ROOT ش ق ق
24 verses • 21 derived words
📖 Lane's Lexicon
Classical definitions for root شقق
Morphology Tree
Lemmas and their derived stems found in the Quran.
شَآقُّ
Lemmaشِقَاق
Lemmaیَشَّقَّقُ
LemmaOther / General
Occurrences in Quran
Found 24 verses containing words derived from "s h q q".
ثُمَّ قَسَتۡ قُلُوۡبُکُمۡ مِّنۡۢ بَعۡدِ ذٰلِکَ فَہِیَ کَالۡحِجَارَۃِ اَوۡ اَشَدُّ قَسۡوَۃً ۚ وَاِنَّ مِنَ الۡحِجَارَۃِ لَمَا یَتَفَجَّرُ مِنۡہُ الۡاَنۡہٰرُ ۚ وَاِنَّ مِنۡہَا لَمَا یَشَّقَّقُ فَیَخۡرُجُ مِنۡہُ الۡمَآءُ ۚ وَاِنَّ مِنۡہَا لَمَا یَہۡبِطُ مِنۡ خَشۡیَۃِ اللّٰہِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
5:14; 6:44; 57:17.
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
5:14; 6:44; 57:17.
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
5:14; 6:44; 57:17.
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
2
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
a
5:14; 6:44; 57:17.
81
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
111
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
112
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
فَاِنۡ اٰمَنُوۡا بِمِثۡلِ مَاۤ اٰمَنۡتُمۡ بِہٖ فَقَدِ اہۡتَدَوۡا ۖ وَّاِنۡ تَوَلَّوۡا فَاِنَّمَا ہُمۡ فِیۡ شِقَاقٍ ۖ فَسَیَکۡفِیۡکَہُمُ اللّٰہُ ۚ وَہُوَ السَّمِیۡعُ الۡعَلِیۡمُ
这里告诉穆斯林, 如果犹太教徒和基督教徒一致认为宗教不是一个世袭问题, 而是在于接受一切启示的指导, 那么, 同他们之间便不存在根本性的歧见, 否则, 他们就站不到一起, 而有一条宽阔的鸿沟使他们隔离, 在此情况下, 对产生教会宗派及造成敌视的责任在于犹太教徒和基督教徒, 而不在于穆斯林。
3:21.
Muslims are here told that if Jews and Christians agree with them in holding that Religion is not an hereditary matter, but consists in accepting all revealed guidance, then there is no basic difference between them, otherwise their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with Muslims.
3:21.
Important Words:
شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).
Commentary:
Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.
In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divine protection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life.
84
这里告诉穆斯林, 如果犹太教徒和基督教徒一致认为宗教不是一个世袭问题, 而是在于接受一切启示的指导, 那么, 同他们之间便不存在根本性的歧见, 否则, 他们就站不到一起, 而有一条宽阔的鸿沟使他们隔离, 在此情况下, 对产生教会宗派及造成敌视的责任在于犹太教徒和基督教徒, 而不在于穆斯林。
a
3:21.
144
Important Words:
شقاق (schism) is from شاق which is from شق meaning, he split up a thing, or he tore it up. شق عصا القوم means, he created a split or schism in the community which before stood united. شق النبت means, the vegetation sprouted forth from the earth. الشقmeans, one side as opposed to another. شاقه means, he opposed him and became hostile to him so that each sided with a different party. شقاق means, opposition.; hostility; schism; being mutually remote (Aqrab). The word شقاق however, is not used about the party which sides with the truth (Muhit).
Commentary:
Muslims are here told that if Jews and Christians come to agree with them in holding that religion is not an hereditary matter, but consists in accepting all revealed guidance, then they are one with them; otherwise, their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with the Muslims.
In this case, however, Muslims should not be afraid of Jews or Christians; for God is on their side and the God of Islam is All-Hearing and All-Knowing. If they pray to Him for protection, He will answer their prayers and even if there comes a time when they cannot pray, He will protect them; for He is not only All-Hearing but is also All-Knowing. The verse also refers to the special and personal divine protection promised to the Holy Prophet (5:68) in view of the repeated attempts made by the Jews upon his life.
b
3:21.
155
Muslims are here told that if Jews and Christians agree with them in holding that Religion is not an hereditary matter, but consists in accepting all revealed guidance, then there is no basic difference between them, otherwise their ways stand apart and a wide gulf separates them, responsibility for the schism and the resulting hostility in this case lying with Jews and Christians and not with Muslims.
