to incite their followers against the Prophet, assumed the garb of peacemakers. As men naturally love peace, the leaders of disbelief exploit this natural human desire and suggest a compromise, viz. that the Prophet should introduce no new teaching but should only assume the leadership of the people which would maintain the homogeneity of the community and save it from discord or dissension. If, however, this proposal should not meet with the Prophet’s acceptance, he should at least omit from his teachings such portions as offend against the cherished ideas of the people. When making these proposals, the ringleaders know full well that the Prophet would never accede to these unreasonable demands, which cut at the very root of his divine mission, and that in this way the people would come to think that he was too narrow-minded to give up even some of his ideas for the sake of national unity and concord. Thus they think they would succeed in making the people ignore the important fact that truth and the acceptance of a Divine Call were much more precious than mere patched-up unity and that the decline of nations was always due to the denial of divine truth. In reply to these demands of his opponents the Holy Prophet is commanded to say in this verse that he could not change a teaching which was revealed by God and which was the only means of their regeneration, for such change, instead of proving useful, was sure to prove ruinous.
The expression "of my own accord" occurring in the words, It is not for me to change it of my own accord. I only follow what is revealed to me, contains a subtle hint that Divine teachings are always in accordance with the condition of the people for whom they are sent, and hence nobody can change them of his own accord. If the Holy Prophet should himself change the teachings revealed to him, it would lead to the ruin of the people because Divine teachings, being in fitness of prevailing circumstances, can alone bring about a real spiritual and moral reformation among people and any change in these teachings would certainly be not to their good. The words, Bring a Quran other than this or change it, may also refer to the prophecies of punishment and destruction contained in the Quran. Disbelievers naturally did not like these prophecies and wanted them to be changed. The verse tells them that they could have these warnings changed only if they changed their own condition, because if a change takes place in them, the nature of the warnings would automatically change.
The words, I only follow what is revealed to me, may also mean, "In respect of the Quran I follow nothing but what is revealed to me" i.e. not only are all the words of the Quran divine but its divisions into verses and Surahs as well as the arrangement thereof are also divine. Incidentally this also does away with the objection raised by certain critics of Islam that the opening verse of each Surah, viz. بسم الله was not of Divine origin but was placed there by the Prophet himself.
Some Christian writers pretend to see this verse as an effort by the Holy Prophet to justify the alleged abrogation of certain verses of the Quran. By the words, It is not for me to change it of my own accord. I only follow what is revealed to me, the Holy Prophet is supposed by these writers to have disclaimed all responsibility for abrogation in the Quran. But this assumption is absurd. Far from justifying abrogation, the verse shows that not a single verse of the Quran has ever been abrogated. When disbelievers demanded that the Holy Prophet should make some alteration in the Quran, they did not mean that they would accept it after the demanded changes had been made. Their object in making such a demand was that, if the Holy Prophet agreed to make any change in the Quran, in compliance with their demand, they would at once say that it was not the word of God but his own composition which he altered at will to meet their wishes. But if he refused to accede to their demand, they would get a ready tool to incite the masses against him, condemning him as one who had no regard for national peace and harmony. Christian writers seem to forget the fact that if, as alleged by them, certain verses of the Quran had already been replaced by others, disbelievers had no need to resort to the above device, but could justify their objection on the basis of the abrogation that had already taken place in the Quran and could seize on it as evidence of the Quran not being the word of God. Thus the verse under comment incidentally furnishes evidence that there has been no abrogation in the Quran.
The words, the punishment of an awful day, signify a national disaster. The words mean that the teachings which are revealed by God are for the good of the people themselves and it is on acting upon them that all progress depends. So, if any change is made in these teachings, it is sure to prove detrimental to the best interests of the entire people.
c
10:8.
d
17:74.
e
6:51; 7:204; 46:10.
a
See 10:8.
b
17:74.
c
6:51; 7:204; 46:10.
1291
Important Words:
تلقاء (accord) is derived from لقی. They say لقیه i.e. he came face to face with him; he found or met him. توجه تلقاء النار means, he went in the direction of the fire, or towards the fire. جلس تلقاء فلان means, he sat facing him or opposite to him. فعله من تلقاء نفسه means, he did it himself; he did it of his own accord, i.e. without being led to it by someone else or without being forced to do it (Aqrab).
