بِہِمۡ
Appears 33 times in Quran
Occurrences in Quran
Found 33 verses containing "بِہِمۡ".
اَللّٰہُ یَسۡتَہۡزِئُ بِہِمۡ وَیَمُدُّہُمۡ فِیۡ طُغۡیٰنِہِمۡ یَعۡمَہُوۡنَ
9:79; 11:9; 21:42.
6:111; 7:187; 10:12.
یَسْتَھْزِیُٔ بِھِمْ (Yastahzi’u bi-him) 意为: 他将惩罚他们。在阿拉伯语中, 作为对一件邪恶行为的惩罚, 有时候用于邪恶行为本身的字来表示。” 恶行应得同样的恶报” (42:41)。著名的阿拉伯诗人 عَمْرو بِنْ كُلْثُوْم (‘Amr bin Kulthum) 说: اَلَا لَا يَجْهَلَنْ اَحَدٌ عَلَيْنَا، فَنَجْهَلَ فَوْقَ جَهْلِ الْجَاهِلِيْنَا (’Ala la Yajhalan Ahadun ‘Alaina, Fanajhala Fauqa jahlil-Jahilina) 就是说, 当心!谁也不该胆敢于利用无知来反对我们, 否则, 我们会向他表示更大的无知, 即我们会报答他的无知 (مُعَلَّقَات--------Mu‘allaqat)。
这句话并不是说安拉给那些虚伪者有喘息的机会, 让他们增强他们的悖逆。这样的意思与35:38相抵触了。那一节经文说, 主给不信道的人以休息的机会让他们改过迁善。
عُمْىٌ (‘Umyun) 是 اَعْمٰى (A‘ma) 的复数, اَعْمٰى 源出 اَلْعَمٰى (al-‘Ama), 意思是: 既是精神上的又是肉体上的盲目。阿文还有与 اَلْعَمٰی (al-‘Ama) 相近的一字 اَلْعَمَه (Al-‘Amah) 但 اَلْعَمَه 的意思是: 只指精神上的盲目, 而无肉体盲目的意思。 (اَقْرَبْ--------Aqrab)。
اَللّٰہُ یَسْتَھْزِیُٔ بِھِمْ کا لفظی ترجمہ یہ ہے کہ ’’اللہ ان کے ساتھ ہنسی کرے گا‘‘ لیکن اس کی بجائے ہم نے یہ ترجمہ کیا ہے کہ ’’اللہ انہیں ہنسی کی سزا دے گا‘‘ اس کی وجہ یہ ہے کہ عربی زبان میں جزائے جرم کے لئے بھی جرم کے لفظ استعمال کر لئے جاتے ہیں۔ اسی لئے امام راغبؒ نے اپنی کتاب مفردات میں اس آیت کے یہ معنے کئے ہیں کہ یُجَازِیْھِمْ جَزَاءَ الْھُزُؤِ یعنی اللہ تعالیٰ منافقوں کو اُن کی ہنسی کی سزا دے گا۔
یَمُدُّ ھُمْ . مَدَّ سے ہے اور مَدَّ الْمَدْیُوْنَ کے معنے ہوتے ہیں۔ اَمْھَلَہٗ یعنی قرض دار کو مہلت دی اور اُس سے قرضے کا مطالبہ کچھ عرصہ کے لئے ترک کر دیا۔ اس لئے ہم نے اس آیت کا ترجمہ کیا ہے کہ اُن کو بہکتے ہوئے چھوڑ دے گا۔
6:111; 7:187; 10:12.
The words do not mean that God grants the hypocrites respite to let them increase in their transgression. Such a meaning is contradicted by (35:38), where it is stated that God grants disbelievers respite that they should reform themselves.
‘Umyun is the plural of A‘ma which is derived from al-‘Ama. Al-‘Amah means, mental blindness and al-‘Ama means, both mental and physical blindness (Aqrab).
9:79; 11:9; 21:42.
6:111; 7:187; 10:12.
Important Words:
یستهزئ (will punish mockery). See 2:15 and also commentary below.
یمدھم (He will let them continue) is derived from مد. They say مدہ meaning, he let him continue in a course, or he granted him a delay or respite. Literally مد means, he spread, or he stretched, or he made a thing extend (Aqrab).
طغیان (transgression) is derived from طغی which means, he exceeded the proper limits. طغی فلان means, he was excessive in sin and transgression. طغی الماء means, the water was in flood (Aqrab).
یعمھون (wandering blindly) is derived from عمه which means, he was or became confounded or perplexed and was unable to see his way, and went to and fro in confusion (Aqrab). عمه is like عمی; but whereas عمی is wider in its significance, being used for blindness both physical and mental, عمه is confined to mental blindness only (Kashshaf). عمه also means, it (the place) lost all marks or signs helpful for identification or for finding a way through it (Aqrab).
Commentary:
In this verse the word یستھزئ (lit. will mock) has been used for God, and this has occasioned the criticism that the God of the Quran is given to mocking. The criticism is due to the utter ignorance of Arabic idiom and usage. In Arabic, punishment for an evil is sometimes denoted by the term used for the evil itself. For instance, in 42:41 we read وجزاء سیئة سیئة مثلھا i.e. the penalty for an evil is an evil the like thereof, whereas the penalty of an evil is not an evil. Again in 2:195 the word اعتداء (transgression) is used for the punishment of transgression. Similarly, the well-known pre-Islamic Christian poet, ‘Amr bin Kulthum says:
الا لایجھلن احد علینا
فنجھل فوق جھل الجاھلینا
"Beware! Nobody should employ ignorance against us; or we will show greater ignorance in return;" i.e. we will severely avenge such ignorance (Mu‘allaqat).
Thus the expression الله یستھزئ بھم does not mean, Allah shall mock at them, but that Allah will punish them for their mocking. The former meaning, followed by some translators, is absolutely inconsistent with the spirit of the Quran which condemns jest and ridicule as marks of ignorance (2:68). How, then, can God attribute to Himself what He declares to be a practice of the ignorant?
The clause, Allah will let them continue in their transgression, should not be understood to mean that God grants the hypocrites respite to let them increase in transgression. Such a meaning is contradicted by verses 6:111 and 35:38, where it is clearly stated that God grants the disbelievers respite with the sole object of reforming them but they unfortunately only increase in transgression.
The word یعمھون (wandering blindly) is derived from the root عمه which, as explained above, signifies, besides other meanings, the absence of signs or marks; The meaning here would, therefore, be that the hypocrites persist in their wickedness without care or consideration, as if the way they are travelling has lost all signs, leaving the traveller without any sense of distance or direction.
a
9:79; 11:9; 21:42.
b
6:111; 7:187; 10:12.
29D
یَسْتَھْزِیُٔ بِھِمْ (Yastahzi’u bi-him) 意为: 他将惩罚他们。在阿拉伯语中, 作为对一件邪恶行为的惩罚, 有时候用于邪恶行为本身的字来表示。” 恶行应得同样的恶报” (42:41)。著名的阿拉伯诗人 عَمْرو بِنْ كُلْثُوْم (‘Amr bin Kulthum) 说: اَلَا لَا يَجْهَلَنْ اَحَدٌ عَلَيْنَا، فَنَجْهَلَ فَوْقَ جَهْلِ الْجَاهِلِيْنَا (’Ala la Yajhalan Ahadun ‘Alaina, Fanajhala Fauqa jahlil-Jahilina) 就是说, 当心!谁也不该胆敢于利用无知来反对我们, 否则, 我们会向他表示更大的无知, 即我们会报答他的无知 (مُعَلَّقَات--------Mu‘allaqat)。
29E
这句话并不是说安拉给那些虚伪者有喘息的机会, 让他们增强他们的悖逆。这样的意思与35:38相抵触了。那一节经文说, 主给不信道的人以休息的机会让他们改过迁善。
29F
عُمْىٌ (‘Umyun) 是 اَعْمٰى (A‘ma) 的复数, اَعْمٰى 源出 اَلْعَمٰى (al-‘Ama), 意思是: 既是精神上的又是肉体上的盲目。阿文还有与 اَلْعَمٰی (al-‘Ama) 相近的一字 اَلْعَمَه (Al-‘Amah) 但 اَلْعَمَه 的意思是: 只指精神上的盲目, 而无肉体盲目的意思。 (اَقْرَبْ--------Aqrab)。
4
اَللّٰہُ یَسْتَھْزِیُٔ بِھِمْ کا لفظی ترجمہ یہ ہے کہ ’’اللہ ان کے ساتھ ہنسی کرے گا‘‘ لیکن اس کی بجائے ہم نے یہ ترجمہ کیا ہے کہ ’’اللہ انہیں ہنسی کی سزا دے گا‘‘ اس کی وجہ یہ ہے کہ عربی زبان میں جزائے جرم کے لئے بھی جرم کے لفظ استعمال کر لئے جاتے ہیں۔ اسی لئے امام راغبؒ نے اپنی کتاب مفردات میں اس آیت کے یہ معنے کئے ہیں کہ یُجَازِیْھِمْ جَزَاءَ الْھُزُؤِ یعنی اللہ تعالیٰ منافقوں کو اُن کی ہنسی کی سزا دے گا۔
5
یَمُدُّ ھُمْ . مَدَّ سے ہے اور مَدَّ الْمَدْیُوْنَ کے معنے ہوتے ہیں۔ اَمْھَلَہٗ یعنی قرض دار کو مہلت دی اور اُس سے قرضے کا مطالبہ کچھ عرصہ کے لئے ترک کر دیا۔ اس لئے ہم نے اس آیت کا ترجمہ کیا ہے کہ اُن کو بہکتے ہوئے چھوڑ دے گا۔
a
9:79; 11:9; 21:42.
b
6:111; 7:187; 10:12.
22
Important Words:
یستهزئ (will punish mockery). See 2:15 and also commentary below.
یمدھم (He will let them continue) is derived from مد. They say مدہ meaning, he let him continue in a course, or he granted him a delay or respite. Literally مد means, he spread, or he stretched, or he made a thing extend (Aqrab).
طغیان (transgression) is derived from طغی which means, he exceeded the proper limits. طغی فلان means, he was excessive in sin and transgression. طغی الماء means, the water was in flood (Aqrab).
یعمھون (wandering blindly) is derived from عمه which means, he was or became confounded or perplexed and was unable to see his way, and went to and fro in confusion (Aqrab). عمه is like عمی; but whereas عمی is wider in its significance, being used for blindness both physical and mental, عمه is confined to mental blindness only (Kashshaf). عمه also means, it (the place) lost all marks or signs helpful for identification or for finding a way through it (Aqrab).
Commentary:
In this verse the word یستھزئ (lit. will mock) has been used for God, and this has occasioned the criticism that the God of the Quran is given to mocking. The criticism is due to the utter ignorance of Arabic idiom and usage. In Arabic, punishment for an evil is sometimes denoted by the term used for the evil itself. For instance, in 42:41 we read وجزاء سیئة سیئة مثلھا i.e. the penalty for an evil is an evil the like thereof, whereas the penalty of an evil is not an evil. Again in 2:195 the word اعتداء (transgression) is used for the punishment of transgression. Similarly, the well-known pre-Islamic Christian poet, ‘Amr bin Kulthum says:
الا لایجھلن احد علینا
فنجھل فوق جھل الجاھلینا
"Beware! Nobody should employ ignorance against us; or we will show greater ignorance in return;" i.e. we will severely avenge such ignorance (Mu‘allaqat).
Thus the expression الله یستھزئ بھم does not mean, Allah shall mock at them, but that Allah will punish them for their mocking. The former meaning, followed by some translators, is absolutely inconsistent with the spirit of the Quran which condemns jest and ridicule as marks of ignorance (2:68). How, then, can God attribute to Himself what He declares to be a practice of the ignorant?
The clause, Allah will let them continue in their transgression, should not be understood to mean that God grants the hypocrites respite to let them increase in transgression. Such a meaning is contradicted by verses 6:111 and 35:38, where it is clearly stated that God grants the disbelievers respite with the sole object of reforming them but they unfortunately only increase in transgression.