ذٰلِکَ بِاَنَّ اللّٰہَ نَزَّلَ الۡکِتٰبَ بِالۡحَقِّ ۗ وَاِنَّ الَّذِیۡنَ اخۡتَلَفُوۡا فِی الۡکِتٰبِ لَفِیۡ شِقَاقٍۭ بَعِیۡدٍ
17:106.
عربی عبارت کے مفہوم میں ’’مبتلا‘‘ شامل ہے لیکن آدابِ قرآنی کی وجہ سے ’’مبتلا‘‘ کو خطوط میں لکھا گیا ہے ورنہ فِیْ کے معنے عربی میں ’’مبتلا‘‘ اور پڑا ہوا ہونے کے بھی ہوتے ہیں۔
17:106.
17:106.
Commentary:
The estrangement of the disbelievers from the truth and their long association with falsehood have made them callous and incapable of knowing and accepting the Quranic revelation. Just as a sick person sometimes loses his faculty of taste and consequently declines to partake of delicious things, similarly these people, owing to their lack of contact with truth for a long time, have become inclined to reject the word of God. They prefer small worldly gains to the great spiritual and material advantages that would certainly have accrued to them, if they had accepted the truth. The words فی شقاق بعید i.e. "gone far in enmity" signify that there has come to exist a wide gulf between these people on the one hand and the truth on the other.
a
17:106.
4
عربی عبارت کے مفہوم میں ’’مبتلا‘‘ شامل ہے لیکن آدابِ قرآنی کی وجہ سے ’’مبتلا‘‘ کو خطوط میں لکھا گیا ہے ورنہ فِیْ کے معنے عربی میں ’’مبتلا‘‘ اور پڑا ہوا ہونے کے بھی ہوتے ہیں۔
a
17:106.
183
Commentary:
The estrangement of the disbelievers from the truth and their long association with falsehood have made them callous and incapable of knowing and accepting the Quranic revelation. Just as a sick person sometimes loses his faculty of taste and consequently declines to partake of delicious things, similarly these people, owing to their lack of contact with truth for a long time, have become inclined to reject the word of God. They prefer small worldly gains to the great spiritual and material advantages that would certainly have accrued to them, if they had accepted the truth. The words فی شقاق بعید i.e. "gone far in enmity" signify that there has come to exist a wide gulf between these people on the one hand and the truth on the other.
e
17:106.
وَاِنۡ خِفۡتُمۡ شِقَاقَ بَیۡنِہِمَا فَابۡعَثُوۡا حَکَمًا مِّنۡ اَہۡلِہٖ وَحَکَمًا مِّنۡ اَہۡلِہَاۤ اِنۡ یُّرِیۡدَاۤ اِصۡلٰحًا یُّوَفِّقِ اللّٰہُ بَیۡنَہُمَاۤ ۗ اِنَّ اللّٰہَ کَانَ عَلِیۡمًا خَبِیۡرًا
4:129.
4:129.
The pronoun, "you" in the expression, "if you fear" refers to the Muslim State or to the whole community collectively or the people generally.
The arbiters should preferably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real causes of differences and because also it is easier for both parties to put their differences before them.
4:129.
Important Words:
حکما (arbiter) is fromحکم. They say حکمه i.e. he made him judge. حکمor حاکم means, one who judges, a judge, an arbiter, an arbitrator or umpire between people; a ruler or governor (Lane).
Commentary:
The pronoun, used in the plural number, in the expression إن خفتم (if you fear) refers to a Muslim State, or community, or the people generally. The arbiters should prefer-ably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real cause of differences and it is easier also for both parties to put their case before them. The verse makes it clear that Islam leaves no avenue unexplored to bring about reconciliation between husband and wife before it allows them to sever the tie of marriage.
a
4:129.
a
4:129.
513
Important Words:
حکما (arbiter) is fromحکم. They say حکمه i.e. he made him judge. حکمor حاکم means, one who judges, a judge, an arbiter, an arbitrator or umpire between people; a ruler or governor (Lane).
Commentary:
The pronoun, used in the plural number, in the expression إن خفتم (if you fear) refers to a Muslim State, or community, or the people generally. The arbiters should prefer-ably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real cause of differences and it is easier also for both parties to put their case before them. The verse makes it clear that Islam leaves no avenue unexplored to bring about reconciliation between husband and wife before it allows them to sever the tie of marriage.
a
4:129.
602
The pronoun, "you" in the expression, "if you fear" refers to the Muslim State or to the whole community collectively or the people generally.
603
The arbiters should preferably be chosen from the relations of the contending parties, because they are expected to be acquainted with the real causes of differences and because also it is easier for both parties to put their differences before them.
