ٱنظُرْ
Appears 9 times in Quran
Occurrences in Quran
Found 9 verses containing "ٱنظُرْ".
ٱنظُرْ كَيْفَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ ۖ وَكَفَىٰ بِهِۦٓ إِثْمًا مُّبِينًا
5:104; 10:70; 16:117.
5:104; 10:70; 16:117.
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear and he did appear in the person of the Holy Prophet of Islam.
5:104; 10:70; 16:117.
Commentary:
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear, and he did appear in the person of the Holy Prophet of Islam.
c
5:104; 10:70; 16:117.
b
5:104; 10:70; 16:117.
525
Commentary:
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear, and he did appear in the person of the Holy Prophet of Islam.
c
5:104; 10:70; 16:117.
616
It was tantamount to forging a lie on the part of the Jews to say that God would raise no more Prophets because they needed none. If the people had become corrupt, a Prophet was sure to appear and he did appear in the person of the Holy Prophet of Islam.
وَلَمَّا جَآءَ مُوسَىٰ لِمِيقَٰتِنَا وَكَلَّمَهُۥ رَبُّهُۥ قَالَ رَبِّ أَرِنِىٓ أَنظُرْ إِلَيْكَ ۚ قَالَ لَن تَرَىٰنِى وَلَٰكِنِ ٱنظُرْ إِلَى ٱلْجَبَلِ فَإِنِ ٱسْتَقَرَّ مَكَانَهُۥ فَسَوْفَ تَرَىٰنِى ۚ فَلَمَّا تَجَلَّىٰ رَبُّهُۥ لِلْجَبَلِ جَعَلَهُۥ دَكًّا وَخَرَّ مُوسَىٰ صَعِقًا ۚ فَلَمَّآ أَفَاقَ قَالَ سُبْحَٰنَكَ تُبْتُ إِلَيْكَ وَأَنَا۠ أَوَّلُ ٱلْمُؤْمِنِينَ
2:254; 4:165.
这节经文对最重要的宗教论题之一--------是否人可以用肉眼见到安拉--------作了解释。这节经文并不支持用肉眼可以见到安拉的这种看法 (6:104)。用肉眼非但不能见到安拉, 也不能见到天使; 我们只能看到他们所显示的形式。同样地, 只能见到安拉的一种显示形式而不能见到他自己。因此, 像穆撒那样的安拉的一个伟大的先知, 他知道安拉所有的常德, 会要做一件做不到的事情, 这是不可理解的。穆撒知道他只能看到安拉的一种显示形式, 而不是安拉的本体。但是, 在从麦德彦去埃及的旅途中, 在那 “火光” 中已见到过安拉的一种显示形式。(28:30) 那么, “我的养主啊! 求你向我显示 (你的存在), 以便我看见你。” 这句话中所包含的他请求见到安拉又意味着什么呢? 这一请求看来指的是, 在较后一些时候, 在伊斯兰教的穆圣身上要发生的安拉最完美的显示形式。穆撒得到许诺说, 从以色列人的兄弟中将出现一个先知, 安拉要那个先知讲出他的话。(«申命记» 18:18-22) 这一预言意示, 安拉将给予比过去给予穆撒的更大的显示形式。因此, 他自然极想见到那许诺的将会是怎样一种安拉光荣和伟大的显示形式。他但愿能见到安拉可能向他显示那种光荣和伟大的形式。他被告知说, 那种显示形式非他的能力可能承受, 它不能在他心上发生, 而且安拉已经选择高山作为他在物质上的显示形式。那高山剧烈地震摇, 它看来好像已经破碎, 穆撒由于震摇的冲击而跌下, 失去了知觉。这使他认识到, 他的精神还没有达到那种高超的阶段使他可以成为他请求见到的安拉显示形式的那种对象。那个唯一的特殊地位是留给比他伟大得多的人--------安拉的创造物的冠冕--------圣洁的先知, 穆罕默德。穆撒的请求也可以认为是由于以色列家族的前辈要想肉眼见到安拉的事情所引起的。(2:56) 他的这一个不寻常的感受使穆撒认识到自己的请求是不合时宜的。因此他自发地大声说道, “我归向你, 我是 (这个时代) 第一个信仰者。”这句话意味着他认识到自己没有被授予那种能力使他能够见到安拉光荣的那种完美的显示形式。而那种完美的显示形式将发生在主许的先知的心上。他第一个相信那个伟大的先知命定会达到这种伟大精神的卓越地位。穆撒对穆圣的这一信念, 在46:11节经文中也曾谈及。
那座高山并没有真正破碎。这是句譬喻的话, 用来表达地震的极大严重性(读《出埃及记》24:18)。
2:254; 4:165.
