ٱلنَّارُ
Appears 21 times in Quran
Occurrences in Quran
Found 21 verses containing "ٱلنَّارُ".
وَقَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَةً ۚ قُلْ أَتَّخَذْتُمْ عِندَ ٱللَّهِ عَهْدًا فَلَن يُخْلِفَ ٱللَّهُ عَهْدَهُۥٓ ۖ أَمْ تَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ
3:25.
54:44.
After recounting some malpractices of the Jews, the Qur’an proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Qur’an points out, are due to their wrong notion that they were immune from punishment (Jew. Enc. under 'Gehenna'), or, if they will at all be punished, the punishment will be very slight and of very short duration. At the time of the Holy Prophet, a section of the Jews thought that their punishment would not last more than forty days. Others reduced it to seven days (Jarir, under 2:81). "It is a received opinion among the Jews at present that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Sale).
3:25; 5:19.
54:44.
Important Words:
النار (the Fire) means fire both as a source of light and of heat, the latter aspect being more dominant. Another word derived from the same root is نور meaning light, which is used without reference to the element of heat. The word النار (the Fire) has come to be used about "Hell", the punishment of which will consist of fire (Aqrab). It is significant that whereas the blessings of Heaven have been metaphorically spoken of as "streams of water", the punishment of Hell has been called "fire".
Commentary:
After recounting some malpractices of the Jews, the Quran proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Quran points out, are due to the wrong notion that they were immune from punishment (Jew. Enc. under Gehenna), or if they will at all be punished, the punishment will be very slight. It is recorded that at the time of the Holy Prophet, a section of the Jews thought that the punishment of the Jews would not last more than forty days (Jarir, under 2:81). Others regarded even this as too long, and reduced it to seven days (Jarir, ibid). As for modern Jews, Sale says: "It is a received opinion among the Jews at present, that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Wherry, i. 318).
The concluding portion of the verse, i.e. have you taken a promise from Allah…? has been added to point out that the matter of salvation does not rest on the wish of a person or people but only on the grace and mercy of Allah Who has prescribed a law for it. This law the Quran proceeds to explain in the following two verses.
a
3:25.
b
54:44.
a
3:25; 5:19.
b
54:44.
87
Important Words:
النار (the Fire) means fire both as a source of light and of heat, the latter aspect being more dominant. Another word derived from the same root is نور meaning light, which is used without reference to the element of heat. The word النار (the Fire) has come to be used about "Hell", the punishment of which will consist of fire (Aqrab). It is significant that whereas the blessings of Heaven have been metaphorically spoken of as "streams of water", the punishment of Hell has been called "fire".
Commentary:
After recounting some malpractices of the Jews, the Quran proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Quran points out, are due to the wrong notion that they were immune from punishment (Jew. Enc. under Gehenna), or if they will at all be punished, the punishment will be very slight. It is recorded that at the time of the Holy Prophet, a section of the Jews thought that the punishment of the Jews would not last more than forty days (Jarir, under 2:81). Others regarded even this as too long, and reduced it to seven days (Jarir, ibid). As for modern Jews, Sale says: "It is a received opinion among the Jews at present, that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Wherry, i. 318).
The concluding portion of the verse, i.e. have you taken a promise from Allah…? has been added to point out that the matter of salvation does not rest on the wish of a person or people but only on the grace and mercy of Allah Who has prescribed a law for it. This law the Quran proceeds to explain in the following two verses.
b
3:25.
c
54:44.
115
After recounting some malpractices of the Jews, the Qur’an proceeds to explain the root cause of their arrogance and hard-heartedness. These evil practices of the Jews, the Qur’an points out, are due to their wrong notion that they were immune from punishment (Jew. Enc. under 'Gehenna'), or, if they will at all be punished, the punishment will be very slight and of very short duration. At the time of the Holy Prophet, a section of the Jews thought that their punishment would not last more than forty days. Others reduced it to seven days (Jarir, under 2:81). "It is a received opinion among the Jews at present that no person (from among the Jews), be he ever so wicked, or of whatever sect, shall remain in Hell above eleven months or at most a year, except Dathan and Abiram and atheists (from among the Jews) who will be tormented there to all eternity" (Sale).
ذَٰلِكَ بِأَنَّهُمْ قَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًا مَّعْدُودَٰتٍ ۖ وَغَرَّهُمْ فِى دِينِهِم مَّا كَانُوا۟ يَفْتَرُونَ
2:81; 5:19.
2:81; 5:19.
Both Jews and Christians persuaded themselves into believing that they would be safe against the punishment of the Hereafter, the Jews thinking themselves immune owing to their being the "Favoured Ones" of God and the Christians deluding themselves with the idea that Jesus, the so-called son of God, had washed away all their sins with his supposed death on the Cross.
2:81; 5:19.
Commentary:
Both Jews and Christians persuaded themselves to believe that they would be safe against the punishment of the Hereafter, the Jews thinking themselves immune owing to their being the favoured ones of God on account of their being the descendants of His Prophets, and the Christians deluding themselves with the idea that Jesus, "the son of God", had washed away their sins with his supposed death on the cross. The false notion of each proved their ruin.
f
2:81; 5:19.
a
2:81; 5:19.
316
Commentary:
Both Jews and Christians persuaded themselves to believe that they would be safe against the punishment of the Hereafter, the Jews thinking themselves immune owing to their being the favoured ones of God on account of their being the descendants of His Prophets, and the Christians deluding themselves with the idea that Jesus, "the son of God", had washed away their sins with his supposed death on the cross. The false notion of each proved their ruin.
c
2:81; 5:19.
390
Both Jews and Christians persuaded themselves into believing that they would be safe against the punishment of the Hereafter, the Jews thinking themselves immune owing to their being the "Favoured Ones" of God and the Christians deluding themselves with the idea that Jesus, the so-called son of God, had washed away all their sins with his supposed death on the Cross.
سَنُلْقِى فِى قُلُوبِ ٱلَّذِينَ كَفَرُوا۟ ٱلرُّعْبَ بِمَآ أَشْرَكُوا۟ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَٰنًا ۖ وَمَأْوَىٰهُمُ ٱلنَّارُ ۚ وَبِئْسَ مَثْوَى ٱلظَّٰلِمِينَ
8:13; 59:3.
8:13; 59:3.
Idolatry springs from superstition and fear; and one possessed of superstition and fear can never be truly brave.
8:13; 59:3.
Commentary:
The words, because they associate partners with Allah, signify that he who associates gods with Allah can never be truly brave, for he lacks complete devotion to anyone. It is only complete devotion that can inspire a person to make sacrifices. As a believer is completely devoted to the One God, therefore, he is ever ready to make every kind of sacrifice in His cause.
Moreover, it is through lack of perseverance that idolaters go from one god to another, and perseverance is an essential concomitant of bravery. Where there is no perseverance, there is no bravery. Again, idolaters are rebels in setting up gods with Allah and a rebel’s heart is never at rest; and a heart that is not at ease cannot be brave. Yet again, polytheism springs from superstitious fear and one possessed of that sort of fear can never be truly brave.
