فَإِن لَّمْ تَفْعَلُوا۟
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "فَإِن لَّمْ تَفْعَلُوا۟".
فَإِن لَّمْ تَفْعَلُوا۟ وَلَن تَفْعَلُوا۟ فَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِى وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ ۖ أُعِدَّتْ لِلْكَٰفِرِينَ
3:11; 66:7.
اَلنَّاس (an-Nas) 即人与 اَلْحِجَارَة (al-Hijarah) 即石。这些词也可以理解为意指地狱中的两类犯人: اَلنَّاس 可指那些心中尚保留有对主的某些爱的不信教的人, 而 اَلْحِجَارَة 是指那些心中对主毫无爱的人们。那样的人确实就是石块。这个词是 حَجَرْ (Hajar) 的复数。حَجَرْ 的意思是:一块石头; 一块岩石; 金子, 也可以是一个无比的人, 即大人物; 领袖 (Lane)。
“燃料” 这个词, 可以理解为比喻的意义, 意为偶像崇拜会引起火狱的刑罚。因此, 偶像好像火狱中的燃料, 使火狱得到燃料而存在。或者说,”石块” 意味着偶像, 是偶像崇拜者的神, 旨在使他们亲眼看到他们的神在火狱中而羞辱偶像崇拜者。
یہاں سوال پیدا ہوتا ہے کہ پتھر تو بے جان چیز ہیں پھر انہیں آگ میں کیوں ڈالا جائے گا؟ اس کا جواب یہ ہے کہ حِجَارَۃٌ سے مراد وہ بت ہیں جن کو کفار خدائی صفات دیتے تھے۔ بے شک بے جان ہونے کی وجہ سے پتھروں کو تو کوئی سزا نہیں ملے گی‘ مگر اپنے معبودوں کو جہنم میں پڑا دیکھ کر ان لوگوں کو سزا ملے گی جو ان پر ایمان لائے تھے۔ اور اگر حِجَارَۃٌ سے عام پتھر مراد لئے جائیں تو اس سے پتھر کا کوئلہ مراد لیا جائے گا‘ جس سے آگ زیادہ تیز ہوتی ہے۔
3:11; 66:7.
The word "fuel" may be taken in a figurative sense, meaning that the punishment of Hell is caused by idol-worship. So the idols are like fuel for hell-fire being a means of bringing it into existence. Or, "stones" mean idols which the idolaters worship as gods, the idea being that the idolaters will be humiliated by witnessing that their gods were cast into the fire.
The words an-Nas (men) and al-Hijarah (stones) may also be taken as indicating two classes of inmates of Hell; an-Nas may denote those disbelievers who retain something of the love of God, and al-Hijarah (stones), those who have no love left for God in their hearts. Such men are indeed no better than stones. The word is plural of Hajar which means, a stone; a rock; gold, and also one unequalled, i.e. big man; a leader (Lane).
3:11; 66:7.
Important Words:
الحجارة (stones) is the plural of الحجر (a stone) which is derived from the verb حجر which means, he or it prevented or hindered or resisted. A stone is called حجر because it resists pressure owing to its hardness. الحجر also means, a rock or a great mass of stone; a metal as gold and silver which both together are sometimes called الحجران i.e. the two metals (Lane). Thus coal (not charcoal) would also be looked upon as حجر. The word حجارة may also be used metaphorically for idols made of stone or metal (Kashshaf).
اعدت (prepared) is derived from اعد which again is derived from عد which means, he considered or he counted. اعد means, he prepared a thing and made or kept it ready (Aqrab).
Commentary:
The verse says that if the opponents of Islam are not able to produce the like of the Quran as demanded in the previous verse, they should understand that it is the word of God and that they are not opposing a man but God Himself; they should, therefore, be ready to suffer the lot of those who oppose Divine will.
The clause, and never shall you do it, signifies that the disbelievers knew that the idols had no power of revealing anything; so they would never call upon the idols to help them.
The word "fuel" may also be taken in a figurative sense, in which case the meaning would be that the punishment of Hell is caused by idol-worship. So the idols are like fuel for hellfire, being a means of bringing it into existence. The words الناس (men) and الحجارة (stones) may also be taken as indicating two classes of inmates of Hell. The word الناس (men) which, according to its root, signifies love, has been used to denote those disbelievers who may be called human in so far as they still retain something of the love of God which distinguishes human beings from stones. But the other disbelievers are called الحجارة (stones), for they have no love left for God. Such men are indeed no better than stones.
