ظُهُورِ
Appears 8 times in Quran
Derived Words (4)
Words derived from the stem "ظُهُورِ".
- behind you
- the backs thereof
- their backs
- their backs
- their loins
Occurrences in Quran
Found 8 verses containing "ظُهُورِ".
وَلَمَّا جَآءَهُمْ رَسُولٌ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌ مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ كِتَٰبَ ٱللَّهِ وَرَآءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ
See 2:90.
3:188.
Commentary:
As pointed out in the preceding verse, the Jews had pledged themselves to their own Prophets that they would accept the Prophet who was to appear from among their brethren, the Ishmaelites, in fulfilment of the prophecies mentioned in the Bible. But although all the signs mentioned in the prophecies concerning the promised Prophet had been fulfilled in the person of the Holy Prophet, yet they persisted in their denial and thus broke their promise and belied their own Scriptures.
The word مصدق has been construed to mean: (1) that the Quran declares the Bible to be true, and (2) that the Quran fulfils the prophecies contained in the Bible. The latter meaning only is applicable here. For here the People of the Book are spoken of as casting the Book of God (the Torah) behind their backs as a result of the fulfilment of its prophecies in the Quran. This cannot be the case, if we follow the first meaning ascribed to the word; for if the Quran declared the Bible to be true, this could not be the cause of the Jews casting their own Book behind their backs. Evidently, the correct meaning is that in spite of the fact that the Quran fulfils the prophecies contained in the Bible, the Jews reject it, and thereby cast their own Book behind their backs.
b
2:90.
c
3:188.
b
See 2:90.
c
3:188.
108
Commentary:
As pointed out in the preceding verse, the Jews had pledged themselves to their own Prophets that they would accept the Prophet who was to appear from among their brethren, the Ishmaelites, in fulfilment of the prophecies mentioned in the Bible. But although all the signs mentioned in the prophecies concerning the promised Prophet had been fulfilled in the person of the Holy Prophet, yet they persisted in their denial and thus broke their promise and belied their own Scriptures.
The word مصدق has been construed to mean: (1) that the Quran declares the Bible to be true, and (2) that the Quran fulfils the prophecies contained in the Bible. The latter meaning only is applicable here. For here the People of the Book are spoken of as casting the Book of God (the Torah) behind their backs as a result of the fulfilment of its prophecies in the Quran. This cannot be the case, if we follow the first meaning ascribed to the word; for if the Quran declared the Bible to be true, this could not be the cause of the Jews casting their own Book behind their backs. Evidently, the correct meaning is that in spite of the fact that the Quran fulfils the prophecies contained in the Bible, the Jews reject it, and thereby cast their own Book behind their backs.
a
See 2:90.
b
3:188.
۞ يَسْـَٔلُونَكَ عَنِ ٱلْأَهِلَّةِ ۖ قُلْ هِىَ مَوَٰقِيتُ لِلنَّاسِ وَٱلْحَجِّ ۗ وَلَيْسَ ٱلْبِرُّ بِأَن تَأْتُوا۟ ٱلْبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ ٱلْبِرَّ مَنِ ٱتَّقَىٰ ۗ وَأْتُوا۟ ٱلْبُيُوتَ مِنْ أَبْوَٰبِهَا ۚ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
عرب حاجی جب حج کو جاتے تو ضرورت پڑنے پر اگر واپس گھروں کو آتے تو دیوار پھاند کر گھر میں گھستے۔ اس آیت میں اس کا ردّ کیا کہ گھر میں دیواریں پھاند کر جانا نیکی نہیں۔ نیکی تو ایک روحانی امر ہے۔ پس ہر چیز کے حصول کے لئے صحیح طریق اختیار کیا کرو۔
2:198; 9:36.
2:178.
Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day the solar system of reckoning time is used, as in the five daily Prayers or for the beginning and the breaking of the daily fast; and where worship is to be completed within a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. Thus Islam has made use of both the systems; so the solar system is as much Islamic as the lunar system.
