وَکَانُوۡا
Appears 26 times in Quran
Occurrences in Quran
Found 26 verses containing "وَکَانُوۡا".
وَلَمَّا جَآءَہُمۡ کِتٰبٌ مِّنۡ عِنۡدِ اللّٰہِ مُصَدِّقٌ لِّمَا مَعَہُمۡ وَکَانُوۡا مِنۡ قَبۡلُ یَسۡتَفۡتِحُوۡنَ عَلَی الَّذِیۡنَ کَفَرُوۡا فَلَمَّا جَآءَہُمۡ مَّا عَرَفُوۡا کَفَرُوۡا بِہٖ ۚ فَلَعۡنَۃُ اللّٰہِ عَلَی الۡکٰفِرِیۡنَ
یہاں فَاء کا ترجمہ چھوڑا گیا ہے کیونکہ اردو میں ایسے موقع پر کوئی لفظ استعمال نہیں ہوتا۔
2:147.
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
The verse signifies that Jews used to disclose to the pagan Arabs the fact that there were prophecies in their Scriptures about the advent of a Prophet who would spread the truth all over the world (Deut. 18: 18 & 28: 1-2). But when that Prophet actually appeared, even those of them who had seen the Signs of God being fulfilled in his person turned away from him. Or the meaning may be that before the advent of the Holy Prophet the Jews used to pray fervently to God to raise a Prophet who should cause the true Faith to triumph over false Faiths (Hisham, i. 150). But when the Prophet for whom they had prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him; consequently bringing on their heads the curse of God.
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
2:147.
Important Words:
یستفتحون (they prayed for victory) is derived from فتح meaning (1) he opened a thing, or he disclosed a thing; (2) he conquered or gained victory over. The word یستفتحون would, therefore, have two meanings: (1) they disclose; and (2) they ask or pray for victory (Aqrab).
Commentary:
According to the first meaning of یستفتحون the verse would signify that Jews used to disclose to the pagan Arabs the fact that there was foretold in their Scriptures the appearance of a Prophet who would spread the truth all over the world. But when that Prophet actually appeared, even those of them who had seen the signs of God fulfilled in his person turned away from him.
Taking the second meaning of the word, the verse would signify that before the advent of the Holy Prophet, the Jews used to pray fervently to God to raise a Prophet who would cause the true faith to triumph over the false ones (Hisham, i. 150). But when the Prophet for whom they prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him. This naturally brought on their heads the curse of God.
It may be repeated here that the word "curse" is not used in the Quran as abuse but as indicative of the actual state or condition of a person or a people. As explained under the preceding verse, the literal meaning of the word لعنة is "to be driven away from God" and hence all who stand in opposition to God and His Prophets incur لعنة and are spoken of as being under the curse of God; i.e. driven away from God’s presence and deprived of His mercy.
b
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
c
2:147.
2
یہاں فَاء کا ترجمہ چھوڑا گیا ہے کیونکہ اردو میں ایسے موقع پر کوئی لفظ استعمال نہیں ہوتا۔
a
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
b
2:147.
96
Important Words:
یستفتحون (they prayed for victory) is derived from فتح meaning (1) he opened a thing, or he disclosed a thing; (2) he conquered or gained victory over. The word یستفتحون would, therefore, have two meanings: (1) they disclose; and (2) they ask or pray for victory (Aqrab).
Commentary:
According to the first meaning of یستفتحون the verse would signify that Jews used to disclose to the pagan Arabs the fact that there was foretold in their Scriptures the appearance of a Prophet who would spread the truth all over the world. But when that Prophet actually appeared, even those of them who had seen the signs of God fulfilled in his person turned away from him.
Taking the second meaning of the word, the verse would signify that before the advent of the Holy Prophet, the Jews used to pray fervently to God to raise a Prophet who would cause the true faith to triumph over the false ones (Hisham, i. 150). But when the Prophet for whom they prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him. This naturally brought on their heads the curse of God.
It may be repeated here that the word "curse" is not used in the Quran as abuse but as indicative of the actual state or condition of a person or a people. As explained under the preceding verse, the literal meaning of the word لعنة is "to be driven away from God" and hence all who stand in opposition to God and His Prophets incur لعنة and are spoken of as being under the curse of God; i.e. driven away from God’s presence and deprived of His mercy.
a
2:147.
f
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
120
The verse signifies that Jews used to disclose to the pagan Arabs the fact that there were prophecies in their Scriptures about the advent of a Prophet who would spread the truth all over the world (Deut. 18: 18 & 28: 1-2). But when that Prophet actually appeared, even those of them who had seen the Signs of God being fulfilled in his person turned away from him. Or the meaning may be that before the advent of the Holy Prophet the Jews used to pray fervently to God to raise a Prophet who should cause the true Faith to triumph over false Faiths (Hisham, i. 150). But when the Prophet for whom they had prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him; consequently bringing on their heads the curse of God.
سَاَصۡرِفُ عَنۡ اٰیٰتِیَ الَّذِیۡنَ یَتَکَبَّرُوۡنَ فِی الۡاَرۡضِ بِغَیۡرِ الۡحَقِّ وَاِنۡ یَّرَوۡا کُلَّ اٰیَۃٍ لَّا یُؤۡمِنُوۡا بِہَا وَاِنۡ یَّرَوۡا سَبِیۡلَ الرُّشۡدِ لَا یَتَّخِذُوۡہُ سَبِیۡلًا وَّاِنۡ یَّرَوۡا سَبِیۡلَ الۡغَیِّ یَتَّخِذُوۡہُ سَبِیۡلًا ۚ ذٰلِکَ بِاَنَّہُمۡ کَذَّبُوۡا بِاٰیٰتِنَا وَکَانُوۡا عَنۡہَا غٰفِلِیۡنَ
6:26.
6:26.
6:26.
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
a
6:26.
a
6:26.
1036
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
b
6:26.
اِنَّاۤ اَنۡزَلۡنَا التَّوۡرٰٮۃَ فِیۡہَا ہُدًی وَّنُوۡرٌ ۚ یَحۡکُمُ بِہَا النَّبِیُّوۡنَ الَّذِیۡنَ اَسۡلَمُوۡا لِلَّذِیۡنَ ہَادُوۡا وَالرَّبّٰنِیُّوۡنَ وَالۡاَحۡبَارُ بِمَا اسۡتُحۡفِظُوۡا مِنۡ کِتٰبِ اللّٰہِ وَکَانُوۡا عَلَیۡہِ شُہَدَآءَ ۚ فَلَا تَخۡشَوُا النَّاسَ وَاخۡشَوۡنِ وَلَا تَشۡتَرُوۡا بِاٰیٰتِیۡ ثَمَنًا قَلِیۡلًا ۚ وَمَنۡ لَّمۡ یَحۡکُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ فَاُولٰٓئِکَ ہُمُ الۡکٰفِرُوۡنَ
6:92; 7:155.
2:42.
5:46, 48.
See {432A}.
Ahbar is the plural of Hibr which means, a learned man of the Jews; or any learned man; a good or righteous man (Lane). In this verse the Qur’an brings home to the Jews the charge mentioned in the previous verse, viz. when even the Prophets of God who followed Moses were required to judge according to the Torah, who else can refuse to refer his disputes to it?
6:92; 7:155.
2:42.
5:46, 48.
Important Words:
ربانیون (godly people). See 3:80.
احبار (learned men) is the plural of حبر. They say حبره i.e. he made it beautiful; or he made him happy; or he treated him with honour. حبر (hibr) or حبر (habr) means, a learned man of the Jews; or any learned man; a good or righteous man (Lane & Aqrab).
استحفظوا (were required to preserve) is in the passive voice being formed from حفظ. They say حفظه i.e. he kept it or preserved it or guarded it or protected it; or he prevented it from perishing or becoming lost. استحفظه (in the active voice) means, he asked him to keep or guard or preserve it from perishing or becoming lost; or he asked him to be careful of, or attentive to, it; or he placed it with him to preserve or guard or take care of it; or he entrusted him with it or gave it to him in trust (Lane).
Commentary:
In this verse the Quran brings home to the Jews the charge mentioned in the previous verse. When even the Prophets of God who followed Moses were required to judge according to the Torah, who are they to refuse to refer their disputes to it?