It should, however, be remembered that it is only relative bravery that is meant here; otherwise, even among idolaters and polytheists, there are men who possess bravery and courage, but their courage and bravery is inferior to that of true believers who put faith in One God and believe in His great powers and in the life after death.
b
8:13; 59:3.
c
8:13; 59:3.
434
Commentary:
The words, because they associate partners with Allah, signify that he who associates gods with Allah can never be truly brave, for he lacks complete devotion to anyone. It is only complete devotion that can inspire a person to make sacrifices. As a believer is completely devoted to the One God, therefore, he is ever ready to make every kind of sacrifice in His cause.
Moreover, it is through lack of perseverance that idolaters go from one god to another, and perseverance is an essential concomitant of bravery. Where there is no perseverance, there is no bravery. Again, idolaters are rebels in setting up gods with Allah and a rebel’s heart is never at rest; and a heart that is not at ease cannot be brave. Yet again, polytheism springs from superstitious fear and one possessed of that sort of fear can never be truly brave.
It should, however, be remembered that it is only relative bravery that is meant here; otherwise, even among idolaters and polytheists, there are men who possess bravery and courage, but their courage and bravery is inferior to that of true believers who put faith in One God and believe in His great powers and in the life after death.
d
8:13; 59:3.
498
Idolatry springs from superstition and fear; and one possessed of superstition and fear can never be truly brave.
ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ عَهِدَ إِلَيْنَآ أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ ٱلنَّارُ ۗ قُلْ قَدْ جَآءَكُمْ رُسُلٌ مِّن قَبْلِى بِٱلْبَيِّنَٰتِ وَبِٱلَّذِى قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِن كُنتُمْ صَٰدِقِينَ
مراد یہ نہیں کہ آگ کہیں سے آکر اسے بھسم کر دیتی تھی بلکہ مراد اس قربانی سے تھی جو آگ میں جلا دی جاتی اور اسے سوختنی قربانی کہا جاتا تھا۔ ایسی قربانی کا رواج ہندوؤں، ایرانیوں اور یہود میں بہت تھا۔
5:33; 14:10; 40:84.
The verse answers the objection of the Jews about the burnt offerings by saying that the observance of the law regarding such offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was only "clear signs" that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection. The charge is driven home to them in the words, "Why did they reject those Prophets who strictly conformed to that law?"
5:33; 14:10; 40:84.
Commentary:
The enemies of truth never admit their defeat. They continue to seek new pretexts for refusing to believe in it. When the Jews were told that they had opposed the Prophets of God through covetousness (3:181-182), they retorted by saying that they did not oppose Muslims through covetousness but because, animals unlike them, the Muslims devoured even that which they offered as sacrifices, instead of burning them at the altar according to the Jewish Law (Lev. 1:11-17). Thus, it was not they but the Muslims who were greedy and covetous and they could not, therefore, consistently with the Law of Moses, accept the Prophet who did not observe that Law.
The Quran answers this objection by saying that the observance of the law about burnt offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was البینات (clear signs) only that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection; for in that case the question arose, why did they reject those Prophets who strictly conformed to that law? The fact that the Jewish demand referred to in the words, that which you speak of, has been mentioned in the verse separately from clear signs, shows that what the Jews spoke of was not a miracle, but that they were only referring to the law about burnt offerings, and not to the miracle of fire descending from heaven to consume a sacrifice, as is generally but wrongly believed.
a
5:33; 14:10; 40:84.
296
本节经文回答了犹太人反对火焚供品的理由。经文说, 遵守有关这种供品的法规绝不是考验先知的真诚的标准, 因为骗子也能轻而易举的做到这一点。只有 “明显的迹象” 才能证实宣称者的真诚。但即使遵守火焚供品是考验一个真诚的先知的标准, 犹太人也没有权利提出反对。这句话可使他们了解他们是应该谴责的; “他们为什么要否认那些严格遵守那条法规的先知?”
1
مراد یہ نہیں کہ آگ کہیں سے آکر اسے بھسم کر دیتی تھی بلکہ مراد اس قربانی سے تھی جو آگ میں جلا دی جاتی اور اسے سوختنی قربانی کہا جاتا تھا۔ ایسی قربانی کا رواج ہندوؤں، ایرانیوں اور یہود میں بہت تھا۔
b
5:33; 14:10; 40:84.
466
Commentary:
The enemies of truth never admit their defeat. They continue to seek new pretexts for refusing to believe in it. When the Jews were told that they had opposed the Prophets of God through covetousness (3:181-182), they retorted by saying that they did not oppose Muslims through covetousness but because, animals unlike them, the Muslims devoured even that which they offered as sacrifices, instead of burning them at the altar according to the Jewish Law (Lev. 1:11-17). Thus, it was not they but the Muslims who were greedy and covetous and they could not, therefore, consistently with the Law of Moses, accept the Prophet who did not observe that Law.
The Quran answers this objection by saying that the observance of the law about burnt offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was البینات (clear signs) only that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection; for in that case the question arose, why did they reject those Prophets who strictly conformed to that law? The fact that the Jewish demand referred to in the words, that which you speak of, has been mentioned in the verse separately from clear signs, shows that what the Jews spoke of was not a miracle, but that they were only referring to the law about burnt offerings, and not to the miracle of fire descending from heaven to consume a sacrifice, as is generally but wrongly believed.
a
5:33; 14:10; 40:84.
539
The verse answers the objection of the Jews about the burnt offerings by saying that the observance of the law regarding such offerings was no criterion to test the truth of a Prophet, because that could easily be done by an impostor. It was only "clear signs" that demonstrated and established the truth of a claimant. But even if observance of burnt offerings was the criterion of a true Prophet, the Jews had no right to raise an objection. The charge is driven home to them in the words, "Why did they reject those Prophets who strictly conformed to that law?"
لَقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ ۖ وَقَالَ ٱلْمَسِيحُ يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱعْبُدُوا۟ ٱللَّهَ رَبِّى وَرَبَّكُمْ ۖ إِنَّهُۥ مَن يُشْرِكْ بِٱللَّهِ فَقَدْ حَرَّمَ ٱللَّهُ عَلَيْهِ ٱلْجَنَّةَ وَمَأْوَىٰهُ ٱلنَّارُ ۖ وَمَا لِلظَّٰلِمِينَ مِنْ أَنصَارٍ
4:172; 5:18; 9:30.
5:118; 19:37.
That Jesus taught that God alone is to be worshipped is apparent from the Gospels even in their present distorted form (Matt. 4:10; Luke 4: 8).
4:172; 5:18; 9:30.
5:118; 19:37.
Commentary:
That Jesus taught the Israelites to worship God alone is apparent even from the Gospels in their present distorted form (e.g. Matt. 4:10; Luke 4:8). Also see 5:18.
a
4:172; 5:18; 9:30.
b
5:118; 19:37.