The clause points to a very important principle that the real purpose in prescribing different acts of worship is the intrinsic usefulness thereof and not that every change of time should have attached to it an act of worship. Therefore the question, arising from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship in other months also, was like approaching a house not through its door but by "the back thereof." The primary thing is worship and time is only secondary, but those who put the question wanted to make time a primary, and worship merely a secondary thing. This was like putting the cart before the horse. The reference also seems to be to a practice of the pagan Arabs that when they had once started on Pilgrimage to Mecca, if for any reason they had to come back, they would enter their houses from their backs by scaling over the walls. The verse condemns such practices, pointing out that they do not constitute virtue which is a spiritual concept, an
2:198; 9:36.
2:178.
Important Words:
الاھلة (new moons) is the plural of الھلال i.e. the new moon. The word is generally used about the moon of the first two or three nights. About the moon of other nights the word used is قمر (Aqrab).
مواقیت (means for measuring time) is the plural of میقات which is derived from وقت i.e. time. میقات means: (1) time; (2) time fixed or appointed for a certain thing; (3) a promise for which a time is fixed; (4) a place in which a meeting is appointed to take place at a particular time (Aqrab & Lane).
Commentary:
When the Companions of the Holy Prophet heard of the great blessings of the month of Ramadan, they naturally desired to know the blessings attending other months. This question on their part shows how solicitous they were to win God’s blessings and attain His nearness.
The clause, they are means for measuring time, should not give rise to the misunderstanding that Islam looks upon the moon only as a means of measuring time; for elsewhere the Quran speaks of the sun also as such (6:97 and 17:13). In fact, Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day, the solar system of reckoning time is used, as in the five daily Prayers or for the opening and the closing of a daily fast; and where worship is to be connected with a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. As a matter of fact, as religious commandments are meant for the general public, the system used is always such as may be easily understandable by the common people. All commandments relating to a fixed time are therefore based on the visible part of the solar or the lunar system of reckoning time, as the case may be. Changes in the position of the sun during the day are visible but the beginning of a solar month is not visible. On the other hand, the appearance of a new moon in the beginning of a lunar month is visible. Therefore Islam has made use of both; and the solar system is as much Islamic as the lunar system.
The clause, and it is not righteousness that you come into houses by the backs thereof, points to a very important principle that the real purpose in appointing different acts of worship is the intrinsic usefulness thereof and not that to each change of time there should be attached an act of worship. Therefore the question, resulting from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship relating to other months also, was like approaching a house not through its door but by "the back thereof". The primary thing was worship and time was only secondary, but those who put the question wanted to make time primary and worship merely secondary. This was like putting the cart before the horse.
The clause also means that one should adopt the right course to attain an object. Every end can be attained by having recourse to certain means. Similarly, certain ways have been prescribed by God for winning His pleasure and attaining His nearness. People should faithfully stick to these and not devise ways of their own. By doing so, they will only suffer trouble, and gain nothing.
It is also on record that it was the practice among the idolaters of Arabia that when they left their homes and started on Pilgrimage to Mecca, then if for some purpose or object they had to come back to their houses, they did not enter them by their doors, but climbed into them by their back walls (Bukhari, ch. on Tafsir). Islam does not approve of such meaningless practices.
b
2:198; 9:36.
c
2:178.
126
伊斯兰教利用太阴系和太阳系两者计时。礼拜在白天的不同时候举行, 则使用太阳系计时, 如每日五次礼拜, 或每日的斋戒开始和中止; 凡崇拜仪式要在某一特定的月份或该月的某一时间完成者, 则使用太阴系, 如选择斋戒月份或规定朝觐的时间等。这样, 伊斯兰教利用两种体系; 因此就计时来说, 太阳系和太阴系都是伊斯兰教的。
1
عرب حاجی جب حج کو جاتے تو ضرورت پڑنے پر اگر واپس گھروں کو آتے تو دیوار پھاند کر گھر میں گھستے۔ اس آیت میں اس کا ردّ کیا کہ گھر میں دیواریں پھاند کر جانا نیکی نہیں۔ نیکی تو ایک روحانی امر ہے۔ پس ہر چیز کے حصول کے لئے صحیح طریق اختیار کیا کرو۔
a
2:198; 9:36.
b
2:178.