The words, Therefore fear not men but fear Me, and barter not My Signs for a paltry price, mean that the referring by the Jews of their disputes to the Holy Prophet meant that they no longer looked upon the Torah as the revealed Word of God, and also that they had complete faith in the honesty, truthfulness and justice of the Holy Prophet. If such was the case, and there were also clear prophecies in their Scriptures bearing witness to his truth, then their refusal to believe in him showed that they feared men more than they feared God. Moreover, the rejection of the Holy Prophet meant not only the rejection of those prophecies but of Moses himself, who brought the Book which contains those prophecies.
It is also clear from this verse that it is not necessary for every Prophet to bring a new Law and not to be the follower of another Prophet or Book. The Prophets that appeared among the Jews after Moses, including Jesus, brought no new Law but followed Moses and acted upon the Law that was revealed to him. Says the verse, By it did the Prophets, who were obedient to Us, judge for the Jews. The Prophets who judged the Jews by the Torah were obviously subject to the Law of the Torah and had no Law of their own.
b
6:92; 7:155.
c
2:42.
d
5:46, 48.
a
6:92; 7:155.
b
2:42.
c
5:46, 48.
676
Important Words:
ربانیون (godly people). See 3:80.
احبار (learned men) is the plural of حبر. They say حبره i.e. he made it beautiful; or he made him happy; or he treated him with honour. حبر (hibr) or حبر (habr) means, a learned man of the Jews; or any learned man; a good or righteous man (Lane & Aqrab).
استحفظوا (were required to preserve) is in the passive voice being formed from حفظ. They say حفظه i.e. he kept it or preserved it or guarded it or protected it; or he prevented it from perishing or becoming lost. استحفظه (in the active voice) means, he asked him to keep or guard or preserve it from perishing or becoming lost; or he asked him to be careful of, or attentive to, it; or he placed it with him to preserve or guard or take care of it; or he entrusted him with it or gave it to him in trust (Lane).
Commentary:
In this verse the Quran brings home to the Jews the charge mentioned in the previous verse. When even the Prophets of God who followed Moses were required to judge according to the Torah, who are they to refuse to refer their disputes to it?
The words, Therefore fear not men but fear Me, and barter not My Signs for a paltry price, mean that the referring by the Jews of their disputes to the Holy Prophet meant that they no longer looked upon the Torah as the revealed Word of God, and also that they had complete faith in the honesty, truthfulness and justice of the Holy Prophet. If such was the case, and there were also clear prophecies in their Scriptures bearing witness to his truth, then their refusal to believe in him showed that they feared men more than they feared God. Moreover, the rejection of the Holy Prophet meant not only the rejection of those prophecies but of Moses himself, who brought the Book which contains those prophecies.
It is also clear from this verse that it is not necessary for every Prophet to bring a new Law and not to be the follower of another Prophet or Book. The Prophets that appeared among the Jews after Moses, including Jesus, brought no new Law but followed Moses and acted upon the Law that was revealed to him. Says the verse, By it did the Prophets, who were obedient to Us, judge for the Jews. The Prophets who judged the Jews by the Torah were obviously subject to the Law of the Torah and had no Law of their own.
a
6:92; 7:155.
b
2:42.
c
5:46, 48.
749
See {432A}.
750
Ahbar is the plural of Hibr which means, a learned man of the Jews; or any learned man; a good or righteous man (Lane). In this verse the Qur’an brings home to the Jews the charge mentioned in the previous verse, viz. when even the Prophets of God who followed Moses were required to judge according to the Torah, who else can refuse to refer his disputes to it?
اِنَّ الَّذِیۡنَ فَرَّقُوۡا دِیۡنَہُمۡ وَکَانُوۡا شِیَعًا لَّسۡتَ مِنۡہُمۡ فِیۡ شَیۡءٍ ۚ اِنَّمَاۤ اَمۡرُہُمۡ اِلَی اللّٰہِ ثُمَّ یُنَبِّئُہُمۡ بِمَا کَانُوۡا یَفۡعَلُوۡنَ
30:33.
The words, "split up their religion" signify that when people begin to follow their own caprices and fancies, differences arise among them and unanimity of views disappears.
30:33.
Important Words:
شیعا (sects) is the plural of شیعة which means, a separate or distinct party or sect of men; any people that have combined in or for an affair. The word is derived from شاع, which means, it became spread, published, divulged or made known; it became scattered or dispersed. شاع also means, he or it followed (him). شیع ابله means, he called out to his (straying or lingering) camels, whereupon they went along and followed one another. شیعة also means, he encouraged and strengthened him. تشایعت الابل means, the camels became separate parties; or they went together (Lane).
Commentary:
The words, split up their religion, signify that when all and sundry begin to follow their own judgement, there are sure to be differences among them and there remains no unity of opinion.
d
30:33.
467
“使他们的宗教分裂” 这些字, 意指当人们开始按照各自的奇怪和空幻的想法办事, 他们之间就会产生分歧, 意见就会不一致。
a
30:33.
899
Important Words:
شیعا (sects) is the plural of شیعة which means, a separate or distinct party or sect of men; any people that have combined in or for an affair. The word is derived from شاع, which means, it became spread, published, divulged or made known; it became scattered or dispersed. شاع also means, he or it followed (him). شیع ابله means, he called out to his (straying or lingering) camels, whereupon they went along and followed one another. شیعة also means, he encouraged and strengthened him. تشایعت الابل means, the camels became separate parties; or they went together (Lane).
Commentary:
The words, split up their religion, signify that when all and sundry begin to follow their own judgement, there are sure to be differences among them and there remains no unity of opinion.
d
30:33.
937
The words, "split up their religion" signify that when people begin to follow their own caprices and fancies, differences arise among them and unanimity of views disappears.
فَاَرۡسَلۡنَا عَلَیۡہِمُ الطُّوۡفَانَ وَالۡجَرَادَ وَالۡقُمَّلَ وَالضَّفَادِعَ وَالدَّمَ اٰیٰتٍ مُّفَصَّلٰتٍ فَاسۡتَکۡبَرُوۡا وَکَانُوۡا قَوۡمًا مُّجۡرِمِیۡنَ
17:102; 43:49.
دریا لہو بن گیا (خروج باب۷ آیت۲۰۔ ۲۱) مینڈک اور جوئیں (خروج باب۸) طوفان یعنی اولے وغیرہ (خروج باب۹) ٹڈی (خروج باب۱۰)
کَانَ بمعنے صَارَ بھی آتا ہے (اقرب) اور یہاں یہی معنے کیے گئے ہیں۔
17:102; 43:49.
The Bible mentions ten Signs besides the Signs of the rod and the white hand (Exod. chaps. 7-11). The biblical account seems to have greatly exaggerated the Signs.
17:102; 43:49.
Important Words:
القمل (lice) is derived from قمل. They say قمل رأسه i.e. his head became infected with lice or the lice abounded in his head. قمل القوم means, the people multiplied and increased in number (like unto lice). قمل فلان means, such a one became corpulent and big-bellied. So القمل (al-qaml) means, lice, etc., that infect the head or body of a person as a result of uncleanliness and filth. القمل (al-qummal) means, small ants; small insects like flies or mosquitoes having small wings and infesting vegetation and animals and men; the word has also been taken to mean lice, etc. (Aqrab & Lisan).
مفصلات (clear) also mean, separate, distinct, etc.
Commentary:
This verse explains the two kinds of punishment mentioned in 7:131 above. Locusts and storms bring about famine, whereas lice and frogs and blood may cause disease resulting in loss of life.
The Bible mentions 10 signs, besides the signs of the rod and of the white hand:
(1) the turning of the water of the river into blood; (2) frogs; (3) lice; (4) swarms of flies; (5) the murrain of beasts; (6) the plague of boils and blains; (7) the plague of hail; (8) locusts; (9) the plague of darkness; and (10) the death of the firstborn (Exod. Chaps. 7–11). All these signs are included in the signs mentioned in the verse under comment. Thus the word طوفان (storm) comprises the plague of hail and the plague of darkness; جراد (locusts) expresses the plague of locusts; قمل (lice) comprises lice, the swarms of flies, the murrain of beasts and the death of the firstborn, because all these may be caused by infection carried through lice, flies, mosquitoes, etc. The sign of الدم (the blood) comprises the turning of the water of the river into blood as well as boils and blains. The sign of blood may also comprise the death of the firstborn. The turning of the water of the river into blood may also mean that the water of the river became vitiated so that it spoiled the blood of those who drank of it. That the river was actually turned into blood is negated by the Bible itself, for we read there that the water only became blood when it was sprinkled on the land (Exod.4:9). This only means that the water of the river became unfit for drinking purpose and it vitiated the blood of those who drank it. Similarly, the storms raised dust which in turn gave rise to lice. These signs seem to have been greatly exaggerated in the Bible.
d
17:102; 43:49.
