يَأْكُلُونَ
Appears 6 times in Quran
Occurrences in Quran
Found 6 verses containing "يَأْكُلُونَ".
إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلَ ٱللَّهُ مِنَ ٱلْكِتَٰبِ وَيَشْتَرُونَ بِهِۦ ثَمَنًا قَلِيلًا ۙ أُو۟لَٰٓئِكَ مَا يَأْكُلُونَ فِى بُطُونِهِمْ إِلَّا ٱلنَّارَ وَلَا يُكَلِّمُهُمُ ٱللَّهُ يَوْمَ ٱلْقِيَٰمَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
See 2:147.
2:42.
2:160.
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
See 2:147.
See 2:42.
2:160
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
2:147.
b
2:42.
c
2:160.
112
此话表明, 火不能解渴, 却相反增加口渴, 因此这个世界的这类事物不能带来心神的安宁和满足而适得相反。
3
تھوڑی سی قیمت کا یہ مطلب نہیں کہ زیادہ قیمت لینا جائز ہے بلکہ مطلب یہ ہے کہ دنیوی قیمت کتنی بھی زیادہ ہو وہ اس جرم و نقصان کے بدلہ میں تھوڑی اور حقیر ہے۔
a
See 2:147.
b
See 2:42.
c
2:160
181
Important Words:
یزکیھم (purify them) is from زکی meaning, he purified him; he elevated him (Aqrab). See also 2:130.
Commentary:
Sin generally originates from an undue love of the world but the world is indeed a small thing as compared with the Hereafter (9:38). Those who forsake truth or conceal it for the things of this world eat naught but fire which will eventually consume their own bodies. The verse beautifully hints that the things of this world, as opposed to spiritual blessings, are like the hellfire of the next. As food goes to make up the tissues of the body, so will the body of an enemy of truth eating fire become one whole mass of fire, serving as fuel for the fire of Hell. The words also signify that as fire cannot satisfy hunger and thirst, but rather increases them, so the things of this world cannot bring about peace of mind and contentment but rather the reverse of them. The verse also constitutes a stern warning to those preachers who, in order to gain worldly ends, accommodate their sermons to the views of the listeners and refrain from speaking the truth.
The words Allah will not speak to them do not mean that God will not speak to them at all; for God, being the Lord and Master, will speak even to the guilty on the Day of Judgement, but such speech will be like that of a judge condemning a criminal to punishment. What is meant is that God will not speak to them with love and affection.
The words, nor will He purify them, mean that He will not adjudge them as purified but will declare them unclean and unholy, These words may also mean that on the Day of Judgement, God will not elevate them or exalt them to Himself but will leave them abased and neglected. Again, as these people opposed the truth in the world in order that they might enjoy the good things thereof, they will correspondingly have a painful punishment in the Hereafter and will be deprived of all sweetness of life in the world to come (see important Words under 2:8).
a
See 2:147.
b
2:42.
c
2:160.
200
The words signify that as fire cannot satisfy thirst, but rather increases it, so the things of this world cannot bring peace of mind and contentment but rather the reverse of them.
ٱلَّذِينَ يَأْكُلُونَ ٱلرِّبَوٰا۟ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ ٱلَّذِى يَتَخَبَّطُهُ ٱلشَّيْطَٰنُ مِنَ ٱلْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوٓا۟ إِنَّمَا ٱلْبَيْعُ مِثْلُ ٱلرِّبَوٰا۟ ۗ وَأَحَلَّ ٱللَّهُ ٱلْبَيْعَ وَحَرَّمَ ٱلرِّبَوٰا۟ ۚ فَمَن جَآءَهُۥ مَوْعِظَةٌ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُۥ مَا سَلَفَ وَأَمْرُهُۥٓ إِلَى ٱللَّهِ ۖ وَمَنْ عَادَ فَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ
3:131; 30:40.