Though this verse speaks of fire and stones, it should be remembered that what is called the next world is not a material world. In fact, expressions used in the Quran to denote rewards and punishment should not be taken literally but metaphorically. It should also be noted that the punishment of the next world is not everlasting. According to Islam, Hell is not eternal. It is only a reformatory. The subject will be discussed later in its proper place.
a
3:11; 66:7.
29R
اَلنَّاس (an-Nas) 即人与 اَلْحِجَارَة (al-Hijarah) 即石。这些词也可以理解为意指地狱中的两类犯人: اَلنَّاس 可指那些心中尚保留有对主的某些爱的不信教的人, 而 اَلْحِجَارَة 是指那些心中对主毫无爱的人们。那样的人确实就是石块。这个词是 حَجَرْ (Hajar) 的复数。حَجَرْ 的意思是:一块石头; 一块岩石; 金子, 也可以是一个无比的人, 即大人物; 领袖 (Lane)。
29S
“燃料” 这个词, 可以理解为比喻的意义, 意为偶像崇拜会引起火狱的刑罚。因此, 偶像好像火狱中的燃料, 使火狱得到燃料而存在。或者说,”石块” 意味着偶像, 是偶像崇拜者的神, 旨在使他们亲眼看到他们的神在火狱中而羞辱偶像崇拜者。
1
یہاں سوال پیدا ہوتا ہے کہ پتھر تو بے جان چیز ہیں پھر انہیں آگ میں کیوں ڈالا جائے گا؟ اس کا جواب یہ ہے کہ حِجَارَۃٌ سے مراد وہ بت ہیں جن کو کفار خدائی صفات دیتے تھے۔ بے شک بے جان ہونے کی وجہ سے پتھروں کو تو کوئی سزا نہیں ملے گی‘ مگر اپنے معبودوں کو جہنم میں پڑا دیکھ کر ان لوگوں کو سزا ملے گی جو ان پر ایمان لائے تھے۔ اور اگر حِجَارَۃٌ سے عام پتھر مراد لئے جائیں تو اس سے پتھر کا کوئلہ مراد لیا جائے گا‘ جس سے آگ زیادہ تیز ہوتی ہے۔
a
3:11; 66:7.
31
Important Words:
الحجارة (stones) is the plural of الحجر (a stone) which is derived from the verb حجر which means, he or it prevented or hindered or resisted. A stone is called حجر because it resists pressure owing to its hardness. الحجر also means, a rock or a great mass of stone; a metal as gold and silver which both together are sometimes called الحجران i.e. the two metals (Lane). Thus coal (not charcoal) would also be looked upon as حجر. The word حجارة may also be used metaphorically for idols made of stone or metal (Kashshaf).
اعدت (prepared) is derived from اعد which again is derived from عد which means, he considered or he counted. اعد means, he prepared a thing and made or kept it ready (Aqrab).
Commentary:
The verse says that if the opponents of Islam are not able to produce the like of the Quran as demanded in the previous verse, they should understand that it is the word of God and that they are not opposing a man but God Himself; they should, therefore, be ready to suffer the lot of those who oppose Divine will.
The clause, and never shall you do it, signifies that the disbelievers knew that the idols had no power of revealing anything; so they would never call upon the idols to help them.
The word "fuel" may also be taken in a figurative sense, in which case the meaning would be that the punishment of Hell is caused by idol-worship. So the idols are like fuel for hellfire, being a means of bringing it into existence. The words الناس (men) and الحجارة (stones) may also be taken as indicating two classes of inmates of Hell. The word الناس (men) which, according to its root, signifies love, has been used to denote those disbelievers who may be called human in so far as they still retain something of the love of God which distinguishes human beings from stones. But the other disbelievers are called الحجارة (stones), for they have no love left for God. Such men are indeed no better than stones.
Though this verse speaks of fire and stones, it should be remembered that what is called the next world is not a material world. In fact, expressions used in the Quran to denote rewards and punishment should not be taken literally but metaphorically. It should also be noted that the punishment of the next world is not everlasting. According to Islam, Hell is not eternal. It is only a reformatory. The subject will be discussed later in its proper place.
a
3:11; 66:7.
45
The word "fuel" may be taken in a figurative sense, meaning that the punishment of Hell is caused by idol-worship. So the idols are like fuel for hell-fire being a means of bringing it into existence. Or, "stones" mean idols which the idolaters worship as gods, the idea being that the idolaters will be humiliated by witnessing that their gods were cast into the fire.