This verse sheds some light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes (6:104). Not to say of seeing God with the physical eyes, man cannot even see angels; we can see only a manifestation of them. Similarly, only a manifestation of God can be seen and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses, with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the Fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee. The request seems to refer to the perfect manifestation of God which was to take place in the person of the Holy Proph
The mountain was not actually broken into pieces. The words have been used figuratively to express the great severity of the earthquake. See Exod. 24: 18.
2:254; 4:165.
Important Words:
تجلی (manifested Himself) is derived from جلا . They say جلاالامر i.e. the affair was or became clear, manifest, displayed, uncovered or laid open. تجلی الشیء i.e. the thing became manifest or apparent. تجلی الشیء used transitively means, he looked at the thing standing upon a higher position. The Quranic expression فلماتجلی ربه للجبل means, when his Lord became manifest to the mountain, i.e. when He manifested Himself on the mountain (Lane & Aqrab).
دکا (pieces) is the noun-infinitive from دك i.e. he broke or crushed or pounded a thing. They say دك الارض i.e. he made even the elevations and depressions of the earth. دکته الحمی means, fever weakened him. دك , therefore, means, an even or level place; a land broken and made even; a crumbled mountain; a mound or hill or dust or earth such as is a sandhill. The Quranic words جعله دکا means, He made it even or level; or He made it crumbled (Lane).
Commentary:
This verse sheds light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes. Let alone seeing Him, the human eye cannot even see angels. Says the Quran: If God had appointed as Messenger an angel, He would have made him appear as a man (6:10). As we cannot see angels but only a manifestation of them, similarly we can see only a manifestation of God, and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee? The request seems to refer to the Perfect manifestation of God that was not granted to Moses but was to take place at the time of the Holy Prophet of Islam who was to be a مثیل or like of Moses. Indeed, Moses had already been given the promise that there was to appear, from among the brethren of the Israelites, a Prophet in whose mouth God was to put His word (Deut. 18:18-22). The words in which the promise was given implied a greater manifestation of God than had been vouchsafed to Moses. So Moses was naturally anxious to see what sort of God’s Glory and Majesty the promised Manifestation would be. He, therefore, wished that something of that Glory and Majesty might be shown to him. But a manifestation of that Glory was beyond the capacity of Moses to bear; it could not take place in or upon his heart. He was, therefore, asked to see a manifestation of it taking place at the Mount. But this should not be understood to mean that the Mount was to serve as a receptacle for the Great Glory: for, according to the Quran (33:73), the heart of Moses was certainly more capable of enduring it than the Mount. The Mount thus served only as the site or locality where that great manifestation was to take place. But even this proved too much for the Mount which shook violently.
The effect on the Mount was similar in nature to that produced on a Companion of the Holy Prophet when the latter’s head happened to be resting on his thigh at a time when a revelation descended on the Prophet. He felt such a heavy weight on his thigh that he feared that it would be crushed under it. Moses, too, could not bear to see the manifestation of Divine Power and Majesty and fell down unconscious, in spite of the fact that he had been warned beforehand of the terrible quaking that was to overtake the Mount. Thus it was that Moses realised that he did not possess the capacity for that powerful manifestation of Divine glory which was to take place later through the Holy Prophet of Islam. This is why when he recovered his senses, Moses cried, Holy art Thou, I turn towards Thee, and I am the first to believe. These words meant that he had realized that he did not possess the capacity for that perfect manifestation of Divine glory which was to take place through the Promised Prophet and that he was the first believer in the great spiritual eminence which that Prophet was destined to attain. This belief of Moses in the Holy Prophet has also been referred to in 46:11.
The words, He broke it into pieces, should not be taken literally, for the Mount was not actually broken into pieces. The words are used figuratively to express the great severity of the earthquake.
It may be also noted here that Moses was told to look at the mountain, and he was also told that he would see God if it remained in its place. The laying down of this condition shows that Moses had not asked for an impossible thing; for the laying down of a condition for an impossible thing is evidently meaningless.
The words, look at the mountain, implied that he should look outside himself because the manifestations could not take place within him. The fact that Moses fell down in a swoon shows that he did witness some manifestation, though only partly and imperfectly. The manifestation that takes place in the heart is permanent and lasting, while that which takes place outside is only temporary and passing.