Commentary:
Signs (آیات) are of two kinds: (1) simple signs, and (2) clear or manifest signs. To the first class belong all things, even the smallest atom of the universe, because every one of these things points to the existence of a Creator, though it is our own faculty of reasoning that draws the inference that every created thing must have a Creator. But the signs shown at the hands of Prophets speak for themselves. They are shown to establish the truth of things hidden from our eyes, viz. the existence of God, the Day of Resurrection, the truth of the Prophets, and the nature of Divine attributes. As these signs serve as evidence for matters that concern belief, they have been spoken of as آیات بینات (clear signs), while the Signs from nature are spoken of simply as آیات (signs). All pestilences, for example, are آیات while a pestilence predicted by a Prophet of God to prove the truth of his claim is آیة بینة i.e. a clear and manifest sign, for such a pestilence serves its purpose much more clearly and definitely than a general one.
The words, those who look not for the meeting with Us say, Bring a Quran other than this or change it, show that when the leaders of disbelief saw that the hearts of their followers were becoming gradually inclined towards the truth and they were beginning to accept the new faith, they became anxious and, in order to incite their followers against the Prophet, assumed the garb of peacemakers. As men naturally love peace, the leaders of disbelief exploit this natural human desire and suggest a compromise, viz. that the Prophet should introduce no new teaching but should only assume the leadership of the people which would maintain the homogeneity of the community and save it from discord or dissension. If, however, this proposal should not meet with the Prophet’s acceptance, he should at least omit from his teachings such portions as offend against the cherished ideas of the people. When making these proposals, the ringleaders know full well that the Prophet would never accede to these unreasonable demands, which cut at the very root of his divine mission, and that in this way the people would come to think that he was too narrow-minded to give up even some of his ideas for the sake of national unity and concord. Thus they think they would succeed in making the people ignore the important fact that truth and the acceptance of a Divine Call were much more precious than mere patched-up unity and that the decline of nations was always due to the denial of divine truth. In reply to these demands of his opponents the Holy Prophet is commanded to say in this verse that he could not change a teaching which was revealed by God and which was the only means of their regeneration, for such change, instead of proving useful, was sure to prove ruinous.
The expression "of my own accord" occurring in the words, It is not for me to change it of my own accord. I only follow what is revealed to me, contains a subtle hint that Divine teachings are always in accordance with the condition of the people for whom they are sent, and hence nobody can change them of his own accord. If the Holy Prophet should himself change the teachings revealed to him, it would lead to the ruin of the people because Divine teachings, being in fitness of prevailing circumstances, can alone bring about a real spiritual and moral reformation among people and any change in these teachings would certainly be not to their good. The words, Bring a Quran other than this or change it, may also refer to the prophecies of punishment and destruction contained in the Quran. Disbelievers naturally did not like these prophecies and wanted them to be changed. The verse tells them that they could have these warnings changed only if they changed their own condition, because if a change takes place in them, the nature of the warnings would automatically change.
The words, I only follow what is revealed to me, may also mean, "In respect of the Quran I follow nothing but what is revealed to me" i.e. not only are all the words of the Quran divine but its divisions into verses and Surahs as well as the arrangement thereof are also divine. Incidentally this also does away with the objection raised by certain critics of Islam that the opening verse of each Surah, viz. بسم الله was not of Divine origin but was placed there by the Prophet himself.