386
伊撒教导说, 只有安拉是可以崇拜的。这即使在现在被歪曲了的 «福音书» 中也是显而易见的 («马太福音» 4:10; «路加» 4:8)。
a
4:172; 5:18; 9:30.
b
5:118; 19:37.
703
Commentary:
That Jesus taught the Israelites to worship God alone is apparent even from the Gospels in their present distorted form (e.g. Matt. 4:10; Luke 4:8). Also see 5:18.
b
4:172; 5:18; 9:30.
c
5:118; 19:37.
777
That Jesus taught that God alone is to be worshipped is apparent from the Gospels even in their present distorted form (Matt. 4:10; Luke 4: 8).
وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا يَٰمَعْشَرَ ٱلْجِنِّ قَدِ ٱسْتَكْثَرْتُم مِّنَ ٱلْإِنسِ ۖ وَقَالَ أَوْلِيَآؤُهُم مِّنَ ٱلْإِنسِ رَبَّنَا ٱسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَآ أَجَلَنَا ٱلَّذِىٓ أَجَّلْتَ لَنَا ۚ قَالَ ٱلنَّارُ مَثْوَىٰكُمْ خَٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ ٱللَّهُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ
7:39-40; 10:29; 34:32.
مَعْشَرْ (Mashar) 的意思是, 做同样事务的一伙人 (Lane)。这节经文中精这个单词清楚地意指反对 اِنْس (Ins, 弱而贫穷阶层的人) 的那些有权势的巨头。
这句阿拉伯话的意思可以是: (1) 你们已经把老百姓中的许多人争取到你的一边并使他们听从你的话; (2) 你们已经剥削或利用了他们; (3) 你们已经把群众放在非常重要的位置, 也就是说, 你们出于害怕群众不再跟从你们而未接受真理。正如薄弱的人们害怕大人物而不接受真理, 同样地, 大人物有时害怕他们的跟从者抛弃他们而不接受真理。
这节经文提供了另外一个证明:此处 Jinn (精纳) 这个单词的意思只是一个阶层的人, 即有权势的大人物。因为剥削一个阶层的人, 只能是另一阶层的人。Jinn 如作为与人不同的存在物, 是从来也不剥削人的, 也从来没看到过安拉的使者是从他们中间选拔出来的。
جنّوں سے مراد بڑے لوگ ہیں۔ کیونکہ وہ ڈیوڑھیوں اور دربانوں کے پیچھے لوگوں سے چھپے رہتے ہیں۔
یعنی ان کی پارٹی کے عام آدمی۔
7:39, 40; 10:29; 34:32.
Ma‘shar means, a company of men whose affair is the same (Lane). In this verse the word jinn clearly signifies great and powerful men as opposed to Ins, i.e. the weak and poor classes.
The Arabic words may mean: (1) You have won over many from among the common masses to your side and have made them follow you; (2) you have exploited them; (3) you have attached great importance to the masses, i.e. you did not accept the Truth out of fear lest the masses should cease to follow you. Just as weak people do not accept the Truth out of fear of the great, similarly the great ones are sometimes afraid of their followers and do not accept the Truth out of fear lest they should desert them.
The verse provides another proof of the fact that by the word "jinn" is here meant only a class of human beings, viz. the great and the powerful, for it is only one class of men that exploits another class, jinn as beings different from men have never been found to exploit men, neither are Divine Messengers known to have ever been raised among them.
7:39-40; 10:29; 34:32.
Important Words:
معشر (company) is derived from عشر. They say عشر المال i.e. he took one-tenth of the property. عشرھم means, he took one from among them, they being ten. عشرة and عشر mean, ten. معشر means, a company; a collective body; a community; a family. It is so called because a company or community consists of many individuals, the word عشرة (ten) being that large and perfect number after which there is no number but what is composed of the units comprised in it (Lane).
الجن (jinn) is derived from جن (janna). They say جنه i.e. he veiled, concealed, hid, covered or protected him or it. That is the primary significance which is retained in all the derivations of the word. Thus a garden is known as جنة (jannat) because its trees cover or conceal the ground. A child in its mother’s womb is known as جنن because it lies concealed in the womb. The heart is known as جنان because it lies concealed in the bosom. A grave is known as جنن because it conceals the dead body. The piece of cloth worn by a woman is known as جنة (junnah) because it covers her head and bosom. A shield is known مجنة as because it covers and protects the fighter. Madness or insanity is known as جنون because it obscures and, as it were, veils the faculty of reason. A serpent is known as جان because it generally lies concealed in holes or dark corners. Similarly, جن (jinn) are so called because they are considered to be invisible bodies concealed from human sight. جن also means the prime or first part of a thing, probably because it covers or conceals the main body that follows (Lisan & Taj). For a fuller discussion of the word and an explanation of the jinn see note on 15:28. See also 6:101.
استکثرتم (you sought to make subservient to yourselves a great many) is derived from کثر which means, it was or became much or abundant or many or numerous. استکثر من الشیء means, he desired or wished much of the thing; or he reckoned it much, abundant or many (Lane). استکثرتم منھم signifies, you have misled many of them; or you have made many of them follow you; or you have made them subservient to yourselves (Kashshaf).
مثوی (abode) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed, or abode in the place; or he stayed or dwelt long in it; he settled in the place; he alighted at the place. So مثوی means, a place where one remains, stays, dwells or abides; an abode or a dwelling; a place of alighting (Lane).
Commentary:
The verse definitely proves that at least here the Quran does not use the word jinn to signify a species other than mankind. The very words and the only possible signification of the verse contradict that sense. The word as used in this verse, which thus holds a sort of key position, cannot but mean great and powerful men as opposed to the weak and poor classes. The word جن as shown under Important Words is derived from a root which means to hide or conceal. As the beings properly known as jinn are hidden from the eyes of men, therefore, they have been called جن. The great men have also been called jinn because they very rarely mix with the general public and remain, as it were, hidden from them.
The sentence قد استکثرتم من الانس (you have sought to make subservient to yourselves a great many from among men) has two meanings: (1) you have taken to yourselves many from among the masses, i.e. you have won them over to your side and made them follow you and have thus misled them; (2) you have reckoned the masses to be many (as against God), i.e. you have attached more importance to the masses than to God; you did not accept the truth out of fear of the masses, lest they should desert you and cease to hold you in honour. It is indeed strange that just as the weak do not sometimes accept the truth out of fear of the great, lest they should inflict loss or pain on them, similarly the great are sometimes afraid of their humbler followers and do not accept the truth, fearing lest the latter should turn away from them and desert them. Heraclius, for instance, was convinced of the truth of the Holy Prophet but did not openly acknowledge it out of the fear of his subjects who, he thought, were bitterly opposed to Islam and would rebel against him, if he declared his faith (Bukhari).