The word یعمھون (wandering blindly) is derived from the root عمه which, as explained above, signifies, besides other meanings, the absence of signs or marks; The meaning here would, therefore, be that the hypocrites persist in their wickedness without care or consideration, as if the way they are travelling has lost all signs, leaving the traveller without any sense of distance or direction.
c
9:79; 11:9; 21:42.d
6:111; 7:187; 10:12.
33
Yastahzi’u bi-him means, will punish them. In Arabic punishment for an evil deed is sometimes denoted by the word used for the evil itself. "The penalty for an evil deed is an evil the like thereof" (42:41). The famous Arab poet ‘Amr bin Kulthum says: Ala la Yajhalan Ahadun ‘Alaina, Fanajhal Fauqa Jahlal-Jahilina, i.e. Beware! none should dare employ ignorance against us, or we will show greater ignorance, i.e. we will avenge his ignorance (Mu‘allaqat).33A
The words do not mean that God grants the hypocrites respite to let them increase in their transgression. Such a meaning is contradicted by (35:38), where it is stated that God grants disbelievers respite that they should reform themselves.
34
‘Umyun is the plural of A‘ma which is derived from al-‘Ama. Al-‘Amah means, mental blindness and al-‘Ama means, both mental and physical blindness (Aqrab).
وَلَمَّاۤ اَنۡ جَآءَتۡ رُسُلُنَا لُوۡطًا سِیۡٓءَ بِہِمۡ وَضَاقَ بِہِمۡ ذَرۡعًا وَّقَالُوۡا لَا تَخَفۡ وَلَا تَحۡزَنۡ ۖ اِنَّا مُنَجُّوۡکَ وَاَہۡلَکَ اِلَّا امۡرَاَتَکَ کَانَتۡ مِنَ الۡغٰبِرِیۡنَ
سِیْٓءَ بِھِمْ وَضَاقَ بِھِمْ ذَرْعًا اس کے یہ معنے نہیں کہ مہمان نوازی کا خیال لوط علیہ السلام کو بُرا لگا۔ بلکہ مطلب یہ ہے کہ چونکہ لوطؑ کی قوم نے ان کو منع کیا تھا کہ وہ غیر معروف مسافروں کو گھر میں نہ لایا کریں۔ اس لئے حضرت لوط علیہ السلام کو یہ رسول دیکھ کر دکھ پہنچا اور ان کا دل تنگ ہوا کہ کہیں ایسا نہ ہو میری قوم مجھے مہمان نوازی سے روکے اور مہمانوں کو دکھ دے چنانچہ قرآن کریم میں آتا ہے اَوَلَمْ نَنْھَکَ عَنِ الْعٰلَمِیْنَ (الحجر: ۷۱) اے لوط! کیا ہم نے تجھے غیر معلوم مسافروں کے گھر میں لانے سے نہیں روکا ہوا؟ اس زمانہ میں شہر چھوٹے چھوٹے اور دور دور ہوت
اِنَّا مُنَجُّوْکَ یہ درحقیقت خداتعالیٰ کا کلام ہے۔ قرآن کریم میں عربی قاعدہ کے مطابق انتشار ضمائر کثرت سے استعمال ہوتا ہے۔ یعنی غائب سے بدل کر حاضر کی ضمیر اور حاضر سے بدل کر غائب کی ضمیر استعمال ہوتی ہے۔ چنانچہ دیکھ لو کہ چند آیتیں نیچے فرماتا ہے ہم نے اس واقعہ کو نشان کے طور پر پچھلی قوموں میں چھوڑا اور اس سے اگلی آیت میں فرمایا کہ مدین کی طرف ہم نے ان کے بھائی شعیبؑ کو رسول کرکے بھیجا تھا۔ یہ دونوں آیتیں رسولوں کی طرف خواہ انہیں فرشتہ سمجھو یا انسان‘ منسوب نہیں ہو سکتیں‘ اللہ تعالیٰ ہی کی طرف منسوب ہو سکتی ہیں۔ پس ’’ہم تجھ کو نجات دینے والے ہیں‘‘ بھی خد
11:78.
7:84; 27:58.
Daqa Bihi Dhar‘an means, he lacked strength or ability or power to do the thing (Lane). Who the messengers mentioned in the verse were and what their mission was has been explained in 11:70, 71 and 15:68-72. Their visit distressed and grieved Prophet Lot because his people, having adopted the calling of the road, did not like strangers to visit their town and therefore they had forbidden Lot to receive outsiders. He feared that his people might humiliate him before his guests.
11:78.
7:84; 21:75; 27:58.
Important Words:
سییء (he was distressed) is passive verb from ساء. They say ساء الامر فلاناً i.e. the affair grieved such a one; or did with him what he hated. ساء به ظنا means, he suspected him (Aqrab).
ضاق بھم ذرعا (felt helpless on their account). ضاق means, it was or became narrow. They say ضاق عن الجواب i.e. he was incapable of replying. The expression ضاق به ذرعاً means, his power or ability was straitened or was inadequate to it or he was unable to do or accomplish the thing or he lacked strength or ability or power to do the thing (Lane).
Commentary:
Who the messengers mentioned in the verse were, what their mission was and why their visit distressed and grieved Prophet Lot has been explained in 11:70-71 & 15:68-72. It is enough for the purpose of the verse under comment to say that the messengers were righteous men of the locality and not angels as popularly believed, and that they had been commissioned by God to convey to Abraham and Lot the warning that Lot’s people were about to be punished on account of their vices and iniquities and to take Lot to a place of safety. Lot was distressed when the messengers arrived because his people being robbers were apprehensive of strangers visiting their city and therefore they had forbidden Lot to receive outsiders. It may further be noted here that "the messengers" brought to Abraham the glad tidings of the birth of a son, and at the same time the tidings that the people of Lot were going to be destroyed, the word البشری being applied to both good and bad news.
c
11:78.
d
7:84; 27:58.
1
سِیْٓءَ بِھِمْ وَضَاقَ بِھِمْ ذَرْعًا اس کے یہ معنے نہیں کہ مہمان نوازی کا خیال لوط علیہ السلام کو بُرا لگا۔ بلکہ مطلب یہ ہے کہ چونکہ لوطؑ کی قوم نے ان کو منع کیا تھا کہ وہ غیر معروف مسافروں کو گھر میں نہ لایا کریں۔ اس لئے حضرت لوط علیہ السلام کو یہ رسول دیکھ کر دکھ پہنچا اور ان کا دل تنگ ہوا کہ کہیں ایسا نہ ہو میری قوم مجھے مہمان نوازی سے روکے اور مہمانوں کو دکھ دے چنانچہ قرآن کریم میں آتا ہے اَوَلَمْ نَنْھَکَ عَنِ الْعٰلَمِیْنَ (الحجر: ۷۱) اے لوط! کیا ہم نے تجھے غیر معلوم مسافروں کے گھر میں لانے سے نہیں روکا ہوا؟ اس زمانہ میں شہر چھوٹے چھوٹے اور دور دور ہوت
2
اِنَّا مُنَجُّوْکَ یہ درحقیقت خداتعالیٰ کا کلام ہے۔ قرآن کریم میں عربی قاعدہ کے مطابق انتشار ضمائر کثرت سے استعمال ہوتا ہے۔ یعنی غائب سے بدل کر حاضر کی ضمیر اور حاضر سے بدل کر غائب کی ضمیر استعمال ہوتی ہے۔ چنانچہ دیکھ لو کہ چند آیتیں نیچے فرماتا ہے ہم نے اس واقعہ کو نشان کے طور پر پچھلی قوموں میں چھوڑا اور اس سے اگلی آیت میں فرمایا کہ مدین کی طرف ہم نے ان کے بھائی شعیبؑ کو رسول کرکے بھیجا تھا۔ یہ دونوں آیتیں رسولوں کی طرف خواہ انہیں فرشتہ سمجھو یا انسان‘ منسوب نہیں ہو سکتیں‘ اللہ تعالیٰ ہی کی طرف منسوب ہو سکتی ہیں۔ پس ’’ہم تجھ کو نجات دینے والے ہیں‘‘ بھی خد
c
11:78.
d
7:84; 21:75; 27:58.
2962
Important Words:
سییء (he was distressed) is passive verb from ساء. They say ساء الامر فلاناً i.e. the affair grieved such a one; or did with him what he hated. ساء به ظنا means, he suspected him (Aqrab).
ضاق بھم ذرعا (felt helpless on their account). ضاق means, it was or became narrow. They say ضاق عن الجواب i.e. he was incapable of replying. The expression ضاق به ذرعاً means, his power or ability was straitened or was inadequate to it or he was unable to do or accomplish the thing or he lacked strength or ability or power to do the thing (Lane).
Commentary:
Who the messengers mentioned in the verse were, what their mission was and why their visit distressed and grieved Prophet Lot has been explained in 11:70-71 & 15:68-72. It is enough for the purpose of the verse under comment to say that the messengers were righteous men of the locality and not angels as popularly believed, and that they had been commissioned by God to convey to Abraham and Lot the warning that Lot’s people were about to be punished on account of their vices and iniquities and to take Lot to a place of safety. Lot was distressed when the messengers arrived because his people being robbers were apprehensive of strangers visiting their city and therefore they had forbidden Lot to receive outsiders. It may further be noted here that "the messengers" brought to Abraham the glad tidings of the birth of a son, and at the same time the tidings that the people of Lot were going to be destroyed, the word البشری being applied to both good and bad news.
d
11:78.
e
7:84; 27:58.
2251
Daqa Bihi Dhar‘an means, he lacked strength or ability or power to do the thing (Lane). Who the messengers mentioned in the verse were and what their mission was has been explained in 11:70, 71 and 15:68-72. Their visit distressed and grieved Prophet Lot because his people, having adopted the calling of the road, did not like strangers to visit their town and therefore they had forbidden Lot to receive outsiders. He feared that his people might humiliate him before his guests.
فَرِحِیۡنَ بِمَاۤ اٰتٰٮہُمُ اللّٰہُ مِنۡ فَضۡلِہٖ وَیَسۡتَبۡشِرُوۡنَ بِالَّذِیۡنَ لَمۡ یَلۡحَقُوۡا بِہِمۡ مِّنۡ خَلۡفِہِمۡ اَلَّا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ
2:63; 6:49; 7:50; 46:14.
2:63; 6:49; 7:50; 46:14.
The martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon triumph over their enemies, i.e. after death the veils are removed and the martyrs are given the knowledge of the victories in store for the Muslims. They receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
2:63; 6:49; 7:50; 46:14.
Important Words:
فرحین (jubilant) is the plural of فرح which is the verbal adjective from the verb فرح (Fariha) meaning, he rejoiced; he was glad and jubilant; he exulted and behaved proudly. فرحین therefore, means, (1) exultant and proud; (2) glad and jubilant, being well-pleased and satisfied (Lane & Aqrab). The word is used here in the latter sense.
یستبشرون (they rejoice) is derived from بشر. The word استبشر means, (1) he rejoiced or became rejoiced by receiving good and happy news; (2) he gave or conveyed good news so as to make the hearer rejoice at it (Aqrab & Lane). See also 2:26.
Commentary:
Taking the word یستبشرون (they rejoice) in the first-mentioned sense (see Important Words above), the verse would mean, they (the martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon be victorious and will triumph over their enemies, i.e. after death the veils have been removed and the martyrs have become definitely aware of the victories in store for Muslims. According to the second signification of the word, the verse would mean, they give good tidings to their brethren by appearing to them in dreams. The verse may also mean, they receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
c
2:63; 6:49; 7:50; 46:14.
a
2:63; 6:49; 7:50; 46:14.
453
Important Words:
فرحین (jubilant) is the plural of فرح which is the verbal adjective from the verb فرح (Fariha) meaning, he rejoiced; he was glad and jubilant; he exulted and behaved proudly. فرحین therefore, means, (1) exultant and proud; (2) glad and jubilant, being well-pleased and satisfied (Lane & Aqrab). The word is used here in the latter sense.
یستبشرون (they rejoice) is derived from بشر. The word استبشر means, (1) he rejoiced or became rejoiced by receiving good and happy news; (2) he gave or conveyed good news so as to make the hearer rejoice at it (Aqrab & Lane). See also 2:26.
