ROOT ه و ن
23 verses • 10 derived words
📖 Lane's Lexicon
Classical definitions for root هون
Morphology Tree
Lemmas and their derived stems found in the Quran.
مُہَانۡ
Lemmaمُّہِیۡنۡ
Lemmaہَوۡنۡ
Lemmaہُوۡنۡ
Lemmaہَیِّنۡ
LemmaOther / General
Occurrences in Quran
Found 23 verses containing words derived from "h w n".
بِئۡسَمَا اشۡتَرَوۡا بِہٖۤ اَنۡفُسَہُمۡ اَنۡ یَّکۡفُرُوۡا بِمَاۤ اَنۡزَلَ اللّٰہُ بَغۡیًا اَنۡ یُّنَزِّلَ اللّٰہُ مِنۡ فَضۡلِہٖ عَلٰی مَنۡ یَّشَآءُ مِنۡ عِبَادِہٖ ۖ فَبَآءُوۡ بِغَضَبٍ عَلٰی غَضَبٍ ۚ وَلِلۡکٰفِرِیۡنَ عَذَابٌ مُّہِیۡنٌ
3:113; 5:61.
3:113; 5:61.
3:113; 5:61.
Important Words:
بغیا (grudging) is derived from بغی. They say بغی الشیء i.e. he wished or desired or sought the thing. بغی الرجل means, the man transgressed or turned away from the truth, or he disobeyed or revolted against a lawful authority. بغی علیه means, he wronged him and continued long in the act (Aqrab). بغی علی اخیه means, he envied his brother; he wished that a blessing might become transferred from his brother to himself (Lane). In the text the word has been translated as "grudging" which is the same as "envying".
باؤا (they incurred) is derived from باء which means, he returned. باء به means, he returned with it. باء بغضب من الله means, he returned with anger from God, i.e. the anger of God came upon him; he incurred His anger (Aqrab & Lane).
Commentary:
In this verse, we are told that the Jews rejected the Holy Prophet solely because he was of different nationality. The verse means that the Jews upon whom the truth has dawned and who have come to recognize the Quran as the very Book mentioned in their Scriptures are, out of sheer pride and obstinacy, impiously rejecting it, little knowing that, by so doing, they are hastening the ruin of their own souls. The truth is that they cannot bear to see a Prophet raised from among any people other than their own. They fail to realize that all alike are the creatures of God and there is no earthly reason why Prophets should appear only from among the Israelites.
The words باؤا بغضب translated here as, they incurred wrath, literally mean "they returned with (God’s) wrath" which points to the fact that though God called them to His presence in order to bestow on them His favours, they, instead of receiving favours, returned from His presence loaded with His displeasure and anger.
The words, wrath upon wrath, are used to signify that even before the coming of the Holy Prophet the Jews had incurred the anger of God by their rejection of Jesus and other iniquities; so when they rejected the Holy Prophet, they incurred wrath upon wrath, i.e. they added to their previous load of God’s anger.
d
3:113; 5:61.
a
3:113; 5:61.
97
Important Words:
بغیا (grudging) is derived from بغی. They say بغی الشیء i.e. he wished or desired or sought the thing. بغی الرجل means, the man transgressed or turned away from the truth, or he disobeyed or revolted against a lawful authority. بغی علیه means, he wronged him and continued long in the act (Aqrab). بغی علی اخیه means, he envied his brother; he wished that a blessing might become transferred from his brother to himself (Lane). In the text the word has been translated as "grudging" which is the same as "envying".
باؤا (they incurred) is derived from باء which means, he returned. باء به means, he returned with it. باء بغضب من الله means, he returned with anger from God, i.e. the anger of God came upon him; he incurred His anger (Aqrab & Lane).
Commentary:
In this verse, we are told that the Jews rejected the Holy Prophet solely because he was of different nationality. The verse means that the Jews upon whom the truth has dawned and who have come to recognize the Quran as the very Book mentioned in their Scriptures are, out of sheer pride and obstinacy, impiously rejecting it, little knowing that, by so doing, they are hastening the ruin of their own souls. The truth is that they cannot bear to see a Prophet raised from among any people other than their own. They fail to realize that all alike are the creatures of God and there is no earthly reason why Prophets should appear only from among the Israelites.