The words, we profited from one another, imply that the friendships of disbelievers are also transitory and that they will fall out among themselves on the Day of Judgement. The poor will say: "We led lives of humiliation in subjection to the big ones who derived profit from us. So, o Lord, inflict upon them a double punishment." This also shows that the word jinn, here, does not refer to any creatures separate from human beings but to a special class of men; for if taken in that sense the above-quoted words cannot apply to them, for human beings do not profit from the genii nor the genii from human beings. It is only one class of man that profits by the other, i.e. the great profit by the poor and vice versa.
The words, The Fire is your abode, are addressed to the humble class of people who pleaded that they were merely tools in the hands of the great. They are told that no pleading can do them any good now, and that they must enter the Fire and remain there until God is pleased to deliver them therefrom. Both the big and the poor are alike guilty.
e
7:39-40; 10:29; 34:32.
459
مَعْشَرْ (Mashar) 的意思是, 做同样事务的一伙人 (Lane)。这节经文中精这个单词清楚地意指反对 اِنْس (Ins, 弱而贫穷阶层的人) 的那些有权势的巨头。
460
这句阿拉伯话的意思可以是: (1) 你们已经把老百姓中的许多人争取到你的一边并使他们听从你的话; (2) 你们已经剥削或利用了他们; (3) 你们已经把群众放在非常重要的位置, 也就是说, 你们出于害怕群众不再跟从你们而未接受真理。正如薄弱的人们害怕大人物而不接受真理, 同样地, 大人物有时害怕他们的跟从者抛弃他们而不接受真理。
461
这节经文提供了另外一个证明:此处 Jinn (精纳) 这个单词的意思只是一个阶层的人, 即有权势的大人物。因为剥削一个阶层的人, 只能是另一阶层的人。Jinn 如作为与人不同的存在物, 是从来也不剥削人的, 也从来没看到过安拉的使者是从他们中间选拔出来的。
3
جنّوں سے مراد بڑے لوگ ہیں۔ کیونکہ وہ ڈیوڑھیوں اور دربانوں کے پیچھے لوگوں سے چھپے رہتے ہیں۔
4
یعنی ان کی پارٹی کے عام آدمی۔
b
7:39-40; 10:29; 34:32.
869
Important Words:
معشر (company) is derived from عشر. They say عشر المال i.e. he took one-tenth of the property. عشرھم means, he took one from among them, they being ten. عشرة and عشر mean, ten. معشر means, a company; a collective body; a community; a family. It is so called because a company or community consists of many individuals, the word عشرة (ten) being that large and perfect number after which there is no number but what is composed of the units comprised in it (Lane).
الجن (jinn) is derived from جن (janna). They say جنه i.e. he veiled, concealed, hid, covered or protected him or it. That is the primary significance which is retained in all the derivations of the word. Thus a garden is known as جنة (jannat) because its trees cover or conceal the ground. A child in its mother’s womb is known as جنن because it lies concealed in the womb. The heart is known as جنان because it lies concealed in the bosom. A grave is known as جنن because it conceals the dead body. The piece of cloth worn by a woman is known as جنة (junnah) because it covers her head and bosom. A shield is known مجنة as because it covers and protects the fighter. Madness or insanity is known as جنون because it obscures and, as it were, veils the faculty of reason. A serpent is known as جان because it generally lies concealed in holes or dark corners. Similarly, جن (jinn) are so called because they are considered to be invisible bodies concealed from human sight. جن also means the prime or first part of a thing, probably because it covers or conceals the main body that follows (Lisan & Taj). For a fuller discussion of the word and an explanation of the jinn see note on 15:28. See also 6:101.
استکثرتم (you sought to make subservient to yourselves a great many) is derived from کثر which means, it was or became much or abundant or many or numerous. استکثر من الشیء means, he desired or wished much of the thing; or he reckoned it much, abundant or many (Lane). استکثرتم منھم signifies, you have misled many of them; or you have made many of them follow you; or you have made them subservient to yourselves (Kashshaf).
مثوی (abode) is derived from ثوی. They say ثوی بالمکان i.e. he remained, stayed, or abode in the place; or he stayed or dwelt long in it; he settled in the place; he alighted at the place. So مثوی means, a place where one remains, stays, dwells or abides; an abode or a dwelling; a place of alighting (Lane).
Commentary:
The verse definitely proves that at least here the Quran does not use the word jinn to signify a species other than mankind. The very words and the only possible signification of the verse contradict that sense. The word as used in this verse, which thus holds a sort of key position, cannot but mean great and powerful men as opposed to the weak and poor classes. The word جن as shown under Important Words is derived from a root which means to hide or conceal. As the beings properly known as jinn are hidden from the eyes of men, therefore, they have been called جن. The great men have also been called jinn because they very rarely mix with the general public and remain, as it were, hidden from them.
The sentence قد استکثرتم من الانس (you have sought to make subservient to yourselves a great many from among men) has two meanings: (1) you have taken to yourselves many from among the masses, i.e. you have won them over to your side and made them follow you and have thus misled them; (2) you have reckoned the masses to be many (as against God), i.e. you have attached more importance to the masses than to God; you did not accept the truth out of fear of the masses, lest they should desert you and cease to hold you in honour. It is indeed strange that just as the weak do not sometimes accept the truth out of fear of the great, lest they should inflict loss or pain on them, similarly the great are sometimes afraid of their humbler followers and do not accept the truth, fearing lest the latter should turn away from them and desert them. Heraclius, for instance, was convinced of the truth of the Holy Prophet but did not openly acknowledge it out of the fear of his subjects who, he thought, were bitterly opposed to Islam and would rebel against him, if he declared his faith (Bukhari).
The words, we profited from one another, imply that the friendships of disbelievers are also transitory and that they will fall out among themselves on the Day of Judgement. The poor will say: "We led lives of humiliation in subjection to the big ones who derived profit from us. So, o Lord, inflict upon them a double punishment." This also shows that the word jinn, here, does not refer to any creatures separate from human beings but to a special class of men; for if taken in that sense the above-quoted words cannot apply to them, for human beings do not profit from the genii nor the genii from human beings. It is only one class of man that profits by the other, i.e. the great profit by the poor and vice versa.
The words, The Fire is your abode, are addressed to the humble class of people who pleaded that they were merely tools in the hands of the great. They are told that no pleading can do them any good now, and that they must enter the Fire and remain there until God is pleased to deliver them therefrom. Both the big and the poor are alike guilty.
b
7:39, 40; 10:29; 34:32.
908
Ma‘shar means, a company of men whose affair is the same (Lane). In this verse the word jinn clearly signifies great and powerful men as opposed to Ins, i.e. the weak and poor classes.
909
The Arabic words may mean: (1) You have won over many from among the common masses to your side and have made them follow you; (2) you have exploited them; (3) you have attached great importance to the masses, i.e. you did not accept the Truth out of fear lest the masses should cease to follow you. Just as weak people do not accept the Truth out of fear of the great, similarly the great ones are sometimes afraid of their followers and do not accept the Truth out of fear lest they should desert them.