Commentary:
Taking the word یستبشرون (they rejoice) in the first-mentioned sense (see Important Words above), the verse would mean, they (the martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon be victorious and will triumph over their enemies, i.e. after death the veils have been removed and the martyrs have become definitely aware of the victories in store for Muslims. According to the second signification of the word, the verse would mean, they give good tidings to their brethren by appearing to them in dreams. The verse may also mean, they receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
d
2:63; 6:49; 7:50; 46:14.
528
The martyrs are glad that their brethren, who are left behind in the world and will follow them later, will soon triumph over their enemies, i.e. after death the veils are removed and the martyrs are given the knowledge of the victories in store for the Muslims. They receive good tidings concerning their brethren, i.e. the angels of God keep them informed of the later successes and victories of Islam.
وَمَاذَا عَلَیۡہِمۡ لَوۡ اٰمَنُوۡا بِاللّٰہِ وَالۡیَوۡمِ الۡاٰخِرِ وَاَنۡفَقُوۡا مِمَّا رَزَقَہُمُ اللّٰہُ ۚ وَکَانَ اللّٰہُ بِہِمۡ عَلِیۡمًا
وَبَدَا لَہُمۡ سَیِّاٰتُ مَا کَسَبُوۡا وَحَاقَ بِہِمۡ مَّا کَانُوۡا بِہٖ یَسۡتَہۡزِءُوۡنَ
21:42; 45:34.
21:42; 45:34.
21:42; 45:34.
b
21:42; 45:34.
b
21:42; 45:34.
a
21:42; 45:34.
۞ وَاِذۡ نَتَقۡنَا الۡجَبَلَ فَوۡقَہُمۡ کَاَنَّہٗ ظُلَّۃٌ وَّظَنُّوۡۤا اَنَّہٗ وَاقِعٌۢ بِہِمۡ خُذُوۡا مَاۤ اٰتَیۡنٰکُمۡ بِقُوَّۃٍ وَّاذۡکُرُوۡا مَا فِیۡہِ لَعَلَّکُمۡ تَتَّقُوۡنَ
یعنی ان کے سرداروں کو لے جاکر طُور کے دامن میں کھڑا کر دیا۔ تاکہ وہ بھی اس کا نظارہ کر لیں (دیکھئے خروج باب۱۹ آیت۱۷) جب پہاڑ کے نیچے انسان کھڑا ہو تو پہاڑ ایسا ہی معلوم ہوتا ہے جیسا کہ سائبان کی طرح اس کے سر پر ہے اس کے معنے غیر طبعی کرنے کی کوئی ضرورت نہیں۔ علماء کو اگر کبھی کسی اونچے پہاڑ کی سیر کرادی جائے تو ایسی کہانیوں سے تفسیریں پاک ہو جائیں۔
2:64.
The leading men of Israel were brought to the foot of the mountain (Exod.19: 17). It seemed to them to tower above them like a canopy which might at any time fall upon them.
2:64.
Important Words:
نتقنا (We shook) is formed from نتق. They say نتقه i.e. (1) he shook it; (2) he raised it; or (3) he spread it. An Arab would say نتق الله فوقھم الجبل i.e. God raised the mountain shaking above them (Aqrab).
ظلة (covering). See 2:211.
Commentary:
Owing to the violent shaking, the Mount looked like being suspended over the heads of the Israelites as though it were a covering. See also 2:64, 94 & 4:155.
c
2:64.
526
以色列的首领们被带到那座山麓下 («出埃及记» 19:17)。那座山在他们看来像天蓬那样耸立在他们上方, 随时都可倒在他们身上。
1
یعنی ان کے سرداروں کو لے جاکر طُور کے دامن میں کھڑا کر دیا۔ تاکہ وہ بھی اس کا نظارہ کر لیں (دیکھئے خروج باب۱۹ آیت۱۷) جب پہاڑ کے نیچے انسان کھڑا ہو تو پہاڑ ایسا ہی معلوم ہوتا ہے جیسا کہ سائبان کی طرح اس کے سر پر ہے اس کے معنے غیر طبعی کرنے کی کوئی ضرورت نہیں۔ علماء کو اگر کبھی کسی اونچے پہاڑ کی سیر کرادی جائے تو ایسی کہانیوں سے تفسیریں پاک ہو جائیں۔
b
2:64.
1060
Important Words:
نتقنا (We shook) is formed from نتق. They say نتقه i.e. (1) he shook it; (2) he raised it; or (3) he spread it. An Arab would say نتق الله فوقھم الجبل i.e. God raised the mountain shaking above them (Aqrab).
ظلة (covering). See 2:211.
Commentary:
Owing to the violent shaking, the Mount looked like being suspended over the heads of the Israelites as though it were a covering. See also 2:64, 94 & 4:155.
b
2:64.
1069
The leading men of Israel were brought to the foot of the mountain (Exod.19: 17). It seemed to them to tower above them like a canopy which might at any time fall upon them.
فَاِمَّا تَثۡقَفَنَّہُمۡ فِی الۡحَرۡبِ فَشَرِّدۡ بِہِمۡ مَّنۡ خَلۡفَہُمۡ لَعَلَّہُمۡ یَذَّکَّرُوۡنَ
یعنی ایسی ہوشیاری اور ایمان سے جنگ کرکہ دور دور کے کفار ڈر جائیں اور کوئی آگے آنے کی جرأت نہ کرے۔
The believers are enjoined never to take up arms without a valid cause. But once they do, they should fight so valiantly and deal such deadly blows as should strike terror in the hearts of their enemies. A feebly pursued and lingering war is never a wise policy. If there is to be fighting it should be swift and deadly.
Important Words:
شرد (strike fear) is derived from شرد (sharada) which means, he (a horse, etc.) took fright and fled or ran away at random; or simply he fled or ran away. شردہ or شرد به (sharrada) means, he made him take fright and flee or run away at random; or he drove him away. تشرید also signifies the act of dispersing or scattering. شردبه also means, he rendered him notorious by exposing his vices or faults. شرد به من خلفھم means, disperse or scatter by them or through them those who are or who shall come after them; or terrify by or through them those who are, or who shall come after them; or make them notorious to those who are, or who shall come, after them (Taj).
Commentary:
The Quran uses the word تثقفنھم (for which see 2:192) meaning thou catchest them with a view to pointing to the fact that when a disbeliever meets a believer on a field of battle, the former is, as it were, in the very grip of the latter. Thus when believers have to fight, they are expected to fight like valiant men and the enemy who opposes them should be considered as having come within their grasp and should not be able to escape from their hands. The expression تشرید (striking fear) has also been used to point to the same truth. A believer is always slow to take up arms; but when he does so, he fights so valiantly that he not only takes the enemy in his iron grip but deals such blows to him as may strike terror in the hearts of those that are behind the enemy, as well as those that may come after him. A feebly-pursued and lingering war is never a good policy. If there is to be a war, it should be swift and exemplary. This is why the verse enjoins that, when forced to fight, Muslims should fight the enemy so valiantly that not only those who are actually engaged in fighting should be routed, but even their supporters who are behind them, should be struck with terror. In fact, Islam not only requires its followers to excel others in things moral and spiritual, but also expects them to surpass others even in the physical sphere. They have to set the highest example in all matters. If they must fight, they should excel others in fighting as well.
2
یعنی ایسی ہوشیاری اور ایمان سے جنگ کرکہ دور دور کے کفار ڈر جائیں اور کوئی آگے آنے کی جرأت نہ کرے۔
1145
Important Words:
شرد (strike fear) is derived from شرد (sharada) which means, he (a horse, etc.) took fright and fled or ran away at random; or simply he fled or ran away. شردہ or شرد به (sharrada) means, he made him take fright and flee or run away at random; or he drove him away. تشرید also signifies the act of dispersing or scattering. شردبه also means, he rendered him notorious by exposing his vices or faults. شرد به من خلفھم means, disperse or scatter by them or through them those who are or who shall come after them; or terrify by or through them those who are, or who shall come after them; or make them notorious to those who are, or who shall come, after them (Taj).
Commentary:
The Quran uses the word تثقفنھم (for which see 2:192) meaning thou catchest them with a view to pointing to the fact that when a disbeliever meets a believer on a field of battle, the former is, as it were, in the very grip of the latter. Thus when believers have to fight, they are expected to fight like valiant men and the enemy who opposes them should be considered as having come within their grasp and should not be able to escape from their hands. The expression تشرید (striking fear) has also been used to point to the same truth. A believer is always slow to take up arms; but when he does so, he fights so valiantly that he not only takes the enemy in his iron grip but deals such blows to him as may strike terror in the hearts of those that are behind the enemy, as well as those that may come after him. A feebly-pursued and lingering war is never a good policy. If there is to be a war, it should be swift and exemplary. This is why the verse enjoins that, when forced to fight, Muslims should fight the enemy so valiantly that not only those who are actually engaged in fighting should be routed, but even their supporters who are behind them, should be struck with terror. In fact, Islam not only requires its followers to excel others in things moral and spiritual, but also expects them to surpass others even in the physical sphere. They have to set the highest example in all matters. If they must fight, they should excel others in fighting as well.
1135
The believers are enjoined never to take up arms without a valid cause. But once they do, they should fight so valiantly and deal such deadly blows as should strike terror in the hearts of their enemies. A feebly pursued and lingering war is never a wise policy. If there is to be fighting it should be swift and deadly.
لَّقَد تَّابَ اللّٰہُ عَلَی النَّبِیِّ وَالۡمُہٰجِرِیۡنَ وَالۡاَنۡصَارِ الَّذِیۡنَ اتَّبَعُوۡہُ فِیۡ سَاعَۃِ الۡعُسۡرَۃِ مِنۡۢ بَعۡدِ مَا کَادَ یَزِیۡغُ قُلُوۡبُ فَرِیۡقٍ مِّنۡہُمۡ ثُمَّ تَابَ عَلَیۡہِمۡ ۚ اِنَّہٗ بِہِمۡ رَءُوۡفٌ رَّحِیۡمٌ
تَابَ (Taba) 这个单词也可意指 “赐给了一个人恩惠或对他仁慈”, 因为在穆圣及其忠实的追随者的这种情况下, 这不是给予宽恕而是赐予报酬的时机。
The word Taba also signifies "bestowing favour upon a person or being gracious to him," for in the case of the Holy Prophet and his faithful followers it was no occasion for granting forgiveness but for bestowing reward.
As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as Ghazwatul-‘Usrah, i.e. the expedition of distress.
Commentary:
It is clear from this verse that the word تاب (turned with mercy) does not necessarily mean "turning with mercy by way of accepting repentance." It also means, as in the present verse, "bestowing favour upon a person, or being gracious to him," for it has been used here with regard to the Holy Prophet and those who cheerfully followed him in the hour of distress. Indeed, in the case of the Holy Prophet and his faithful followers it was not an occasion for granting forgiveness but for bestowing reward. As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as غزوة العسرة (Ghazwatul-‘Usrah), i.e. the Expedition of Distress.
576
تَابَ (Taba) 这个单词也可意指 “赐给了一个人恩惠或对他仁慈”, 因为在穆圣及其忠实的追随者的这种情况下, 这不是给予宽恕而是赐予报酬的时机。
1264
Commentary:
It is clear from this verse that the word تاب (turned with mercy) does not necessarily mean "turning with mercy by way of accepting repentance." It also means, as in the present verse, "bestowing favour upon a person, or being gracious to him," for it has been used here with regard to the Holy Prophet and those who cheerfully followed him in the hour of distress. Indeed, in the case of the Holy Prophet and his faithful followers it was not an occasion for granting forgiveness but for bestowing reward. As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as غزوة العسرة (Ghazwatul-‘Usrah), i.e. the Expedition of Distress.
1221
The word Taba also signifies "bestowing favour upon a person or being gracious to him," for in the case of the Holy Prophet and his faithful followers it was no occasion for granting forgiveness but for bestowing reward.
1222
As it was an "hour of distress" for the Muslims, the expedition to Tabuk is rightly known as Ghazwatul-‘Usrah, i.e. the expedition of distress.