2
دریا لہو بن گیا (خروج باب۷ آیت۲۰۔ ۲۱) مینڈک اور جوئیں (خروج باب۸) طوفان یعنی اولے وغیرہ (خروج باب۹) ٹڈی (خروج باب۱۰)
3
کَانَ بمعنے صَارَ بھی آتا ہے (اقرب) اور یہاں یہی معنے کیے گئے ہیں۔
b
17:102; 43:49.
1023
Important Words:
القمل (lice) is derived from قمل. They say قمل رأسه i.e. his head became infected with lice or the lice abounded in his head. قمل القوم means, the people multiplied and increased in number (like unto lice). قمل فلان means, such a one became corpulent and big-bellied. So القمل (al-qaml) means, lice, etc., that infect the head or body of a person as a result of uncleanliness and filth. القمل (al-qummal) means, small ants; small insects like flies or mosquitoes having small wings and infesting vegetation and animals and men; the word has also been taken to mean lice, etc. (Aqrab & Lisan).
مفصلات (clear) also mean, separate, distinct, etc.
Commentary:
This verse explains the two kinds of punishment mentioned in 7:131 above. Locusts and storms bring about famine, whereas lice and frogs and blood may cause disease resulting in loss of life.
The Bible mentions 10 signs, besides the signs of the rod and of the white hand:
(1) the turning of the water of the river into blood; (2) frogs; (3) lice; (4) swarms of flies; (5) the murrain of beasts; (6) the plague of boils and blains; (7) the plague of hail; (8) locusts; (9) the plague of darkness; and (10) the death of the firstborn (Exod. Chaps. 7–11). All these signs are included in the signs mentioned in the verse under comment. Thus the word طوفان (storm) comprises the plague of hail and the plague of darkness; جراد (locusts) expresses the plague of locusts; قمل (lice) comprises lice, the swarms of flies, the murrain of beasts and the death of the firstborn, because all these may be caused by infection carried through lice, flies, mosquitoes, etc. The sign of الدم (the blood) comprises the turning of the water of the river into blood as well as boils and blains. The sign of blood may also comprise the death of the firstborn. The turning of the water of the river into blood may also mean that the water of the river became vitiated so that it spoiled the blood of those who drank of it. That the river was actually turned into blood is negated by the Bible itself, for we read there that the water only became blood when it was sprinkled on the land (Exod.4:9). This only means that the water of the river became unfit for drinking purpose and it vitiated the blood of those who drank it. Similarly, the storms raised dust which in turn gave rise to lice. These signs seem to have been greatly exaggerated in the Bible.
d
17:102; 43:49.
1040
The Bible mentions ten Signs besides the Signs of the rod and the white hand (Exod. chaps. 7-11). The biblical account seems to have greatly exaggerated the Signs.
فَانۡتَقَمۡنَا مِنۡہُمۡ فَاَغۡرَقۡنٰہُمۡ فِی الۡیَمِّ بِاَنَّہُمۡ کَذَّبُوۡا بِاٰیٰتِنَا وَکَانُوۡا عَنۡہَا غٰفِلِیۡنَ
43:56.
یعنی جب وہ موسیٰ علیہ السلام کو پکڑنے کے لئے سمندر کی طرف گئے۔
43:56.
43:56.
Important Words:
الیم (sea) is substantive from یم or یمم. The Arabs say یم الرجل i.e. the man was thrown into the sea; or he was drowned in the sea. یم الساحلmeans, the water of the sea or the water of the river overflowed its banks. الیم means, the sea; or the sea of unknown or unreached depth; a great body of water either salt or sweet (Lisan). The Quran uses the word یم both in the sense of sea (as in the present verse) and in the sense of a great river as in 20:40. See also 7:139 below.
b
43:56.
4
یعنی جب وہ موسیٰ علیہ السلام کو پکڑنے کے لئے سمندر کی طرف گئے۔
a
43:56.
1026
Important Words:
الیم (sea) is substantive from یم or یمم. The Arabs say یم الرجل i.e. the man was thrown into the sea; or he was drowned in the sea. یم الساحلmeans, the water of the sea or the water of the river overflowed its banks. الیم means, the sea; or the sea of unknown or unreached depth; a great body of water either salt or sweet (Lisan). The Quran uses the word یم both in the sense of sea (as in the present verse) and in the sense of a great river as in 20:40. See also 7:139 below.
c
43:56.
وَاتَّخَذَ قَوۡمُ مُوۡسٰی مِنۡۢ بَعۡدِہٖ مِنۡ حُلِیِّہِمۡ عِجۡلًا جَسَدًا لَّہٗ خُوَارٌ ۚ اَلَمۡ یَرَوۡا اَنَّہٗ لَا یُکَلِّمُہُمۡ وَلَا یَہۡدِیۡہِمۡ سَبِیۡلًا ۘ اتَّخَذُوۡہُ وَکَانُوۡا ظٰلِمِیۡنَ
2:52, 93; 4:154; 7:153; 20:89.
20:90.
只有安拉向他的仆人说话, 才能证明他是有生命的。他过去向他选出的仆人说话, 而现在他却停止说话, 这在理由上是站不住脚的。安拉的常德中没有一个能被假设它已停止起作用了。即使现在也像过去那样可以得到安拉启示的赐物。启示不一定要包含一部新的经典。它也可以是为了产生新的精神生活以及把人类带近他们的养育的主和赏罚的主。
یہ وہ سفر ہے جس کا ذکر آیت ۱۴۳ میں ہوچکا ہے۔ یعنی جب وہ خداتعالیٰ کی دعوت پر چالیس رات کے لئے پہاڑ پر گئے تھے۔
یہ خُوَارٌ کا ترجمہ ہے جس کے معنے گائے‘ بیل‘ بکری‘ بھیڑ کی آواز کے ہوتے ہیں جو بے معنے ہوتی ہے (اقرب)
یعنی وہ بچھڑا ایسا تھا کہ جب ایک طرف سے اس میں ہوا داخل ہوتی تھی تو اس میں سے سیٹی کی سی آواز نکلتی تھی جیسا کہ کھلونوں میں ہوتا ہے۔
2:52, 93; 4:154; 7:153; 20:89.
20:90.
God can be proved to be a Living God only if He speaks to His servants. It does not stand to reason that God should have ceased to speak now when He spoke to His chosen servants in the past. No attribute of God can be supposed to have ceased to function. The gift of Divine revelation is attainable even now as it was attained in the past. Revelation necessarily does not contain a new Law. It is also meant to give freshness of spiritual life and bring man near unto his Lord and Master.
2:52, 93; 4:154; 7:153; 20:89.
20:90.
Commentary:
The calf is discarded and condemned as a deity, because it does not speak to its votaries nor guide them to any way. This shows that God can remain a true deity only as long as He speaks to His servants and provides for their guidance. So those are manifestly in the wrong who think that, whereas God used to speak and reveal Himself in the past, He has ceased to do so now. It is foolish to say that there is no harm if God has ceased to speak now when He spoke to His chosen servants in times gone by. If this argument possessed weight, worshippers of the calf could also advance a similar argument with regard to it. The fact is that no attribute of God can be supposed to have ceased to operate or become extinct. The gift of Divine revelation is attainable even now as it was attainable in the past, and those who look upon it as a thing of the past are grievously mistaken. God speaks at all times, and those who possess the capacity and quality to hear His voice, can and do hear it even now. Take away the power of speech from God and you leave Him no better than a calf. It is absurd to argue that as the Law of Islam has been made perfect, so no revelation is needed after the Holy Prophet. Revelation does not come merely to bring a new Law. It is primarily meant to grant freshness of spiritual life to man and bring him near unto his Lord and Master.
c
2:52, 93; 4:154; 7:153; 20:89.
d
20:90.