910
The verse provides another proof of the fact that by the word "jinn" is here meant only a class of human beings, viz. the great and the powerful, for it is only one class of men that exploits another class, jinn as beings different from men have never been found to exploit men, neither are Divine Messengers known to have ever been raised among them.
أُو۟لَٰٓئِكَ مَأْوَىٰهُمُ ٱلنَّارُ بِمَا كَانُوا۟ يَكْسِبُونَ
Commentary:
The verse uses the words یکسبون (they earn) and not یعملون (they do) to point to the philosophy of sin. Only a wrongful act done deliberately or repeatedly deserves to be punished. He is not a sinner, delaying punishment, who in a state of passing forgetfulness and with no deliberate intention is guilty of a temporary moral lapse, nor is that person a sinner in the true sense of the word who falters and commits a sin but is immediately after seized with sincere remorse and repents of his action, and at once sets about mending his conduct. The subject has also been dealt with in 53:33.
Speaking of the punishment of sinners, the verse says, It is these whose abode is Fire. The word ماوی (abode) is used to signify a place which a person repairs to for lodging and which he looks upon as a refuge and an asylum (see 79:42). It seems strange that "Fire" should be spoken of as a refuge and an asylum, but the Quran has used this word in order to point to the real significance and true nature and purpose of Divine punishment, which is that the punishment of God is not meant to inflict pain but to heal. According to Islam, Hell is not a place of torture but a sort of reformatory or hospital. And just as a man, though disliking the pain caused by a surgical operation, submits to it gladly because he sees his own good in it. Similarly when sinners come to realize the real purpose of Divine punishment, they will look upon it as a place of refuge, i.e. a means of deliverance from the real punishment which is the displeasure of God and estrangement from Him. Thus, by using the word ماوی (abode) with regard to the fire of Hell the Quran means to point out that it is not with the intent of torture but a necessary means of purification.
1284
Commentary:
The verse uses the words یکسبون (they earn) and not یعملون (they do) to point to the philosophy of sin. Only a wrongful act done deliberately or repeatedly deserves to be punished. He is not a sinner, delaying punishment, who in a state of passing forgetfulness and with no deliberate intention is guilty of a temporary moral lapse, nor is that person a sinner in the true sense of the word who falters and commits a sin but is immediately after seized with sincere remorse and repents of his action, and at once sets about mending his conduct. The subject has also been dealt with in 53:33.
Speaking of the punishment of sinners, the verse says, It is these whose abode is Fire. The word ماوی (abode) is used to signify a place which a person repairs to for lodging and which he looks upon as a refuge and an asylum (see 79:42). It seems strange that "Fire" should be spoken of as a refuge and an asylum, but the Quran has used this word in order to point to the real significance and true nature and purpose of Divine punishment, which is that the punishment of God is not meant to inflict pain but to heal. According to Islam, Hell is not a place of torture but a sort of reformatory or hospital. And just as a man, though disliking the pain caused by a surgical operation, submits to it gladly because he sees his own good in it. Similarly when sinners come to realize the real purpose of Divine punishment, they will look upon it as a place of refuge, i.e. a means of deliverance from the real punishment which is the displeasure of God and estrangement from Him. Thus, by using the word ماوی (abode) with regard to the fire of Hell the Quran means to point out that it is not with the intent of torture but a necessary means of purification.
أُو۟لَٰٓئِكَ ٱلَّذِينَ لَيْسَ لَهُمْ فِى ٱلْءَاخِرَةِ إِلَّا ٱلنَّارُ ۖ وَحَبِطَ مَا صَنَعُوا۟ فِيهَا وَبَٰطِلٌ مَّا كَانُوا۟ يَعْمَلُونَ
17:19.
یعنی آخرت کی زندگی میں۔
17:19.
17:19.
Commentary:
Disbelievers are here told that if they do not embrace Islam, they will of course not be deprived of worldly goods which they might have earned by the sweat of their brow, but they will surely remain deprived of God’s blessings.
The pronoun ھا (this) in فیھا (in this) may refer to either the present life mentioned in the previous verse or the Hereafter in the verse under comment. In the former case, the clause, that which they wrought in this life shall come to naught, would mean that, as they had been rewarded in the present life for the works which they did for this life, therefore these works would prove of no avail to disbelievers in the life to come. In the latter case, the clause would mean that, as their deeds for the present life were in accordance with the laws of God, therefore, they got their reward for them; but as the deeds which they did for the next life were in defiance of Divine laws, therefore they would do them no good and would fail to serve the purpose for which they were apparently meant.
c
17:19.
1
یعنی آخرت کی زندگی میں۔
b
17:19.
1398
Commentary:
Disbelievers are here told that if they do not embrace Islam, they will of course not be deprived of worldly goods which they might have earned by the sweat of their brow, but they will surely remain deprived of God’s blessings.
The pronoun ھا (this) in فیھا (in this) may refer to either the present life mentioned in the previous verse or the Hereafter in the verse under comment. In the former case, the clause, that which they wrought in this life shall come to naught, would mean that, as they had been rewarded in the present life for the works which they did for this life, therefore these works would prove of no avail to disbelievers in the life to come. In the latter case, the clause would mean that, as their deeds for the present life were in accordance with the laws of God, therefore, they got their reward for them; but as the deeds which they did for the next life were in defiance of Divine laws, therefore they would do them no good and would fail to serve the purpose for which they were apparently meant.
b
17:19.
وَلَا تَرْكَنُوٓا۟ إِلَى ٱلَّذِينَ ظَلَمُوا۟ فَتَمَسَّكُمُ ٱلنَّارُ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِنْ أَوْلِيَآءَ ثُمَّ لَا تُنصَرُونَ
As man is influenced by his environments and, if his surroundings are corrupt, the corruption thereof is sure to affect him sooner or later, so, in the present verse the believers are enjoined to sever all connections with the wicked and the unjust even though they are their own kith and kin.
Commentary:
In the previous verse we were told that we should not only reform ourselves but also our fellow-men because man is influenced by his environment, and if our surroundings are corrupt, the corruption thereof is sure to affect us sooner or later. So in the present verse we are enjoined to sever all connexion with the wicked and the unjust even though they may be our own kith and kin.
The present verse is also connected with the words, exceed ye not the bounds, occurring in the previous verse. In the light of the verse under comment these words do not mean that we exceed the bonds only when we have actually committed an act of injustice, but we are equally guilty of injustice if we are accessory to another man’s unjust act in any way or if we defend him when he happens to commit an offence.
1494
Commentary:
In the previous verse we were told that we should not only reform ourselves but also our fellow-men because man is influenced by his environment, and if our surroundings are corrupt, the corruption thereof is sure to affect us sooner or later. So in the present verse we are enjoined to sever all connexion with the wicked and the unjust even though they may be our own kith and kin.