The words باؤا بغضب translated here as, they incurred wrath, literally mean "they returned with (God’s) wrath" which points to the fact that though God called them to His presence in order to bestow on them His favours, they, instead of receiving favours, returned from His presence loaded with His displeasure and anger.
The words, wrath upon wrath, are used to signify that even before the coming of the Holy Prophet the Jews had incurred the anger of God by their rejection of Jesus and other iniquities; so when they rejected the Holy Prophet, they incurred wrath upon wrath, i.e. they added to their previous load of God’s anger.
b
3:113; 5:61.
وَلَا یَحۡسَبَنَّ الَّذِیۡنَ کَفَرُوۡۤا اَنَّمَا نُمۡلِیۡ لَہُمۡ خَیۡرٌ لِّاَنۡفُسِہِمۡ ۚ اِنَّمَا نُمۡلِیۡ لَہُمۡ لِیَزۡدَادُوۡۤا اِثۡمًا ۚ وَلَہُمۡ عَذَابٌ مُّہِیۡنٌ
22:45.
22:45.
The particle Lam in the expression Liyazdadu is Lam-e-‘Aqibah denoting result.
22:45.
Important Words:
The particle ل (lam) in the expression لیزدادوا here denotes not purpose but result or consequence: as in the well-known Arabic couplet:
لدو ا للموت و ابنوا للخراب فکلکم یسیر الی تباب
i.e. Bear children that they should die and build houses that they should fall into ruins, for all of you are marching towards destruction. Thus the verse would mean: We grant them respite that they should mend their ways, but the result is that they increase in sin. Such ل (lam) is known as لام عاقبت in Arabic.
The particle ل may, in one sense, also denote cause, as an Arab would say خرجت من البلد لمخافة اشر i.e. I left the town because of the fear of evil. In this sense, the clause would mean, We grant them respite because they have increased in evil, i.e. their increasing in evil has been the cause of Our granting them respite so that they may have an opportunity to mend their ways and reform themselves.
d
22:45.
c
22:45.
461
Important Words:
The particle ل (lam) in the expression لیزدادوا here denotes not purpose but result or consequence: as in the well-known Arabic couplet:
لدو ا للموت و ابنوا للخراب فکلکم یسیر الی تباب
i.e. Bear children that they should die and build houses that they should fall into ruins, for all of you are marching towards destruction. Thus the verse would mean: We grant them respite that they should mend their ways, but the result is that they increase in sin. Such ل (lam) is known as لام عاقبت in Arabic.
The particle ل may, in one sense, also denote cause, as an Arab would say خرجت من البلد لمخافة اشر i.e. I left the town because of the fear of evil. In this sense, the clause would mean, We grant them respite because they have increased in evil, i.e. their increasing in evil has been the cause of Our granting them respite so that they may have an opportunity to mend their ways and reform themselves.
a
22:45.
534
The particle Lam in the expression Liyazdadu is Lam-e-‘Aqibah denoting result.
وَمَنۡ یَّعۡصِ اللّٰہَ وَرَسُوۡلَہٗ وَیَتَعَدَّ حُدُوۡدَہٗ یُدۡخِلۡہُ نَارًا خٰلِدًا فِیۡہَا وَلَہٗ عَذَابٌ مُّہِیۡنٌ
72:24.
جنت کے لئے بھی خُلُوْد کا لفظ آتا ہے یعنی یہ کہ جنتی ایک لمبے عرصہ تک اس میں رہیں گے اور دوزخ کے لئے خُلُوْد کا لفظ آتا ہے مگر قرآن کریم میں دوسری جگہوں پر یہ وضاحت ہے کہ جنتی جنت میں بلا وقفہ رہیں گے لیکن دوزخ کا عذاب ختم ہو جائے گا۔ اس لئے لمبے عرصہ کے معنے اس توضیح کو مدنظر رکھ کر کرنے چاہئیں۔
72:24.
72:24.
a
72:24.
1
جنت کے لئے بھی خُلُوْد کا لفظ آتا ہے یعنی یہ کہ جنتی ایک لمبے عرصہ تک اس میں رہیں گے اور دوزخ کے لئے خُلُوْد کا لفظ آتا ہے مگر قرآن کریم میں دوسری جگہوں پر یہ وضاحت ہے کہ جنتی جنت میں بلا وقفہ رہیں گے لیکن دوزخ کا عذاب ختم ہو جائے گا۔ اس لئے لمبے عرصہ کے معنے اس توضیح کو مدنظر رکھ کر کرنے چاہئیں۔
c
72:24.
c
72:24.