196
Important Words:
الاھلة (new moons) is the plural of الھلال i.e. the new moon. The word is generally used about the moon of the first two or three nights. About the moon of other nights the word used is قمر (Aqrab).
مواقیت (means for measuring time) is the plural of میقات which is derived from وقت i.e. time. میقات means: (1) time; (2) time fixed or appointed for a certain thing; (3) a promise for which a time is fixed; (4) a place in which a meeting is appointed to take place at a particular time (Aqrab & Lane).
Commentary:
When the Companions of the Holy Prophet heard of the great blessings of the month of Ramadan, they naturally desired to know the blessings attending other months. This question on their part shows how solicitous they were to win God’s blessings and attain His nearness.
The clause, they are means for measuring time, should not give rise to the misunderstanding that Islam looks upon the moon only as a means of measuring time; for elsewhere the Quran speaks of the sun also as such (6:97 and 17:13). In fact, Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day, the solar system of reckoning time is used, as in the five daily Prayers or for the opening and the closing of a daily fast; and where worship is to be connected with a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. As a matter of fact, as religious commandments are meant for the general public, the system used is always such as may be easily understandable by the common people. All commandments relating to a fixed time are therefore based on the visible part of the solar or the lunar system of reckoning time, as the case may be. Changes in the position of the sun during the day are visible but the beginning of a solar month is not visible. On the other hand, the appearance of a new moon in the beginning of a lunar month is visible. Therefore Islam has made use of both; and the solar system is as much Islamic as the lunar system.
The clause, and it is not righteousness that you come into houses by the backs thereof, points to a very important principle that the real purpose in appointing different acts of worship is the intrinsic usefulness thereof and not that to each change of time there should be attached an act of worship. Therefore the question, resulting from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship relating to other months also, was like approaching a house not through its door but by "the back thereof". The primary thing was worship and time was only secondary, but those who put the question wanted to make time primary and worship merely secondary. This was like putting the cart before the horse.
The clause also means that one should adopt the right course to attain an object. Every end can be attained by having recourse to certain means. Similarly, certain ways have been prescribed by God for winning His pleasure and attaining His nearness. People should faithfully stick to these and not devise ways of their own. By doing so, they will only suffer trouble, and gain nothing.
It is also on record that it was the practice among the idolaters of Arabia that when they left their homes and started on Pilgrimage to Mecca, then if for some purpose or object they had to come back to their houses, they did not enter them by their doors, but climbed into them by their back walls (Bukhari, ch. on Tafsir). Islam does not approve of such meaningless practices.
a
2:198; 9:36.
b
2:178.
217
Islam has made use of both the lunar and solar systems for measuring time. Where worship is to be performed in different parts of the day the solar system of reckoning time is used, as in the five daily Prayers or for the beginning and the breaking of the daily fast; and where worship is to be completed within a particular month or part thereof, the lunar system is used, as in selecting the month of fasting or the appointment of the time of Pilgrimage, etc. Thus Islam has made use of both the systems; so the solar system is as much Islamic as the lunar system.
218
The clause points to a very important principle that the real purpose in prescribing different acts of worship is the intrinsic usefulness thereof and not that every change of time should have attached to it an act of worship. Therefore the question, arising from the over-eagerness of the Faithful, that, like fasting, there may be prescribed other acts of worship in other months also, was like approaching a house not through its door but by "the back thereof." The primary thing is worship and time is only secondary, but those who put the question wanted to make time a primary, and worship merely a secondary thing. This was like putting the cart before the horse. The reference also seems to be to a practice of the pagan Arabs that when they had once started on Pilgrimage to Mecca, if for any reason they had to come back, they would enter their houses from their backs by scaling over the walls. The verse condemns such practices, pointing out that they do not constitute virtue which is a spiritual concept, an
وَإِذْ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكْتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمْ وَٱشْتَرَوْا۟ بِهِۦ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ
اس آیت کی تشریح کے لئے دیکھئے سورۃ بقرہ آیت ۱۷۵۔
2:102.
The reference here is to no particular covenant but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Divine Message and would try to live up to it.
2:102.
Commentary:
The reference here is to no particular covenant, but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Message they had accepted and would live up to it. The pronoun "it" in the clause, and not conceal it, may refer either to the Book or the covenant.
a
2:102.