46
The words an-Nas (men) and al-Hijarah (stones) may also be taken as indicating two classes of inmates of Hell; an-Nas may denote those disbelievers who retain something of the love of God, and al-Hijarah (stones), those who have no love left for God in their hearts. Such men are indeed no better than stones. The word is plural of Hajar which means, a stone; a rock; gold, and also one unequalled, i.e. big man; a leader (Lane).
فَإِن لَّمْ تَفْعَلُوا۟ فَأْذَنُوا۟ بِحَرْبٍ مِّنَ ٱللَّهِ وَرَسُولِهِۦ ۖ وَإِن تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَٰلِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ
عربی میں رُءُ وْسُ اَمْوَالِکُمْ یعنی راس المال کا لفظ جمع ہے۔ مگر اردو میں یہ لفظ جمع استعمال نہیں ہوتا۔ اس لئے ترجمہ مفرد لفظ سے کیا گیا ہے۔ لفظی ترجمہ ہوتا تو کہتے تمہارے وہ اموال جو تم نے قرض دئے ہوئے ہیں وہ تمہارے لئے ہیں۔
Important Words:
فاذنوا (then beware of) is derived from اذن. They say اذن له i.e. he gave ear or listened to it or him; he permitted, or allowed him. أذن بالشیء means, he knew the thing; or he became informed or apprised of it. آذنه بالامر means, he made him to know the thing; or he notified or announced it to him. أذن (adhdhana) or تأذن (ta’adhdhana) means, he made known or notified or announced (Lane).
حرب (war) is from حرب. They say حربه i.e. he despoiled him of his wealth and property, leaving him without anything. حرب (hariba) means, he became greatly angry, or wrathful. الحرب means, war; hostilities (Aqrab).
رؤس اموالکم (your original sums). رؤس is the plural of رأس meaning: (1) head; (2) the upper or higher part or end of a thing; (3) chief or leader of a society. رأس الشھر means, the first day of the month. The word رأس also signifies the thing itself; as they say ھوقسم برأسه i.e. this is an independent species in itself. رأس المال means, the original sum without interest; principal; capital. The Arabs say اقرضنی عشرة برؤسھا i.e. he lent me a loan of ten pieces of money without interest (Aqrab & Lane).
Commentary:
The verse declares that the taking of interest is tantamount to waging war against God. It may be inferred from this that those among Muslims who lend money at interest, should be boycotted by the rest of the community. History bears testimony to the fact that such Muslim States as borrowed or lent money at interest were ruined.
It is often objected that no trade or commerce is possible without interest. This is not correct. There is no natural relation between trade and interest. The latter has become unconsciously associated with the former, as Western countries have based their commercial system on credit. If this had not been so, commerce would not have been dependent upon interest. Only a few hundred years ago, Muslims were responsible for a large part of the world’s commerce, and yet they carried it on without interest. They used to borrow money even from the poorer classes by way of partnership loans, and the commerce carried on by them thus contributed directly to the welfare of those classes. Interest is not at all essential for commerce, but as commerce is now being carried on, on the basis of interest, it appears as if without interest it would come to a standstill. No doubt, a change in the system would at first be inconvenient but the system of commerce depending upon interest can certainly be discarded.
Interest is, in fact, a leech which is fast sucking away the blood of humanity, especially of the lower and middle classes. Even the upper classes are not entirely secure against its poison, but they are deriving a false enjoyment from it like the proverbial leopard who ate away his own tongue by rubbing it against a rough stone, foolishly thinking it to be the blood and flesh of another animal. Unfortunately those who are willing to forego it are too weak to withstand the force of the current system.
The system of credit prevailing in Western countries is destructive to the peace of the world in two ways. On the one hand, it helps the accumulation of wealth in a few hands and, on the other, it facilitates war. No government can be imagined as entering upon a great war unless it relies upon its ability to raise money by means of loans carrying interest. Long and devastating wars are made possible only by the institution of interest. If huge loans on interest were not possible, many countries would refuse to enter what appeared to be a long war; and if they entered such wars at all, they would certainly hasten to withdraw from them long before they actually terminated, for their treasuries would become empty and their people would revolt in protest against the criminal waste of men and money. But the system of what appear to be easy loans makes it possible for governments to carry on ruinous struggles as they are able to obtain the sinews of war without having to resort to a system of direct taxation. The people of belligerent countries do not, at the moment, feel the burden which is laid on their backs, but after the war is over their backs are bent double under the staggering weight of national debts and future generations are kept busy reducing the weight. Take, for instance, the case of the last Great War. If huge loans had not been possible, the result of the war would still have been the same, but the devastation and the heavy indebtedness of the different countries would have been avoided. Nay, the War itself might have been avoided; and even if it had taken place, the belligerents would soon have been exhausted, peace would have been signed within a year, and the world would have proceeded on its forward march of progress. A worse fate is perhaps awaiting the Western countries at the termination of the present World War.