اَلَّذِیۡنَ یَبۡخَلُوۡنَ وَیَاۡمُرُوۡنَ النَّاسَ بِالۡبُخۡلِ وَیَکۡتُمُوۡنَ مَاۤ اٰتٰٮہُمُ اللّٰہُ مِنۡ فَضۡلِہٖ ۗ وَاَعۡتَدۡنَا لِلۡکٰفِرِیۡنَ عَذَابًا مُّہِیۡنًا
3:181; 17:30; 25:68.
3:181; 17:30; 25:68.
3:181; 17:30; 25:68.
Commentary:
Some persons are so niggardly that, far from spending their wealth for the benefit of others, they do not spend it even upon themselves, lest people should come to know of it. These, as it were, conceal Allah’s bounty. They are not only deprived of the rewards and good results of charity but also become guilty of concealing God’s bounty which He has bestowed upon them for the good of mankind. Elsewhere the Quran says: Acknowledge the bounty of thy Lord in word and deed (93:12).
c
3:181; 17:30; 25:68.
a
3:181; 17:30; 25:68.
515
Commentary:
Some persons are so niggardly that, far from spending their wealth for the benefit of others, they do not spend it even upon themselves, lest people should come to know of it. These, as it were, conceal Allah’s bounty. They are not only deprived of the rewards and good results of charity but also become guilty of concealing God’s bounty which He has bestowed upon them for the good of mankind. Elsewhere the Quran says: Acknowledge the bounty of thy Lord in word and deed (93:12).
a
3:181; 17:30; 25:68.
وَاِذَا کُنۡتَ فِیۡہِمۡ فَاَقَمۡتَ لَہُمُ الصَّلٰوۃَ فَلۡتَقُمۡ طَآئِفَۃٌ مِّنۡہُمۡ مَّعَکَ وَلۡیَاۡخُذُوۡۤا اَسۡلِحَتَہُمۡ فَاِذَا سَجَدُوۡا فَلۡیَکُوۡنُوۡا مِنۡ وَّرَآئِکُمۡ وَلۡتَاۡتِ طَآئِفَۃٌ اُخۡرٰی لَمۡ یُصَلُّوۡا فَلۡیُصَلُّوۡا مَعَکَ وَلۡیَاۡخُذُوۡا حِذۡرَہُمۡ وَاَسۡلِحَتَہُمۡ ۗ وَدَّ الَّذِیۡنَ کَفَرُوۡا لَوۡ تَغۡفُلُوۡنَ عَنۡ اَسۡلِحَتِکُمۡ وَاَمۡتِعَتِکُمۡ فَیَمِیۡلُوۡنَ عَلَیۡکُمۡ مَّیۡلَۃً وّٰحِدَۃً ۚ وَلَا جُنَاحَ عَلَیۡکُمۡ اِنۡ کَانَ بِکُمۡ اَذًی مِّنۡ مَّطَرٍ اَوۡ کُنۡتُمۡ مَّرۡضٰۤی اَنۡ تَضَعُوۡۤا اَسۡلِحَتَکُمۡ ۖ وَخُذُوۡا حِذۡرَکُمۡ ۗ اِنَّ اللّٰہَ اَعَدَّ لِلۡکٰفِرِیۡنَ عَذَابًا مُّہِیۡنًا
Whereas the preceding verse spoke of Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. As many as eleven different forms in which the Prayer was said on different occasions are described in the Hadith (Muhit).
The verse observes a difference between Aslihah (arms) and Hidhr (precautions). Whereas the former may be put aside in moments of comparative security, the latter should never be neglected. See also 4:72.
Commentary:
Whereas the preceding verse spoke of the Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. Apparently the Holy Prophet alone seems to have been addressed here, but really the verse possesses general application. When a Muslim army is about to say their Prayer in congregation, half of them should say the Prayer with the Imam, carrying their arms, and the other half should stand facing the enemy, to fight him or repulse his attack, as the case may be. When the first half have finished one Rak‘at, they should retire to take the place of those who are facing the enemy. The latter should then come forward and say one Rak‘at with the Imam.