وَمَنۡ یُّشَاقِقِ الرَّسُوۡلَ مِنۡۢ بَعۡدِ مَا تَبَیَّنَ لَہُ الۡہُدٰی وَیَتَّبِعۡ غَیۡرَ سَبِیۡلِ الۡمُؤۡمِنِیۡنَ نُوَلِّہٖ مَا تَوَلّٰی وَنُصۡلِہٖ جَہَنَّمَ ۖ وَسَآءَتۡ مَصِیۡرًا
7:4.
یعنی وہ رسولؐ اور اس کے صحابہؓ کو تباہ کرنا چاہتا ہے۔ ہم وہی تباہی اس کی قسمت میں لکھ دیں گے۔
7:4.
7:4.
Commentary:
The verse means that people who oppose the Prophet openly or secretly and seek for themselves a way other than that of believers, in spite of the fact that the divine guidance has become clear to them, will be deprived of the means of guidance, and God will let them follow the wrong course they are pursuing, i.e. they will increase in their hypocrisy and disbelief.
d
7:4.
3
یعنی وہ رسولؐ اور اس کے صحابہؓ کو تباہ کرنا چاہتا ہے۔ ہم وہی تباہی اس کی قسمت میں لکھ دیں گے۔
a
7:4.
582
Commentary:
The verse means that people who oppose the Prophet openly or secretly and seek for themselves a way other than that of believers, in spite of the fact that the divine guidance has become clear to them, will be deprived of the means of guidance, and God will let them follow the wrong course they are pursuing, i.e. they will increase in their hypocrisy and disbelief.
a
7:4.
ذٰلِکَ بِاَنَّہُمۡ شَآقُّوا اللّٰہَ وَرَسُوۡلَہٗ ۚ وَمَنۡ یُّشَاقِقِ اللّٰہَ وَرَسُوۡلَہٗ فَاِنَّ اللّٰہَ شَدِیۡدُ الۡعِقَابِ
4:116; 47:33; 59:5.
اس کے یہ معنے نہیں کہ اللہ تعالیٰ کی جو سزائیں ہیں ان میں سے وہ سب سے زیادہ سخت سزا نازل کرتا ہے بلکہ یہ مراد ہے کہ اللہ تعالیٰ کی سب سزائیں سخت ہوتی ہیں۔
4:116; 47:33; 59:5.
4:116; 47:33; 59:5.
b
4:116; 47:33; 59:5.
4
اس کے یہ معنے نہیں کہ اللہ تعالیٰ کی جو سزائیں ہیں ان میں سے وہ سب سے زیادہ سخت سزا نازل کرتا ہے بلکہ یہ مراد ہے کہ اللہ تعالیٰ کی سب سزائیں سخت ہوتی ہیں۔
a
4:116; 47:33; 59:5.
b
4:116; 47:33; 59:5.
وَیٰقَوۡمِ لَا یَجۡرِمَنَّکُمۡ شِقَاقِیۡۤ اَنۡ یُّصِیۡبَکُمۡ مِّثۡلُ مَاۤ اَصَابَ قَوۡمَ نُوۡحٍ اَوۡ قَوۡمَ ہُوۡدٍ اَوۡ قَوۡمَ صٰلِحٍ ۚ وَمَا قَوۡمُ لُوۡطٍ مِّنۡکُمۡ بِبَعِیۡدٍ
这节经文表明, 舒艾布民族出现在努哈、呼德、撒利和鲁特等民族之后, (因此也在伊布拉欣之后), 但生活在穆撒时代之前, 因为他在这里还没有谈及穆撒民族, 虽然他和他的民族就是生活在这块舒艾布民族的领土上。
حضرت شعیب علیہ السلام کا مقام مدین لوطؑ کے علاقہ سے زیادہ دور نہ تھا۔ بلکہ مصر اور بحیرہ مردار کے درمیان تھا۔
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses and his people lived in the very territory of the people of Shu‘aib.
Commentary:
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses lived with his people in the very territory of the people of Shu‘aib. See also note on v. 85 above.
624
这节经文表明, 舒艾布民族出现在努哈、呼德、撒利和鲁特等民族之后, (因此也在伊布拉欣之后), 但生活在穆撒时代之前, 因为他在这里还没有谈及穆撒民族, 虽然他和他的民族就是生活在这块舒艾布民族的领土上。
3
حضرت شعیب علیہ السلام کا مقام مدین لوطؑ کے علاقہ سے زیادہ دور نہ تھا۔ بلکہ مصر اور بحیرہ مردار کے درمیان تھا۔
1470
Commentary:
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses lived with his people in the very territory of the people of Shu‘aib. See also note on v. 85 above.