A reference to this request of Moses to see God is to be found in Exod. 33:18.
d
2:254; 4:165.
517
这节经文对最重要的宗教论题之一--------是否人可以用肉眼见到安拉--------作了解释。这节经文并不支持用肉眼可以见到安拉的这种看法 (6:104)。用肉眼非但不能见到安拉, 也不能见到天使; 我们只能看到他们所显示的形式。同样地, 只能见到安拉的一种显示形式而不能见到他自己。因此, 像穆撒那样的安拉的一个伟大的先知, 他知道安拉所有的常德, 会要做一件做不到的事情, 这是不可理解的。穆撒知道他只能看到安拉的一种显示形式, 而不是安拉的本体。但是, 在从麦德彦去埃及的旅途中, 在那 “火光” 中已见到过安拉的一种显示形式。(28:30) 那么, “我的养主啊! 求你向我显示 (你的存在), 以便我看见你。” 这句话中所包含的他请求见到安拉又意味着什么呢? 这一请求看来指的是, 在较后一些时候, 在伊斯兰教的穆圣身上要发生的安拉最完美的显示形式。穆撒得到许诺说, 从以色列人的兄弟中将出现一个先知, 安拉要那个先知讲出他的话。(«申命记» 18:18-22) 这一预言意示, 安拉将给予比过去给予穆撒的更大的显示形式。因此, 他自然极想见到那许诺的将会是怎样一种安拉光荣和伟大的显示形式。他但愿能见到安拉可能向他显示那种光荣和伟大的形式。他被告知说, 那种显示形式非他的能力可能承受, 它不能在他心上发生, 而且安拉已经选择高山作为他在物质上的显示形式。那高山剧烈地震摇, 它看来好像已经破碎, 穆撒由于震摇的冲击而跌下, 失去了知觉。这使他认识到, 他的精神还没有达到那种高超的阶段使他可以成为他请求见到的安拉显示形式的那种对象。那个唯一的特殊地位是留给比他伟大得多的人--------安拉的创造物的冠冕--------圣洁的先知, 穆罕默德。穆撒的请求也可以认为是由于以色列家族的前辈要想肉眼见到安拉的事情所引起的。(2:56) 他的这一个不寻常的感受使穆撒认识到自己的请求是不合时宜的。因此他自发地大声说道, “我归向你, 我是 (这个时代) 第一个信仰者。”这句话意味着他认识到自己没有被授予那种能力使他能够见到安拉光荣的那种完美的显示形式。而那种完美的显示形式将发生在主许的先知的心上。他第一个相信那个伟大的先知命定会达到这种伟大精神的卓越地位。穆撒对穆圣的这一信念, 在46:11节经文中也曾谈及。
518
那座高山并没有真正破碎。这是句譬喻的话, 用来表达地震的极大严重性(读《出埃及记》24:18)。
a
2:254; 4:165.
1033
Important Words:
تجلی (manifested Himself) is derived from جلا . They say جلاالامر i.e. the affair was or became clear, manifest, displayed, uncovered or laid open. تجلی الشیء i.e. the thing became manifest or apparent. تجلی الشیء used transitively means, he looked at the thing standing upon a higher position. The Quranic expression فلماتجلی ربه للجبل means, when his Lord became manifest to the mountain, i.e. when He manifested Himself on the mountain (Lane & Aqrab).
دکا (pieces) is the noun-infinitive from دك i.e. he broke or crushed or pounded a thing. They say دك الارض i.e. he made even the elevations and depressions of the earth. دکته الحمی means, fever weakened him. دك , therefore, means, an even or level place; a land broken and made even; a crumbled mountain; a mound or hill or dust or earth such as is a sandhill. The Quranic words جعله دکا means, He made it even or level; or He made it crumbled (Lane).