رِبٰوا (Riba) 的词义是:超额量或额外事物, 意指本金以上的金额 (Lane)。它包括高
利贷和利息。根据圣训, 这一定义是 “为收取利息所提供的每项贷款”。رِبٰوا 的涵义并不像一般理解的那样与 “利息” 完全相同。可是由於缺少一个较好的词, 就用 “利息” 作为粗略的等同语。实际上,一个人提供或接受一项贷款之上所规定要得到或给予的任何数目的钱都叫 “利息”, 不论这笔交易是同个人、银行、团体或邮政局或其他组织做的。“利息” 并不限于钱的范围内, 它可延伸到作为一项贷款的任何商品, 只要事先同意的一项超额量就是。
这些词意指, 正如一个疯子不顾他的行动后果那样, 放债者残忍地从不顾及他们对个人、社会甚至整个世界所作出的道德上和经济上的损害。利息也使放债者产生一种精神缺陷, 就是他一心钻在赚钱里面而对所有美好事业却麻木不仁。伊斯兰教禁止利息, 因为它会使财富集中到一小撮人手里而由此不利於财富的均衡分配。它促使放债者游手好闲, 使他丧失帮助别人的一切善心, 堵塞他对别人同情行为的所有泉源。放债者利用别人的穷困、急需而赚钱。而在另一方面, 利息使放债者利用别人急需的东西, 造成借债者一种粗心和匆忙行事的倾向, 不考虑自己还债的能力而背了债。这样, 对自己和放债者都造成道德上不可弥补的损害。利息也会引起战争。没有贷款的帮助, 战争是持续不了的。这种贷款的利息最终使战胜和战败者双方的经济都遭受毁灭。这种轻而易得的贷款制度, 使各国政府不断进行毁灭性的斗争, 因为他们能够不采用直接征税的方法而取得军费。伊斯兰教禁止各种利息。但在现代商业或事务中, 利息已成为不可分割的部分, 以致看来几乎不可能完全把它去掉。不过如果在制度、环境和情况方面发生变化的话, 像伊斯兰教过去在上升时代一样没有利息商业还是可以维持的。
最后, 可以注意的是, 鉴于现代的特殊条件, 我们周围存在着一种邪恶的利息制度网络而伊斯兰教的状况又十分衰落, 阿哈默底亚会的创始人宣称, 如果一个人被迫接受利息, 他可以这样做, 然后把这样得到的钱消费在 (a) 传播伊斯兰教, 以及 (b) 他可以同样被迫要付的钱来偿清任何利息。然而他应该严格认真地避免把这样的钱化在自己身上或家庭方面, 或利用于其他各种用途 (Al-Fadl, Fatawa)。
تَخَبَّطَہُ الشَّیْطٰنُ: مَسَّہٗ بِاَذًی شیطان نے اسے تکلیف پہنچائی (اقرب) اسی طرح کہتے ہیں تَخَبَّطَہٗ: ضَرَبَہٗ شَدِیْدًا اسے سخت مارا (اقرب) اور اَلْمَسُّ: اَلْجُنُوْنُ (اقرب) مَسّ کے معنے جنون کے ہیں۔ مِنْ بیانیہ ہے پس معنے یہ ہوئے کہ جس پر شیطان یعنی جنون نے سخت حملہ کیا ہو۔
3:131; 30:40.
Riba literally meaning, an excess or addition, signifies an addition over and above the principal sum (Lane). It covers both usury and interest. According to the Hadith "every loan advanced to draw profits" comes under this definition. The connotation of Riba is not strictly identical with "interest," as commonly understood. But for lack of a better word "interest" may be used as a rough equivalent. In fact, any sum stipulated to be received or given over and above what one advances or receives as a loan is "interest," whether the dealing is with an individual or a bank or a society or a post office or any other organisation. "Interest" is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
The words signify that just as a mad man is heedless of the consequences of his actions, so are the moneylenders heartlessly oblivious of the moral and economic injury they do to individuals, the society and even the world at large. Riba also causes a touch of insanity in the moneylender in the sense that his entire engrossment in profit-making renders him insensible to all good causes. Riba is prohibited in Islam because it tends to draw wealth into the hands of a small circle and thereby adversely affects its equitable distribution. It promotes idleness in the moneylenders and kills in them all incentive to help others and chokes all springs of sympathetic behaviour. The moneylender takes advantage of, and makes profit from, the need and distress of others. While on the one hand Riba causes the lender to exploit other people’s wants, it creates in the debtor a tendency to do things carelessly and in haste, incurring debt regardless of his capacity to pay back, thus doing irreparabl
3:131; 30:40.