The present verse is also connected with the words, exceed ye not the bounds, occurring in the previous verse. In the light of the verse under comment these words do not mean that we exceed the bonds only when we have actually committed an act of injustice, but we are equally guilty of injustice if we are accessory to another man’s unjust act in any way or if we defend him when he happens to commit an offence.
1354
As man is influenced by his environments and, if his surroundings are corrupt, the corruption thereof is sure to affect him sooner or later, so, in the present verse the believers are enjoined to sever all connections with the wicked and the unjust even though they are their own kith and kin.
۞ مَّثَلُ ٱلْجَنَّةِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ ۖ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۖ أُكُلُهَا دَآئِمٌ وَظِلُّهَا ۚ تِلْكَ عُقْبَى ٱلَّذِينَ ٱتَّقَوا۟ ۖ وَّعُقْبَى ٱلْكَٰفِرِينَ ٱلنَّارُ
2:26; 4:58; 47:16.
2:26; 4:58; 47:16.
The words, its fruit is everlasting, signify that the fruits of Heaven will see no autumn, no season of decay, nor even of dormancy. Thus, there will be no interruption in the boons and blessings of Paradise. "Fruit" and "shade" stand respectively for inward and outward blessings, and imply that believers will enjoy all kinds of blessings in Heaven, both external and internal.
2:26; 4:58; 47:16.
Commentary:
The idea underlying the word جنة generally rendered as Heaven but literally meaning garden, is not that of a land covered with trees, but of the trees themselves that give shade and cover the land. Thus the sentence تجری من تحت الانھار (through it flow streams) means that streams will flow under the trees of the gardens. This is intended to point not only to the proximity of water but also to the fact that the inmates of Heaven will be the owners and masters of the streams referred to. The word نھر (stream) properly signifies "water running with ease and unrestrictedly," which points to the unhampered and unimpeded progress of believers in Heaven. The word نھر (stream) also symbolizes the vastness of the works of believers, for it is only to water vast areas and not a few acres of land that streams or canals are constructed. Thus the word نھر (stream) implies the fact that the works of believers are and should be wide in their range and the scope of their vision unrestricted. It should be remembered that in the description of Paradise, trees stand for believers’ faith while streams symbolize their works. Just as trees without water become withered and dry, similarly, faith unaccompanied by good works is a dead formality.
The plural form انھار (streams) has been used in order to point to the fact that believers’ good works are of diverse kinds and versatile nature. This is why they will take the form of not one stream but of many. There will be a particular channel of running water representing a corresponding good work of man, reminding the inmates of Heaven that the different streams of Heaven represent their own many good works.
The words, its fruit is everlasting and so is its shade, signify that the fruits of Heaven will see no autumn, no season of decay, nor even of dormancy. Thus there will be no interruption in the boons and blessings of Paradise. "Fruit" and "shade" stand respectively for inward and outward blessings and imply that believers will enjoy all kinds of blessings in Heaven, both external and internal.
The words, the reward of the disbelievers is Fire, mean that as disbelievers paid no heed to their spiritual or moral welfare and only copied and imitated others and lived, as it were, not for themselves but for others, so they will have fire for their reward, which benefits others but burns itself.
c
2:26; 4:58; 47:16.
b
2:26; 4:58; 47:16.
1646
Commentary:
The idea underlying the word جنة generally rendered as Heaven but literally meaning garden, is not that of a land covered with trees, but of the trees themselves that give shade and cover the land. Thus the sentence تجری من تحت الانھار (through it flow streams) means that streams will flow under the trees of the gardens. This is intended to point not only to the proximity of water but also to the fact that the inmates of Heaven will be the owners and masters of the streams referred to. The word نھر (stream) properly signifies "water running with ease and unrestrictedly," which points to the unhampered and unimpeded progress of believers in Heaven. The word نھر (stream) also symbolizes the vastness of the works of believers, for it is only to water vast areas and not a few acres of land that streams or canals are constructed. Thus the word نھر (stream) implies the fact that the works of believers are and should be wide in their range and the scope of their vision unrestricted. It should be remembered that in the description of Paradise, trees stand for believers’ faith while streams symbolize their works. Just as trees without water become withered and dry, similarly, faith unaccompanied by good works is a dead formality.
The plural form انھار (streams) has been used in order to point to the fact that believers’ good works are of diverse kinds and versatile nature. This is why they will take the form of not one stream but of many. There will be a particular channel of running water representing a corresponding good work of man, reminding the inmates of Heaven that the different streams of Heaven represent their own many good works.
The words, its fruit is everlasting and so is its shade, signify that the fruits of Heaven will see no autumn, no season of decay, nor even of dormancy. Thus there will be no interruption in the boons and blessings of Paradise. "Fruit" and "shade" stand respectively for inward and outward blessings and imply that believers will enjoy all kinds of blessings in Heaven, both external and internal.
The words, the reward of the disbelievers is Fire, mean that as disbelievers paid no heed to their spiritual or moral welfare and only copied and imitated others and lived, as it were, not for themselves but for others, so they will have fire for their reward, which benefits others but burns itself.
c
2:26; 4:58; 47:16.
1447
The words, its fruit is everlasting, signify that the fruits of Heaven will see no autumn, no season of decay, nor even of dormancy. Thus, there will be no interruption in the boons and blessings of Paradise. "Fruit" and "shade" stand respectively for inward and outward blessings, and imply that believers will enjoy all kinds of blessings in Heaven, both external and internal.
سَرَابِيلُهُم مِّن قَطِرَانٍ وَتَغْشَىٰ وُجُوهَهُمُ ٱلنَّارُ
10:28; 23:105; 54:49.
10:28; 23:105; 54:49.
10:28; 23:105; 54:49.
Important Words:
قطران (pitch) is derived from قطر meaning, it dropped; or it dripped or fell in drops; or it flowed drop by drop. قطران means, tar or liquid pitch; what exudes from juniper or savin and from pine-tree and the like when subjected to the action of fire; قطران is used for smearing mangy camels (Lane).
Commentary:
The garment serves as a means of protection, but the garment of disbelievers in the next world shall be pitch, which means that they will have nothing to protect them from fire. Fire itself will, as it were, constitute their garment and the pitch will add to the torment.
d
10:28; 23:105; 54:49.
b
10:28; 23:105; 54:49.
1705
Important Words:
قطران (pitch) is derived from قطر meaning, it dropped; or it dripped or fell in drops; or it flowed drop by drop. قطران means, tar or liquid pitch; what exudes from juniper or savin and from pine-tree and the like when subjected to the action of fire; قطران is used for smearing mangy camels (Lane).
Commentary:
The garment serves as a means of protection, but the garment of disbelievers in the next world shall be pitch, which means that they will have nothing to protect them from fire. Fire itself will, as it were, constitute their garment and the pitch will add to the torment.
b
10:28; 23:105; 54:49.