519
只有安拉向他的仆人说话, 才能证明他是有生命的。他过去向他选出的仆人说话, 而现在他却停止说话, 这在理由上是站不住脚的。安拉的常德中没有一个能被假设它已停止起作用了。即使现在也像过去那样可以得到安拉启示的赐物。启示不一定要包含一部新的经典。它也可以是为了产生新的精神生活以及把人类带近他们的养育的主和赏罚的主。
2
یہ وہ سفر ہے جس کا ذکر آیت ۱۴۳ میں ہوچکا ہے۔ یعنی جب وہ خداتعالیٰ کی دعوت پر چالیس رات کے لئے پہاڑ پر گئے تھے۔
3
یہ خُوَارٌ کا ترجمہ ہے جس کے معنے گائے‘ بیل‘ بکری‘ بھیڑ کی آواز کے ہوتے ہیں جو بے معنے ہوتی ہے (اقرب)
4
یعنی وہ بچھڑا ایسا تھا کہ جب ایک طرف سے اس میں ہوا داخل ہوتی تھی تو اس میں سے سیٹی کی سی آواز نکلتی تھی جیسا کہ کھلونوں میں ہوتا ہے۔
c
2:52, 93; 4:154; 7:153; 20:89.
d
20:90.
1038
Commentary:
The calf is discarded and condemned as a deity, because it does not speak to its votaries nor guide them to any way. This shows that God can remain a true deity only as long as He speaks to His servants and provides for their guidance. So those are manifestly in the wrong who think that, whereas God used to speak and reveal Himself in the past, He has ceased to do so now. It is foolish to say that there is no harm if God has ceased to speak now when He spoke to His chosen servants in times gone by. If this argument possessed weight, worshippers of the calf could also advance a similar argument with regard to it. The fact is that no attribute of God can be supposed to have ceased to operate or become extinct. The gift of Divine revelation is attainable even now as it was attainable in the past, and those who look upon it as a thing of the past are grievously mistaken. God speaks at all times, and those who possess the capacity and quality to hear His voice, can and do hear it even now. Take away the power of speech from God and you leave Him no better than a calf. It is absurd to argue that as the Law of Islam has been made perfect, so no revelation is needed after the Holy Prophet. Revelation does not come merely to bring a new Law. It is primarily meant to grant freshness of spiritual life to man and bring him near unto his Lord and Master.
b
2:52, 93; 4:154; 7:153; 20:89.
c
20:90.
1053
God can be proved to be a Living God only if He speaks to His servants. It does not stand to reason that God should have ceased to speak now when He spoke to His chosen servants in the past. No attribute of God can be supposed to have ceased to function. The gift of Divine revelation is attainable even now as it was attained in the past. Revelation necessarily does not contain a new Law. It is also meant to give freshness of spiritual life and bring man near unto his Lord and Master.
اَلَّذِیۡنَ اٰمَنُوۡا وَکَانُوۡا یَتَّقُوۡنَ
Commentary:
This verse gives a description of اولیاء الله (friends of God) referred to in the preceding verse. They are (1) perfect in faith and (2) observe the highest standard of righteousness. The Holy Prophet has also given a description of the "friends of God," which may be taken as an explanation of this verse and may therefore be given here. He is reported to have said: "On the Day of Judgement the 'friends of God' will be brought in the presence of God in three classes. First of all, a person from among the first group will be presented to God Who will say to him, 'O My servant, wherefore didst thou do good works?' To this question he will reply, 'O my Lord, Thou didst create Heaven, its trees and its fruits, its flowing streams and beautiful maids, its manifold bounties and sundry other things. Thou hast prepared these for those who are obedient to Thee. So in order to attain these blessings, O my Lord, I passed my nights praying and my days fasting.' Upon this God will say to him, 'O My servant, thou didst good works in order to get Heaven. So here it is, enter it and please thyself. It is an act of grace on My part that I have saved thee from the Fire, and it is an act of grace on My part that I have granted thee Heaven. So enter it and those that are with thee.' Then a person from among the second group will be presented before God Who will say to him, 'O My servant, wherefore didst thou do good works?' To this he will reply, 'O my Lord! Thou didst create Hell and its burning fire, its hot winds and boiling water, and Thou didst prepare many other dreadful things for those who are disobedient to Thee. So out of the fear of these things, I stood up praying at night and fasted during the day.' Then God will say to him, 'O My servant, thou didst good works, fearing Hellfire; so I have liberated thee from it and it is an act of grace on My part that I caused thee to enter Heaven.' So he and those with him will enter Heaven. Then a person out of the third group will be presented before God Who will say to him, 'O My servant, wherefore didst thou do good works?' To this he will reply by saying, 'O my Lord, I did all I did solely out of love for Thee and out of a yearning to meet Thee. By Thy glory, I stood up praying at night, and fasted during the day, out of a yearning for Thee.' Then God will say to him, 'Thou didst good works out of love for Me and out of a yearning for Me. So have your reward.' Then the Lord of Glory and Majesty will manifest Himself to him and say, 'Here I am, have a look at Me,' and will say, 'As an act of grace, I liberate thee from the Fire and I grant thee Paradise. I will send to thee My angels to visit thee and will Myself greet thee with the greeting of peace.' Upon this he and his companions will enter Paradise" (Kathir, v. 5, p. 122). It is, of course, apparent that the person chosen from each group will be the best man in the group and will be presented to God as its representative.
There are also other sayings of the Holy Prophet bearing on the different grades of the "friends of God." The following saying is quoted by Abu Dawud on the authority of Abu Hurairah: "Of the servants of God there are some whom even the Prophets and the Martyrs envy." On being asked by his Companions who were those lucky people, the Holy Prophet said, "They are men who love one another only for God’s sake. The goods of this world or the ties of kinship are not the incentives of their love. Their faces will shine with light and they will be seated on luminous pulpits. When others will be fearful, they will be free from fear, and when others will bewail their past misfortunes, they will enjoy peace of mind" (Dawud).
The statement that even the Prophets envy such persons does not mean that such persons are superior to Prophets, for the Prophets are themselves the best "friends of God." It simply means that the Prophets are particularly pleased with the condition of these persons and desire that such friends of God should be found in large numbers among their own followers.
1339
Commentary:
This verse gives a description of اولیاء الله (friends of God) referred to in the preceding verse. They are (1) perfect in faith and (2) observe the highest standard of righteousness. The Holy Prophet has also given a description of the "friends of God," which may be taken as an explanation of this verse and may therefore be given here. He is reported to have said: "On the Day of Judgement the 'friends of God' will be brought in the presence of God in three classes. First of all, a person from among the first group will be presented to God Who will say to him, 'O My servant, wherefore didst thou do good works?' To this question he will reply, 'O my Lord, Thou didst create Heaven, its trees and its fruits, its flowing streams and beautiful maids, its manifold bounties and sundry other things. Thou hast prepared these for those who are obedient to Thee. So in order to attain these blessings, O my Lord, I passed my nights praying and my days fasting.' Upon this God will say to him, 'O My servant, thou didst good works in order to get Heaven. So here it is, enter it and please thyself. It is an act of grace on My part that I have saved thee from the Fire, and it is an act of grace on My part that I have granted thee Heaven. So enter it and those that are with thee.' Then a person from among the second group will be presented before God Who will say to him, 'O My servant, wherefore didst thou do good works?' To this he will reply, 'O my Lord! Thou didst create Hell and its burning fire, its hot winds and boiling water, and Thou didst prepare many other dreadful things for those who are disobedient to Thee. So out of the fear of these things, I stood up praying at night and fasted during the day.' Then God will say to him, 'O My servant, thou didst good works, fearing Hellfire; so I have liberated thee from it and it is an act of grace on My part that I caused thee to enter Heaven.' So he and those with him will enter Heaven. Then a person out of the third group will be presented before God Who will say to him, 'O My servant, wherefore didst thou do good works?' To this he will reply by saying, 'O my Lord, I did all I did solely out of love for Thee and out of a yearning to meet Thee. By Thy glory, I stood up praying at night, and fasted during the day, out of a yearning for Thee.' Then God will say to him, 'Thou didst good works out of love for Me and out of a yearning for Me. So have your reward.' Then the Lord of Glory and Majesty will manifest Himself to him and say, 'Here I am, have a look at Me,' and will say, 'As an act of grace, I liberate thee from the Fire and I grant thee Paradise. I will send to thee My angels to visit thee and will Myself greet thee with the greeting of peace.' Upon this he and his companions will enter Paradise" (Kathir, v. 5, p. 122). It is, of course, apparent that the person chosen from each group will be the best man in the group and will be presented to God as its representative.