Important Words:
ربوا (interest) is derived from ربا. They say رباالمال i.e. the money or property increased and became augmented. ربواmeans, an excess and an addition; an addition over and above the principal sum; interest. The hadith defines ربوا as کل قرض جرمنفعة فھوربا i.e. every loan advanced to draw profit comes under the definition of interest (Saghir).
یتخبطه (has smitten) is derived from خبطه i.e. he struck or beat him violently; he trod him under his feet vehemently. خبط اللیل means, he walked about in the darkness of the night without finding the true way. تخبطه means, he struck or beat him violently. تخبطه الشیطان means, Satan struck him and afflicted him with hurt or injury; Satan prostrated him (Aqrab).
المس (insanity) is derived from مس. They say مسه i.e. he touched it; or he touched it with his hand. من المرض اوالکبر فلانا means, disease or old age touched him, i.e. came on him. مسه الشیطان بنصب وعذاب means, Satan brought pain and trouble on him. المسmeans, any pain or trouble, etc. that comes to a man by coming in contact with someone or something; it also signifies madness or insanity (Aqrab & Lane).
Commentary:
The prohibition against lending money on interest is preceded by a long exhortation to exercise charity. When a person becomes accustomed to spending his wealth in charity and alms, it becomes easier for him to lend money free of interest.
The Quran prohibits all kinds of interest. In modern times, however, business has become so inseparably mixed up with interest that it appears impossible to avoid interest altogether. But if a change of system as well as of surroundings and circumstances were brought about, business without interest would establish itself in the world as was the case in the days when Islam was in ascendancy.
The clause, those who devour interest do not rise except as rises one whom Satan has smitten with insanity, means that just as a madman does not see the consequences of his actions, similarly those who lend money at interest become careless of consequences. They keep in view only their own immediate interests and do not care, and in fact generally become incapable of caring, for the great harm which they do to society and the world at large. Interest also encourages a person or a government to incur debt beyond his or its capacity and in this way also blinds them to consequences. Another way in which interest causes a touch of insanity is to weaken the sense of goodness and beneficence in man by making him over-engrossed in money-making. Interest also leads to war. Money-lenders are always creating circumstances which may cause conflict between one nation and another so that war may break out and the belligerent nations may be compelled to borrow money from them. Interest also helps to prolong war by encouraging belligerent nations to borrow money beyond their capacity. Again, interest helps the accumulation of wealth in a few hands and thereby most injuriously affects the distribution of wealth and the balance of society. Yet another manifestation of madness caused by interest is that those who pay interest have their sense of dignity lowered and they contract the habit of carelessness and hastiness, thus acquiring a resemblance to one stricken by madness. See also 2:280 below.
The words, trade also is like interest, represent the pet argument of the supporters of interest. They say interest is nothing but a form of trade. Just as in trade one invests money with a view to increasing and multiplying it, so does one in lending money at interest. But deeper thinking would reveal that there is a world of difference between the two. While interest is attended by all the evil consequences briefly referred to above, trade is not.
The words, then will that which he received in the past be his, mean that if one accepts guidance from God and desists from charging interest in future, the past will be forgiven him and God will make good the loss he may thus suffer by other means.