As many as eleven different ways in which these Prayers were said on different occasions are described in the Hadith(for details see Al-Bahrul-Muhit). In some cases, each of the two parties said only one Rak‘at of Prayer, while the Imam said two. In other cases, each of the parties said two Rak‘at, one Rak‘at with the Imam and the other alone, thus all saying two Rak‘at. On yet other occasions each of the two parties said two rak‘at of Prayer with the Imam, the Imam himself having said four Rak‘at—two Rak‘at with each party. These different methods were observed in different circumstances. If the danger was great, each of the parties said only one Rak‘at of Prayer with the Imam while the Imam himself said two; but if the danger was not so great, each party said two Rak‘ats while the Imam said four. Again, methods varied with the varying position of the army. If the enemy, for instance, was in front of the Imam, the congregation followed a method different from that which they followed on other occasions.
To sum up, whereas Prayer in a state of simple journey consists of two Rak‘ats in such Prayers as ordinarily consist of four Rak‘ats, the Prayer in time of fear may assume different forms, the more important being:
(a) Splitting up the worshippers into two parties, each party either saying one part of its Prayer with the Imam and then retiring, or saying one part of its Prayer with the Imam and the other part separately, the number of Rak‘ats performed by the worshippers being either one or two as the case may be (the present verse);
(b) Shortening the duration of Prayers only (the preceding verse);
(c) Doing away with all form and repeating the words of Prayer while walking, running or riding (2:240).
The verse observes a difference between: اسلحة (arms) and حذر (means of defence or simply precautions). Whereas the former may be put aside in moments of comparative security, the latter should always be adhered to and never neglected. See also 4:72.
571
Commentary:
Whereas the preceding verse spoke of the Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. Apparently the Holy Prophet alone seems to have been addressed here, but really the verse possesses general application. When a Muslim army is about to say their Prayer in congregation, half of them should say the Prayer with the Imam, carrying their arms, and the other half should stand facing the enemy, to fight him or repulse his attack, as the case may be. When the first half have finished one Rak‘at, they should retire to take the place of those who are facing the enemy. The latter should then come forward and say one Rak‘at with the Imam.
As many as eleven different ways in which these Prayers were said on different occasions are described in the Hadith(for details see Al-Bahrul-Muhit). In some cases, each of the two parties said only one Rak‘at of Prayer, while the Imam said two. In other cases, each of the parties said two Rak‘at, one Rak‘at with the Imam and the other alone, thus all saying two Rak‘at. On yet other occasions each of the two parties said two rak‘at of Prayer with the Imam, the Imam himself having said four Rak‘at—two Rak‘at with each party. These different methods were observed in different circumstances. If the danger was great, each of the parties said only one Rak‘at of Prayer with the Imam while the Imam himself said two; but if the danger was not so great, each party said two Rak‘ats while the Imam said four. Again, methods varied with the varying position of the army. If the enemy, for instance, was in front of the Imam, the congregation followed a method different from that which they followed on other occasions.
To sum up, whereas Prayer in a state of simple journey consists of two Rak‘ats in such Prayers as ordinarily consist of four Rak‘ats, the Prayer in time of fear may assume different forms, the more important being:
(a) Splitting up the worshippers into two parties, each party either saying one part of its Prayer with the Imam and then retiring, or saying one part of its Prayer with the Imam and the other part separately, the number of Rak‘ats performed by the worshippers being either one or two as the case may be (the present verse);
(b) Shortening the duration of Prayers only (the preceding verse);
(c) Doing away with all form and repeating the words of Prayer while walking, running or riding (2:240).
The verse observes a difference between: اسلحة (arms) and حذر (means of defence or simply precautions). Whereas the former may be put aside in moments of comparative security, the latter should always be adhered to and never neglected. See also 4:72.
660
Whereas the preceding verse spoke of Prayer in time of fear in the case of individuals, the present one gives the details of the manner of its performance when the Faithful are in the form of a company or group and the Prayer is to be performed in congregation. As many as eleven different forms in which the Prayer was said on different occasions are described in the Hadith (Muhit).
661
The verse observes a difference between Aslihah (arms) and Hidhr (precautions). Whereas the former may be put aside in moments of comparative security, the latter should never be neglected. See also 4:72.