Commentary:
This verse sheds light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes. Let alone seeing Him, the human eye cannot even see angels. Says the Quran: If God had appointed as Messenger an angel, He would have made him appear as a man (6:10). As we cannot see angels but only a manifestation of them, similarly we can see only a manifestation of God, and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee? The request seems to refer to the Perfect manifestation of God that was not granted to Moses but was to take place at the time of the Holy Prophet of Islam who was to be a مثیل or like of Moses. Indeed, Moses had already been given the promise that there was to appear, from among the brethren of the Israelites, a Prophet in whose mouth God was to put His word (Deut. 18:18-22). The words in which the promise was given implied a greater manifestation of God than had been vouchsafed to Moses. So Moses was naturally anxious to see what sort of God’s Glory and Majesty the promised Manifestation would be. He, therefore, wished that something of that Glory and Majesty might be shown to him. But a manifestation of that Glory was beyond the capacity of Moses to bear; it could not take place in or upon his heart. He was, therefore, asked to see a manifestation of it taking place at the Mount. But this should not be understood to mean that the Mount was to serve as a receptacle for the Great Glory: for, according to the Quran (33:73), the heart of Moses was certainly more capable of enduring it than the Mount. The Mount thus served only as the site or locality where that great manifestation was to take place. But even this proved too much for the Mount which shook violently.
The effect on the Mount was similar in nature to that produced on a Companion of the Holy Prophet when the latter’s head happened to be resting on his thigh at a time when a revelation descended on the Prophet. He felt such a heavy weight on his thigh that he feared that it would be crushed under it. Moses, too, could not bear to see the manifestation of Divine Power and Majesty and fell down unconscious, in spite of the fact that he had been warned beforehand of the terrible quaking that was to overtake the Mount. Thus it was that Moses realised that he did not possess the capacity for that powerful manifestation of Divine glory which was to take place later through the Holy Prophet of Islam. This is why when he recovered his senses, Moses cried, Holy art Thou, I turn towards Thee, and I am the first to believe. These words meant that he had realized that he did not possess the capacity for that perfect manifestation of Divine glory which was to take place through the Promised Prophet and that he was the first believer in the great spiritual eminence which that Prophet was destined to attain. This belief of Moses in the Holy Prophet has also been referred to in 46:11.
The words, He broke it into pieces, should not be taken literally, for the Mount was not actually broken into pieces. The words are used figuratively to express the great severity of the earthquake.
It may be also noted here that Moses was told to look at the mountain, and he was also told that he would see God if it remained in its place. The laying down of this condition shows that Moses had not asked for an impossible thing; for the laying down of a condition for an impossible thing is evidently meaningless.
The words, look at the mountain, implied that he should look outside himself because the manifestations could not take place within him. The fact that Moses fell down in a swoon shows that he did witness some manifestation, though only partly and imperfectly. The manifestation that takes place in the heart is permanent and lasting, while that which takes place outside is only temporary and passing.
A reference to this request of Moses to see God is to be found in Exod. 33:18.
b
2:254; 4:165.
1046
This verse sheds some light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes (6:104). Not to say of seeing God with the physical eyes, man cannot even see angels; we can see only a manifestation of them. Similarly, only a manifestation of God can be seen and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses, with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the Fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee. The request seems to refer to the perfect manifestation of God which was to take place in the person of the Holy Proph
1047
The mountain was not actually broken into pieces. The words have been used figuratively to express the great severity of the earthquake. See Exod. 24: 18.
مَّا ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ ٱلرُّسُلُ وَأُمُّهُۥ صِدِّيقَةٌ ۖ كَانَا يَأْكُلَانِ ٱلطَّعَامَ ۗ ٱنظُرْ كَيْفَ نُبَيِّنُ لَهُمُ ٱلْءَايَٰتِ ثُمَّ ٱنظُرْ أَنَّىٰ يُؤْفَكُونَ
خَـلَا فُـلَانُ اِذَا مَاتَ (لسان) یعنی خَـلَا کے معنے وفات پانے کے ہیں۔ یہ آیت وفات مسیحؑ پر دلالت کرتی ہے کیونکہ دوسری جگہ آتا ہے۔ وَ مَامُحَمَّدٌ اِلَّا رَسُوْلٌ قَدْخَلَتْ مِنْ قَبْلِہِ الرُّسُلُ (آل عمران: ۱۴۵) یعنی محمد رسول اللہ صلی اللہ علیہ وسلم سے پہلے سب رسول (جن میں مسیحؑ بھی شامل ہے) فوت ہو چکے ہیں۔
مسیحؑ کا کھانا کھانا دلیل ہے کہ وہ خدا نہ تھے۔ انجیل اس پر شاہد ہے۔ (مرقس باب۱۴ آیت۱۷ و ۱۸)
یعنی باوجود دلائل کے شریر علماء انہیں غلط راستہ پر لے جاتے تھے۔
21:9.