It should be remembered that any sum stipulated to be received or given over and above what one advances or receives as a loan is interest, whether the dealing is with an individual or a bank or a society or a post office or any other organisation. Interest is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
Finally, it may be noted that in view of the peculiar conditions of the present times, when there is a vicious network of the interest system surrounding us and Islam is in a greatly weakened condition, the Holy Founder of the Ahmadiyya Movement has declared that if a person is forced to accept interest, he may do so and then spend the money thus received on (a) the propagation of Islam, and (b) paying off any interest that he may similarly be forced to pay. He should, however, scrupulously avoid spending such money on himself or his family or using it in any other way (Fatawa & Al-Fadl).
f
3:131; 30:40.
206
رِبٰوا (Riba) 的词义是:超额量或额外事物, 意指本金以上的金额 (Lane)。它包括高
利贷和利息。根据圣训, 这一定义是 “为收取利息所提供的每项贷款”。رِبٰوا 的涵义并不像一般理解的那样与 “利息” 完全相同。可是由於缺少一个较好的词, 就用 “利息” 作为粗略的等同语。实际上,一个人提供或接受一项贷款之上所规定要得到或给予的任何数目的钱都叫 “利息”, 不论这笔交易是同个人、银行、团体或邮政局或其他组织做的。“利息” 并不限于钱的范围内, 它可延伸到作为一项贷款的任何商品, 只要事先同意的一项超额量就是。
207
这些词意指, 正如一个疯子不顾他的行动后果那样, 放债者残忍地从不顾及他们对个人、社会甚至整个世界所作出的道德上和经济上的损害。利息也使放债者产生一种精神缺陷, 就是他一心钻在赚钱里面而对所有美好事业却麻木不仁。伊斯兰教禁止利息, 因为它会使财富集中到一小撮人手里而由此不利於财富的均衡分配。它促使放债者游手好闲, 使他丧失帮助别人的一切善心, 堵塞他对别人同情行为的所有泉源。放债者利用别人的穷困、急需而赚钱。而在另一方面, 利息使放债者利用别人急需的东西, 造成借债者一种粗心和匆忙行事的倾向, 不考虑自己还债的能力而背了债。这样, 对自己和放债者都造成道德上不可弥补的损害。利息也会引起战争。没有贷款的帮助, 战争是持续不了的。这种贷款的利息最终使战胜和战败者双方的经济都遭受毁灭。这种轻而易得的贷款制度, 使各国政府不断进行毁灭性的斗争, 因为他们能够不采用直接征税的方法而取得军费。伊斯兰教禁止各种利息。但在现代商业或事务中, 利息已成为不可分割的部分, 以致看来几乎不可能完全把它去掉。不过如果在制度、环境和情况方面发生变化的话, 像伊斯兰教过去在上升时代一样没有利息商业还是可以维持的。
最后, 可以注意的是, 鉴于现代的特殊条件, 我们周围存在着一种邪恶的利息制度网络而伊斯兰教的状况又十分衰落, 阿哈默底亚会的创始人宣称, 如果一个人被迫接受利息, 他可以这样做, 然后把这样得到的钱消费在 (a) 传播伊斯兰教, 以及 (b) 他可以同样被迫要付的钱来偿清任何利息。然而他应该严格认真地避免把这样的钱化在自己身上或家庭方面, 或利用于其他各种用途 (Al-Fadl, Fatawa)。
1
تَخَبَّطَہُ الشَّیْطٰنُ: مَسَّہٗ بِاَذًی شیطان نے اسے تکلیف پہنچائی (اقرب) اسی طرح کہتے ہیں تَخَبَّطَہٗ: ضَرَبَہٗ شَدِیْدًا اسے سخت مارا (اقرب) اور اَلْمَسُّ: اَلْجُنُوْنُ (اقرب) مَسّ کے معنے جنون کے ہیں۔ مِنْ بیانیہ ہے پس معنے یہ ہوئے کہ جس پر شیطان یعنی جنون نے سخت حملہ کیا ہو۔
a
3:131; 30:40.