ہُوَ الَّذِیۡ یُسَیِّرُکُمۡ فِی الۡبَرِّ وَالۡبَحۡرِ ۖ حَتّٰۤی اِذَا کُنۡتُمۡ فِی الۡفُلۡکِ وَجَرَیۡنَ بِہِمۡ بِرِیۡحٍ طَیِّبَۃٍ وَّفَرِحُوۡا بِہَا جَآءَتۡہَا رِیۡحٌ عَاصِفٌ وَّجَآءَہُمُ الۡمَوۡجُ مِنۡ کُلِّ مَکَانٍ وَّظَنُّوۡۤا اَنَّہُمۡ اُحِیۡطَ بِہِمۡ ۙ دَعَوُا اللّٰہَ مُخۡلِصِیۡنَ لَہُ الدِّیۡنَ لَئِنۡ اَنۡجَیۡتَنَا مِنۡ ہٰذِہٖ لَنَکُوۡنَنَّ مِنَ الشّٰکِرِیۡنَ
17:67; 29:66; 31:33.
اس جگہ مومن و کافر کا اکٹھا ذکر کیا ہے کیونکہ دونوں ایک ہی کشتی میں سوار ہوتے ہیں۔
یعنی کشتیوں کے شاندار چلنے پر۔
اس جگہ اب خالص کافروں کا ذکر ہے جو خداتعالیٰ کی نُصرت پر یقین نہیں رکھتے۔
17:67; 29:66; 31:33.
As a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the respite that is granted to disbelievers may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
17:67; 29:66; 31:33.
Important Words:
عاصف (violent) is the active participle from عصف. They say عصفت الریح i.e. the wind blew violently or vehemently. عصفت الناقة براکبھا means, the she-camel went quickly with her rider, as if she were the wind. عصف الدھربھم means, the time destroyed them. عصف الزرع means, he cut the corn before its attaining maturity. ریح عاصف means, wind blowing violently or vehemently. یوم عاصف means, a day violent in respect of wind and storm (Lane & Aqrab).
Commentary:
The verse purports to say that on the part of God the system of punishing and showing mercy goes hand in hand, as does on the part of disbelievers the habit of acting wickedly in time of ease and repenting temporarily when punishment overtakes them. But disbelievers always ignore the fact that, just as a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the remission that is granted to them may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
It is worthy of note that whereas the verse uses the pronoun "you" in the second person in the first two clauses, it suddenly changes to a pronoun of the third person (them, they) in the third and the following clauses. This is not without purpose. The first two clauses referred to both believers and disbelievers, for it is both for believers and disbelievers that God has provided the means of travel by land and sea. Hence the pronoun "you" has been used in the first two clauses. But as in the following clauses it has been pointed out that a section of the people become ungrateful, therefore here the second person has been changed into the third person, in order to show that it is only disbelievers that become ungrateful.
d
17:67; 29:66; 31:33.
1
اس جگہ مومن و کافر کا اکٹھا ذکر کیا ہے کیونکہ دونوں ایک ہی کشتی میں سوار ہوتے ہیں۔
2
یعنی کشتیوں کے شاندار چلنے پر۔
3
اس جگہ اب خالص کافروں کا ذکر ہے جو خداتعالیٰ کی نُصرت پر یقین نہیں رکھتے۔
a
17:67; 29:66; 31:33.
1298
Important Words:
عاصف (violent) is the active participle from عصف. They say عصفت الریح i.e. the wind blew violently or vehemently. عصفت الناقة براکبھا means, the she-camel went quickly with her rider, as if she were the wind. عصف الدھربھم means, the time destroyed them. عصف الزرع means, he cut the corn before its attaining maturity. ریح عاصف means, wind blowing violently or vehemently. یوم عاصف means, a day violent in respect of wind and storm (Lane & Aqrab).
Commentary:
The verse purports to say that on the part of God the system of punishing and showing mercy goes hand in hand, as does on the part of disbelievers the habit of acting wickedly in time of ease and repenting temporarily when punishment overtakes them. But disbelievers always ignore the fact that, just as a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the remission that is granted to them may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
It is worthy of note that whereas the verse uses the pronoun "you" in the second person in the first two clauses, it suddenly changes to a pronoun of the third person (them, they) in the third and the following clauses. This is not without purpose. The first two clauses referred to both believers and disbelievers, for it is both for believers and disbelievers that God has provided the means of travel by land and sea. Hence the pronoun "you" has been used in the first two clauses. But as in the following clauses it has been pointed out that a section of the people become ungrateful, therefore here the second person has been changed into the third person, in order to show that it is only disbelievers that become ungrateful.
e
17:67; 29:66; 31:33.
1251
As a pleasant breeze sometimes develops into a violent gale and causes widespread destruction, similarly, the respite that is granted to disbelievers may prove the prelude to their destruction. To bring home to disbelievers this patent truth, their attention is drawn to the comforts and perils of a sea-voyage.
۞ لَّئِنۡ لَّمۡ یَنۡتَہِ الۡمُنٰفِقُوۡنَ وَالَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ وَّالۡمُرۡجِفُوۡنَ فِی الۡمَدِیۡنَۃِ لَنُغۡرِیَنَّکَ بِہِمۡ ثُمَّ لَا یُجَاوِرُوۡنَکَ فِیۡہَاۤ اِلَّا قَلِیۡلًا
The Hypocrites and Jews of Medina sought to put all sorts of obstacles in the way of Islam, the main weapon in their armoury against it being the spreading of false news. This capacity to create mischief received a severe setback when the defeat and dispersion of the confederated armies added vastly to its political power and prestige. The expression, Lanughriyannaka bi-him, also means 'We shall surely make thee take action against them, or give thee authority over them.'
Important Words:
مرجفون (who cause agitation) is the plural of مرجف which is active participle from أرجف which is the transitive form of رجفwhich means, it was or became in a state of commotion or agitation, or in a state of violent agitation. رجف القوم means, the people prepared themselves for war. أرجفوا فی الشیء means, they said what was false respecting the thing or they told many evil and false tales respecting the thing in order that the people might become in a state of commotion, agitation or disturbance in consequence thereof. أرجفوا alone means, they said what was false in relating tales of conflicts and factions or discords and the like. They say أرجفوا فی المدینة کذا i.e. they told in the town and country of such a matter, in order that they might cause commotion or agitation, etc. without there being anything thereof true in their estimation (Lane).
لنغرینک (We shall make thee take action against them) is formed from أغرا which is derived from غرا. They say غری به i.e. it adhered to it; he became attached to it; he loved it; he adhered, clung or clove to it. أغراہ به means, he made him to become attached to or fond of it, to adhere, cleave or cling to it; he incited, urged or instigated him to do it. أغریت الکلب بالصید means, I incited, or urged the dog against the game. أغراہ بھم means, he set him upon them or over them; or made him to have masterly dominion or authority over them. The Quranic expression أغری بینھم العداوة means, He cast enmity between them as though he made it cleave to them (Lane & Aqrab).
Commentary:
As the present Surah deals with the vicissitudes through which Islam had to pass during the first few years of its life at Medina, some reference to the Hypocrites and Jews of Medina was called for, as they formed a substantial part of the population of Medina. They sought to put all sorts of obstacles and impediments in the way of Islam, lest it should gain political power and prestige. The main weapon in their armoury against Islam was the spreading of false news. The verse under comment foretold the doom of these people at a time when they thought that their plots and conspiracies against Islam would succeed. After the Battle of the Ditch Banu Quraizah, the last Jewish tribe living in Medina, were severely punished and Medina became completely rid of the Jews. The capacity of the Hypocrites to create mischief also received a severe setback, as the defeat and dispersion of the confederated armies added vastly to the political power and prestige of Islam.
3120
Important Words:
مرجفون (who cause agitation) is the plural of مرجف which is active participle from أرجف which is the transitive form of رجفwhich means, it was or became in a state of commotion or agitation, or in a state of violent agitation. رجف القوم means, the people prepared themselves for war. أرجفوا فی الشیء means, they said what was false respecting the thing or they told many evil and false tales respecting the thing in order that the people might become in a state of commotion, agitation or disturbance in consequence thereof. أرجفوا alone means, they said what was false in relating tales of conflicts and factions or discords and the like. They say أرجفوا فی المدینة کذا i.e. they told in the town and country of such a matter, in order that they might cause commotion or agitation, etc. without there being anything thereof true in their estimation (Lane).
لنغرینک (We shall make thee take action against them) is formed from أغرا which is derived from غرا. They say غری به i.e. it adhered to it; he became attached to it; he loved it; he adhered, clung or clove to it. أغراہ به means, he made him to become attached to or fond of it, to adhere, cleave or cling to it; he incited, urged or instigated him to do it. أغریت الکلب بالصید means, I incited, or urged the dog against the game. أغراہ بھم means, he set him upon them or over them; or made him to have masterly dominion or authority over them. The Quranic expression أغری بینھم العداوة means, He cast enmity between them as though he made it cleave to them (Lane & Aqrab).
Commentary:
As the present Surah deals with the vicissitudes through which Islam had to pass during the first few years of its life at Medina, some reference to the Hypocrites and Jews of Medina was called for, as they formed a substantial part of the population of Medina. They sought to put all sorts of obstacles and impediments in the way of Islam, lest it should gain political power and prestige. The main weapon in their armoury against Islam was the spreading of false news. The verse under comment foretold the doom of these people at a time when they thought that their plots and conspiracies against Islam would succeed. After the Battle of the Ditch Banu Quraizah, the last Jewish tribe living in Medina, were severely punished and Medina became completely rid of the Jews. The capacity of the Hypocrites to create mischief also received a severe setback, as the defeat and dispersion of the confederated armies added vastly to the political power and prestige of Islam.
2370
The Hypocrites and Jews of Medina sought to put all sorts of obstacles in the way of Islam, the main weapon in their armoury against it being the spreading of false news. This capacity to create mischief received a severe setback when the defeat and dispersion of the confederated armies added vastly to its political power and prestige. The expression, Lanughriyannaka bi-him, also means 'We shall surely make thee take action against them, or give thee authority over them.'
وَلَئِنۡ اَخَّرۡنَا عَنۡہُمُ الۡعَذَابَ اِلٰۤی اُمَّۃٍ مَّعۡدُوۡدَۃٍ لَّیَقُوۡلُنَّ مَا یَحۡبِسُہٗۤ ۗ اَلَا یَوۡمَ یَاۡتِیۡہِمۡ لَیۡسَ مَصۡرُوۡفًا عَنۡہُمۡ وَحَاقَ بِہِمۡ مَّا کَانُوۡا بِہٖ یَسۡتَہۡزِءُوۡنَ
21:42; 46:27.
21:42; 46:27.
21:42; 46:27.
Important Words:
امة (time) is derived from ام (amma). They say امه (ammahu) i.e. he repaired or directed his course to him or it; he sought or aimed at it. امة means, way, course or manner of acting; religion; a people or nation; a generation of men. It also means a time or a period of time as in 12:46 (Lane).
Commentary:
The verse points out that just as most people are in doubt about the life after death, similarly they labour under a delusion with regard to Divine punishment in this life. If punishment is delayed a little, they become impatient and begin to criticize and find fault with Divine Messengers, although the nature of this world as being an abode of trials demands that Divine punishment should be late in coming; for if there were no delay, the abode of trials would turn into a veritable abode of recompense.
It is strange that on the one hand people deny the existence of an abode of recompense and, on the other, by demanding from the Prophets of God a decisive punishment, admit that there should be such a thing as an abode of requital. The words, that which they used to mock at shall encompass them, show that disbelievers, while demanding the speedy arrival of punishment, do not do so in earnest, but only ridicule the warnings of Prophets about the impending punishment. They should know that their scoffing and jeering shall recoil on themselves and will serve only to expedite the threatened punishment.
e
21:42; 46:27.
a
21:42; 46:27.
1390
Important Words:
امة (time) is derived from ام (amma). They say امه (ammahu) i.e. he repaired or directed his course to him or it; he sought or aimed at it. امة means, way, course or manner of acting; religion; a people or nation; a generation of men. It also means a time or a period of time as in 12:46 (Lane).