وَإِذَا تُتْلَىٰ عَلَيْهِمْ ءَايَٰتُنَا بَيِّنَٰتٍ تَعْرِفُ فِى وُجُوهِ ٱلَّذِينَ كَفَرُوا۟ ٱلْمُنكَرَ ۖ يَكَادُونَ يَسْطُونَ بِٱلَّذِينَ يَتْلُونَ عَلَيْهِمْ ءَايَٰتِنَا ۗ قُلْ أَفَأُنَبِّئُكُم بِشَرٍّ مِّن ذَٰلِكُمُ ۗ ٱلنَّارُ وَعَدَهَا ٱللَّهُ ٱلَّذِينَ كَفَرُوا۟ ۖ وَبِئْسَ ٱلْمَصِيرُ
5:61.
17:47: 23:67, 68; 39:46.
17:47; 23:67-68; 39:46.
5:61.
Important Words:
یسطون (would attack) is formed from سطا. They say سطا به او علیه i.e. he sprang or rushed upon him and overpowered him; he made an assault or attack upon him. سطا الفرس means, the horse went at random or in a headlong manner, not obeying guidance; he went with wide step or raised his tail in running. سطا الماء means, the water was or became abundant (Lane & Aqrab).
b
17:47: 23:67, 68; 39:46.
c
5:61.
c
17:47; 23:67-68; 39:46.
d
5:61.
2501
Important Words:
یسطون (would attack) is formed from سطا. They say سطا به او علیه i.e. he sprang or rushed upon him and overpowered him; he made an assault or attack upon him. سطا الفرس means, the horse went at random or in a headlong manner, not obeying guidance; he went with wide step or raised his tail in running. سطا الماء means, the water was or became abundant (Lane & Aqrab).
a
5:61.
d
17:47: 23:67, 68; 39:46.
تَلْفَحُ وُجُوهَهُمُ ٱلنَّارُ وَهُمْ فِيهَا كَٰلِحُونَ
10:28; 14:51; 54:49; 80:42.
10:28; 14:51; 54:49; 80:42.
10:28; 14:51; 54:49; 80:42.
Important Words:
تلفح (will burn) is derived from لفح. They say لفحته النار i.e. the fire scorched his face; the fire burned him. لفحه means, he smote or struck him with a sword. لوافح السموم means, the burning blasts (Lane & Aqrab).
کالحون (they will grin) is the plural of کالح which is derived from کلح which means, he frightened him. کلح فی وجھه means, he frightened him with grinning, severe-looking or frowning. دھرکالح means, severe time (Lane & Aqrab).
a
10:28; 14:51; 54:49; 80:42.
b
10:28; 14:51; 54:49; 80:42.
2582
Important Words:
تلفح (will burn) is derived from لفح. They say لفحته النار i.e. the fire scorched his face; the fire burned him. لفحه means, he smote or struck him with a sword. لوافح السموم means, the burning blasts (Lane & Aqrab).
کالحون (they will grin) is the plural of کالح which is derived from کلح which means, he frightened him. کلح فی وجھه means, he frightened him with grinning, severe-looking or frowning. دھرکالح means, severe time (Lane & Aqrab).
c
10:28; 14:51; 54:49; 80:42.
لَا تَحْسَبَنَّ ٱلَّذِينَ كَفَرُوا۟ مُعْجِزِينَ فِى ٱلْأَرْضِ ۚ وَمَأْوَىٰهُمُ ٱلنَّارُ ۖ وَلَبِئْسَ ٱلْمَصِيرُ
اس سے پہلی آیت میں جمع کے صیغے ہیں اور یہاں مفرد کا صیغہ ہے اس سے صاف ظاہر ہے کہ جن افراد سے بنی ہے ان میں سے ہر ایک کا اس جگہ ذکر ہے۔
Commentary:
The verse purports to say that the kingdom and dominion of the world will be bestowed upon the followers of Islam and they will become the leaders and teachers of mankind. It is God’s plan and His decree and no one can frustrate Divine decree. All efforts on the part of the enemies of truth to alter this inviolable Divine decree will end in failure. As long as Khilafat will endure among Muslims as an active force Muslims will march from success to success.
1
اس سے پہلی آیت میں جمع کے صیغے ہیں اور یہاں مفرد کا صیغہ ہے اس سے صاف ظاہر ہے کہ جن افراد سے بنی ہے ان میں سے ہر ایک کا اس جگہ ذکر ہے۔
2632
Commentary:
The verse purports to say that the kingdom and dominion of the world will be bestowed upon the followers of Islam and they will become the leaders and teachers of mankind. It is God’s plan and His decree and no one can frustrate Divine decree. All efforts on the part of the enemies of truth to alter this inviolable Divine decree will end in failure. As long as Khilafat will endure among Muslims as an active force Muslims will march from success to success.
وَقَالَ إِنَّمَا ٱتَّخَذْتُم مِّن دُونِ ٱللَّهِ أَوْثَٰنًا مَّوَدَّةَ بَيْنِكُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ ثُمَّ يَوْمَ ٱلْقِيَٰمَةِ يَكْفُرُ بَعْضُكُم بِبَعْضٍ وَيَلْعَنُ بَعْضُكُم بَعْضًا وَمَأْوَىٰكُمُ ٱلنَّارُ وَمَا لَكُم مِّن نَّٰصِرِينَ
16:87.
یعنی تمہارا مذہب دلیل پر مبنی نہیں بلکہ اپنی قوم کے لوگوں کو اپنی طرف مائل کرنے کے لئے ہے۔ سچا دین ہمیشہ دلیلوں پر قائم ہوتا ہے۔ مگر کفار کے دین کی بنیاد اس بات پر ہوتی ہے کہ دنیا کے لوگ خوش ہو جائیں خواہ خداتعالیٰ ناراض ہی ہو جائے۔ لیکن اس کے نتیجہ میں اس دنیا میں بھی ایسا وقت آتا ہے کہ جن کو خوش کرنے کے لئے کافر سچائی کا انکار کرتے ہیں وہی ان کے مخالف ہو جاتے ہیں اور اگلے جہان میں بھی ایسا وقت آئے گا۔ اور یہ دنیا کے دوست اس وقت کوئی کام نہ دیں گے۔
16:87.
The expression, Mawaddata Bainikum, may mean: (1) Social relations or the desire to win each other’s love are the basis of your idolatrous ideals and practices. (2) You have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community.
16:87.
Commentary:
The expression مودة بینکم may be interpreted as follows:
(1) Social relations or the desire to win each other’s love and not reason or sound arguments are the basis of your idolatrous ideals and practices; or
(2) you have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community; or
(3) your idolatrous practices have proceeded from your love of each other, i.e. first you conceived love and affection for some persons and then let that love degenerate into their worship.
e
16:87.