300
此处不是指某一个信约, 而是指从每位圣先知的信徒所缔结的一般信约, 即他们要布讲和宣扬安拉的启示, 并且尽力实践其教义。
1
اس آیت کی تشریح کے لئے دیکھئے سورۃ بقرہ آیت ۱۷۵۔
a
2:102.
470
Commentary:
The reference here is to no particular covenant, but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Message they had accepted and would live up to it. The pronoun "it" in the clause, and not conceal it, may refer either to the Book or the covenant.
c
2:102.
544
The reference here is to no particular covenant but to a general covenant taken from the followers of every Prophet that they would preach and promulgate the Divine Message and would try to live up to it.
قَدْ خَسِرَ ٱلَّذِينَ كَذَّبُوا۟ بِلِقَآءِ ٱللَّهِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمُ ٱلسَّاعَةُ بَغْتَةً قَالُوا۟ يَٰحَسْرَتَنَا عَلَىٰ مَا فَرَّطْنَا فِيهَا وَهُمْ يَحْمِلُونَ أَوْزَارَهُمْ عَلَىٰ ظُهُورِهِمْ ۚ أَلَا سَآءَ مَا يَزِرُونَ
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
10:46.
2:168.
The verse means that their burdens would be exceedingly heavy.
10:46.
2:168.
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
c
10:46.
d
2:168.
1
یَاحَسْرَتَنَا کا ترجمہ ’’اُف رے‘‘ کیا گیا ہے کیونکہ اردو کے محاورہ میں اس موقعہ پر یہی بولتے ہیں۔
a
10:46.
b
2:168.
779
Important Words:
فرطنا (our neglecting) is derived from فرّط (farrata) which again is derived from فرط (farata) which means, he went before or preceded. فرط منه الکلام means, the speech or the words issued from him hastily before reflection. فرط علیه means, he acted hastily and unjustly towards him. فرّطه (farratahu) means, he made him to precede; or he made him to be before, or beforehand or first or foremost. فرطه also means, he sent it before, himself remaining behind it. فرط عنه means, he left or forsook him; or he abstained or desisted from it. فرط فیه means, he neglected it or he was remiss with respect to it; or he preferred backwardness in it; or he failed to do, or fell short of doing, what he ought to have done with respect to it. افرط فی الامر means, he exceeded due bounds or just limits in the matter. Thus تفریط (from فرط) has generally come to mean, "falling short of" and إفراط(from افرط) "exceeding proper limits" (Lane & Aqrab).
الا (surely) originally denotes an interrogation respecting a negative, or a wish or reproof, or the asking for or requiring a thing. It is also used as an inceptive particle giving the sense of "now" or "why". It also means, verily, truly or surely (Lane).
Commentary:
The pronoun in فیھا (this) may refer to the "Hour" mentioned above. In that case, "neglecting this Hour" would mean that disbelievers never believed that the Hour would come and never gave it a thought; or it may refer to الدنیا (the earth) or to حیاتنا الدنیا (our present life) occurring in 6:30 above. In this case, the sentence would mean that they acted negligently during their life on this earth.
The words, they shall bear their burdens on their backs, are intended to hint that their burdens would be exceedingly heavy.
a
10:46.
b
2:168.
840
The verse means that their burdens would be exceedingly heavy.
وَلَقَدْ جِئْتُمُونَا فُرَٰدَىٰ كَمَا خَلَقْنَٰكُمْ أَوَّلَ مَرَّةٍ وَتَرَكْتُم مَّا خَوَّلْنَٰكُمْ وَرَآءَ ظُهُورِكُمْ ۖ وَمَا نَرَىٰ مَعَكُمْ شُفَعَآءَكُمُ ٱلَّذِينَ زَعَمْتُمْ أَنَّهُمْ فِيكُمْ شُرَكَٰٓؤُا۟ ۚ لَقَد تَّقَطَّعَ بَيْنَكُمْ وَضَلَّ عَنكُم مَّا كُنتُمْ تَزْعُمُونَ
18:49.
18:49.