There are also other sayings of the Holy Prophet bearing on the different grades of the "friends of God." The following saying is quoted by Abu Dawud on the authority of Abu Hurairah: "Of the servants of God there are some whom even the Prophets and the Martyrs envy." On being asked by his Companions who were those lucky people, the Holy Prophet said, "They are men who love one another only for God’s sake. The goods of this world or the ties of kinship are not the incentives of their love. Their faces will shine with light and they will be seated on luminous pulpits. When others will be fearful, they will be free from fear, and when others will bewail their past misfortunes, they will enjoy peace of mind" (Dawud).
The statement that even the Prophets envy such persons does not mean that such persons are superior to Prophets, for the Prophets are themselves the best "friends of God." It simply means that the Prophets are particularly pleased with the condition of these persons and desire that such friends of God should be found in large numbers among their own followers.
ثُمَّ بَعَثۡنَا مِنۡۢ بَعۡدِہِمۡ مُّوۡسٰی وَہٰرُوۡنَ اِلٰی فِرۡعَوۡنَ وَمَلَا۠ئِہٖ بِاٰیٰتِنَا فَاسۡتَکۡبَرُوۡا وَکَانُوۡا قَوۡمًا مُّجۡرِمِیۡنَ
7:104.
7:104.
7:104.
Commentary:
A Prophet of God is rejected for two reasons. Either the people to whom he preaches his Message look upon his claim as too big, thinking that God cannot speak to a man; or, behaving arrogantly, they think it to be beneath their dignity to follow his lead. This happened with Moses. Some of those to whom he delivered his Message rejected his claim because they thought it impossible that God should have condescended to speak to a mortal; others thought it incompatible with their dignity to obey a man of no consequence like Moses.
The clause, they were a sinful people, may have two meanings: (1) They were already a sinful people and therefore they rejected Moses. Taken in this sense, the words furnish the reason why they behaved with arrogance and paid no heed to the truth. (2) They became sinful in consequence of their rejection of Moses. Both interpretations explain why people reject the truth. Evil is born of evil and also leads to it; and therefore those who lead a sinful life cannot accept the truth. Again, the goodness and godliness of a person sometimes make him proud and prompt him to reject the truth. The rejection of truth is therefore no light matter, and one should think a thousand times before one rejects a claimant to prophethood.
d
7:104.
b
7:104.
1349
Commentary:
A Prophet of God is rejected for two reasons. Either the people to whom he preaches his Message look upon his claim as too big, thinking that God cannot speak to a man; or, behaving arrogantly, they think it to be beneath their dignity to follow his lead. This happened with Moses. Some of those to whom he delivered his Message rejected his claim because they thought it impossible that God should have condescended to speak to a mortal; others thought it incompatible with their dignity to obey a man of no consequence like Moses.
The clause, they were a sinful people, may have two meanings: (1) They were already a sinful people and therefore they rejected Moses. Taken in this sense, the words furnish the reason why they behaved with arrogance and paid no heed to the truth. (2) They became sinful in consequence of their rejection of Moses. Both interpretations explain why people reject the truth. Evil is born of evil and also leads to it; and therefore those who lead a sinful life cannot accept the truth. Again, the goodness and godliness of a person sometimes make him proud and prompt him to reject the truth. The rejection of truth is therefore no light matter, and one should think a thousand times before one rejects a claimant to prophethood.
b
7:104.
فَلَوۡلَا کَانَ مِنَ الۡقُرُوۡنِ مِنۡ قَبۡلِکُمۡ اُولُوۡا بَقِیَّۃٍ یَّنۡہَوۡنَ عَنِ الۡفَسَادِ فِی الۡاَرۡضِ اِلَّا قَلِیۡلًا مِّمَّنۡ اَنۡجَیۡنَا مِنۡہُمۡ ۗ وَاتَّبَعَ الَّذِیۡنَ ظَلَمُوۡا مَاۤ اُتۡرِفُوۡا فِیۡہِ وَکَانُوۡا مُجۡرِمِیۡنَ
13:34.
13:34.
13:34.
Important Words:
اولوا بقیة (persons possessed of understanding). بقیة it is derived from بقی which means, he or it remained, lasted, endured and was or became permanent or perpetual. They say بقی من الشیء بقیة i.e. a remnant, relic or residue of the thing retained. The Arabs say فلان من بقیة القوم i.e. such a one is of the best of people, for it is the best that lasts. اولوا بقیة means, persons possessed of excellence, or persons possessing a relic of judgement and intelligence, or persons of understanding and discrimination, or persons possessing a quality of watching or observing and, hence, of guarding and preserving (Lane & Aqrab). See also 11:87.
اترفوا (they were afforded ease and comfort) is derived from ترف which means, he enjoyed or led a plentiful and a pleasant or an easy and delicate life; or a life of ease and plenty. They say اترفه المال i.e. wealth made him behave exorbitantly; or to be excessively disobedient or rebellious; or to exalt himself; be inordinate in infidelity; or to be extravagant in acts of disobedience and in wrongdoing. اترف الرجل means, the man persisted in, resolved upon, transgression, wrongdoing and deviation from the right way (Lane & Aqrab).
Commentary:
This verse makes a fleeting reference to a serious but general mistake. It purports to say that, when experience had shown that man has a tendency to become corrupt, why did not the wise men among past generations recognize this responsibility about their own people and at the outset warn them of the evil consequences of their bad deeds and thus nip the evil in the bud. But instead of doing this they allowed the evil to grow, with the result that their people became totally corrupt and depraved. These people, instead of learning a lesson from the fate of their predecessors, lost themselves in pursuit of the paltry things of the world and the result was that they ranged themselves with wrongdoers and became estranged from God.
c
13:34.
b
13:34.
1497
Important Words:
اولوا بقیة (persons possessed of understanding). بقیة it is derived from بقی which means, he or it remained, lasted, endured and was or became permanent or perpetual. They say بقی من الشیء بقیة i.e. a remnant, relic or residue of the thing retained. The Arabs say فلان من بقیة القوم i.e. such a one is of the best of people, for it is the best that lasts. اولوا بقیة means, persons possessed of excellence, or persons possessing a relic of judgement and intelligence, or persons of understanding and discrimination, or persons possessing a quality of watching or observing and, hence, of guarding and preserving (Lane & Aqrab). See also 11:87.
اترفوا (they were afforded ease and comfort) is derived from ترف which means, he enjoyed or led a plentiful and a pleasant or an easy and delicate life; or a life of ease and plenty. They say اترفه المال i.e. wealth made him behave exorbitantly; or to be excessively disobedient or rebellious; or to exalt himself; be inordinate in infidelity; or to be extravagant in acts of disobedience and in wrongdoing. اترف الرجل means, the man persisted in, resolved upon, transgression, wrongdoing and deviation from the right way (Lane & Aqrab).
Commentary:
This verse makes a fleeting reference to a serious but general mistake. It purports to say that, when experience had shown that man has a tendency to become corrupt, why did not the wise men among past generations recognize this responsibility about their own people and at the outset warn them of the evil consequences of their bad deeds and thus nip the evil in the bud. But instead of doing this they allowed the evil to grow, with the result that their people became totally corrupt and depraved. These people, instead of learning a lesson from the fate of their predecessors, lost themselves in pursuit of the paltry things of the world and the result was that they ranged themselves with wrongdoers and became estranged from God.
b
13:34.
وَلَاَجۡرُ الۡاٰخِرَۃِ خَیۡرٌ لِّلَّذِیۡنَ اٰمَنُوۡا وَکَانُوۡا یَتَّقُوۡنَ
وَکَانُوۡا یَنۡحِتُوۡنَ مِنَ الۡجِبَالِ بُیُوۡتًا اٰمِنِیۡنَ
7:75; 26:150.
This verse shows that the Thamud were a civilized, powerful and rich people. They had separate summer and winter resorts and led secure and comfortable lives. Even when they went to the hills in summer for recreation and change of climate and left their winter habitations, they felt free from attacks from any quarter. The verse also hints at the highly developed state of their architecture.
7:75; 26:150.
Important Words:
کانوا ینحتون (they used to hew out). نحت means, he cut or hewed; or he formed or fashioned by cutting or paring or clipping. The Arabs say نحت علی الکرم (in the passive voice) i.e. he was fashioned after the model of generosity, viz. he was generous by nature (Lane).
بیوتا (houses) is the plural of بیت which is derived from بات i.e. he passed the night. بیت means, a chamber; a house or dwelling; a tent. It also means, a verse (Lane).