Some Christian writers pretend to see this verse as an effort by the Holy Prophet to justify the alleged abrogation of certain verses of the Quran. By the words, It is not for me to change it of my own accord. I only follow what is revealed to me, the Holy Prophet is supposed by these writers to have disclaimed all responsibility for abrogation in the Quran. But this assumption is absurd. Far from justifying abrogation, the verse shows that not a single verse of the Quran has ever been abrogated. When disbelievers demanded that the Holy Prophet should make some alteration in the Quran, they did not mean that they would accept it after the demanded changes had been made. Their object in making such a demand was that, if the Holy Prophet agreed to make any change in the Quran, in compliance with their demand, they would at once say that it was not the word of God but his own composition which he altered at will to meet their wishes. But if he refused to accede to their demand, they would get a ready tool to incite the masses against him, condemning him as one who had no regard for national peace and harmony. Christian writers seem to forget the fact that if, as alleged by them, certain verses of the Quran had already been replaced by others, disbelievers had no need to resort to the above device, but could justify their objection on the basis of the abrogation that had already taken place in the Quran and could seize on it as evidence of the Quran not being the word of God. Thus the verse under comment incidentally furnishes evidence that there has been no abrogation in the Quran.
The words, the punishment of an awful day, signify a national disaster. The words mean that the teachings which are revealed by God are for the good of the people themselves and it is on acting upon them that all progress depends. So, if any change is made in these teachings, it is sure to prove detrimental to the best interests of the entire people.
a
See 10:8.
b
17:74.
c
6:51; 7:204; 46:10.
1244
'Punishment of an awful day' signifies a national disaster.
فَاخۡتَلَفَ الۡاَحۡزَابُ مِنۡۢ بَیۡنِہِمۡ ۖ فَوَیۡلٌ لِّلَّذِیۡنَ کَفَرُوۡا مِنۡ مَّشۡہَدِ یَوۡمٍ عَظِیۡمٍ
14:3; 38:28; 51:61.
14:3; 38:28; 51:61.
14:3; 38:28; 51:61.
Important Words:
الاحزاب (parties) is the plural of حزب which means, a party or group of men; a party of men who agree in their ideas and actions (Lane).
Commentary:
The verse means to say that in spite of the fact that the followers of Jesus followed one Book, held the same basic beliefs and their religious practices were almost the same, they differed among themselves. Some of them said that Mary was an ordinary woman who gave birth to the son of God, others believed that she was God’s wife and was therefore "Divine". Yet some others among them believed that Jesus was only a man and a Prophet of God. He had, like other Prophets, manifested in himself some Divine attributes, and there were others who said that he was God Incarnate. Some others believed in three separate Divine persons i.e. God the Father, God the Son, God the Holy Ghost, each of them being perfect God; others said that they are only three manifestations of the One God i.e. in one capacity God is Father, in another capacity He is Son and in the third capacity He is the Holy Ghost.
So the followers of Jesus, in spite of believing in the same Book and possessing the same basic doctrines and principles of religion, became split up into many sects.
b
14:3; 38:28; 51:61.
b
14:3; 38:28; 51:61.
2181
Important Words:
الاحزاب (parties) is the plural of حزب which means, a party or group of men; a party of men who agree in their ideas and actions (Lane).
Commentary:
The verse means to say that in spite of the fact that the followers of Jesus followed one Book, held the same basic beliefs and their religious practices were almost the same, they differed among themselves. Some of them said that Mary was an ordinary woman who gave birth to the son of God, others believed that she was God’s wife and was therefore "Divine". Yet some others among them believed that Jesus was only a man and a Prophet of God. He had, like other Prophets, manifested in himself some Divine attributes, and there were others who said that he was God Incarnate. Some others believed in three separate Divine persons i.e. God the Father, God the Son, God the Holy Ghost, each of them being perfect God; others said that they are only three manifestations of the One God i.e. in one capacity God is Father, in another capacity He is Son and in the third capacity He is the Holy Ghost.
So the followers of Jesus, in spite of believing in the same Book and possessing the same basic doctrines and principles of religion, became split up into many sects.
a
14:3; 38:28; 51:61.
اِنِّیۡۤ اَخَافُ عَلَیۡکُمۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ
وَلَا تَمَسُّوۡہَا بِسُوۡٓءٍ فَیَاۡخُذَکُمۡ عَذَابُ یَوۡمٍ عَظِیۡمٍ
26:156.
26:156.
See 26:156.
Commentary:
The tribe of Thamud were tried by means of the she-camel. The Prophet Salih used to go about preaching on his she-camel, so interference with her movements meant interference with his work. Metaphorically Salih himself may be regarded as God’s she-camel, i.e. bearer of the Heavenly message, interference with whose movements was tantamount to interference with the plan and design of God Whose Messenger he was. For a fuller note see 7:74.
e
26:156.
b
See 26:156.