1
یعنی تمہارا مذہب دلیل پر مبنی نہیں بلکہ اپنی قوم کے لوگوں کو اپنی طرف مائل کرنے کے لئے ہے۔ سچا دین ہمیشہ دلیلوں پر قائم ہوتا ہے۔ مگر کفار کے دین کی بنیاد اس بات پر ہوتی ہے کہ دنیا کے لوگ خوش ہو جائیں خواہ خداتعالیٰ ناراض ہی ہو جائے۔ لیکن اس کے نتیجہ میں اس دنیا میں بھی ایسا وقت آتا ہے کہ جن کو خوش کرنے کے لئے کافر سچائی کا انکار کرتے ہیں وہی ان کے مخالف ہو جاتے ہیں اور اگلے جہان میں بھی ایسا وقت آئے گا۔ اور یہ دنیا کے دوست اس وقت کوئی کام نہ دیں گے۔
a
16:87.
2958
Commentary:
The expression مودة بینکم may be interpreted as follows:
(1) Social relations or the desire to win each other’s love and not reason or sound arguments are the basis of your idolatrous ideals and practices; or
(2) you have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community; or
(3) your idolatrous practices have proceeded from your love of each other, i.e. first you conceived love and affection for some persons and then let that love degenerate into their worship.
b
16:87.
2248
The expression, Mawaddata Bainikum, may mean: (1) Social relations or the desire to win each other’s love are the basis of your idolatrous ideals and practices. (2) You have made your idolatrous beliefs and practices the foundation of your love with each other, i.e. you have made the identity of your idolatrous beliefs the means to preserve the homogeneity of your community.
وَأَمَّا ٱلَّذِينَ فَسَقُوا۟ فَمَأْوَىٰهُمُ ٱلنَّارُ ۖ كُلَّمَآ أَرَادُوٓا۟ أَن يَخْرُجُوا۟ مِنْهَآ أُعِيدُوا۟ فِيهَا وَقِيلَ لَهُمْ ذُوقُوا۟ عَذَابَ ٱلنَّارِ ٱلَّذِى كُنتُم بِهِۦ تُكَذِّبُونَ
5:38; 22:23.
5:38; 22:23.
5:38; 22:23.
Commentary:
The reference in the word "fire" in this verse seems to be to the punishment which the sinners suffer in this life, possibly the punishment of war. The words, "every time they desire to come forth therefrom, they will be turned back into it," support this inference. The whole of humanity, particularly the materialistic Western nations, have gone to rack and ruin by constant wars. Millions of lives have been lost in these wars and many more men have been maimed and mutilated, and property beyond calculation has been destroyed. And yet like the sword of Democles the dread of more terrible wars is constantly hanging over humanity’s head.
d
5:38; 22:23.
c
5:38; 22:23.
3068A
Commentary:
The reference in the word "fire" in this verse seems to be to the punishment which the sinners suffer in this life, possibly the punishment of war. The words, "every time they desire to come forth therefrom, they will be turned back into it," support this inference. The whole of humanity, particularly the materialistic Western nations, have gone to rack and ruin by constant wars. Millions of lives have been lost in these wars and many more men have been maimed and mutilated, and property beyond calculation has been destroyed. And yet like the sword of Democles the dread of more terrible wars is constantly hanging over humanity’s head.
c
5:38; 22:23.
ٱلنَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ ٱلسَّاعَةُ أَدْخِلُوٓا۟ ءَالَ فِرْعَوْنَ أَشَدَّ ٱلْعَذَابِ
“他们朝夕都得经受它的刑罚”, 这句话, 可以意指不信的人在 بَرْزَخ (Barzakh) 中要受的刑罚。Barzakh 是一个介于中间的阶段, 该阶段中所体现的快乐和痛苦是不完全的。天园与火狱中的快乐与痛苦, 要在审判日才充分地完全地显示出来。
The implied reference in the words, 'They are exposed to it morning and evening,' may be to the punishment the disbelievers are made to suffer in Barzakh which is an intervening stage and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgment.
Commentary:
The implied reference in the words, "they are exposed to it morning and evening," may be to the punishment the disbelievers are made to suffer in برزخ,—which is an intervening stage, and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgement.
1165
“他们朝夕都得经受它的刑罚”, 这句话, 可以意指不信的人在 بَرْزَخ (Barzakh) 中要受的刑罚。Barzakh 是一个介于中间的阶段, 该阶段中所体现的快乐和痛苦是不完全的。天园与火狱中的快乐与痛苦, 要在审判日才充分地完全地显示出来。
3529
Commentary:
The implied reference in the words, "they are exposed to it morning and evening," may be to the punishment the disbelievers are made to suffer in برزخ,—which is an intervening stage, and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgement.
2609
The implied reference in the words, 'They are exposed to it morning and evening,' may be to the punishment the disbelievers are made to suffer in Barzakh which is an intervening stage and where the realization of pain or joy is incomplete. The complete and full manifestation of Heaven and Hell will take place on the Day of Judgment.
ذَٰلِكَ جَزَآءُ أَعْدَآءِ ٱللَّهِ ٱلنَّارُ ۖ لَهُمْ فِيهَا دَارُ ٱلْخُلْدِ ۖ جَزَآءًۢ بِمَا كَانُوا۟ بِـَٔايَٰتِنَا يَجْحَدُونَ
وَقِيلَ ٱلْيَوْمَ نَنسَىٰكُمْ كَمَا نَسِيتُمْ لِقَآءَ يَوْمِكُمْ هَٰذَا وَمَأْوَىٰكُمُ ٱلنَّارُ وَمَا لَكُم مِّن نَّٰصِرِينَ
7:52.
c
7:52.
c
7:52.
3754
Commentary:
The expression یومکم ھذا (this your day) means, "this day of your promised discomfiture and defeat".
a
7:52.
2716
This day of your promised punishment.
هَٰذِهِ ٱلنَّارُ ٱلَّتِى كُنتُم بِهَا تُكَذِّبُونَ
51:15; 55:44.
c
51:15; 55:44.
فَٱلْيَوْمَ لَا يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلَا مِنَ ٱلَّذِينَ كَفَرُوا۟ ۚ مَأْوَىٰكُمُ ٱلنَّارُ ۖ هِىَ مَوْلَىٰكُمْ ۖ وَبِئْسَ ٱلْمَصِيرُ
The words, 'that is your comrade,' seem to have been used ironically. Or, they may mean that only the fire of Hell will purify them of the impurities and dross of sins committed by disbelievers in this life and will make them fit for spiritual progress and thus will be a "friend" to them.
2:49.
Commentary:
The words "that is your friend" seem to have been used ironically. Or the words may mean that only the fire of Hell will purify them of the impurities and dross of sins committed by disbelievers in this life and will make them fit for spiritual progress and thus will be a "friend" to them.
a
2:49.
4158
Commentary:
The words "that is your friend" seem to have been used ironically. Or the words may mean that only the fire of Hell will purify them of the impurities and dross of sins committed by disbelievers in this life and will make them fit for spiritual progress and thus will be a "friend" to them.
2995
The words, 'that is your comrade,' seem to have been used ironically. Or, they may mean that only the fire of Hell will purify them of the impurities and dross of sins committed by disbelievers in this life and will make them fit for spiritual progress and thus will be a "friend" to them.