Commentary:
This verse shows that the tribe of Thamud were a civilized, powerful and rich people. They had separate summer and winter resorts and led secure and comfortable lives. Even when they went to the hills in summer for recreation and change of climate, and left their winter habitations, they felt free from attacks from any quarter. The words, they used to hew out houses in the mountains, are also intended to hint at the highly developed state of their architecture.
b
7:75; 26:150.
670
这节经文说明洒姆德是一个文明、强大、富有的民族。他们有个别的避暑、避寒地, 过着安全舒适的生活。即使在夏季, 为了休息和适应气候的变化他们上山, 离开他们冬季的住所时, 他们也不会遭到任何地方来的攻击。经文也暗示他们的建筑水平极高。
a
7:75; 26:150.
1786
Important Words:
کانوا ینحتون (they used to hew out). نحت means, he cut or hewed; or he formed or fashioned by cutting or paring or clipping. The Arabs say نحت علی الکرم (in the passive voice) i.e. he was fashioned after the model of generosity, viz. he was generous by nature (Lane).
بیوتا (houses) is the plural of بیت which is derived from بات i.e. he passed the night. بیت means, a chamber; a house or dwelling; a tent. It also means, a verse (Lane).
Commentary:
This verse shows that the tribe of Thamud were a civilized, powerful and rich people. They had separate summer and winter resorts and led secure and comfortable lives. Even when they went to the hills in summer for recreation and change of climate, and left their winter habitations, they felt free from attacks from any quarter. The words, they used to hew out houses in the mountains, are also intended to hint at the highly developed state of their architecture.
a
7:75; 26:150.
1520
This verse shows that the Thamud were a civilized, powerful and rich people. They had separate summer and winter resorts and led secure and comfortable lives. Even when they went to the hills in summer for recreation and change of climate and left their winter habitations, they felt free from attacks from any quarter. The verse also hints at the highly developed state of their architecture.
اَلَّذِیۡنَ کَانَتۡ اَعۡیُنُہُمۡ فِیۡ غِطَآءٍ عَنۡ ذِکۡرِیۡ وَکَانُوۡا لَا یَسۡتَطِیۡعُوۡنَ سَمۡعًا
21:43; 39:46.
21:43; 39:46.
Commentary:
The verse means to say that at that time worship of God will totally disappear from among the Christian peoples and love of Mammon will take the place of love of God in their hearts. They will completely forget their Creator and will attribute all their great achievements to their own skill and effort.
The words, and they could not even hear, mean that their hearts will become so much rusted and corroded that they will lose all attachment for the word of God and will refuse to listen to it.
The foregoing verses refer to the great material progress and widespread conquests of Gog and Magog—western Christian nations—and their utter disregard for God and religion. We have also been told that, elated with their political power and military glory, they will give themselves up to a life of pleasure and sin and as a result will bring the wrath of God upon themselves and their prosperity will give place to decline and degradation. Then in despair and despondency, as hinted at in Moses’ vision, they will turn to God and, having realized the error of their ways, will come back to the "junction of the two Seas" i.e. they will accept the Holy Prophet. The following prophecy of the Bible forms a befitting sequel to the account of Gog and Magog and indicates the time of their rise to power and greatness:
And when the thousand years are expired, Satan shall be loosed out of his prison. And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle; the number of whom is as the sand of the sea (Revelation 20:7-8).
By "the thousand years" are meant the thousand years of the Hijrah—Migration of the Holy Prophet to Medina in 622 A.D. The above passage along with chapters 38 and 39 of Ezekiel makes it quite clear that the rise of Gog and Magog was to have begun in the 17th century A.D. and to have reached its zenith in our own time.
The account of Dhul-Qarnain will remain incomplete unless the reason is given as to why it has been assigned such a prominent place in the Quran, when as a fact of history does not appear directly to concern us nor does its narration benefit us materially or spiritually. In fact, it is more for its spiritual than for its historical importance that the story of Dhul-Qarnain has been given so large a space in the Holy Book. The Quran is not a book of history. The stories of past Prophets and other historical incidents have not been mentioned in it to acquaint us with events which took place in the remote past. They are so many prophecies about future events. Some of these prophecies have already been fulfilled in the person of the Holy Prophet while others await fulfilment in some future time. The account of Dhul-Qarnain, like other similar Quranic accounts, embodies a great prophecy which has been fulfilled in the person of Ahmad, the Holy Founder of the Ahmadiyya Movement. Ahmed was the Dhul-Qarnain of our age. Whereas the Quranic account of Dhul-Qarnain historically applies to the great Persian monarch Cyrus, spiritually it applies to Ahmad. Thus besides its historical value the story is pregnant with great spiritual import. It implies a great prophecy to the effect that, just as in the 6th century B.C. Cyrus saved Persia from the depredatory raids of Gog and Magog, by erecting a barrier of brick and stone in their way, another Dhul-Qarnain will save the soul and spirit of mankind, from the devastating moral assaults of Christian nations of the West who are the descendants of Gog and Magog. He will accomplish his great and noble task by the help of divine knowledge and the signs that God will show at his hands. The nature of the work entrusted to both these Dhul-Qarnains bears a striking likeness to each other, only the one was in the mundane sphere, the other in the spiritual. The Prophet Ahmad possessed many physical and spiritual resemblances with the great Cyrus. Like Cyrus, he was called the Messiah and like he, was of Persian origin. Cyrus was Dhul-Qarnain in the sense that he was the ruler of the double Medo-Persian Empire and Ahmad (1835--1908) was Dhul-Qarnain in the sense that he saw the beginning of two centuries of several eras (Qarn meaning a century).
For a further study of this most interesting subject the reader is referred to Barahin-e-Ahmadiyyah, Part v, pp. 91-93; also the Review of Religions, Qadian, vol. 17, No. 6.
a
21:43; 39:46.
a
21:43; 39:46.
2138
Commentary:
The verse means to say that at that time worship of God will totally disappear from among the Christian peoples and love of Mammon will take the place of love of God in their hearts. They will completely forget their Creator and will attribute all their great achievements to their own skill and effort.
The words, and they could not even hear, mean that their hearts will become so much rusted and corroded that they will lose all attachment for the word of God and will refuse to listen to it.
The foregoing verses refer to the great material progress and widespread conquests of Gog and Magog—western Christian nations—and their utter disregard for God and religion. We have also been told that, elated with their political power and military glory, they will give themselves up to a life of pleasure and sin and as a result will bring the wrath of God upon themselves and their prosperity will give place to decline and degradation. Then in despair and despondency, as hinted at in Moses’ vision, they will turn to God and, having realized the error of their ways, will come back to the "junction of the two Seas" i.e. they will accept the Holy Prophet. The following prophecy of the Bible forms a befitting sequel to the account of Gog and Magog and indicates the time of their rise to power and greatness:
And when the thousand years are expired, Satan shall be loosed out of his prison. And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle; the number of whom is as the sand of the sea (Revelation 20:7-8).
By "the thousand years" are meant the thousand years of the Hijrah—Migration of the Holy Prophet to Medina in 622 A.D. The above passage along with chapters 38 and 39 of Ezekiel makes it quite clear that the rise of Gog and Magog was to have begun in the 17th century A.D. and to have reached its zenith in our own time.
The account of Dhul-Qarnain will remain incomplete unless the reason is given as to why it has been assigned such a prominent place in the Quran, when as a fact of history does not appear directly to concern us nor does its narration benefit us materially or spiritually. In fact, it is more for its spiritual than for its historical importance that the story of Dhul-Qarnain has been given so large a space in the Holy Book. The Quran is not a book of history. The stories of past Prophets and other historical incidents have not been mentioned in it to acquaint us with events which took place in the remote past. They are so many prophecies about future events. Some of these prophecies have already been fulfilled in the person of the Holy Prophet while others await fulfilment in some future time. The account of Dhul-Qarnain, like other similar Quranic accounts, embodies a great prophecy which has been fulfilled in the person of Ahmad, the Holy Founder of the Ahmadiyya Movement. Ahmed was the Dhul-Qarnain of our age. Whereas the Quranic account of Dhul-Qarnain historically applies to the great Persian monarch Cyrus, spiritually it applies to Ahmad. Thus besides its historical value the story is pregnant with great spiritual import. It implies a great prophecy to the effect that, just as in the 6th century B.C. Cyrus saved Persia from the depredatory raids of Gog and Magog, by erecting a barrier of brick and stone in their way, another Dhul-Qarnain will save the soul and spirit of mankind, from the devastating moral assaults of Christian nations of the West who are the descendants of Gog and Magog. He will accomplish his great and noble task by the help of divine knowledge and the signs that God will show at his hands. The nature of the work entrusted to both these Dhul-Qarnains bears a striking likeness to each other, only the one was in the mundane sphere, the other in the spiritual. The Prophet Ahmad possessed many physical and spiritual resemblances with the great Cyrus. Like Cyrus, he was called the Messiah and like he, was of Persian origin. Cyrus was Dhul-Qarnain in the sense that he was the ruler of the double Medo-Persian Empire and Ahmad (1835--1908) was Dhul-Qarnain in the sense that he saw the beginning of two centuries of several eras (Qarn meaning a century).