2784
Commentary:
The tribe of Thamud were tried by means of the she-camel. The Prophet Salih used to go about preaching on his she-camel, so interference with her movements meant interference with his work. Metaphorically Salih himself may be regarded as God’s she-camel, i.e. bearer of the Heavenly message, interference with whose movements was tantamount to interference with the plan and design of God Whose Messenger he was. For a fuller note see 7:74.
d
26:156.
فَکَذَّبُوۡہُ فَاَخَذَہُمۡ عَذَابُ یَوۡمِ الظُّلَّۃِ ۚ اِنَّہٗ کَانَ عَذَابَ یَوۡمٍ عَظِیۡمٍ
7:92; 11:95; 29:38.
7:92; 11:95; 29:38.
7:92; 11:95; 29:38.
c
7:92; 11:95; 29:38.
a
7:92; 11:95; 29:38.
a
7:92; 11:95; 29:38.
فَخَرَجَ عَلٰی قَوۡمِہٖ فِیۡ زِیۡنَتِہٖ ۖ قَالَ الَّذِیۡنَ یُرِیۡدُوۡنَ الۡحَیٰوۃَ الدُّنۡیَا یٰلَیۡتَ لَنَا مِثۡلَ مَاۤ اُوۡتِیَ قٰرُوۡنُ اِنَّہٗ لَذُوۡ حَظٍّ عَظِیۡمٍ
اس سے بھی ثابت ہوتا ہے کہ وہ سرکاری افسر تھا۔
4
اس سے بھی ثابت ہوتا ہے کہ وہ سرکاری افسر تھا۔
وَفَدَیۡنٰہُ بِذِبۡحٍ عَظِیۡمٍ
伊布拉欣准备牺牲伊司马仪, 是伊斯兰教的永久存在的 “牺牲” 制度, 构成朝觐典礼的一个组成部分。这节经文也可以指示废除在伊布拉欣时代似乎是盛行的用人作牺牲的制度而代之以牲畜做牺牲品。
یاد رکھنا چاہیے کہ بنو اسرائیل کہتے ہیں کہ قربانی کے لئے اسحاقؑ کو چنا گیا تھا اور وہی پلوٹھا تھا۔ مگر قرآن کریم اس کے خلاف اسماعیلؑ کا نام لیتا ہے اور وہی سچا ہے۔ کیونکہ بائبل کا اگر بغور مطالعہ کیا جائے تو وہ کہتی ہے کہ پلوٹھا یعنی سب سے بڑا بیٹا قربان ہوگا۔ اور سب سے بڑا بیٹا خود بائبل کے قول کے مطابق اسماعیلؑ تھا نہ کہ اسحاقؑ (پیدائش باب۱۶ آیت۱۵) پس جہاں جہاں بھی قربانی کے ذکر میں کسی بیٹے کا ذکر ہے وہاں مراد اسماعیلؑ ہے نہ کہ کوئی اور۔ جب حضرت اسماعیلؑ نے قربان ہونے پر آمادگی ظاہر کی تو چونکہ خواب کی اصل تعبیر یہ تھی کہ اسماعیلؑ کو ایک بے آب و گیاہ وادی میں چھوڑ
Abraham’s preparedness to sacrifice Ishmael was perpetuated in the Islamic institution of 'Sacrifice' which forms an integral part of the ceremonies of Hajj. The implication in the verse may also be to the abolition of human sacrifice which seemed to be in vogue in Abraham’s time and to the substitution for it of animal sacrifice.
Commentary:
Abraham’s preparedness to sacrifice Ishmael was perpetuated in the Islamic institution of "Sacrifice" which forms an integral part of the ceremonies of Hajj. As long as Islam lasts—and it shall last till the end of time—Pilgrimage to Mecca will continue to be performed and on the tenth day of Dhul-Hijjah goats and rams will continue to be slaughtered in hundreds of thousands in Mecca and all over the Muslim world in commemoration of Ishmael’s sacrifice. It is this institution of "Sacrifice" that seems to have been referred to in this verse in the words "And We ransomed him with a great sacrifice".