282
Important Words:
ربوا (interest) is derived from ربا. They say رباالمال i.e. the money or property increased and became augmented. ربواmeans, an excess and an addition; an addition over and above the principal sum; interest. The hadith defines ربوا as کل قرض جرمنفعة فھوربا i.e. every loan advanced to draw profit comes under the definition of interest (Saghir).
یتخبطه (has smitten) is derived from خبطه i.e. he struck or beat him violently; he trod him under his feet vehemently. خبط اللیل means, he walked about in the darkness of the night without finding the true way. تخبطه means, he struck or beat him violently. تخبطه الشیطان means, Satan struck him and afflicted him with hurt or injury; Satan prostrated him (Aqrab).
المس (insanity) is derived from مس. They say مسه i.e. he touched it; or he touched it with his hand. من المرض اوالکبر فلانا means, disease or old age touched him, i.e. came on him. مسه الشیطان بنصب وعذاب means, Satan brought pain and trouble on him. المسmeans, any pain or trouble, etc. that comes to a man by coming in contact with someone or something; it also signifies madness or insanity (Aqrab & Lane).
Commentary:
The prohibition against lending money on interest is preceded by a long exhortation to exercise charity. When a person becomes accustomed to spending his wealth in charity and alms, it becomes easier for him to lend money free of interest.
The Quran prohibits all kinds of interest. In modern times, however, business has become so inseparably mixed up with interest that it appears impossible to avoid interest altogether. But if a change of system as well as of surroundings and circumstances were brought about, business without interest would establish itself in the world as was the case in the days when Islam was in ascendancy.
The clause, those who devour interest do not rise except as rises one whom Satan has smitten with insanity, means that just as a madman does not see the consequences of his actions, similarly those who lend money at interest become careless of consequences. They keep in view only their own immediate interests and do not care, and in fact generally become incapable of caring, for the great harm which they do to society and the world at large. Interest also encourages a person or a government to incur debt beyond his or its capacity and in this way also blinds them to consequences. Another way in which interest causes a touch of insanity is to weaken the sense of goodness and beneficence in man by making him over-engrossed in money-making. Interest also leads to war. Money-lenders are always creating circumstances which may cause conflict between one nation and another so that war may break out and the belligerent nations may be compelled to borrow money from them. Interest also helps to prolong war by encouraging belligerent nations to borrow money beyond their capacity. Again, interest helps the accumulation of wealth in a few hands and thereby most injuriously affects the distribution of wealth and the balance of society. Yet another manifestation of madness caused by interest is that those who pay interest have their sense of dignity lowered and they contract the habit of carelessness and hastiness, thus acquiring a resemblance to one stricken by madness. See also 2:280 below.
The words, trade also is like interest, represent the pet argument of the supporters of interest. They say interest is nothing but a form of trade. Just as in trade one invests money with a view to increasing and multiplying it, so does one in lending money at interest. But deeper thinking would reveal that there is a world of difference between the two. While interest is attended by all the evil consequences briefly referred to above, trade is not.
The words, then will that which he received in the past be his, mean that if one accepts guidance from God and desists from charging interest in future, the past will be forgiven him and God will make good the loss he may thus suffer by other means.
It should be remembered that any sum stipulated to be received or given over and above what one advances or receives as a loan is interest, whether the dealing is with an individual or a bank or a society or a post office or any other organisation. Interest is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
Finally, it may be noted that in view of the peculiar conditions of the present times, when there is a vicious network of the interest system surrounding us and Islam is in a greatly weakened condition, the Holy Founder of the Ahmadiyya Movement has declared that if a person is forced to accept interest, he may do so and then spend the money thus received on (a) the propagation of Islam, and (b) paying off any interest that he may similarly be forced to pay. He should, however, scrupulously avoid spending such money on himself or his family or using it in any other way (Fatawa & Al-Fadl).
c
3:131; 30:40.