The verse advances a number of arguments against the alleged divinity of Jesus; (a) Jesus was no better than other Messengers of God in any way; (b) he was born of a woman; (c) like other human beings he was subject to the natural laws of hunger and thirst and was subject also to the natural ensuing phenomena.
21:9.
Important Words:
یؤفکون (they are turned away) is derived from افك (afaka). They say افکه i.e. he changed his or its state or condition or manner of being; he turned him or it away or back from a thing; he turned him away or back by lying; he changed or perverted his judgement or opinion; or he deceived or beguiled him. They say افك الرجل عن الخیر i.e. the man was turned away or turned back from good by deceit or guile. افك (afaka) or افك (affaka) also means, he told a lie or uttered a falsehood which, in essence, is the same as changing the state of a thing (Lane).
Commentary:
The verse advances a number of arguments against the alleged divinity of Jesus. Firstly, it points out that Jesus was no better than other Messengers of God in any way. He enjoyed no higher status. He showed no miracles the like of which were not shown by other Prophets. In fact, the greatest miracle ascribed to him by his followers is that of the alleged raising of the dead. But the Bible ascribes similar miracles to other Prophets also (see 2 Kings 4:16-35; 13:21).
The second argument mentioned by the verse against his alleged divinity is that he was born of a woman. Being born of a human being, he could not be divine. Moreover, a child is known to inherit some of the prominent traits of the physical and moral make-up of its parent. Jesus, being born of a woman must have inherited her nature and her qualities and so he could not be God.
Again, being human, he was, like other human beings, subject to the natural laws of hunger and of satisfying it by taking food and he was subject also to the natural phenomena that ensue.
By describing the mother of Jesus as "a truthful woman", the Quran has incidentally refuted the Jewish allegations concerning the birth of Jesus.
d
21:9.
389
这节经文提出许多论据来驳斥所谓伊撒的神性: (a) 伊撒绝不比安拉其他的使者强; (b) 他由女人所生; (c) 像其他的人一样, 他受饥渴等自然法则的支配并且也受自然界演变现象的支配。
1
خَـلَا فُـلَانُ اِذَا مَاتَ (لسان) یعنی خَـلَا کے معنے وفات پانے کے ہیں۔ یہ آیت وفات مسیحؑ پر دلالت کرتی ہے کیونکہ دوسری جگہ آتا ہے۔ وَ مَامُحَمَّدٌ اِلَّا رَسُوْلٌ قَدْخَلَتْ مِنْ قَبْلِہِ الرُّسُلُ (آل عمران: ۱۴۵) یعنی محمد رسول اللہ صلی اللہ علیہ وسلم سے پہلے سب رسول (جن میں مسیحؑ بھی شامل ہے) فوت ہو چکے ہیں۔
2
مسیحؑ کا کھانا کھانا دلیل ہے کہ وہ خدا نہ تھے۔ انجیل اس پر شاہد ہے۔ (مرقس باب۱۴ آیت۱۷ و ۱۸)
3
یعنی باوجود دلائل کے شریر علماء انہیں غلط راستہ پر لے جاتے تھے۔
a
21:9.
706
Important Words:
یؤفکون (they are turned away) is derived from افك (afaka). They say افکه i.e. he changed his or its state or condition or manner of being; he turned him or it away or back from a thing; he turned him away or back by lying; he changed or perverted his judgement or opinion; or he deceived or beguiled him. They say افك الرجل عن الخیر i.e. the man was turned away or turned back from good by deceit or guile. افك (afaka) or افك (affaka) also means, he told a lie or uttered a falsehood which, in essence, is the same as changing the state of a thing (Lane).
Commentary:
The verse advances a number of arguments against the alleged divinity of Jesus. Firstly, it points out that Jesus was no better than other Messengers of God in any way. He enjoyed no higher status. He showed no miracles the like of which were not shown by other Prophets. In fact, the greatest miracle ascribed to him by his followers is that of the alleged raising of the dead. But the Bible ascribes similar miracles to other Prophets also (see 2 Kings 4:16-35; 13:21).
The second argument mentioned by the verse against his alleged divinity is that he was born of a woman. Being born of a human being, he could not be divine. Moreover, a child is known to inherit some of the prominent traits of the physical and moral make-up of its parent. Jesus, being born of a woman must have inherited her nature and her qualities and so he could not be God.
Again, being human, he was, like other human beings, subject to the natural laws of hunger and of satisfying it by taking food and he was subject also to the natural phenomena that ensue.