اُولٰٓئِکَ ہُمُ الۡکٰفِرُوۡنَ حَقًّا ۚ وَاَعۡتَدۡنَا لِلۡکٰفِرِیۡنَ عَذَابًا مُّہِیۡنًا
Commentary:
Those who seek to take a middle course, as explained in the previous verse, are "veritable disbelievers" in the sight of God and shall be awarded "a humiliating punishment."
615
Commentary:
Those who seek to take a middle course, as explained in the previous verse, are "veritable disbelievers" in the sight of God and shall be awarded "a humiliating punishment."
وَمَنۡ اَظۡلَمُ مِمَّنِ افۡتَرٰی عَلَی اللّٰہِ کَذِبًا اَوۡ قَالَ اُوۡحِیَ اِلَیَّ وَلَمۡ یُوۡحَ اِلَیۡہِ شَیۡءٌ وَّمَنۡ قَالَ سَاُنۡزِلُ مِثۡلَ مَاۤ اَنۡزَلَ اللّٰہُ ۗ وَلَوۡ تَرٰۤی اِذِ الظّٰلِمُوۡنَ فِیۡ غَمَرٰتِ الۡمَوۡتِ وَالۡمَلٰٓئِکَۃُ بَاسِطُوۡۤا اَیۡدِیۡہِمۡ اَخۡرِجُوۡۤا اَنۡفُسَکُمُ ۖ الۡیَوۡمَ تُجۡزَوۡنَ عَذَابَ الۡہُوۡنِ بِمَا کُنۡتُمۡ تَقُوۡلُوۡنَ عَلَی اللّٰہِ غَیۡرَ الۡحَقِّ وَکُنۡتُمۡ عَنۡ اٰیٰتِہٖ تَسۡتَکۡبِرُوۡنَ
46:21.
6:22; 7:38; 10:18; 11:19; 61:8.
This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejectors of Prophets from the very moment of their death.
6:22; 7:38; 10:18; 11:19; 61:8.
46:21.
Commentary:
The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.
The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.
By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.
The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it.
a
6:22; 7:38; 10:18; 11:19; 61:8.
b
46:21.
a
6:22; 7:38; 10:18; 11:19; 61:8.
b
46:21.
836
Commentary:
The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.
The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.
By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.
The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it.
a
46:21.
d
6:22; 7:38; 10:18; 11:19; 61:8.
877
This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejectors of Prophets from the very moment of their death.
یَتَوٰرٰی مِنَ الۡقَوۡمِ مِنۡ سُوۡٓءِ مَا بُشِّرَ بِہٖۤ ۚ اَیُمۡسِکُہٗ عَلٰی ہُوۡنٍ اَمۡ یَدُسُّہٗ فِی التُّرَابِ ۗ اَلَا سَآءَ مَا یَحۡکُمُوۡنَ
The reference is to the barbarous custom of burying alive of female children which was in vogue among certain Arab tribes. They had a very low conception of their womenfolk and accorded them an extremely degraded position in their society. The Qur’an has strongly upheld the honour of women and has recognized all their legitimate rights, and in this respect it stands unique among all the Scriptures of the world.
Important Words:
ھون (disgrace) is the infinitive noun from ھان . They say ھان الرجل i.e. the man was or became low, base, vile, contemptible, despicable; he became weak and at rest. ھان علیه الامر means, the matter was easy and light to him. ھون (haun) means, ease and dignity and ھون (hun) means, disgrace (Lane & Aqrab).
Commentary:
In this and the previous verse the Quran has strongly condemned the low conception of the Arabs of their womenfolk and the degraded position they accorded them in their society. The Quran has throughout upheld the honour of woman and has recognized her rights, and in this respect it stands unique among all the Scriptures of the world. It may incidentally be stated here that it is generally believed that the practice of burying daughters alive was common among all Arab tribes. History lends no support to this popular misconception. Had it been so the number of men over women would have greatly predominated in Arabia. But that was never the case. Nevertheless, the birth of a daughter was looked upon as a source of humiliation and embarrassment to the parents. But the foul practice of burying daughters alive was confined to a few tribes outside Mecca who had an exaggerated notion of their greatness, and even among those tribes only the wealthy few resorted to this barbarous practice.