The words mean, "We gave you certain things so that you might thereby improve your spiritual condition, but you have left them behind your backs, i.e. you made no use of them, and now the time for their use has passed away."
18:49.
Important Words:
خولناکم (bestowed on you) is derived from خال which means, he became possessed of servants, slaves and other dependents as well as gifts, after having been without them. خوله الله مالا means, God conferred upon him property as a favour. The noun الخول means, slaves, servants and other dependents, or cattle, camels, etc. given to one by God; a gift or gifts (Lane). The word signifies the bestowal of things meant for the betterment and progress of the person receiving them (Mufradat).
Commentary:
As shown under Important Words, خول (bestowal) implies the giving of a thing for the purpose of setting things right or bettering the condition of the recipient. Thus, the sentence, you have left behind you that which We bestowed upon you, means, "We gave you certain things so that you might thereby improve your spiritual conditions, but you have left them behind, i.e. you made no use of them, and now the time for their use has passed away."
The words, We see not with you your intercessors, imply that your hope lay in your mediators, whom you supposed to be co-partners with God and who, you imagined, would help you; but your connection with them is now completely cut off and they are not here with you to render you any help; they have failed you and become entirely lost to you.
c
18:49.
a
18:49.
837
Important Words:
خولناکم (bestowed on you) is derived from خال which means, he became possessed of servants, slaves and other dependents as well as gifts, after having been without them. خوله الله مالا means, God conferred upon him property as a favour. The noun الخول means, slaves, servants and other dependents, or cattle, camels, etc. given to one by God; a gift or gifts (Lane). The word signifies the bestowal of things meant for the betterment and progress of the person receiving them (Mufradat).
Commentary:
As shown under Important Words, خول (bestowal) implies the giving of a thing for the purpose of setting things right or bettering the condition of the recipient. Thus, the sentence, you have left behind you that which We bestowed upon you, means, "We gave you certain things so that you might thereby improve your spiritual conditions, but you have left them behind, i.e. you made no use of them, and now the time for their use has passed away."
The words, We see not with you your intercessors, imply that your hope lay in your mediators, whom you supposed to be co-partners with God and who, you imagined, would help you; but your connection with them is now completely cut off and they are not here with you to render you any help; they have failed you and become entirely lost to you.
b
18:49.
878
The words mean, "We gave you certain things so that you might thereby improve your spiritual condition, but you have left them behind your backs, i.e. you made no use of them, and now the time for their use has passed away."
وَإِذْ أَخَذَ رَبُّكَ مِنۢ بَنِىٓ ءَادَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰٓ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا۟ بَلَىٰ ۛ شَهِدْنَآ ۛ أَن تَقُولُوا۟ يَوْمَ ٱلْقِيَٰمَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَٰفِلِينَ
43:38.
这节经文可能论到, 创造并控制宇宙的安拉的存在的明证是埋置在人类本性中的; (30:31) 或者它可能意指安拉使者的降现, 那些使者向人们指出通往安拉的道路。“阿丹子孙的后代” 这句话, 意指安拉派遣天使到他们那里去的每一个时代的人们。实际上, 正是每一个新先知的降临才引起安拉的质问, “我不是你们的养主?” 这个质问意旨, 当安拉为人类提供粮食时, 也给他们的道德和精神发展提供条件。他们如何能否定他是他们的养主呢? 人们确实由于反对他们的先知而做反对他们自己的证明; 因为在这种情况下, 他们不能以推托作为掩护来说自己不知道有安拉, 或者不知道他的经典或赏罚时候。
43:38.
The verse may refer to the evidence embedded in the very nature of man about the existence of the Supreme Being Who has created the universe and controls it (30:31). Or it may refer to the appearance of Divine Prophets who show the way to God, the expression 'offspring from the children of Adam,' signifying the people of every age to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger which prompts the Divine query, Am I not your Lord? The query signifies that when God has made provision for the physical sustenance of man as well as for his moral and spiritual development, how can he deny His Lordship. It is indeed by rejecting their Prophet that men bear witness against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgment.
43:83.