1343
This verse shows that Shu‘aib came after Noah, Hud, Salih and Lot (and for that matter after Abraham also), but lived before the time of Moses, for he does not here speak of the people of Moses, although Moses and his people lived in the very territory of the people of Shu‘aib.
لَّہُمۡ عَذَابٌ فِی الۡحَیٰوۃِ الدُّنۡیَا ۖ وَلَعَذَابُ الۡاٰخِرَۃِ اَشَقُّ ۖ وَمَا لَہُمۡ مِّنَ اللّٰہِ مِنۡ وَّاقٍ
39:27; 68:34.
39:27; 68:34.
39:27; 68:34.
b
39:27; 68:34.
a
39:27; 68:34.
b
39:27; 68:34.
وَتَحۡمِلُ اَثۡقَالَکُمۡ اِلٰی بَلَدٍ لَّمۡ تَکُوۡنُوۡا بٰلِغِیۡہِ اِلَّا بِشِقِّ الۡاَنۡفُسِ ۚ اِنَّ رَبَّکُمۡ لَرَءُوۡفٌ رَّحِیۡمٌ
6:143; 36:73; 40:81.
6:143; 36:73; 40:81.
6:143; 36:73; 40:81.
Commentary:
When God has provided so many facilities for the physical journeys of man, how can He fail to provide similar facilities for his spiritual journey? To say that God is too exalted a Being to have such regard for the welfare of man as to provide for his spiritual needs is only a puerile pretext to deny Divine revelation. If God is Exalted, the verse seems to say, He is also Kind and Merciful to His creatures and therefore His solicitude for the spiritual wellbeing of man is not at all inconsistent with His Dignity and Majesty, and instead of detracting anything from His Glory, it rather enhances it. This Divinesolicitude for man’s welfare may metaphorically be called God’s carrying man’s burden for him.
The use of the word رءوف translated here as 'Compassionate' is intended to express that feeling of sympathy and love which one feels at seeing a person in trouble and distress. The verse means to say that as God is رءوف (Compassionate) He cannot bear to see man in distress.
a
6:143; 36:73; 40:81.
a
6:143; 36:73; 40:81.
1809
Commentary:
When God has provided so many facilities for the physical journeys of man, how can He fail to provide similar facilities for his spiritual journey? To say that God is too exalted a Being to have such regard for the welfare of man as to provide for his spiritual needs is only a puerile pretext to deny Divine revelation. If God is Exalted, the verse seems to say, He is also Kind and Merciful to His creatures and therefore His solicitude for the spiritual wellbeing of man is not at all inconsistent with His Dignity and Majesty, and instead of detracting anything from His Glory, it rather enhances it. This Divinesolicitude for man’s welfare may metaphorically be called God’s carrying man’s burden for him.
The use of the word رءوف translated here as 'Compassionate' is intended to express that feeling of sympathy and love which one feels at seeing a person in trouble and distress. The verse means to say that as God is رءوف (Compassionate) He cannot bear to see man in distress.
c
6:143; 36:73; 40:81.
ثُمَّ یَوۡمَ الۡقِیٰمَۃِ یُخۡزِیۡہِمۡ وَیَقُوۡلُ اَیۡنَ شُرَکَآءِیَ الَّذِیۡنَ کُنۡتُمۡ تُشٰٓقُّوۡنَ فِیۡہِمۡ ۚ قَالَ الَّذِیۡنَ اُوۡتُوا الۡعِلۡمَ اِنَّ الۡخِزۡیَ الۡیَوۡمَ وَالسُّوۡٓءَ عَلَی الۡکٰفِرِیۡنَ
28:63, 75.
28:63, 75.
28:63, 75.
Commentary:
Sometimes man suffers material loss or a calamity afflicts him but that loss or calamity does not bring disgrace or humiliation to him. At another time he suffers disgrace and humiliation but no loss. The verse means to say that when punishment overtakes the opponents of the Holy Prophet they would suffer both disgrace and the loss of their material possessions.
a
28:63, 75.
a
28:63, 75.
1829
Commentary:
Sometimes man suffers material loss or a calamity afflicts him but that loss or calamity does not bring disgrace or humiliation to him. At another time he suffers disgrace and humiliation but no loss. The verse means to say that when punishment overtakes the opponents of the Holy Prophet they would suffer both disgrace and the loss of their material possessions.
b
28:63, 75.