1860
Important Words:
ھون (disgrace) is the infinitive noun from ھان . They say ھان الرجل i.e. the man was or became low, base, vile, contemptible, despicable; he became weak and at rest. ھان علیه الامر means, the matter was easy and light to him. ھون (haun) means, ease and dignity and ھون (hun) means, disgrace (Lane & Aqrab).
Commentary:
In this and the previous verse the Quran has strongly condemned the low conception of the Arabs of their womenfolk and the degraded position they accorded them in their society. The Quran has throughout upheld the honour of woman and has recognized her rights, and in this respect it stands unique among all the Scriptures of the world. It may incidentally be stated here that it is generally believed that the practice of burying daughters alive was common among all Arab tribes. History lends no support to this popular misconception. Had it been so the number of men over women would have greatly predominated in Arabia. But that was never the case. Nevertheless, the birth of a daughter was looked upon as a source of humiliation and embarrassment to the parents. But the foul practice of burying daughters alive was confined to a few tribes outside Mecca who had an exaggerated notion of their greatness, and even among those tribes only the wealthy few resorted to this barbarous practice.
1553
The reference is to the barbarous custom of burying alive of female children which was in vogue among certain Arab tribes. They had a very low conception of their womenfolk and accorded them an extremely degraded position in their society. The Qur’an has strongly upheld the honour of women and has recognized all their legitimate rights, and in this respect it stands unique among all the Scriptures of the world.
قَالَ کَذٰلِکَ قَالَ رَبُّکَ ہُوَ عَلَیَّ ہَیِّنٌ وَّقَدۡ خَلَقۡتُکَ مِنۡ قَبۡلُ وَلَمۡ تَکُ شَیۡـًٔا
3:41, 48; 19:22; 51:31.
3:41, 48; 19:22; 51:31.
3:41, 48; 19:22; 51:31.
Commentary:
The words, and indeed I created thee before, when thou wast nothing, primarily refer to the spiritual creation of Zachariah rather than to his physical creation. There seems to be no point in referring to an ordinary everyday physical phenomenon of the creation of one individual. If God had intended to refer to the phenomenon of physical creation, He would have referred to the creation of the whole universe and not to the creation of Zachariah alone. In fact, the present verse is an answer to the surprise of Zachariah expressed in the previous verses. Zachariah was promised the birth of a son in his extreme old age. The son was not to be an ordinary one but was to be possessed of great spiritual powers and to be peerless in respect of certain spiritual qualities. So the reference here is to the spiritual birth of Zachariah and to his great moral qualities.
The word "he" in the expression "he said", refers to the angel who brought the glad tidings to Zachariah. In verse 8 Zachariah is mentioned as having been addressed by God; in the present verse, however, he is described as having been addressed by one angel while in 3:40 it is stated that several angels called to him. These three statements seem to be mutually contradictory and the critics of Islam like Wherry have not failed to represent this fact as such. But in reality there is no such contradiction. According to the Quran when a Divine revelation of exceptional importance descends upon a Prophet of God, a number of angels, in accordance with the nature of its importance, are made to accompany it for its safeguarding (35:2) but only one angel representing all of them and on their behalf is entrusted with the duty to convey the Divine revelation to the Prophet. Thus the speaking of one angel means the speaking of all of them and therefore to say that one or many angels spoke to a Prophet makes no difference. Similarly, there is no contradiction in the words "God said" or "the angels said", because angels only speak to a Prophet as God’s representatives and as His servants convey to him the Divine Message.
b
3:41, 48; 19:22; 51:31.
a
3:41, 48; 19:22; 51:31.
2154
Commentary:
The words, and indeed I created thee before, when thou wast nothing, primarily refer to the spiritual creation of Zachariah rather than to his physical creation. There seems to be no point in referring to an ordinary everyday physical phenomenon of the creation of one individual. If God had intended to refer to the phenomenon of physical creation, He would have referred to the creation of the whole universe and not to the creation of Zachariah alone. In fact, the present verse is an answer to the surprise of Zachariah expressed in the previous verses. Zachariah was promised the birth of a son in his extreme old age. The son was not to be an ordinary one but was to be possessed of great spiritual powers and to be peerless in respect of certain spiritual qualities. So the reference here is to the spiritual birth of Zachariah and to his great moral qualities.