The reference in the verse may also be to the abolition of human sacrifice which seemed to be in vogue in Abraham’s time and to the substitution for it of animal sacrifice.
1093
伊布拉欣准备牺牲伊司马仪, 是伊斯兰教的永久存在的 “牺牲” 制度, 构成朝觐典礼的一个组成部分。这节经文也可以指示废除在伊布拉欣时代似乎是盛行的用人作牺牲的制度而代之以牲畜做牺牲品。
3
یاد رکھنا چاہیے کہ بنو اسرائیل کہتے ہیں کہ قربانی کے لئے اسحاقؑ کو چنا گیا تھا اور وہی پلوٹھا تھا۔ مگر قرآن کریم اس کے خلاف اسماعیلؑ کا نام لیتا ہے اور وہی سچا ہے۔ کیونکہ بائبل کا اگر بغور مطالعہ کیا جائے تو وہ کہتی ہے کہ پلوٹھا یعنی سب سے بڑا بیٹا قربان ہوگا۔ اور سب سے بڑا بیٹا خود بائبل کے قول کے مطابق اسماعیلؑ تھا نہ کہ اسحاقؑ (پیدائش باب۱۶ آیت۱۵) پس جہاں جہاں بھی قربانی کے ذکر میں کسی بیٹے کا ذکر ہے وہاں مراد اسماعیلؑ ہے نہ کہ کوئی اور۔ جب حضرت اسماعیلؑ نے قربان ہونے پر آمادگی ظاہر کی تو چونکہ خواب کی اصل تعبیر یہ تھی کہ اسماعیلؑ کو ایک بے آب و گیاہ وادی میں چھوڑ
3340
Commentary:
Abraham’s preparedness to sacrifice Ishmael was perpetuated in the Islamic institution of "Sacrifice" which forms an integral part of the ceremonies of Hajj. As long as Islam lasts—and it shall last till the end of time—Pilgrimage to Mecca will continue to be performed and on the tenth day of Dhul-Hijjah goats and rams will continue to be slaughtered in hundreds of thousands in Mecca and all over the Muslim world in commemoration of Ishmael’s sacrifice. It is this institution of "Sacrifice" that seems to have been referred to in this verse in the words "And We ransomed him with a great sacrifice".
The reference in the verse may also be to the abolition of human sacrifice which seemed to be in vogue in Abraham’s time and to the substitution for it of animal sacrifice.
2498
Abraham’s preparedness to sacrifice Ishmael was perpetuated in the Islamic institution of 'Sacrifice' which forms an integral part of the ceremonies of Hajj. The implication in the verse may also be to the abolition of human sacrifice which seemed to be in vogue in Abraham’s time and to the substitution for it of animal sacrifice.
قُلۡ اِنِّیۡۤ اَخَافُ اِنۡ عَصَیۡتُ رَبِّیۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ
6:16; 10:16.
6:16; 10:16.
6:16; 10:16.
b
6:16; 10:16.
d
6:16; 10:16.
e
6:16; 10:16.
وَمَا یُلَقّٰٮہَاۤ اِلَّا الَّذِیۡنَ صَبَرُوۡا وَمَا یُلَقّٰٮہَاۤ اِلَّا ذُوۡ حَظٍّ عَظِیۡمٍ
Important Words:
حظ (share of good) is infinitive noun from حظ (hazza). They say حظ فی الامر i.e. he was or became fortunate or possessed of good fortune in the affair; he was or became wealthy. حظmeans, fortune or particularly good fortune; a share, portion or lot, especially of something good or excellent, luck; dignity; nobility (Lane & Aqrab).
Commentary:
The very high standard of good moral conduct referred to in the preceding verse can only be attained by putting up, without grumbling or fretting, with hardships one has to face in the way of God. And fortunate, indeed, is the person who disciplines himself to such a high standard.
3585
Important Words:
حظ (share of good) is infinitive noun from حظ (hazza). They say حظ فی الامر i.e. he was or became fortunate or possessed of good fortune in the affair; he was or became wealthy. حظmeans, fortune or particularly good fortune; a share, portion or lot, especially of something good or excellent, luck; dignity; nobility (Lane & Aqrab).