350
Riba literally meaning, an excess or addition, signifies an addition over and above the principal sum (Lane). It covers both usury and interest. According to the Hadith "every loan advanced to draw profits" comes under this definition. The connotation of Riba is not strictly identical with "interest," as commonly understood. But for lack of a better word "interest" may be used as a rough equivalent. In fact, any sum stipulated to be received or given over and above what one advances or receives as a loan is "interest," whether the dealing is with an individual or a bank or a society or a post office or any other organisation. "Interest" is not confined to money. It extends to any commodity which is given as a loan with the condition that it will be returned with an agreed excess.
351
The words signify that just as a mad man is heedless of the consequences of his actions, so are the moneylenders heartlessly oblivious of the moral and economic injury they do to individuals, the society and even the world at large. Riba also causes a touch of insanity in the moneylender in the sense that his entire engrossment in profit-making renders him insensible to all good causes. Riba is prohibited in Islam because it tends to draw wealth into the hands of a small circle and thereby adversely affects its equitable distribution. It promotes idleness in the moneylenders and kills in them all incentive to help others and chokes all springs of sympathetic behaviour. The moneylender takes advantage of, and makes profit from, the need and distress of others. While on the one hand Riba causes the lender to exploit other people’s wants, it creates in the debtor a tendency to do things carelessly and in haste, incurring debt regardless of his capacity to pay back, thus doing irreparabl
إِنَّ ٱلَّذِينَ يَأْكُلُونَ أَمْوَٰلَ ٱلْيَتَٰمَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِى بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا
4:3.
See 4:3.
See 4:3.
Important Words:
یصلون (burn) is derived from صلی. They say صلی اللحم i.e. he roasted the meat. صلی الشیء means, he threw the thing into the fire to be burned. صلی النار means, he felt the burning heat of the fire, or he entered the fire and was burnt (Aqrab).
Commentary:
The words, into their bellies, in the clause, (they) only swallow fire into their bellies, though seemingly superfluous are not really so. They have been added to point out that the fire which they swallow will, as it were, become a part of their bodies and continue as a constant source of burning.
a
4:3.
a
See 4:3.
493
Important Words:
یصلون (burn) is derived from صلی. They say صلی اللحم i.e. he roasted the meat. صلی الشیء means, he threw the thing into the fire to be burned. صلی النار means, he felt the burning heat of the fire, or he entered the fire and was burnt (Aqrab).
Commentary:
The words, into their bellies, in the clause, (they) only swallow fire into their bellies, though seemingly superfluous are not really so. They have been added to point out that the fire which they swallow will, as it were, become a part of their bodies and continue as a constant source of burning.
a
See 4:3.
وَمَا جَعَلْنَٰهُمْ جَسَدًا لَّا يَأْكُلُونَ ٱلطَّعَامَ وَمَا كَانُوا۟ خَٰلِدِينَ
25:21.
یہ خالد کا ترجمہ ہے (دیکھئے کتاب لغت مفرداتِ راغب زیر لفظ خُلُود)
25:21.
Though disbelievers regarded all the Divine Messengers as ordinary mortals, yet the objection was invariably repeated to every one of them that like ordinary mortals 'he eats and drinks and walks about in the streets and is subject to all human needs and demands of the body' (25:8), and on the basis of this very plea they rejected him. An implied reference is made here to this inconsistent attitude of disbelievers. They do not want to understand this simple fact, the verse purports to say, that Prophets are raised as 'models' for men, and, how could they serve as models if they were not men like them and were not like them subject to the demands of the physical body? As human beings they were not and could not be immune from the demands of the flesh or from decay or death.
25:21.
Commentary:
Though disbelievers of all the Prophets believed them to be ordinary mortals, yet curiously enough the objection was invariably repeated to every Prophet that like ordinary mortals "he eats and drinks and walks about the streets and is subject to all human needs and demands of the body" (25:8). An implied reference is made in the present verse to this inconsistent attitude of disbelievers. It purports to say that disbelievers in the time of the Holy Prophet cannot, or do not wish to, understand this simple fact that Prophets are raised as 'models' for men, and how could they be models for them if they were not men like them and were not like them subject to the demands of the body but belonged to any other species of creation? As human beings they were not and could not be immune from the demands of the flesh or from decay or death.
b
25:21.