The word "he" in the expression "he said", refers to the angel who brought the glad tidings to Zachariah. In verse 8 Zachariah is mentioned as having been addressed by God; in the present verse, however, he is described as having been addressed by one angel while in 3:40 it is stated that several angels called to him. These three statements seem to be mutually contradictory and the critics of Islam like Wherry have not failed to represent this fact as such. But in reality there is no such contradiction. According to the Quran when a Divine revelation of exceptional importance descends upon a Prophet of God, a number of angels, in accordance with the nature of its importance, are made to accompany it for its safeguarding (35:2) but only one angel representing all of them and on their behalf is entrusted with the duty to convey the Divine revelation to the Prophet. Thus the speaking of one angel means the speaking of all of them and therefore to say that one or many angels spoke to a Prophet makes no difference. Similarly, there is no contradiction in the words "God said" or "the angels said", because angels only speak to a Prophet as God’s representatives and as His servants convey to him the Divine Message.
d
3:41, 48; 19:22; 51:31.
قَالَ کَذٰلِکِ قَالَ رَبُّکِ ہُوَ عَلَیَّ ہَیِّنٌ ۖ وَّلِنَجۡعَلَہٗۤ اٰیَۃً لِّلنَّاسِ وَرَحۡمَۃً مِّنَّا ۚ وَکَانَ اَمۡرًا مَّقۡضِیًّا
3:41, 48; 19:22; 51:31.
یورپ کے متعدد ڈاکٹروں نے اب اس بات کا اعلان کیا ہے کہ کنواری کے بطن سے لڑکا پیدا ہونا ممکن ہی نہیں بلکہ اس کی کئی مثالیں یقینی طور پر طب سے ثابت ہو چکی ہیں۔ (تفصیل کے لئے دیکھئے تفسیر کبیر جلد پنجم صفحہ ۱۷۱ تا ۱۷۵ تفسیر سورۂ مریم)
3:41, 48; 19:22; 51:31.
The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus which was indeed a great Sign for the Israelites. It pointed to the impending transition of Prophethood from the House of Israel to that of Ishmael and constituted a warning to the Israelites that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. It is in this sense that Jesus has also been spoken of as 'a Sign of the Hour' in the Qur’an (43:62), i.e. a Sign of the time when Prophethood was to have passed from the Israelites to the Ishmaelites.
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Qur’an has used two words Qadar and Qada’ to express the sense of Divine decree. The former word means designing or determining, while the latter means decreeing. When a scheme or plan is only designed to be put into execution, it is called Qadar, and when it is decreed by God that it should be carried into effect, it is named Qada’. The fatherless birth of Jesus was a Qada’ (decree) of God.
3:41, 48; 19:22; 51:31.
Important Words:
مقضیا (decreed) is derived from قضی. They say قضی امراً i.e. he decreed or ordained or commanded the thing (Lane). See also 15:67.
Commentary:
The words, It is easy for Me, signify that a most unusual and apparently impossible thing such as to cause a child to be born without the instrumentality of a father is quite easy for God to bring about. The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus. That birth was indeed a great Sign for the Israelites. It pointed to the impending transition of prophethood from the House of Israel to that of Ishmael. It also constituted a warning to the Israelites in the sense that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. So God decreed to bring about Jesus’ birth independently of a father. Jesus had an Israelite mother only and had no father. As the final step in the process of transition, however, the Great and Noble Messenger who was to follow him was to have neither an Israelite father nor an Israelite mother. He was to appear from another people, from among the Ishmaelites, the brethren of the Israelites, in accordance with the Divine promise made to Moses (Deut. 18:18). It is in this sense that Jesus has been spoken of as 'a Sign of the Hour' in the Quran (43:62), i.e. a Sign of the time when prophethood was to have passed from the Israelites to the Ishmaelites. See also Introduction to this Surah.
Jesus has also been spoken of 'as a mercy from Us.' He was a mercy from God in the sense that he taught meekness and humility to the Jews who had become hard-hearted and conceited to the core. He was also a mercy in the sense that he came as a forerunner of the Holy Prophet who himself 'was sent as a mercy for all the worlds' (21:108). Again Jesus was a divine mercy inasmuch as he paved the way for the revelation of the Quran which has also been referred to as 'a mercy from the Lord' (29:52; 43:33). But this use of the words, 'That We may make him a Sign unto men and a mercy from Us' should not be understood to entitle Jesus to any special spiritual status. Other persons and prophets of God have also been styled 'as a mercy and a Sign from God' in the Quran (2:260; 7:74; 10:93; 21:108).