Commentary:
The verse points out that just as most people are in doubt about the life after death, similarly they labour under a delusion with regard to Divine punishment in this life. If punishment is delayed a little, they become impatient and begin to criticize and find fault with Divine Messengers, although the nature of this world as being an abode of trials demands that Divine punishment should be late in coming; for if there were no delay, the abode of trials would turn into a veritable abode of recompense.
It is strange that on the one hand people deny the existence of an abode of recompense and, on the other, by demanding from the Prophets of God a decisive punishment, admit that there should be such a thing as an abode of requital. The words, that which they used to mock at shall encompass them, show that disbelievers, while demanding the speedy arrival of punishment, do not do so in earnest, but only ridicule the warnings of Prophets about the impending punishment. They should know that their scoffing and jeering shall recoil on themselves and will serve only to expedite the threatened punishment.
a
21:42; 46:27.
وَہِیَ تَجۡرِیۡ بِہِمۡ فِیۡ مَوۡجٍ کَالۡجِبَالِ وَنَادٰی نُوۡحُۨ ابۡنَہٗ وَکَانَ فِیۡ مَعۡزِلٍ یّٰبُنَیَّ ارۡکَبۡ مَّعَنَا وَلَا تَکُنۡ مَّعَ الۡکٰفِرِیۡنَ
عربی میں موج مفرد ہے۔ مگر اردو میں اس جگہ جمع کا لفظ بولا جاتا ہے۔ اس لئے ہم نے ترجمہ میں موجوں کا لفظ استعمال کیا ہے۔
Commentary:
Commentators differ as to whether the person referred to in this verse as Noah’s son was his real son or only a near relative. According to some, he was his stepson. Ibn Mas‘ud, Ibn ‘Abbas, ‘Ikrimah, Ad-Dahhak, Ibn Jubair and many other commentators, however, are inclined to view that he was Noah’s own son. But discussion of this subject seems to be super-fluous and unnecessary.
Christian annotators have question-ed the authenticity of this incident on the ground that it does not agree with the Biblical account. But the authenticity of the Bible itself as a historical record is open to doubt and it is unreasonable to accept or reject an incident on its authority alone.
2
عربی میں موج مفرد ہے۔ مگر اردو میں اس جگہ جمع کا لفظ بولا جاتا ہے۔ اس لئے ہم نے ترجمہ میں موجوں کا لفظ استعمال کیا ہے۔
1423
Commentary:
Commentators differ as to whether the person referred to in this verse as Noah’s son was his real son or only a near relative. According to some, he was his stepson. Ibn Mas‘ud, Ibn ‘Abbas, ‘Ikrimah, Ad-Dahhak, Ibn Jubair and many other commentators, however, are inclined to view that he was Noah’s own son. But discussion of this subject seems to be super-fluous and unnecessary.
Christian annotators have question-ed the authenticity of this incident on the ground that it does not agree with the Biblical account. But the authenticity of the Bible itself as a historical record is open to doubt and it is unreasonable to accept or reject an incident on its authority alone.
وَلَمَّا جَآءَتۡ رُسُلُنَا لُوۡطًا سِیۡٓءَ بِہِمۡ وَضَاقَ بِہِمۡ ذَرۡعًا وَّقَالَ ہٰذَا یَوۡمٌ عَصِیۡبٌ
29:34.
حضرت لوط علیہ السلام حضرت ابراہیم علیہ السلام کے بھتیجے تھے اور پہلے عراق کے رہنے والے تھے اب جس جگہ وہ رہ رہے تھے وہ فلسطین تھا اور اس میں وہ اجنبی تھے ان کی قوم نے ان کو روکا ہوا تھا کہ اجانب کو نہ لایا کریں (سورۃ حجر آیت۷۱) مگر وہ مہمان نوازی کی عادت سے مجبور تھے جب انہوں نے مہمان دیکھے اور سمجھا کہ ان کو گھر لے گیا تو قوم ناراض ہو گئی تو اس پر وہ غمگین ہو گئے۔
29:34.
The expression, Daqa bil-Amri Dhar‘an, means, he lacked ability, power or strength to do the thing, Dhar‘ meaning power or ability: or the expression means, the thing or affair was rendered difficult or distressing to him (Lane). The words in the text mean, he found himself helpless or unable to protect them.
29:34.
Important Words:
ضاق بھم ذرعا (felt helpless on their behalf) is a peculiar Arabic expression. The Arabs say ضاق بالامر ذرعا which literally means, he stretched forth his arm to it but his arm did not reach it and he was unable to do or accomplish the thing or affair; or he lacked the strength or power to do the thing; or he found no way of escape from what was disagreeable in the affair (Lane).
Commentary:
Some commentators hold the view that Lot’s trouble was due to the visitors having stayed with him against his will, refusing to leave his house. The truth, however, seems to be quite the reverse; for, as the Bible clearly states, when the strangers reached near Lot’s residence, he himself invited them to it as his guests, but, probably fearing lest by their stay he might be inconvenienced, they asked to be excused. This naturally pained Lot (Gen. ch. 19).
a
29:34.
2
حضرت لوط علیہ السلام حضرت ابراہیم علیہ السلام کے بھتیجے تھے اور پہلے عراق کے رہنے والے تھے اب جس جگہ وہ رہ رہے تھے وہ فلسطین تھا اور اس میں وہ اجنبی تھے ان کی قوم نے ان کو روکا ہوا تھا کہ اجانب کو نہ لایا کریں (سورۃ حجر آیت۷۱) مگر وہ مہمان نوازی کی عادت سے مجبور تھے جب انہوں نے مہمان دیکھے اور سمجھا کہ ان کو گھر لے گیا تو قوم ناراض ہو گئی تو اس پر وہ غمگین ہو گئے۔
a
29:34.
1458
Important Words:
ضاق بھم ذرعا (felt helpless on their behalf) is a peculiar Arabic expression. The Arabs say ضاق بالامر ذرعا which literally means, he stretched forth his arm to it but his arm did not reach it and he was unable to do or accomplish the thing or affair; or he lacked the strength or power to do the thing; or he found no way of escape from what was disagreeable in the affair (Lane).
Commentary:
Some commentators hold the view that Lot’s trouble was due to the visitors having stayed with him against his will, refusing to leave his house. The truth, however, seems to be quite the reverse; for, as the Bible clearly states, when the strangers reached near Lot’s residence, he himself invited them to it as his guests, but, probably fearing lest by their stay he might be inconvenienced, they asked to be excused. This naturally pained Lot (Gen. ch. 19).
b
29:34.
1335
The expression, Daqa bil-Amri Dhar‘an, means, he lacked ability, power or strength to do the thing, Dhar‘ meaning power or ability: or the expression means, the thing or affair was rendered difficult or distressing to him (Lane). The words in the text mean, he found himself helpless or unable to protect them.
قَالَ بَلۡ سَوَّلَتۡ لَکُمۡ اَنۡفُسُکُمۡ اَمۡرًا ۖ فَصَبۡرٌ جَمِیۡلٌ ۖ عَسَی اللّٰہُ اَنۡ یَّاۡتِیَنِیۡ بِہِمۡ جَمِیۡعًا ۚ اِنَّہٗ ہُوَ الۡعَلِیۡمُ الۡحَکِیۡمُ
12:19.
یعنی بن یامین کی دشمنی کی وجہ سے ایک سادہ واقعہ کو چوری قرار دے دیا ہے۔
12:19.
Commentary:
The verse does not mean that Jacob accused his sons of making a false report about the detention of Benjamin. What he is represented here as saying is that, owing to their enmity with Benjamin, the idea that he could not be guilty of theft did not occur to them, but there must certainly have been some misunderstanding in the matter. The verse shows that Jacob had been foretold by God that Joseph was living and that all three brothers would come back safe.
The pronoun ھم (them) used in the words, Maybe, Allah will bring them all to me, is in the plural which, according to the rules of Arabic grammar applies to more than two. The persons referred to here thus are Joseph, Benjamin, and Judah. Judah’s regard for his promise seems to have made a good impression on Jacob’s mind and therefore he began to feel pain at his absence also and did not forget him in his prayer.
In the words, He is the All-Knowing, the Wise, Jacob seems to hint that God had revealed to him the reality of the matter, and that whatever had happened, had happened in pursuance of a divine plan for the welfare of the family and that their past sufferings would serve as a prelude to future prosperity.
a
12:19.
1
یعنی بن یامین کی دشمنی کی وجہ سے ایک سادہ واقعہ کو چوری قرار دے دیا ہے۔
a
12:19.
1583
Commentary:
The verse does not mean that Jacob accused his sons of making a false report about the detention of Benjamin. What he is represented here as saying is that, owing to their enmity with Benjamin, the idea that he could not be guilty of theft did not occur to them, but there must certainly have been some misunderstanding in the matter. The verse shows that Jacob had been foretold by God that Joseph was living and that all three brothers would come back safe.
The pronoun ھم (them) used in the words, Maybe, Allah will bring them all to me, is in the plural which, according to the rules of Arabic grammar applies to more than two. The persons referred to here thus are Joseph, Benjamin, and Judah. Judah’s regard for his promise seems to have made a good impression on Jacob’s mind and therefore he began to feel pain at his absence also and did not forget him in his prayer.
In the words, He is the All-Knowing, the Wise, Jacob seems to hint that God had revealed to him the reality of the matter, and that whatever had happened, had happened in pursuance of a divine plan for the welfare of the family and that their past sufferings would serve as a prelude to future prosperity.
a
12:19.
1402
Joseph, Benjamin and Judah.
وَسَکَنۡتُمۡ فِیۡ مَسٰکِنِ الَّذِیۡنَ ظَلَمُوۡۤا اَنۡفُسَہُمۡ وَتَبَیَّنَ لَکُمۡ کَیۡفَ فَعَلۡنَا بِہِمۡ وَضَرَبۡنَا لَکُمُ الۡاَمۡثَالَ
Important Words:
امثال (clear parables) is the plural of مثل (mathal) or مثل (mithal) and is derived from the verb مثل (mathala). مثل فلانا means, he became like such a one. مثل فلانا بفلان means, he likened or compared such a one with such a one. مثل (mathal) or مثل (mithal) means, (1) a description, condition, state, case etc.; (2) argument; (3) discourse, as in بسط له مثلا i.e. he lengthened to him his discourse; (4) lesson or example, as فجعلنا ھم سلفا و مثلا للاخرین i.e. We made them a precedent and an example to coming generations (43:57); (5) a proverb, as they say تمثل البیت او باالبیت i.e. he used the verse as a proverb; (6) a sign, as in جعلناہ مثلا لبنی اسرائیل (43:60) i.e. We made him (Jesus) a sign to the children of Israel (Lane & Aqrab). See also 2:18, 107; 6:39.
Commentary:
Many people dwell in or near the places where by-gone peoples, now ruined, dwelt before them, yet they do not benefit by their example and refuse to believe till they themselves are punished.
1700
Important Words:
امثال (clear parables) is the plural of مثل (mathal) or مثل (mithal) and is derived from the verb مثل (mathala). مثل فلانا means, he became like such a one. مثل فلانا بفلان means, he likened or compared such a one with such a one. مثل (mathal) or مثل (mithal) means, (1) a description, condition, state, case etc.; (2) argument; (3) discourse, as in بسط له مثلا i.e. he lengthened to him his discourse; (4) lesson or example, as فجعلنا ھم سلفا و مثلا للاخرین i.e. We made them a precedent and an example to coming generations (43:57); (5) a proverb, as they say تمثل البیت او باالبیت i.e. he used the verse as a proverb; (6) a sign, as in جعلناہ مثلا لبنی اسرائیل (43:60) i.e. We made him (Jesus) a sign to the children of Israel (Lane & Aqrab). See also 2:18, 107; 6:39.
Commentary:
Many people dwell in or near the places where by-gone peoples, now ruined, dwelt before them, yet they do not benefit by their example and refuse to believe till they themselves are punished.