Important Words:
ظھور (loins) is the plural of ظھر (back) which is derived from ظھر which means, it was or became apparent, open, plain or evident. ظھر means, among other things, the back; the part extending from the lower portion of the neck to the nearest part of the buttocks. Elsewhere the Quran uses the more familiar word اصلاب (4:24), i.e. loins. So in the text the word has been rightly translated as "loins".
Commentary:
The verse may be interpreted in two ways. It may either be taken to refer to the inborn idea in man about the existence of a Supreme Being Who has created and Who governs the universe. God has embedded this idea in the very nature of man so that he may be admonished thereby and seek a way towards his Maker. The expression, out of their loins, supports this interpretation. It should not, however, be supposed that the dialogue actually took place. The words are simply meant to express a state of affairs.
The second interpretation relates to the appearance of Prophets whom God sends to show people His way. In this case it is worthy of note that when speaking about "making them witnesses against their ownselves", the verse does not mention Adam but the children of Adam, which points to the fact that the expression, "offspring from the children of Adam", means the people of every new age or era to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger that prompts the Divine query, Am I not your Lord? The query asserts that when God has made a provision for the physical sustenance of mankind as well as for their moral and spiritual development, they cannot deny His lordship. To this question the only possible reply can be, Yea, we do bear witness. It is indeed only through the rejection of their Prophet that the people of an age become witnesses against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgement.
d
43:38.
527
这节经文可能论到, 创造并控制宇宙的安拉的存在的明证是埋置在人类本性中的; (30:31) 或者它可能意指安拉使者的降现, 那些使者向人们指出通往安拉的道路。“阿丹子孙的后代” 这句话, 意指安拉派遣天使到他们那里去的每一个时代的人们。实际上, 正是每一个新先知的降临才引起安拉的质问, “我不是你们的养主?” 这个质问意旨, 当安拉为人类提供粮食时, 也给他们的道德和精神发展提供条件。他们如何能否定他是他们的养主呢? 人们确实由于反对他们的先知而做反对他们自己的证明; 因为在这种情况下, 他们不能以推托作为掩护来说自己不知道有安拉, 或者不知道他的经典或赏罚时候。
a
43:83.
1061
Important Words:
ظھور (loins) is the plural of ظھر (back) which is derived from ظھر which means, it was or became apparent, open, plain or evident. ظھر means, among other things, the back; the part extending from the lower portion of the neck to the nearest part of the buttocks. Elsewhere the Quran uses the more familiar word اصلاب (4:24), i.e. loins. So in the text the word has been rightly translated as "loins".
Commentary:
The verse may be interpreted in two ways. It may either be taken to refer to the inborn idea in man about the existence of a Supreme Being Who has created and Who governs the universe. God has embedded this idea in the very nature of man so that he may be admonished thereby and seek a way towards his Maker. The expression, out of their loins, supports this interpretation. It should not, however, be supposed that the dialogue actually took place. The words are simply meant to express a state of affairs.
The second interpretation relates to the appearance of Prophets whom God sends to show people His way. In this case it is worthy of note that when speaking about "making them witnesses against their ownselves", the verse does not mention Adam but the children of Adam, which points to the fact that the expression, "offspring from the children of Adam", means the people of every new age or era to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger that prompts the Divine query, Am I not your Lord? The query asserts that when God has made a provision for the physical sustenance of mankind as well as for their moral and spiritual development, they cannot deny His lordship. To this question the only possible reply can be, Yea, we do bear witness. It is indeed only through the rejection of their Prophet that the people of an age become witnesses against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgement.
c
43:38.
1070
The verse may refer to the evidence embedded in the very nature of man about the existence of the Supreme Being Who has created the universe and controls it (30:31). Or it may refer to the appearance of Divine Prophets who show the way to God, the expression 'offspring from the children of Adam,' signifying the people of every age to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger which prompts the Divine query, Am I not your Lord? The query signifies that when God has made provision for the physical sustenance of man as well as for his moral and spiritual development, how can he deny His Lordship. It is indeed by rejecting their Prophet that men bear witness against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgment.