2
یہ خالد کا ترجمہ ہے (دیکھئے کتاب لغت مفرداتِ راغب زیر لفظ خُلُود)
a
25:21.
2350
Commentary:
Though disbelievers of all the Prophets believed them to be ordinary mortals, yet curiously enough the objection was invariably repeated to every Prophet that like ordinary mortals "he eats and drinks and walks about the streets and is subject to all human needs and demands of the body" (25:8). An implied reference is made in the present verse to this inconsistent attitude of disbelievers. It purports to say that disbelievers in the time of the Holy Prophet cannot, or do not wish to, understand this simple fact that Prophets are raised as 'models' for men, and how could they be models for them if they were not men like them and were not like them subject to the demands of the body but belonged to any other species of creation? As human beings they were not and could not be immune from the demands of the flesh or from decay or death.
a
25:21.
1873
Though disbelievers regarded all the Divine Messengers as ordinary mortals, yet the objection was invariably repeated to every one of them that like ordinary mortals 'he eats and drinks and walks about in the streets and is subject to all human needs and demands of the body' (25:8), and on the basis of this very plea they rejected him. An implied reference is made here to this inconsistent attitude of disbelievers. They do not want to understand this simple fact, the verse purports to say, that Prophets are raised as 'models' for men, and, how could they serve as models if they were not men like them and were not like them subject to the demands of the physical body? As human beings they were not and could not be immune from the demands of the flesh or from decay or death.
وَءَايَةٌ لَّهُمُ ٱلْأَرْضُ ٱلْمَيْتَةُ أَحْيَيْنَٰهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ يَأْكُلُونَ
16:66.
16:66.
16:12, 66; 23:20.
Commentary:
What greater sign of the power of God there could be than that in a certain season of the year the earth becomes dried up and parched. Then water falls from heaven and all of a sudden it begins to bloom and blossom and becomes full of all kinds of fruits and flowers? From this similitude the present verse draws attention to the fact that a greater Divine sign is about to occur in the dry and parched land of Arabia. The water of Divine revelation has begun to descend on it and it will now vibrate with new life. This drama was enacted before the very eyes of the world. Through the teachings of the Quran and under the influence of the Holy Prophet, a people steeped deep in the darkness of ignorance and iniquity, within the brief space of a few years, not only themselves became enlightened and learned but also imparted light and learning to the spiritually and morally dark and dead world. The reference in the verse may also be to the appearance of a Prophet in the Latter Days.
e
16:66.
d
16:12, 66; 23:20.
3235
Commentary:
What greater sign of the power of God there could be than that in a certain season of the year the earth becomes dried up and parched. Then water falls from heaven and all of a sudden it begins to bloom and blossom and becomes full of all kinds of fruits and flowers? From this similitude the present verse draws attention to the fact that a greater Divine sign is about to occur in the dry and parched land of Arabia. The water of Divine revelation has begun to descend on it and it will now vibrate with new life. This drama was enacted before the very eyes of the world. Through the teachings of the Quran and under the influence of the Holy Prophet, a people steeped deep in the darkness of ignorance and iniquity, within the brief space of a few years, not only themselves became enlightened and learned but also imparted light and learning to the spiritually and morally dark and dead world. The reference in the verse may also be to the appearance of a Prophet in the Latter Days.
a
16:66.
وَذَلَّلْنَٰهَا لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ
6:143; 16:6; 40:80, 81.
6:143; 16:6; 40:80, 81.
6:143; 16:6; 40:80-81.
a
6:143; 16:6; 40:80, 81.
a
6:143; 16:6; 40:80-81.
a
6:143; 16:6; 40:80, 81.