By describing the mother of Jesus as "a truthful woman", the Quran has incidentally refuted the Jewish allegations concerning the birth of Jesus.
a
21:9.
780
The verse advances a number of arguments against the alleged divinity of Jesus; (a) Jesus was no better than other Messengers of God in any way; (b) he was born of a woman; (c) like other human beings he was subject to the natural laws of hunger and thirst and was subject also to the natural ensuing phenomena.
ٱنظُرْ كَيْفَ كَذَبُوا۟ عَلَىٰٓ أَنفُسِهِمْ ۚ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ
7:54; 11:22.
7:54; 11:22.
7:54; 11:22.
Commentary:
The words, they lie against themselves, mean that by denying that they ascribed co-partners to God they will utter a lie which will prove their guilt. By making this statement they will, in other words, admit that ascribing co-partners to God is an evil deed. Thus their very denial will be a confession of their guilt.
The words, see how, express astonishment at the way in which they, while trying to deny the charge, will be led into a confession of guilt.
a
7:54; 11:22.
b
7:54; 11:22.
772
Commentary:
The words, they lie against themselves, mean that by denying that they ascribed co-partners to God they will utter a lie which will prove their guilt. By making this statement they will, in other words, admit that ascribing co-partners to God is an evil deed. Thus their very denial will be a confession of their guilt.
The words, see how, express astonishment at the way in which they, while trying to deny the charge, will be led into a confession of guilt.
a
7:54; 11:22.
قُلْ أَرَءَيْتُمْ إِنْ أَخَذَ ٱللَّهُ سَمْعَكُمْ وَأَبْصَٰرَكُمْ وَخَتَمَ عَلَىٰ قُلُوبِكُم مَّنْ إِلَٰهٌ غَيْرُ ٱللَّهِ يَأْتِيكُم بِهِ ۗ ٱنظُرْ كَيْفَ نُصَرِّفُ ٱلْءَايَٰتِ ثُمَّ هُمْ يَصْدِفُونَ
2:8; 16:109; 45:24.
2:8; 16:109; 45:24.
2:8; 16:109; 45:24.
Commentary:
The preceding verse spoke of the punishment that cuts at the root. But there is a stage when only a part is affected, or even if the whole body is affected the disease is not deep-rooted and there is yet time to prevent the total loss of the body. In its early stages, a disease is generally curable; but if it is not attended to in time, it may be aggravated and become incurable. It is against such negligence that men are warned in the present verse. Some men delay acceptance of Divine Messengers. They wait for more and more signs, and go on postponing the tendering of allegiance to the heavenly Messengers until it is too late. The punishment of God descends on the enemies of the Prophets; and those who do not make use of their inward light and prefer to wait for more and more evidence of the truth of the Divine Messengers also perish with their enemies. So this verse warns those who are in the habit of delaying and postponing, and exhorts them to use their inward light for the recognition of the Divine Messenger, and expedite their acceptance of him, lest delay should result in the total extinction of their God-given faculties and they should perish with the rest. They should be prompt to make use of their hearing, and their eyes, and their hearts; for if they fail to make use of these faculties in time, they will gradually become impaired and will finally be lost; then no power will be able to restore these faculties to them after they have been completely lost.
The words, how We vary the Signs, signify that in order to make things perfectly clear, God brings the different aspects of signs before the people, sometimes showing one kind of sign and sometimes another, so that all kinds of people may be satisfied.
d
2:8; 16:109; 45:24.
b
2:8; 16:109; 45:24.
793
Commentary:
The preceding verse spoke of the punishment that cuts at the root. But there is a stage when only a part is affected, or even if the whole body is affected the disease is not deep-rooted and there is yet time to prevent the total loss of the body. In its early stages, a disease is generally curable; but if it is not attended to in time, it may be aggravated and become incurable. It is against such negligence that men are warned in the present verse. Some men delay acceptance of Divine Messengers. They wait for more and more signs, and go on postponing the tendering of allegiance to the heavenly Messengers until it is too late. The punishment of God descends on the enemies of the Prophets; and those who do not make use of their inward light and prefer to wait for more and more evidence of the truth of the Divine Messengers also perish with their enemies. So this verse warns those who are in the habit of delaying and postponing, and exhorts them to use their inward light for the recognition of the Divine Messenger, and expedite their acceptance of him, lest delay should result in the total extinction of their God-given faculties and they should perish with the rest. They should be prompt to make use of their hearing, and their eyes, and their hearts; for if they fail to make use of these faculties in time, they will gradually become impaired and will finally be lost; then no power will be able to restore these faculties to them after they have been completely lost.