Commentary:
The very high standard of good moral conduct referred to in the preceding verse can only be attained by putting up, without grumbling or fretting, with hardships one has to face in the way of God. And fortunate, indeed, is the person who disciplines himself to such a high standard.
وَقَالُوۡا لَوۡلَا نُزِّلَ ہٰذَا الۡقُرۡاٰنُ عَلٰی رَجُلٍ مِّنَ الۡقَرۡیَتَیۡنِ عَظِیۡمٍ
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم ایک یتیم پر کیوں نازل ہوا۔ ہم سردارانِ قوم کو منوانا تھا تو طائف اور مکہ کے کسی بڑے رئیس پر یہ کلام نازل ہوتا یہ پرانا اعتراض ہے اور اب تک کیا جاتا ہے اس زمانہ کے لوگ بھی مصلحین پر یہی اعتراض کرتے ہیں۔
The "two towns" are generally understood to mean Mecca and Ta’if. They were two important centres of Arab social and political life in the Holy Prophet’s time.
Commentary:
The verse means to say that the possession of wealth and material means have made disbelievers so conceited and oblivious of spiritual values that they have the audacity to say, "Why could not God find a better and more influential and high-placed man in society and entrust him with the great task of preaching His Message than this man (the Holy Prophet)."
The word "two towns" are generally understood to mean Mecca and Ta’if. They were two important centres of Arab social and political life in the Holy Prophet’s time.
1
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم ایک یتیم پر کیوں نازل ہوا۔ ہم سردارانِ قوم کو منوانا تھا تو طائف اور مکہ کے کسی بڑے رئیس پر یہ کلام نازل ہوتا یہ پرانا اعتراض ہے اور اب تک کیا جاتا ہے اس زمانہ کے لوگ بھی مصلحین پر یہی اعتراض کرتے ہیں۔
3662
Commentary:
The verse means to say that the possession of wealth and material means have made disbelievers so conceited and oblivious of spiritual values that they have the audacity to say, "Why could not God find a better and more influential and high-placed man in society and entrust him with the great task of preaching His Message than this man (the Holy Prophet)."
The word "two towns" are generally understood to mean Mecca and Ta’if. They were two important centres of Arab social and political life in the Holy Prophet’s time.
2676
The "two towns" are generally understood to mean Mecca and Ta’if. They were two important centres of Arab social and political life in the Holy Prophet’s time.
۞ وَاذۡکُرۡ اَخَا عَادٍ اِذۡ اَنۡذَرَ قَوۡمَہٗ بِالۡاَحۡقَافِ وَقَدۡ خَلَتِ النُّذُرُ مِنۡۢ بَیۡنِ یَدَیۡہِ وَمِنۡ خَلۡفِہٖۤ اَلَّا تَعۡبُدُوۡۤا اِلَّا اللّٰہَ اِنِّیۡۤ اَخَافُ عَلَیۡکُمۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ
7:66; 11:51.
اَحْقَاف‘ حِقْفٌ کی جمع ہے جس کے معنے ریت کے اونچے ٹیلے کے ہوتے ہیں۔ یہ نام اس قوم کے انجام کی وجہ سے رکھا گیا ہے۔ ورنہ پہلے تو وہ سر سبز زمین میں رہتے تھے۔ مگر جیسا کہ قرآن کریم میں بیان کیا گیا ہے‘ ان پر ایک سخت آندھی آئی جو سات رات دن تک چلتی رہی اور وہ تباہ ہو گئے (سورۃ الحآقۃ: ۷‘۸) اور اس آندھی کی وجہ سے ان کے ملک میں کثرت سے ریت کے ٹیلے پیدا ہو گئے جن کے نیچے وہ قوم دَب گئی۔
عذاب کی چھوٹی گھڑی بھی لمبی معلوم ہوتی ہے۔ اس لئے قرآن کریم میں عذاب کے دن کو اکثر یوم عظیم کہا جاتا ہے کیونکہ عذاب کا دن ختم ہوتا نظر نہیں آتا۔
7:66; 11:51.