قَالُوۡا سُبۡحٰنَکَ اَنۡتَ وَلِیُّنَا مِنۡ دُوۡنِہِمۡ ۖ بَلۡ کَانُوۡا یَعۡبُدُوۡنَ الۡجِنَّ ۖ اَکۡثَرُہُمۡ بِہِمۡ مُّؤۡمِنُوۡنَ
25:19.
25:19.
25:19.
Commentary:
The reference in the word jinn is to the proud, wicked and ungodly people who are not the followers of any revealed religion and who have been spoken of in vv. 32, 33 and 34 above. The word may also mean hidden forces of evil, the root جن (janna) meaning, it veiled, concealed or covered (Lane).
d
25:19.
a
25:19.
3164
Commentary:
The reference in the word jinn is to the proud, wicked and ungodly people who are not the followers of any revealed religion and who have been spoken of in vv. 32, 33 and 34 above. The word may also mean hidden forces of evil, the root جن (janna) meaning, it veiled, concealed or covered (Lane).
a
25:19.
فَاَصَابَہُمۡ سَیِّاٰتُ مَا عَمِلُوۡا وَحَاقَ بِہِمۡ مَّا کَانُوۡا بِہٖ یَسۡتَہۡزِءُوۡنَ
6:11; 21:42; 39:49; 45:34.
Commentary:
The words, So the evil result of what they did befell them, point to the great truth that the punishment of an evil deed is no extraneous thing, but is the natural consequence of the deed itself and is also proportionate to it. The expression, and that which they used to mock at encompassed them, means that disbelievers themselves become the object of the charges of which they accuse the Prophets and their followers.
d
6:11; 21:42; 39:49; 45:34.
676
邪恶的行为的惩罚, 不是件外来的事情, 而是 (邪恶) 行为本身自然的后果, 并且惩罚与恶行相当。
a
6:11; 21:42; 39:49; 45:34.
1836
Commentary:
The words, So the evil result of what they did befell them, point to the great truth that the punishment of an evil deed is no extraneous thing, but is the natural consequence of the deed itself and is also proportionate to it. The expression, and that which they used to mock at encompassed them, means that disbelievers themselves become the object of the charges of which they accuse the Prophets and their followers.
b
6:11; 21:42; 39:49; 45:34.
1544
The punishment of an evil deed is not an extraneous thing, but is the natural consequence of the deed itself and is also proportionate to it.
وَکَذٰلِکَ اَعۡثَرۡنَا عَلَیۡہِمۡ لِیَعۡلَمُوۡۤا اَنَّ وَعۡدَ اللّٰہِ حَقٌّ وَّاَنَّ السَّاعَۃَ لَا رَیۡبَ فِیۡہَاۤ اِذۡ یَتَنٰزَعُوۡنَ بَیۡنَہُمۡ اَمۡرَہُمۡ ۖ فَقَالُوا ابۡنُوۡا عَلَیۡہِمۡ بُنۡیٰنًا ۖ رَّبُّہُمۡ اَعۡلَمُ بِہِمۡ ۚ قَالَ الَّذِیۡنَ غَلَبُوۡا عَلٰۤی اَمۡرِہِمۡ لَنَتَّخِذَنَّ عَلَیۡہِمۡ مَّسۡجِدًا
31:34; 35:6.
15:86; 20:16; 22:8.
“我们一定要在他们那里兴建一所礼拜的地方” 这句话, 谈到山洞中的居住者的显著标志之一: 他们的后继人基督教国家为了纪念他们已死的圣徒将建造许多教堂。值得进一步注意的是, 在那地下墓穴里可以看到许多这样的教堂。
یہاں مسجد کا لفظ ہے مگر مسیحیوں میں مسجد کی جگہ گرجا ہوتا ہے۔ چنانچہ اب بھی کیٹاکومبز (جن میں اصحاب کہف تھے) کے منہ پر گرجا بنا ہوا ہے۔
31:34; 35:6.
15:86; 20:16; 22:8.
The words, We will surely build a place of worship over them, mention one of the distinctive marks of the Dwellers of the Cave which is that their successors, the Christian nations, will build churches in memory of their dead saints. It is further worthy of note that many such churches have been found in the catacombs.
31:34; 35:6.
15:86; 20:16; 22:8.
Commentary:
In this verse we are told that these people who had remained aloof from the world for a long time will become known to the ends of the earth, and thus the truth of the prophecy about the rise to great power and dominion of Christian nations in the Latter Days will become established and then the promised hour of which these people were warned will come to pass.
In the words, We will surely build a place of worship over them, the Quran reverts again to the early history of the Dwellers of the Cave and mentions one of their distinctive marks which is that their successors, the Christian nations, will build churches in memory of their dead saints. Muslims or Jews have never erected mosques or synagogues to the memory of their departed saints. Christians are the only people who erect churches to perpetuate the memory of their dead saints; they even bury their dead in churchyards. It is worthy of note that many such churches have been found in the catacombs.
a
31:34; 35:6.
b
15:86; 20:16; 22:8.
753
“我们一定要在他们那里兴建一所礼拜的地方” 这句话, 谈到山洞中的居住者的显著标志之一: 他们的后继人基督教国家为了纪念他们已死的圣徒将建造许多教堂。值得进一步注意的是, 在那地下墓穴里可以看到许多这样的教堂。
1
یہاں مسجد کا لفظ ہے مگر مسیحیوں میں مسجد کی جگہ گرجا ہوتا ہے۔ چنانچہ اب بھی کیٹاکومبز (جن میں اصحاب کہف تھے) کے منہ پر گرجا بنا ہوا ہے۔
a
31:34; 35:6.
b
15:86; 20:16; 22:8.
2062
Commentary:
In this verse we are told that these people who had remained aloof from the world for a long time will become known to the ends of the earth, and thus the truth of the prophecy about the rise to great power and dominion of Christian nations in the Latter Days will become established and then the promised hour of which these people were warned will come to pass.
In the words, We will surely build a place of worship over them, the Quran reverts again to the early history of the Dwellers of the Cave and mentions one of their distinctive marks which is that their successors, the Christian nations, will build churches in memory of their dead saints. Muslims or Jews have never erected mosques or synagogues to the memory of their departed saints. Christians are the only people who erect churches to perpetuate the memory of their dead saints; they even bury their dead in churchyards. It is worthy of note that many such churches have been found in the catacombs.
a
31:34; 35:6.
b
15:86; 20:16; 22:8.
1683
The words, We will surely build a place of worship over them, mention one of the distinctive marks of the Dwellers of the Cave which is that their successors, the Christian nations, will build churches in memory of their dead saints. It is further worthy of note that many such churches have been found in the catacombs.
وَقُلِ الۡحَقُّ مِنۡ رَّبِّکُمۡ ۖ فَمَنۡ شَآءَ فَلۡیُؤۡمِنۡ وَّمَنۡ شَآءَ فَلۡیَکۡفُرۡ ۚ اِنَّاۤ اَعۡتَدۡنَا لِلظّٰلِمِیۡنَ نَارًا اَحَاطَ بِہِمۡ سُرَادِقُہَا ۚ وَاِنۡ یَّسۡتَغِیۡثُوۡا یُغَاثُوۡا بِمَآءٍ کَالۡمُہۡلِ یَشۡوِی الۡوُجُوۡہَ ۚ بِئۡسَ الشَّرَابُ وَسَآءَتۡ مُرۡتَفَقًا
2:257; 10:100.
25:38; 42:46.
2:257; 10:100.
25:38; 42:46.
Important Words:
سرادقھا (whose tent). سرادق is derived from سردق. They say سردق البیت i.e. he covered the house with an awning over its interior court. سرادق means, an awning extended over the interior court of a house; a tent of cotton or hair-cloth; a tent; smoke rising high and surrounding a thing; dust rising or spreading itself. They say سرادق المجد علیک ممدود i.e. the canopy of glory is extended over thee (Lane & Aqrab).
مرتفقا (resting place) is derived from رفق i.e. he was or became gentle or he acted or behaved gently ارتفق means, he bought or demanded aid or help or he profited by him or it (a thing) or he made use of it; he leaned upon his elbow; and, it was or became full. مرتفقا means, a place or thing upon which one leans, hence a place of rest (Lane & Aqrab).
Commentary:
The words, It is the truth from your Lord, signify that the prophecy, implied in the foregoing verses, that the great material might and glory of Western Christian nations will be reduced to dust and that Islam will emerge triumphant and full of new life shall most surely come to pass.
The words, let him who will, believe, and let him who will, disbelieve, hint that the time of the Imam Mahdi will not be the time for waging jihad by the sword, but for the peaceful preaching of Islam.
The last part of the verse answers a natural question that arises from the first part, viz. if there was to be no jihad by the sword how was Islam to come into its own? To this question the last part of the verse returns the answer that God Himself will see to it that the seemingly irresistible might of western Christian nations is completely broken. Divine punish-ment will overtake these nations in the form of wars which will not end until their power is completely shattered and is reduced to ashes and dust. Molten lead and iron will scorch their faces. They will cry for peace and will get bombs and gun-shots instead. Their beautiful residences will become unfit for human habitation and life will become a veritable hell for them. All their efforts to bring about peace in the world, being insincere and dishonest, will come to nothing.
c
2:257; 10:100.
d
25:38; 42:46.
a
2:257; 10:100.
b
25:38; 42:46.
2070
Important Words:
سرادقھا (whose tent). سرادق is derived from سردق. They say سردق البیت i.e. he covered the house with an awning over its interior court. سرادق means, an awning extended over the interior court of a house; a tent of cotton or hair-cloth; a tent; smoke rising high and surrounding a thing; dust rising or spreading itself. They say سرادق المجد علیک ممدود i.e. the canopy of glory is extended over thee (Lane & Aqrab).
مرتفقا (resting place) is derived from رفق i.e. he was or became gentle or he acted or behaved gently ارتفق means, he bought or demanded aid or help or he profited by him or it (a thing) or he made use of it; he leaned upon his elbow; and, it was or became full. مرتفقا means, a place or thing upon which one leans, hence a place of rest (Lane & Aqrab).
Commentary:
The words, It is the truth from your Lord, signify that the prophecy, implied in the foregoing verses, that the great material might and glory of Western Christian nations will be reduced to dust and that Islam will emerge triumphant and full of new life shall most surely come to pass.
The words, let him who will, believe, and let him who will, disbelieve, hint that the time of the Imam Mahdi will not be the time for waging jihad by the sword, but for the peaceful preaching of Islam.
The last part of the verse answers a natural question that arises from the first part, viz. if there was to be no jihad by the sword how was Islam to come into its own? To this question the last part of the verse returns the answer that God Himself will see to it that the seemingly irresistible might of western Christian nations is completely broken. Divine punish-ment will overtake these nations in the form of wars which will not end until their power is completely shattered and is reduced to ashes and dust. Molten lead and iron will scorch their faces. They will cry for peace and will get bombs and gun-shots instead. Their beautiful residences will become unfit for human habitation and life will become a veritable hell for them. All their efforts to bring about peace in the world, being insincere and dishonest, will come to nothing.
b
2:257; 10:100.
c
25:38; 42:46.
اَسۡمِعۡ بِہِمۡ وَاَبۡصِرۡ یَوۡمَ یَاۡتُوۡنَنَا ۖ لٰکِنِ الظّٰلِمُوۡنَ الۡیَوۡمَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
The verse means to say that the disbelievers’ faculties of seeing and hearing will become much keener and sharper on the Day of Judgment, because the veil will then be lifted from their eyes and ears and they will realize that they were in the wrong; but that realization being too late will prove to be of no avail to them.
Commentary:
The verse means to say that the faculties of seeing and hearing of disbelievers will become much more keener and sharper on the Day of Judgement, because the veil will be lifted from their eyes and ears and they will realize that they were in the wrong; but that realization being too late will prove to be of no use to them.
2182
Commentary:
The verse means to say that the faculties of seeing and hearing of disbelievers will become much more keener and sharper on the Day of Judgement, because the veil will be lifted from their eyes and ears and they will realize that they were in the wrong; but that realization being too late will prove to be of no use to them.
1771
The verse means to say that the disbelievers’ faculties of seeing and hearing will become much keener and sharper on the Day of Judgment, because the veil will then be lifted from their eyes and ears and they will realize that they were in the wrong; but that realization being too late will prove to be of no avail to them.