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Quran has used two words قدر and قضا to express the sense of Divine decree. They are sometimes erroneously taken one for the other. But while قدر means designing or determining, قضی means decreeing. When a scheme or plan is only designed to be put into execution, it is called قدر but when it is decreed by God that it should be carried into actual effect, it is named قضاء. The fatherless birth of Jesus was a قضاء (Divine decree) of God and not a قدر.
d
3:41, 48; 19:22; 51:31.
3
یورپ کے متعدد ڈاکٹروں نے اب اس بات کا اعلان کیا ہے کہ کنواری کے بطن سے لڑکا پیدا ہونا ممکن ہی نہیں بلکہ اس کی کئی مثالیں یقینی طور پر طب سے ثابت ہو چکی ہیں۔ (تفصیل کے لئے دیکھئے تفسیر کبیر جلد پنجم صفحہ ۱۷۱ تا ۱۷۵ تفسیر سورۂ مریم)
a
3:41, 48; 19:22; 51:31.
2166
Important Words:
مقضیا (decreed) is derived from قضی. They say قضی امراً i.e. he decreed or ordained or commanded the thing (Lane). See also 15:67.
Commentary:
The words, It is easy for Me, signify that a most unusual and apparently impossible thing such as to cause a child to be born without the instrumentality of a father is quite easy for God to bring about. The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus. That birth was indeed a great Sign for the Israelites. It pointed to the impending transition of prophethood from the House of Israel to that of Ishmael. It also constituted a warning to the Israelites in the sense that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. So God decreed to bring about Jesus’ birth independently of a father. Jesus had an Israelite mother only and had no father. As the final step in the process of transition, however, the Great and Noble Messenger who was to follow him was to have neither an Israelite father nor an Israelite mother. He was to appear from another people, from among the Ishmaelites, the brethren of the Israelites, in accordance with the Divine promise made to Moses (Deut. 18:18). It is in this sense that Jesus has been spoken of as 'a Sign of the Hour' in the Quran (43:62), i.e. a Sign of the time when prophethood was to have passed from the Israelites to the Ishmaelites. See also Introduction to this Surah.
Jesus has also been spoken of 'as a mercy from Us.' He was a mercy from God in the sense that he taught meekness and humility to the Jews who had become hard-hearted and conceited to the core. He was also a mercy in the sense that he came as a forerunner of the Holy Prophet who himself 'was sent as a mercy for all the worlds' (21:108). Again Jesus was a divine mercy inasmuch as he paved the way for the revelation of the Quran which has also been referred to as 'a mercy from the Lord' (29:52; 43:33). But this use of the words, 'That We may make him a Sign unto men and a mercy from Us' should not be understood to entitle Jesus to any special spiritual status. Other persons and prophets of God have also been styled 'as a mercy and a Sign from God' in the Quran (2:260; 7:74; 10:93; 21:108).
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Quran has used two words قدر and قضا to express the sense of Divine decree. They are sometimes erroneously taken one for the other. But while قدر means designing or determining, قضی means decreeing. When a scheme or plan is only designed to be put into execution, it is called قدر but when it is decreed by God that it should be carried into actual effect, it is named قضاء. The fatherless birth of Jesus was a قضاء (Divine decree) of God and not a قدر.
a
3:41, 48; 19:22; 51:31.
1753
The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus which was indeed a great Sign for the Israelites. It pointed to the impending transition of Prophethood from the House of Israel to that of Ishmael and constituted a warning to the Israelites that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. It is in this sense that Jesus has also been spoken of as 'a Sign of the Hour' in the Qur’an (43:62), i.e. a Sign of the time when Prophethood was to have passed from the Israelites to the Ishmaelites.
1754
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Qur’an has used two words Qadar and Qada’ to express the sense of Divine decree. The former word means designing or determining, while the latter means decreeing. When a scheme or plan is only designed to be put into execution, it is called Qadar, and when it is decreed by God that it should be carried into effect, it is named Qada’. The fatherless birth of Jesus was a Qada’ (decree) of God.