7:66; 11:51.
Commentary:
‘Ad was not the name of one tribe but of a group of tribes. The tribe has been called ‘Adi Iram in the Quran (89:8). They were a highly powerful and cultured people and had specialized in architecture. They ruled over rich and fertile territories in Yemen. As a result of their rejection of the Prophet Hud, and their wicked and immoral deeds, they were destroyed by a violent wind which continued to lash them for seven consecutive days, burying their chief cities under heaps of sand and dust. For detailed notes on ‘Ad see 11:51 and 26:124.
c
7:66; 11:51.
1
اَحْقَاف‘ حِقْفٌ کی جمع ہے جس کے معنے ریت کے اونچے ٹیلے کے ہوتے ہیں۔ یہ نام اس قوم کے انجام کی وجہ سے رکھا گیا ہے۔ ورنہ پہلے تو وہ سر سبز زمین میں رہتے تھے۔ مگر جیسا کہ قرآن کریم میں بیان کیا گیا ہے‘ ان پر ایک سخت آندھی آئی جو سات رات دن تک چلتی رہی اور وہ تباہ ہو گئے (سورۃ الحآقۃ: ۷‘۸) اور اس آندھی کی وجہ سے ان کے ملک میں کثرت سے ریت کے ٹیلے پیدا ہو گئے جن کے نیچے وہ قوم دَب گئی۔
2
عذاب کی چھوٹی گھڑی بھی لمبی معلوم ہوتی ہے۔ اس لئے قرآن کریم میں عذاب کے دن کو اکثر یوم عظیم کہا جاتا ہے کیونکہ عذاب کا دن ختم ہوتا نظر نہیں آتا۔
b
7:66; 11:51.
3775
Commentary:
‘Ad was not the name of one tribe but of a group of tribes. The tribe has been called ‘Adi Iram in the Quran (89:8). They were a highly powerful and cultured people and had specialized in architecture. They ruled over rich and fertile territories in Yemen. As a result of their rejection of the Prophet Hud, and their wicked and immoral deeds, they were destroyed by a violent wind which continued to lash them for seven consecutive days, burying their chief cities under heaps of sand and dust. For detailed notes on ‘Ad see 11:51 and 26:124.
a
7:66; 11:51.
وَاِنَّکَ لَعَلٰی خُلُقٍ عَظِیۡمٍ
这节经文进一步雄辩地注释了强加于穆圣的所谓疯狂性的指控是非常愚蠢的。经文说, 穆圣不仅不是一个疯狂的人, 而且是一个最高贵、最崇高的人。他充分具有道德上的一切美德, 使他成为创造他的安拉的完美影像。他完整地体现了人能够具有的道德上一切美好的品质。所有这些高贵的道德品质融合在他身上成为一个完美而和谐的整体。有一次, 有人请穆圣的赋有天资的妻子阿依莎 (عَائِشَة, ‘A’ishah) 讲讲有关穆圣的品德, 她说: “他具有 «古兰经» 中所讲的作为安拉的真正仆人的特殊标志的道德上的一切美德。” («布哈里圣训实录»)
یہ تیسری شہادت آپ کے مجنون نہ ہونے کی بیان کی اور فرمایا کہ مجنون تو لغو کام کرتا ہے مگر محمد رسول اللہ صلی اللہ علیہ وسلم بہترین اخلاق دکھاتے ہیں پھر ان کو پاگل کس طرح کہا جاتا ہے۔
This verse constitutes a further eloquent commentary on the charge of madness, imputed to the Holy Prophet, as being foolish. The Prophet, it says, not only is not a maniac but is the noblest and sublimest of men, possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. He is a complete embodiment of all good moral qualities that a man is capable of possessing. All the high moral qualities are blended in his person in a perfect and harmonious whole. ‘A’ishah, the Prophet’s talented spouse, when once asked to shed some light on the Prophet’s morals, said, 'He possessed all those moral excellences which are mentioned in the Qur’an as the special marks of a true servant of God' (Bukhari).