The words, how We vary the Signs, signify that in order to make things perfectly clear, God brings the different aspects of signs before the people, sometimes showing one kind of sign and sometimes another, so that all kinds of people may be satisfied.
c
2:8; 16:109; 45:24.
قُلْ هُوَ ٱلْقَادِرُ عَلَىٰٓ أَن يَبْعَثَ عَلَيْكُمْ عَذَابًا مِّن فَوْقِكُمْ أَوْ مِن تَحْتِ أَرْجُلِكُمْ أَوْ يَلْبِسَكُمْ شِيَعًا وَيُذِيقَ بَعْضَكُم بَأْسَ بَعْضٍ ۗ ٱنظُرْ كَيْفَ نُصَرِّفُ ٱلْءَايَٰتِ لَعَلَّهُمْ يَفْقَهُونَ
“从上边惩罚” 意指: 饥馑、地震、洪水、飓风、有权的人压迫弱小的人, 精神痛苦以及其他等等; “从下边惩罚” 意指: 疾病、瘟疫、受统制民族的叛乱以及其他等等。然后, 有倾轧、不团结、不和而有时以内战结束。这在 “互相为害” 这些字暗示出来了。
"Punishments from above" signifies famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc., and "punishments from beneath" signifies diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words make you taste the violence of one another.
Commentary:
This verse gives the fourth reason why no mortal possesses the power to bring down punishment upon men for their sins, and that it is God alone Who possesses that power. This reason consists in the fact that the punishments which mortals inflict upon others are merely external and are limited in their character; while the punishments that come from God are varied and far-extending. For instance, man can at most kill another man and end his life, but the punishment which God inflicts sometimes grows in the very heart of man and causes him great heart-burning and uneasiness of mind. Such punishments, which are often greater than mere killing, cannot be inflicted by man. The Quran here refers to some of the kinds of punishment which God may send down on men.
Punishments "from above" signify famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc. And punishments "from beneath" signify diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words, make you taste the violence of one another.
All these different forms of punishment are under the control of God and none other; hence, it is God alone Who has the real power of sending down punishment upon men.
429
“从上边惩罚” 意指: 饥馑、地震、洪水、飓风、有权的人压迫弱小的人, 精神痛苦以及其他等等; “从下边惩罚” 意指: 疾病、瘟疫、受统制民族的叛乱以及其他等等。然后, 有倾轧、不团结、不和而有时以内战结束。这在 “互相为害” 这些字暗示出来了。
811
Commentary:
This verse gives the fourth reason why no mortal possesses the power to bring down punishment upon men for their sins, and that it is God alone Who possesses that power. This reason consists in the fact that the punishments which mortals inflict upon others are merely external and are limited in their character; while the punishments that come from God are varied and far-extending. For instance, man can at most kill another man and end his life, but the punishment which God inflicts sometimes grows in the very heart of man and causes him great heart-burning and uneasiness of mind. Such punishments, which are often greater than mere killing, cannot be inflicted by man. The Quran here refers to some of the kinds of punishment which God may send down on men.
Punishments "from above" signify famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc. And punishments "from beneath" signify diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words, make you taste the violence of one another.
All these different forms of punishment are under the control of God and none other; hence, it is God alone Who has the real power of sending down punishment upon men.
859
"Punishments from above" signifies famines, earthquakes, floods, hurricanes, the oppression of the weak by the powerful, mental agony, etc., and "punishments from beneath" signifies diseases, pestilences, revolt by subject peoples, etc. Then there is the punishment of discord, disunity and dissension which sometimes end in civil war. This is hinted in the words make you taste the violence of one another.
ٱنظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍ ۚ وَلَلْءَاخِرَةُ أَكْبَرُ دَرَجَٰتٍ وَأَكْبَرُ تَفْضِيلًا
6:33; 12:58; 16:42.
6:33; 12:58; 16:42.
Commentary:
In this world we find that some persons occupy higher positions than others. But in the life to come differences in rank will be much more clearly marked. The Holy Prophet is reported to have said that a section of the inmates of Paradise enjoying very high spiritual positions will find those of still higher ranks to be so far exalted above them that the latter’s dwelling-places will appear to them like distant stars raised high in the firmament (Muslim, Kitabul-Jannat).
e
6:33; 12:58; 16:42.
a
6:33; 12:58; 16:42.