1
عربی میں رُءُ وْسُ اَمْوَالِکُمْ یعنی راس المال کا لفظ جمع ہے۔ مگر اردو میں یہ لفظ جمع استعمال نہیں ہوتا۔ اس لئے ترجمہ مفرد لفظ سے کیا گیا ہے۔ لفظی ترجمہ ہوتا تو کہتے تمہارے وہ اموال جو تم نے قرض دئے ہوئے ہیں وہ تمہارے لئے ہیں۔
286
Important Words:
فاذنوا (then beware of) is derived from اذن. They say اذن له i.e. he gave ear or listened to it or him; he permitted, or allowed him. أذن بالشیء means, he knew the thing; or he became informed or apprised of it. آذنه بالامر means, he made him to know the thing; or he notified or announced it to him. أذن (adhdhana) or تأذن (ta’adhdhana) means, he made known or notified or announced (Lane).
حرب (war) is from حرب. They say حربه i.e. he despoiled him of his wealth and property, leaving him without anything. حرب (hariba) means, he became greatly angry, or wrathful. الحرب means, war; hostilities (Aqrab).
رؤس اموالکم (your original sums). رؤس is the plural of رأس meaning: (1) head; (2) the upper or higher part or end of a thing; (3) chief or leader of a society. رأس الشھر means, the first day of the month. The word رأس also signifies the thing itself; as they say ھوقسم برأسه i.e. this is an independent species in itself. رأس المال means, the original sum without interest; principal; capital. The Arabs say اقرضنی عشرة برؤسھا i.e. he lent me a loan of ten pieces of money without interest (Aqrab & Lane).
Commentary:
The verse declares that the taking of interest is tantamount to waging war against God. It may be inferred from this that those among Muslims who lend money at interest, should be boycotted by the rest of the community. History bears testimony to the fact that such Muslim States as borrowed or lent money at interest were ruined.
It is often objected that no trade or commerce is possible without interest. This is not correct. There is no natural relation between trade and interest. The latter has become unconsciously associated with the former, as Western countries have based their commercial system on credit. If this had not been so, commerce would not have been dependent upon interest. Only a few hundred years ago, Muslims were responsible for a large part of the world’s commerce, and yet they carried it on without interest. They used to borrow money even from the poorer classes by way of partnership loans, and the commerce carried on by them thus contributed directly to the welfare of those classes. Interest is not at all essential for commerce, but as commerce is now being carried on, on the basis of interest, it appears as if without interest it would come to a standstill. No doubt, a change in the system would at first be inconvenient but the system of commerce depending upon interest can certainly be discarded.
Interest is, in fact, a leech which is fast sucking away the blood of humanity, especially of the lower and middle classes. Even the upper classes are not entirely secure against its poison, but they are deriving a false enjoyment from it like the proverbial leopard who ate away his own tongue by rubbing it against a rough stone, foolishly thinking it to be the blood and flesh of another animal. Unfortunately those who are willing to forego it are too weak to withstand the force of the current system.
The system of credit prevailing in Western countries is destructive to the peace of the world in two ways. On the one hand, it helps the accumulation of wealth in a few hands and, on the other, it facilitates war. No government can be imagined as entering upon a great war unless it relies upon its ability to raise money by means of loans carrying interest. Long and devastating wars are made possible only by the institution of interest. If huge loans on interest were not possible, many countries would refuse to enter what appeared to be a long war; and if they entered such wars at all, they would certainly hasten to withdraw from them long before they actually terminated, for their treasuries would become empty and their people would revolt in protest against the criminal waste of men and money. But the system of what appear to be easy loans makes it possible for governments to carry on ruinous struggles as they are able to obtain the sinews of war without having to resort to a system of direct taxation. The people of belligerent countries do not, at the moment, feel the burden which is laid on their backs, but after the war is over their backs are bent double under the staggering weight of national debts and future generations are kept busy reducing the weight. Take, for instance, the case of the last Great War. If huge loans had not been possible, the result of the war would still have been the same, but the devastation and the heavy indebtedness of the different countries would have been avoided. Nay, the War itself might have been avoided; and even if it had taken place, the belligerents would soon have been exhausted, peace would have been signed within a year, and the world would have proceeded on its forward march of progress. A worse fate is perhaps awaiting the Western countries at the termination of the present World War.