Commentary:
This verse constitutes a further eloquent commentary on the charge of madness imputed to the Holy Prophet. It purports to say that the Prophet, not only is not a maniac but is the noblest and sublimest of men possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. The Holy Prophet’s humanity was of the most perfect character. He was a complete embodiment of all good moral qualities that a man is capable of possessing. It is to this aspect of the Holy Prophet’s greatness that his talented wife, ‘A’ishah, referred, when, on being asked to shed some light on the Prophet’s habits and morals she said کان خلقه القران i.e. he possessed all those moral excellences which are mentioned in the Quran as the special marks of its true followers (Bukhari). See also 20:2 & 33:22.
1457
这节经文进一步雄辩地注释了强加于穆圣的所谓疯狂性的指控是非常愚蠢的。经文说, 穆圣不仅不是一个疯狂的人, 而且是一个最高贵、最崇高的人。他充分具有道德上的一切美德, 使他成为创造他的安拉的完美影像。他完整地体现了人能够具有的道德上一切美好的品质。所有这些高贵的道德品质融合在他身上成为一个完美而和谐的整体。有一次, 有人请穆圣的赋有天资的妻子阿依莎 (عَائِشَة, ‘A’ishah) 讲讲有关穆圣的品德, 她说: “他具有 «古兰经» 中所讲的作为安拉的真正仆人的特殊标志的道德上的一切美德。” («布哈里圣训实录»)
3
یہ تیسری شہادت آپ کے مجنون نہ ہونے کی بیان کی اور فرمایا کہ مجنون تو لغو کام کرتا ہے مگر محمد رسول اللہ صلی اللہ علیہ وسلم بہترین اخلاق دکھاتے ہیں پھر ان کو پاگل کس طرح کہا جاتا ہے۔
4311
Commentary:
This verse constitutes a further eloquent commentary on the charge of madness imputed to the Holy Prophet. It purports to say that the Prophet, not only is not a maniac but is the noblest and sublimest of men possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. The Holy Prophet’s humanity was of the most perfect character. He was a complete embodiment of all good moral qualities that a man is capable of possessing. It is to this aspect of the Holy Prophet’s greatness that his talented wife, ‘A’ishah, referred, when, on being asked to shed some light on the Prophet’s habits and morals she said کان خلقه القران i.e. he possessed all those moral excellences which are mentioned in the Quran as the special marks of its true followers (Bukhari). See also 20:2 & 33:22.
3091
This verse constitutes a further eloquent commentary on the charge of madness, imputed to the Holy Prophet, as being foolish. The Prophet, it says, not only is not a maniac but is the noblest and sublimest of men, possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. He is a complete embodiment of all good moral qualities that a man is capable of possessing. All the high moral qualities are blended in his person in a perfect and harmonious whole. ‘A’ishah, the Prophet’s talented spouse, when once asked to shed some light on the Prophet’s morals, said, 'He possessed all those moral excellences which are mentioned in the Qur’an as the special marks of a true servant of God' (Bukhari).
لِیَوۡمٍ عَظِیۡمٍ
There is a Day of Reckoning in the after-life when men shall have to render account of their actions to their Lord and Master, but a day of reckoning also comes upon a people in this very life when their evil doings exceed legitimate bounds and they meet their Nemesis.
Commentary:
"An awful day", besides referring to the Last Day of Judgement, signifies the day of reckoning when a whole people are punished for their sins of omission and commission. Their power and glory depart and they sink into the depths of misery and degradation.
The history of mankind is the story of the rise of different peoples at different times to the dizzy heights of grandeur and prosperity and of their day of reckoning when they sink into oblivion.
4628
Commentary:
"An awful day", besides referring to the Last Day of Judgement, signifies the day of reckoning when a whole people are punished for their sins of omission and commission. Their power and glory depart and they sink into the depths of misery and degradation.
The history of mankind is the story of the rise of different peoples at different times to the dizzy heights of grandeur and prosperity and of their day of reckoning when they sink into oblivion.
3288
There is a Day of Reckoning in the after-life when men shall have to render account of their actions to their Lord and Master, but a day of reckoning also comes upon a people in this very life when their evil doings exceed legitimate bounds and they meet their Nemesis.