وَجَعَلۡنَا فِی الۡاَرۡضِ رَوٰسِیَ اَنۡ تَمِیۡدَ بِہِمۡ وَجَعَلۡنَا فِیۡہَا فِجَاجًا سُبُلًا لَّعَلَّہُمۡ یَہۡتَدُوۡنَ
13:4; 15:20; 16:16; 31:11; 77:28.
اَنْ تَمِيْدَبِهِمْ (an Tamida Bihim) 这一用语的意思是:免得它震动而使他们不得安宁; 成为他们利益的来源; 和他们一起四处走动; مَادَ (Mada) 也意味着, 他给予好处 (اَقْرَبْ, Aqrab)。这节经文还清楚地说明另一科学真理。地质学证实山脉在很大程度上保护大地免受地震。地球在开始时内部是非常热的。当炽热的气体在地球的腹部形成后就要向外挤压出来, 这样就形成火山的震动和喷发, 冷却后就形成山脉, (“Marvels & Mysteries of Science” by Allison Hox; & Enc. Brit. under “Geology”) 这节经文也可以意指, 山脉对地球的稳定自转有极大的好处。«古兰经»说地球在被发现以前早已在 ‘转动’, 它不是静止不动, 而是环绕着太阳自转地移动着的。
13:4; 15:20; 16:16; 31:11; 77:28.
The expression, an Tamida Bihim, means, lest it should quake with them; go round with them; be a source of benefit to them; Mada also meaning, he bestowed a benefit (Aqrab). The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. In the beginning the earth was very hot from inside. When as the result of the intense heat gases were formed in the bowels of the earth, they forced a way out, thus causing violent agitations and eruptions in the form of volcanoes, which having cooled down took the shape of mountains ("Marvels & Mysteries of Science" by Allison Hox; & Enc. Brit. under "Geology"). The verse may also signify that the mountains are a great help to the earth in moving steadily on its axis. The Qur’an spoke of the earth as 'moving round' long before it was discovered that it was not stationary and moved on its axis and round the sun.
13:4; 15:20; 16:16; 31:11; 77:28.
Important Words:
ان تمید بھم (lest it should quake with them). تمید is derived from ماد which means, it (a thing)was or became in a state of violent motion or commotion; it was or became violently agitated; it turned about or became contorted and convulsed; it quivered or trembled; he bestowed a benefit or favour. مادت به الارض means, the earth went round with him. The expression ان تمید بھم means, lest it should quake with them, be convulsed with them and go round with them and move about violently (Lane & Aqrab). See also 16:16.
فجاجاً (wide pathways) is the plural of فج which is noun-infinitive from فج (fajja) which means, he opened or separated his two legs while walking. فجت الناقة means, the she-camel opened out her hinder legs for being milked. فج means, a wide and open pathway between two mountains (Aqrab).
Commentary:
The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. Earth-quakes were very common before mountains were created. In the beginning the earth was very hot from inside. When as the result of the intense heat gases were formed in the bowels of the earth, they tried to force a way out, thus causing violent agitations and eruptions in the form of volcanoes which having cooled down took the shape of mountains. ("Marvels and Mysteries of Science" by Allison Hox & Enc. Brit. under "Geology"). To this great scientific truth the words ان تمید بھم (lest it should quake with them) refer. Spiritually speaking the heat of sin and iniquity in the world throws out lava from its volcanoes and brings about moral destruction and then God cools down this fire by the spiritual water of Divine revelation and by means of "mountains" which spiritually speaking are Prophets and Divine Reformers.
Taking these words in the sense 'that it may go round with them,' the verse would signify that the mountains are a great help to the earth in moving steadily on its axis. The Quran spoke of the earth as "moving round" long before it was discovered that it was not stationary and moved on its axis and round the sun.
Again mountains, rivers and natural highways are among great Divine blessings. The mountains are natural reservoirs of water and vegetable and mineral wealth; the rivers constitute natural conduits for water, and natural highways make it possible for man to have access to these vast stores of Divine blessings. Spiritually speaking, 'mountains' are the Divine Prophets who are the great reservoirs of heavenly water and divine knowledge and 'highways' (which in the earth are the channels of rivers) represent righteous ulema (learned men) and divines who receive guidance from the prophets and convey it to common men. Just as rivers and streams become dried up when it does not rain on mountains, similarly pious and righteous men disappear from the world when no fresh revelation descends from heaven for a long time. Indeed revelation is as essential for spiritual life as is water for physical life.
a
13:4; 15:20; 16:16; 31:11; 77:28.
834
اَنْ تَمِيْدَبِهِمْ (an Tamida Bihim) 这一用语的意思是:免得它震动而使他们不得安宁; 成为他们利益的来源; 和他们一起四处走动; مَادَ (Mada) 也意味着, 他给予好处 (اَقْرَبْ, Aqrab)。这节经文还清楚地说明另一科学真理。地质学证实山脉在很大程度上保护大地免受地震。地球在开始时内部是非常热的。当炽热的气体在地球的腹部形成后就要向外挤压出来, 这样就形成火山的震动和喷发, 冷却后就形成山脉, (“Marvels & Mysteries of Science” by Allison Hox; & Enc. Brit. under “Geology”) 这节经文也可以意指, 山脉对地球的稳定自转有极大的好处。«古兰经»说地球在被发现以前早已在 ‘转动’, 它不是静止不动, 而是环绕着太阳自转地移动着的。
a
13:4; 15:20; 16:16; 31:11; 77:28.
2372
Important Words:
ان تمید بھم (lest it should quake with them). تمید is derived from ماد which means, it (a thing)was or became in a state of violent motion or commotion; it was or became violently agitated; it turned about or became contorted and convulsed; it quivered or trembled; he bestowed a benefit or favour. مادت به الارض means, the earth went round with him. The expression ان تمید بھم means, lest it should quake with them, be convulsed with them and go round with them and move about violently (Lane & Aqrab). See also 16:16.
فجاجاً (wide pathways) is the plural of فج which is noun-infinitive from فج (fajja) which means, he opened or separated his two legs while walking. فجت الناقة means, the she-camel opened out her hinder legs for being milked. فج means, a wide and open pathway between two mountains (Aqrab).
Commentary:
The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. Earth-quakes were very common before mountains were created. In the beginning the earth was very hot from inside. When as the result of the intense heat gases were formed in the bowels of the earth, they tried to force a way out, thus causing violent agitations and eruptions in the form of volcanoes which having cooled down took the shape of mountains. ("Marvels and Mysteries of Science" by Allison Hox & Enc. Brit. under "Geology"). To this great scientific truth the words ان تمید بھم (lest it should quake with them) refer. Spiritually speaking the heat of sin and iniquity in the world throws out lava from its volcanoes and brings about moral destruction and then God cools down this fire by the spiritual water of Divine revelation and by means of "mountains" which spiritually speaking are Prophets and Divine Reformers.
Taking these words in the sense 'that it may go round with them,' the verse would signify that the mountains are a great help to the earth in moving steadily on its axis. The Quran spoke of the earth as "moving round" long before it was discovered that it was not stationary and moved on its axis and round the sun.
Again mountains, rivers and natural highways are among great Divine blessings. The mountains are natural reservoirs of water and vegetable and mineral wealth; the rivers constitute natural conduits for water, and natural highways make it possible for man to have access to these vast stores of Divine blessings. Spiritually speaking, 'mountains' are the Divine Prophets who are the great reservoirs of heavenly water and divine knowledge and 'highways' (which in the earth are the channels of rivers) represent righteous ulema (learned men) and divines who receive guidance from the prophets and convey it to common men. Just as rivers and streams become dried up when it does not rain on mountains, similarly pious and righteous men disappear from the world when no fresh revelation descends from heaven for a long time. Indeed revelation is as essential for spiritual life as is water for physical life.
a
13:4; 15:20; 16:16; 31:11; 77:28.
1885
The expression, an Tamida Bihim, means, lest it should quake with them; go round with them; be a source of benefit to them; Mada also meaning, he bestowed a benefit (Aqrab). The verse throws light on yet another scientific truth. Geology has established the fact that mountains have, to a great extent, secured the earth against earthquakes. In the beginning the earth was very hot from inside. When as the result of the intense heat gases were formed in the bowels of the earth, they forced a way out, thus causing violent agitations and eruptions in the form of volcanoes, which having cooled down took the shape of mountains ("Marvels & Mysteries of Science" by Allison Hox; & Enc. Brit. under "Geology"). The verse may also signify that the mountains are a great help to the earth in moving steadily on its axis. The Qur’an spoke of the earth as 'moving round' long before it was discovered that it was not stationary and moved on its axis and round the sun.
۞ وَلَوۡ رَحِمۡنٰہُمۡ وَکَشَفۡنَا مَا بِہِمۡ مِّنۡ ضُرٍّ لَّلَجُّوۡا فِیۡ طُغۡیٰنِہِمۡ یَعۡمَہُوۡنَ
7:136; 43:51.
7:136; 43:51.
7:136; 43:51.
Important Words:
للجوا (they would still persist in) is plural form of لج which means, he persisted or persevered in an affair or he persisted obstinately in an affair, even if it became manifest that it was wrong; he persisted in contention, litigation or wrangling (Lane & Aqrab).
Commentary:
Man is so constituted that when he is in comfort and easy circumstances, he throws all caution to the winds and begins to indulge in unseemly conduct. But when his transgression and wicked pursuits produce evil results, then he gives himself up to despair. It is to this natural disposition of man that reference has been made in this verse.
c
7:136; 43:51.
a
7:136; 43:51.
2561
Important Words:
للجوا (they would still persist in) is plural form of لج which means, he persisted or persevered in an affair or he persisted obstinately in an affair, even if it became manifest that it was wrong; he persisted in contention, litigation or wrangling (Lane & Aqrab).
Commentary:
Man is so constituted that when he is in comfort and easy circumstances, he throws all caution to the winds and begins to indulge in unseemly conduct. But when his transgression and wicked pursuits produce evil results, then he gives himself up to despair. It is to this natural disposition of man that reference has been made in this verse.
b
7:136; 43:51.
ہٰذَا فَوۡجٌ مُّقۡتَحِمٌ مَّعَکُمۡ ۖ لَا مَرۡحَبًۢا بِہِمۡ ۚ اِنَّہُمۡ صَالُوا النَّارِ
52:14.
52:14.
When the leaders of disbelief will see a party of their followers coming to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejected truth, so they will enter Hell rushing headlong.
Important Words:
مقتحم (rushing headlong) is derived from قحم. They say قحم فی الامر i.e. he entered into the affair without consideration. اقتحم الامر means, he threw himself into the affair with vehemence and difficulty.
Commentary:
When leaders of disbelief will go to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejecting truth, so they will enter Hell rushing headlong.
The words لامرحباً بھم (no welcome for them) may be taken as having been spoken by the angels in charge of Hell or by the leaders of disbelief who would already be in Hell.
c
52:14.
b
18:54; 21:40; 52:14.3420
Important Words:
مقتحم (rushing headlong) is derived from قحم. They say قحم فی الامر i.e. he entered into the affair without consideration. اقتحم الامر means, he threw himself into the affair with vehemence and difficulty.
Commentary:
When leaders of disbelief will go to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejecting truth, so they will enter Hell rushing headlong.
The words لامرحباً بھم (no welcome for them) may be taken as having been spoken by the angels in charge of Hell or by the leaders of disbelief who would already be in Hell.
a
52:14.
2546
When the leaders of disbelief will see a party of their followers coming to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejected truth, so they will enter Hell rushing headlong.
فَلَمَّا جَآءَتۡہُمۡ رُسُلُہُمۡ بِالۡبَیِّنٰتِ فَرِحُوۡا بِمَا عِنۡدَہُمۡ مِّنَ الۡعِلۡمِ وَحَاقَ بِہِمۡ مَّا کَانُوۡا بِہٖ یَسۡتَہۡزِءُوۡنَ
تَرَی الظّٰلِمِیۡنَ مُشۡفِقِیۡنَ مِمَّا کَسَبُوۡا وَہُوَ وَاقِعٌۢ بِہِمۡ ۗ وَالَّذِیۡنَ اٰمَنُوۡا وَعَمِلُوا الصّٰلِحٰتِ فِیۡ رَوۡضَاتِ الۡجَنَّاتِ ۖ لَہُمۡ مَّا یَشَآءُوۡنَ عِنۡدَ رَبِّہِمۡ ۚ ذٰلِکَ ہُوَ الۡفَضۡلُ الۡکَبِیۡرُ
2:83; 13:30; 22:57; 68:35.