For a further study of this most interesting subject the reader is referred to Barahin-e-Ahmadiyyah, Part v, pp. 91-93; also the Review of Religions, Qadian, vol. 17, No. 6.
b
21:43; 39:46.
1734B
The Qur’an.
وَجَعَلۡنٰہُمۡ اَئِمَّۃً یَّہۡدُوۡنَ بِاَمۡرِنَا وَاَوۡحَیۡنَاۤ اِلَیۡہِمۡ فِعۡلَ الۡخَیۡرٰتِ وَاِقَامَ الصَّلٰوۃِ وَاِیۡتَآءَ الزَّکٰوۃِ ۖ وَکَانُوۡا لَنَا عٰبِدِیۡنَ
2:125; 32:25.
2:125; 32:25.
2:125; 32:25.
Commentary:
God chose leaders of religious movements from among the progeny of Abraham in fulfilment of his prayer referred to in 2:125. A similar promise in regard to the raising of Divine Reformers in every age from among his followers was made to the Holy Prophet (Abu Dawud). This promise is also implicit in the famous prayer, i.e. Darud, viz. "O Lord bestow thy blessings upon Muhammad as Thou didst bestow Thy blessings upon Abraham." Divine Reformers continued to appear among the progeny of Abraham till, with the rejection of Jesus by the Jews, they were deprived of this boon for all times and prophethood was transferred to the House of Ishmael in fulfilment of the above-said prayer. Divine teachers are now raised from among the followers of the Holy Prophet in every century to regenerate Islam and they will continue to do so till the end of time. The fulfilment of the prayer implicit in Darud establishes the superiority of the Holy Prophetover Abraham because whereas Divine teachers ceased to appear among the progeny of Abraham after Jesus, they will continue to appear among his followers as long as this world lasts.
b
2:125; 32:25.
b
2:125; 32:25.
2406
Commentary:
God chose leaders of religious movements from among the progeny of Abraham in fulfilment of his prayer referred to in 2:125. A similar promise in regard to the raising of Divine Reformers in every age from among his followers was made to the Holy Prophet (Abu Dawud). This promise is also implicit in the famous prayer, i.e. Darud, viz. "O Lord bestow thy blessings upon Muhammad as Thou didst bestow Thy blessings upon Abraham." Divine Reformers continued to appear among the progeny of Abraham till, with the rejection of Jesus by the Jews, they were deprived of this boon for all times and prophethood was transferred to the House of Ishmael in fulfilment of the above-said prayer. Divine teachers are now raised from among the followers of the Holy Prophet in every century to regenerate Islam and they will continue to do so till the end of time. The fulfilment of the prayer implicit in Darud establishes the superiority of the Holy Prophetover Abraham because whereas Divine teachers ceased to appear among the progeny of Abraham after Jesus, they will continue to appear among his followers as long as this world lasts.
c
2:125; 32:25.
اِلٰی فِرۡعَوۡنَ وَمَلَا۠ئِہٖ فَاسۡتَکۡبَرُوۡا وَکَانُوۡا قَوۡمًا عَالِیۡنَ
قَالُوۡا سُبۡحٰنَکَ مَا کَانَ یَنۡۢبَغِیۡ لَنَاۤ اَنۡ نَّتَّخِذَ مِنۡ دُوۡنِکَ مِنۡ اَوۡلِیَآءَ وَلٰکِنۡ مَّتَّعۡتَہُمۡ وَاٰبَآءَہُمۡ حَتّٰی نَسُوا الذِّکۡرَ وَکَانُوۡا قَوۡمًۢا بُوۡرًا
34:42.
34:42.
34:42.
Important Words:
بورا (ruined) is derived from بار which means, he or it perished. They say بارت السوق i.e. the market became dull. بار العمل means, the work became null and void. بارت الارض means, the land was or became uncultivated. The Arabic saying بادوا و باروا means, they became extinct and perished. بور means, a bad and corrupt man or people; a ruined man or people; a man or people in a state of perdition (Lane & Aqrab).
f
34:42.
b
34:42.
2656
Important Words:
بورا (ruined) is derived from بار which means, he or it perished. They say بارت السوق i.e. the market became dull. بار العمل means, the work became null and void. بارت الارض means, the land was or became uncultivated. The Arabic saying بادوا و باروا means, they became extinct and perished. بور means, a bad and corrupt man or people; a ruined man or people; a man or people in a state of perdition (Lane & Aqrab).
c
34:42.
وَاَنۡجَیۡنَا الَّذِیۡنَ اٰمَنُوۡا وَکَانُوۡا یَتَّقُوۡنَ
وَعَادًا وَّثَمُوۡدَا۠ وَقَد تَّبَیَّنَ لَکُمۡ مِّنۡ مَّسٰکِنِہِمۡ ۖ وَزَیَّنَ لَہُمُ الشَّیۡطٰنُ اَعۡمٰلَہُمۡ فَصَدَّہُمۡ عَنِ السَّبِیۡلِ وَکَانُوۡا مُسۡتَبۡصِرِیۡنَ
9:70.
یعنی وہ دیر تک بدعملیوں کے مرتکب رہے۔ یہاں تک کہ ان کو عادت ہو گئی اور وہ ان کو اچھی لگنے لگ گئیں۔
9:70.
The Quranic expression means: (1) They clearly saw that the course they had adopted was wrong. (2) They deliberately adopted a course knowing full well what the end would be.
9:70.
Important Words:
مستبصرین is derived from بصر which means, he saw; he perceived; he knew; he understood; he recognised. استبصر الامر means, the affair became clear or manifest (Aqrab). See also 28:44.
Commentary:
In view of the different meanings of the root word بصر the expression کانوا مستبصرین would mean: (1) the wickedness of the course ‘Ad and Thamud had adopted, had become quite clear to them; or (2) they clearly saw that the course they had adopted was wrong or (3) they deliberately adopted a course knowing full well what the end would be.
i
9:70.
1
یعنی وہ دیر تک بدعملیوں کے مرتکب رہے۔ یہاں تک کہ ان کو عادت ہو گئی اور وہ ان کو اچھی لگنے لگ گئیں۔
e
9:70.
2965
Important Words:
مستبصرین is derived from بصر which means, he saw; he perceived; he knew; he understood; he recognised. استبصر الامر means, the affair became clear or manifest (Aqrab). See also 28:44.
Commentary:
In view of the different meanings of the root word بصر the expression کانوا مستبصرین would mean: (1) the wickedness of the course ‘Ad and Thamud had adopted, had become quite clear to them; or (2) they clearly saw that the course they had adopted was wrong or (3) they deliberately adopted a course knowing full well what the end would be.
d
9:70.
2252
The Quranic expression means: (1) They clearly saw that the course they had adopted was wrong. (2) They deliberately adopted a course knowing full well what the end would be.
ثُمَّ کَانَ عٰقِبَۃَ الَّذِیۡنَ اَسٰٓـُٔوا السُّوۡۤاٰۤی اَنۡ کَذَّبُوۡا بِاٰیٰتِ اللّٰہِ وَکَانُوۡا بِہَا یَسۡتَہۡزِءُوۡنَ
Commentary:
As stated above the truth and triumph of Islam form the basic and central theme of the present Surah. In v. 8 above we are told that the endeavours of disbelievers are confined to the acquisition of things of the material world, and that they give no thought to the fact that there is a better and higher spiritual life after this life and that the real purpose and aim of all religions, as of Islam, is the realization of this supreme fact. The present and the preceding two verses deal with the truth of Islam and adduce three arguments in its support: (a) The creation of man and the subjection of all created things to his service; (b) the great wisdom and beautiful design and order that pervade the entire universe; and (c) the life history of the past Prophets and the sad end of their rejecters. The verse under comment purports to say that all these arguments lead to but one conclusion, viz. that those unfortunate people who rejected God’s Message and persecuted His Messengers and persisted in transgression, vice and sin, came to grief, and such will also be the end of the opponents of Islam. They, too, will meet with failure and frustration and Islam’s cause will triumph.