لَوْ يَعْلَمُ ٱلَّذِينَ كَفَرُوا۟ حِينَ لَا يَكُفُّونَ عَن وُجُوهِهِمُ ٱلنَّارَ وَلَا عَن ظُهُورِهِمْ وَلَا هُمْ يُنصَرُونَ
“火” (惩) 这里指 “战火”。不信的人点燃了战火而后在火中毁灭了他们自己。他们向伊斯兰教拨出刀剑而他们自己却死于刀剑之下。“从他们的面部” 这几个字, 意示他们将在面前看到的惩罚, 即惩罚将是显而易见的; ‘也不从他们的背 (后)’ 这些字, 意指他们将出其不意地遭受惩罚。而且这种惩罚将降临到他们所有的人的头上-------不论是他们的首领和普通老百姓, وُجُوْه--------Wujuh的意思也指首领。(Lane)。
"Fire" here means "the fire of war." The disbelievers ignited that fire and then were themselves consumed in it. They drew the sword against Islam and by the sword they perished. The words, from their faces, signify the punishment they will see in front of them, i.e. its signs will be apparent and manifest; and the words, nor from their backs, signify that the punishment will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders and the ordinary men (Wujuh also meaning leaders—Lane).
Commentary:
The context shows and the wording of the present verse also lends support to the inference that the allusion in the word "fire" is to "the fire of war." The disbelievers ignited that fire and were themselves consumed in it. They were destroyed by the weapon which they employed against the believers. They drew the sword against Islam and by the sword they perished.
The words, the fire from their faces, signify the punishment that they will see in front of them i.e. the punishment whose signs will be apparent and manifest; and the words "nor from their backs" signify the punishment that will come upon them from behind their backs i.e. the punishment which will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders who are their faces and the ordinary folk who follow them and blindly accept their lead.
837
“火” (惩) 这里指 “战火”。不信的人点燃了战火而后在火中毁灭了他们自己。他们向伊斯兰教拨出刀剑而他们自己却死于刀剑之下。“从他们的面部” 这几个字, 意示他们将在面前看到的惩罚, 即惩罚将是显而易见的; ‘也不从他们的背 (后)’ 这些字, 意指他们将出其不意地遭受惩罚。而且这种惩罚将降临到他们所有的人的头上-------不论是他们的首领和普通老百姓, وُجُوْه--------Wujuh的意思也指首领。(Lane)。
2380
Commentary:
The context shows and the wording of the present verse also lends support to the inference that the allusion in the word "fire" is to "the fire of war." The disbelievers ignited that fire and were themselves consumed in it. They were destroyed by the weapon which they employed against the believers. They drew the sword against Islam and by the sword they perished.
The words, the fire from their faces, signify the punishment that they will see in front of them i.e. the punishment whose signs will be apparent and manifest; and the words "nor from their backs" signify the punishment that will come upon them from behind their backs i.e. the punishment which will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders who are their faces and the ordinary folk who follow them and blindly accept their lead.
1889
"Fire" here means "the fire of war." The disbelievers ignited that fire and then were themselves consumed in it. They drew the sword against Islam and by the sword they perished. The words, from their faces, signify the punishment they will see in front of them, i.e. its signs will be apparent and manifest; and the words, nor from their backs, signify that the punishment will overtake them suddenly and unawares. Moreover, the punishment will overwhelm all of them—their leaders and the ordinary men (Wujuh also meaning leaders—Lane).
لِتَسْتَوُۥا۟ عَلَىٰ ظُهُورِهِۦ ثُمَّ تَذْكُرُوا۟ نِعْمَةَ رَبِّكُمْ إِذَا ٱسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا۟ سُبْحَٰنَ ٱلَّذِى سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُۥ مُقْرِنِينَ
11:42; 23:29.
Important Words:
مقرنین (capable of subduing) is derived from قرن. They say أقرن للشیء و أقرن الشیء i.e. he had the power and the strength to do the thing, he had the requisite ability and strength for it. مقرنین means, having the power or being able to do a thing (Aqrab).
a
11:42; 23:29.
3650
Important Words:
مقرنین (capable of subduing) is derived from قرن. They say أقرن للشیء و أقرن الشیء i.e. he had the power and the strength to do the thing, he had the requisite ability and strength for it. مقرنین means, having the power or being able to do a thing (Aqrab).