1951
Commentary:
In this world we find that some persons occupy higher positions than others. But in the life to come differences in rank will be much more clearly marked. The Holy Prophet is reported to have said that a section of the inmates of Paradise enjoying very high spiritual positions will find those of still higher ranks to be so far exalted above them that the latter’s dwelling-places will appear to them like distant stars raised high in the firmament (Muslim, Kitabul-Jannat).
a
6:33; 12:58; 16:42.ٱنظُرْ كَيْفَ ضَرَبُوا۟ لَكَ ٱلْأَمْثَالَ فَضَلُّوا۟ فَلَا يَسْتَطِيعُونَ سَبِيلًا
25:10.
25:10.
25:10.
Important Words:
ضربوا لک الامثال (coin similitudes for thee).
Among a multitude of its meanings the word ضرب means, he described or rehearsed; he declared, propounded or explained; he made, caused to be, or constituted; he coined, quoted or made use of. ضرب مثلا means, he rehearsed, propounded or declared a parable, a similitude, an example or a proverb; he mentioned or set forth a parable; or he framed a parable. The Quranic expression واضرب لھم مثلا اصحاب القریة means, And propound thou to them or make thou to them a parable or similitude or an example of the people of the town (Lane & Aqrab). See also 2:274 & 4:35.
امثال (similitudes) is the plural of مثل (mathal) or مثل (mithal). See also 13:7 & 14:46.
Commentary:
The plural noun امثال (similitudes) shows that the word, مسحور (a victim of deception) in the previous verse is to be taken in all its different senses. If the word had been used only in one sense, the singular form مثل (mathal) and not the plural form امثال (amthal) would have been used.
The passage provides an illustration of the fact that when the Quran uses a certain word denoting a number of different senses it means that the word should be understood in all such senses as may be relevant to the context.
b
25:10.
b
25:10.
1978
Important Words:
ضربوا لک الامثال (coin similitudes for thee).
Among a multitude of its meanings the word ضرب means, he described or rehearsed; he declared, propounded or explained; he made, caused to be, or constituted; he coined, quoted or made use of. ضرب مثلا means, he rehearsed, propounded or declared a parable, a similitude, an example or a proverb; he mentioned or set forth a parable; or he framed a parable. The Quranic expression واضرب لھم مثلا اصحاب القریة means, And propound thou to them or make thou to them a parable or similitude or an example of the people of the town (Lane & Aqrab). See also 2:274 & 4:35.
امثال (similitudes) is the plural of مثل (mathal) or مثل (mithal). See also 13:7 & 14:46.
Commentary:
The plural noun امثال (similitudes) shows that the word, مسحور (a victim of deception) in the previous verse is to be taken in all its different senses. If the word had been used only in one sense, the singular form مثل (mathal) and not the plural form امثال (amthal) would have been used.
The passage provides an illustration of the fact that when the Quran uses a certain word denoting a number of different senses it means that the word should be understood in all such senses as may be relevant to the context.
b
25:10.
ٱنظُرْ كَيْفَ ضَرَبُوا۟ لَكَ ٱلْأَمْثَٰلَ فَضَلُّوا۟ فَلَا يَسْتَطِيعُونَ سَبِيلًا
17:49.
17:49.
The disbelievers have a very poor concept of the real values of life. They have set up criteria of their own devising to test the truth of Divine Messengers, with the result that instead of finding the right path they continue to grope in the darkness of doubt and disbelief.
17:49.
Commentary:
With this verse begins the refutation of the disbelievers’ objections mentioned in the preceding verses. The verse purports to say that these people have a very poor concept of the real values of life, and have set up criteria of their own devising, to test the truth of Divine Messengers, with the result that instead of finding the right path they continue to grope in the darkness of doubt and disbelief.
g
17:49.
a
17:49.
2648
Commentary:
With this verse begins the refutation of the disbelievers’ objections mentioned in the preceding verses. The verse purports to say that these people have a very poor concept of the real values of life, and have set up criteria of their own devising, to test the truth of Divine Messengers, with the result that instead of finding the right path they continue to grope in the darkness of doubt and disbelief.
e
17:49.
2067
The disbelievers have a very poor concept of the real values of life. They have set up criteria of their own devising to test the truth of Divine Messengers, with the result that instead of finding the right path they continue to grope in the darkness of doubt and disbelief.