2997
Commentary:
As stated above the truth and triumph of Islam form the basic and central theme of the present Surah. In v. 8 above we are told that the endeavours of disbelievers are confined to the acquisition of things of the material world, and that they give no thought to the fact that there is a better and higher spiritual life after this life and that the real purpose and aim of all religions, as of Islam, is the realization of this supreme fact. The present and the preceding two verses deal with the truth of Islam and adduce three arguments in its support: (a) The creation of man and the subjection of all created things to his service; (b) the great wisdom and beautiful design and order that pervade the entire universe; and (c) the life history of the past Prophets and the sad end of their rejecters. The verse under comment purports to say that all these arguments lead to but one conclusion, viz. that those unfortunate people who rejected God’s Message and persecuted His Messengers and persisted in transgression, vice and sin, came to grief, and such will also be the end of the opponents of Islam. They, too, will meet with failure and frustration and Islam’s cause will triumph.
وَلَمۡ یَکُنۡ لَّہُمۡ مِّنۡ شُرَکَآئِہِمۡ شُفَعٰٓؤُا وَکَانُوۡا بِشُرَکَآئِہِمۡ کٰفِرِیۡنَ
10:29.
10:29.
10:29.
a
10:29.
c
10:29.
a
10:29.
مِنَ الَّذِیۡنَ فَرَّقُوۡا دِیۡنَہُمۡ وَکَانُوۡا شِیَعًا ۖ کُلُّ حِزۡبٍۭ بِمَا لَدَیۡہِمۡ فَرِحُوۡنَ
مشرک چونکہ بتوں‘ فرشتوں‘ روحوں اور انسانوں میں سے مختلف معبود بناتے ہیں۔ اس لئے وہ کبھی ایک نقطہ پر جمع نہیں ہو سکتے۔ ایک نقطہ پر صرف موحد جمع ہو سکتے ہیں جس طرح وہ لوگ جو اپنے آپ کو مختلف حکومتوں کا باشندہ کہیں اکٹھے نہیں ہو سکتے۔ اکٹھے ہونے کے لئے ضرورت ہے کہ ایک حکومت کا اپنے آپ کوcitizen یعنی شہری قرار دیں۔
جیسا کہ آج کل کے نام نہاد علماء کرتے ہیں۔
6:160.
Important Words:
حزب (hizb) means, a party or company of men, assembling themselves on account of an event that has befallen them; an assembly, a collective body or company of men; a party, portion, division or class of men; the troops, prepared for fighting; any party agreeing in hearts and actions whether meeting together or not (Lane & Aqrab).
Commentary:
The verse means to say that deviation from true religion led people in the past to be split up into warring sections and aroused differences among them.
a
6:160.
993
从真实的宗教中偏离出的不同教派把过去的人们变成互相敌对的部分并在他们之间造成不和。
4
مشرک چونکہ بتوں‘ فرشتوں‘ روحوں اور انسانوں میں سے مختلف معبود بناتے ہیں۔ اس لئے وہ کبھی ایک نقطہ پر جمع نہیں ہو سکتے۔ ایک نقطہ پر صرف موحد جمع ہو سکتے ہیں جس طرح وہ لوگ جو اپنے آپ کو مختلف حکومتوں کا باشندہ کہیں اکٹھے نہیں ہو سکتے۔ اکٹھے ہونے کے لئے ضرورت ہے کہ ایک حکومت کا اپنے آپ کوcitizen یعنی شہری قرار دیں۔
5
جیسا کہ آج کل کے نام نہاد علماء کرتے ہیں۔
a
6:160.
3013
Important Words:
حزب (hizb) means, a party or company of men, assembling themselves on account of an event that has befallen them; an assembly, a collective body or company of men; a party, portion, division or class of men; the troops, prepared for fighting; any party agreeing in hearts and actions whether meeting together or not (Lane & Aqrab).
Commentary:
The verse means to say that deviation from true religion led people in the past to be split up into warring sections and aroused differences among them.
d
6:160.
2286
Deviation from true religion led people in the past to be split up into warring sections and caused differences among them.
وَجَعَلۡنَا مِنۡہُمۡ اَئِمَّۃً یَّہۡدُوۡنَ بِاَمۡرِنَا لَمَّا صَبَرُوۡا ۖ وَکَانُوۡا بِاٰیٰتِنَا یُوۡقِنُوۡنَ
21:74.
یعنی وہ مامور تھے اور اللہ تعالیٰ کی وحی ان پر نازل ہوتی تھی کہ لوگوں کو ہدایت کی طرف لاؤ۔
صَبْرٌ کے معنی استقلال کے ہوتے ہیں یعنی جب کبھی دنیا میں خرابی پیدا ہوئی اور بعض لوگوں نے خدا کی کتاب کی تبلیغ شروع کی تو جو لوگ خراب ہو گئے تھے انہوں نے ان پر ظلم کرنے شروع کیے۔ مگر وہ اپنی تعلیم اور تبلیغ پر قائم رہے اور انہوں نے ظلم برداشت کیے۔ آخر ان کی اس قربانی کو دیکھ کر خداتعالیٰ نے ان پر وحی نازل کی اور اپنے زمانہ کے لئے ان کو امام بنا دیا۔ تاکہ جو کام پہلے وہ اپنے شوق سے کرتے تھے اب خدا کی وحی کے مطابق کرنے لگ جائیں گویا آسمانی بادشاہت کے ایک افسر بن جائیں۔
21:74.
2:125; 21:74.
c
21:74.
1
یعنی وہ مامور تھے اور اللہ تعالیٰ کی وحی ان پر نازل ہوتی تھی کہ لوگوں کو ہدایت کی طرف لاؤ۔
2
صَبْرٌ کے معنی استقلال کے ہوتے ہیں یعنی جب کبھی دنیا میں خرابی پیدا ہوئی اور بعض لوگوں نے خدا کی کتاب کی تبلیغ شروع کی تو جو لوگ خراب ہو گئے تھے انہوں نے ان پر ظلم کرنے شروع کیے۔ مگر وہ اپنی تعلیم اور تبلیغ پر قائم رہے اور انہوں نے ظلم برداشت کیے۔ آخر ان کی اس قربانی کو دیکھ کر خداتعالیٰ نے ان پر وحی نازل کی اور اپنے زمانہ کے لئے ان کو امام بنا دیا۔ تاکہ جو کام پہلے وہ اپنے شوق سے کرتے تھے اب خدا کی وحی کے مطابق کرنے لگ جائیں گویا آسمانی بادشاہت کے ایک افسر بن جائیں۔
a
2:125; 21:74.
b
21:74.
وَنَجَّیۡنَا الَّذِیۡنَ اٰمَنُوۡا وَکَانُوۡا یَتَّقُوۡنَ
اَلَّذِیۡنَ اٰمَنُوۡا بِاٰیٰتِنَا وَکَانُوۡا مُسۡلِمِیۡنَ
وَکَانُوۡا یُصِرُّوۡنَ عَلَی الۡحِنۡثِ الۡعَظِیۡمِ
وَکَانُوۡا یَقُوۡلُوۡنَ اَئِذَا مِتۡنَا وَکُنَّا تُرَابًا وَّعِظٰمًا اَءِنَّا لَمَبۡعُوۡثُوۡنَ
37:18.
17:50; 23:83; 37:17; 56:48.
Denial of Resurrection and the Hereafter, whether by word of mouth or conduct, is at the root of all sin and crime in the world. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in the Life after death.
17:50; 23:83; 37:17; 56:48.
Commentary:
Denial of the Resurrection and afterlife whether by word of mouth or conduct is at the root of all sin and crime in the world. This is why, next to belief in the existence of God the greatest stress has been laid in the Quran on life after death. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in life after death.
a
37:18.
a
17:50; 23:83; 37:17; 56:48.
4118
Commentary:
Denial of the Resurrection and afterlife whether by word of mouth or conduct is at the root of all sin and crime in the world. This is why, next to belief in the existence of God the greatest stress has been laid in the Quran on life after death. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in life after death.
a
17:50; 23:83; 37:17; 56:48.
2970
Denial of Resurrection and the Hereafter, whether by word of mouth or conduct, is at the root of all sin and crime in the world. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in the Life after death.