2:83; 13:30; 22:57; 68:35.
In v. 19 disbelievers were stated as scornfully rejecting the very idea of a life after death and defiantly demanded its speedy coming, but the believers being conscious of their great responsibilities were mentioned as being afraid of' facing it. In the present verse it is stated that on the Day of Judgment the tables will be turned upon disbelievers. They will be afraid of confronting the consequences of their evil deeds while believers will be happy in the Gardens of Bliss, basking in the sun of God’s love.
2:83; 3:58; 13:30; 22:57; 68:35.
Commentary:
The verse constitutes an extension of the subject matter of vv. 19 and 21 above. In v. 19 disbelievers were stated as scornfully rejecting the very idea of a life after death and defiantly demanding its speedy coming but the believers being conscious of their great responsibilities were described as being afraid of facing it. In this verse it is stated that on the Day of Judgement the tables will be turned upon disbelievers. They will be afraid of confronting the consequences of their evil deeds while believers will be happy in the Gardens of Bliss, basking in the sun of God’s love.
a
2:83; 13:30; 22:57; 68:35.
a
2:83; 3:58; 13:30; 22:57; 68:35.
3618
Commentary:
The verse constitutes an extension of the subject matter of vv. 19 and 21 above. In v. 19 disbelievers were stated as scornfully rejecting the very idea of a life after death and defiantly demanding its speedy coming but the believers being conscious of their great responsibilities were described as being afraid of facing it. In this verse it is stated that on the Day of Judgement the tables will be turned upon disbelievers. They will be afraid of confronting the consequences of their evil deeds while believers will be happy in the Gardens of Bliss, basking in the sun of God’s love.
a
2:83; 13:30; 22:57; 68:35.
2653
In v. 19 disbelievers were stated as scornfully rejecting the very idea of a life after death and defiantly demanded its speedy coming, but the believers being conscious of their great responsibilities were mentioned as being afraid of' facing it. In the present verse it is stated that on the Day of Judgment the tables will be turned upon disbelievers. They will be afraid of confronting the consequences of their evil deeds while believers will be happy in the Gardens of Bliss, basking in the sun of God’s love.
وَبَدَا لَہُمۡ سَیِّاٰتُ مَا عَمِلُوۡا وَحَاقَ بِہِمۡ مَّا کَانُوۡا بِہٖ یَسۡتَہۡزِءُوۡنَ
16:35; 21:42; 39:49.
16:35; 21:42; 39:49.
16:35; 21:42; 39:49.
b
16:35; 21:42; 39:49.
b
16:35; 21:42; 39:49.
e
16:35; 21:42; 39:49.
وَلَقَدۡ مَکَّنّٰہُمۡ فِیۡمَاۤ اِنۡ مَّکَّنّٰکُمۡ فِیۡہِ وَجَعَلۡنَا لَہُمۡ سَمۡعًا وَّاَبۡصٰرًا وَّاَفۡئِدَۃً فَمَاۤ اَغۡنٰی عَنۡہُمۡ سَمۡعُہُمۡ وَلَاۤ اَبۡصٰرُہُمۡ وَلَاۤ اَفۡئِدَتُہُمۡ مِّنۡ شَیۡءٍ اِذۡ کَانُوۡا یَجۡحَدُوۡنَ بِاٰیٰتِ اللّٰہِ وَحَاقَ بِہِمۡ مَّا کَانُوۡا بِہٖ یَسۡتَہۡزِءُوۡنَ
6:7.
21:42.
Af’idah (hearts) is the plural of Fu’ad which is synonymous with Qalb, both meaning heart, mind or intellect. In the Qur’an both these words have been used synonymously. In 28:11 they have been used together, signifying the heart. It is the context which determines, where any of these words is used as signifying the heart and where as signifying the mind. Some authors, however, make a distinction between Fu’ad and Qalb; the latter is said to have a more special signification than the former which is said to be the Ghisha’ or the Wi‘a’ of the Qalb, or the middle or the interior thereof. Tara Fu’adu-hu means, his mind, or intellect, or courage fled (Lane).
6:7; 7:11.
11:9; 21:42.
Important Words:
أفئدة (hearts) is the plural of فؤاد which is derived from فاد. They say فادہ, i.e. he or it hit, struck, smote or hurt his فؤاد i.e. heart. فاد اللحم فی النار means, he roasted the flesh meat in the fire. فؤاد is synonymous with قلب both meaning heart, mind or intellect. In the Quran, too, both these words have been used synonymously. In 28:11, both the words have been used together, signifying the heart. It is the context which determines where any of these words is used in the sense of mind or heart. Some authors, however, make a distinction between فؤاد and قلب; the latter is said to have a more special signification than the former which is said to be the غشاء or the وعاء of the قلب or the middle or the interior thereof. They say طار فؤادہ i.e. his mind or intellect or courage tied (Lane & Aqrab).
Commentary:
This verse also shows that the Adites were a very powerful and prosperous people. Their dominions extended over vast areas.
b
6:7.
c
21:42.
c
6:7; 7:11.
d
11:9; 21:42.
3780
Important Words:
أفئدة (hearts) is the plural of فؤاد which is derived from فاد. They say فادہ, i.e. he or it hit, struck, smote or hurt his فؤاد i.e. heart. فاد اللحم فی النار means, he roasted the flesh meat in the fire. فؤاد is synonymous with قلب both meaning heart, mind or intellect. In the Quran, too, both these words have been used synonymously. In 28:11, both the words have been used together, signifying the heart. It is the context which determines where any of these words is used in the sense of mind or heart. Some authors, however, make a distinction between فؤاد and قلب; the latter is said to have a more special signification than the former which is said to be the غشاء or the وعاء of the قلب or the middle or the interior thereof. They say طار فؤادہ i.e. his mind or intellect or courage tied (Lane & Aqrab).
Commentary:
This verse also shows that the Adites were a very powerful and prosperous people. Their dominions extended over vast areas.
b
6:7.
c
21:42.
2730
Af’idah (hearts) is the plural of Fu’ad which is synonymous with Qalb, both meaning heart, mind or intellect. In the Qur’an both these words have been used synonymously. In 28:11 they have been used together, signifying the heart. It is the context which determines, where any of these words is used as signifying the heart and where as signifying the mind. Some authors, however, make a distinction between Fu’ad and Qalb; the latter is said to have a more special signification than the former which is said to be the Ghisha’ or the Wi‘a’ of the Qalb, or the middle or the interior thereof. Tara Fu’adu-hu means, his mind, or intellect, or courage fled (Lane).
وَالَّذِیۡنَ اٰمَنُوۡا وَاتَّبَعَتۡہُمۡ ذُرِّیَّتُہُمۡ بِاِیۡمٰنٍ اَلۡحَقۡنَا بِہِمۡ ذُرِّیَّتَہُمۡ وَمَاۤ اَلَتۡنٰہُمۡ مِّنۡ عَمَلِہِمۡ مِّنۡ شَیۡءٍ ۚ کُلُّ امۡرِئٍۭ بِمَا کَسَبَ رَہِیۡنٌ
یعنی اپنے اعمال کی جزا سزا سے اِدھر اُدھر نہیں ہو سکتا۔
40:9.
Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their children will also be united with them, thus making their joy complete.
The mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise.
40:9.
Important Words:
ذریة (children) is derived from ذر. They say ذر اللّٰه عبادہ فی الارض i.e. God spread His servants upon the earth. ذریة used as both singular and plural (ذریات—plural) means, children or offspring of a man, male or female; little ones or young ones; descendants; progenitors or ancestors, women (Lane & Aqrab).
Commentary:
This verse further explains its predecessor. Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their offspring will also be united with them, thus making their joy complete.
The words "Every man stands pledged for what he has earned," remove one possible misunderstanding, viz. that the mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise. The verse clearly speaks of man’s responsibility for his actions.
a
40:9.
1321
因为上一节经文中讲到要使敬畏的人和他们纯洁而美丽的妻子一起生活, 这里是解说还要使他们的儿女和他们团聚一堂, 由此使他们的欢乐更完善。
1322
仅仅和敬畏的人有亲戚关系, 不会对信者有好处。使他在天园中赢得一个安身之处, 要看他自己的善行。
1
یعنی اپنے اعمال کی جزا سزا سے اِدھر اُدھر نہیں ہو سکتا۔
a
40:9.
3944
Important Words:
ذریة (children) is derived from ذر. They say ذر اللّٰه عبادہ فی الارض i.e. God spread His servants upon the earth. ذریة used as both singular and plural (ذریات—plural) means, children or offspring of a man, male or female; little ones or young ones; descendants; progenitors or ancestors, women (Lane & Aqrab).
Commentary:
This verse further explains its predecessor. Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their offspring will also be united with them, thus making their joy complete.
The words "Every man stands pledged for what he has earned," remove one possible misunderstanding, viz. that the mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise. The verse clearly speaks of man’s responsibility for his actions.
a
40:9.
2852
Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their children will also be united with them, thus making their joy complete.
2853
The mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise.
وَالَّذِیۡنَ تَبَوَّءُو الدَّارَ وَالۡاِیۡمٰنَ مِنۡ قَبۡلِہِمۡ یُحِبُّوۡنَ مَنۡ ہَاجَرَ اِلَیۡہِمۡ وَلَا یَجِدُوۡنَ فِیۡ صُدُوۡرِہِمۡ حَاجَۃً مِّمَّاۤ اُوۡتُوۡا وَیُؤۡثِرُوۡنَ عَلٰۤی اَنۡفُسِہِمۡ وَلَوۡ کَانَ بِہِمۡ خَصَاصَۃٌ ۚ وَمَنۡ یُّوۡقَ شُحَّ نَفۡسِہٖ فَاُولٰٓئِکَ ہُمُ الۡمُفۡلِحُوۡنَ
64:17.
这一句是帮助者(اَنْصَار, Ansar) 的好客、亲善和自我牺牲精神的明证。麦加来的教胞手无分文, 一贫如洗, 但他们张开双臂接待教胞, 让他们平分他们的财产。穆圣在麦加的教胞和麦地那的帮助者之间建立起来的情同手足的关系在人际关系的整个历史中无与伦比。这节经文很有说服力地证明这一点。
64:17.
The words constitute a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Ansar (Helpers). The Refugees (Muhajirin) from Mecca came to them, deprived and denuded of all their possessions, and they received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees from Mecca and the Helpers of Medina and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships.
64:17.
Important Words:
حاجة (desire) is derived from حاج which means, he was or became poor; he desired, sought or sought after. حاج و احتاج الیهmeans, he needed it. حاجة means, want, need, necessity; a thing wanted; an object of want; desire (Lane & Aqrab).
خصاصة (poverty) is inf. noun from خص which means, he was or became poor, in a state of poverty. خصاصة means, poverty, need; straightness or difficulty; an evil state or condition; thirst; hunger (Lane & Aqrab).
Commentary:
Whereas the preceding verse constituted an eloquent commentary on the sincerity and devotion of the Refugees (مھاجرین)to their faith, in that they left their hearths and homes for the sake of God and his Messenger, the verse under comment embodies a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Helpers (انصار). The Refugees from Mecca came to the Helpers, deprived and denuded of all their possessions, and the latter received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees and the Helpers, and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships. The verse may have special reference to the Helpers having foregone their share in the spoils that accrued to Muslims from the Jewish tribe of Banu Nadir.
a
64:17.
1412
这一句是帮助者(اَنْصَار, Ansar) 的好客、亲善和自我牺牲精神的明证。麦加来的教胞手无分文, 一贫如洗, 但他们张开双臂接待教胞, 让他们平分他们的财产。穆圣在麦加的教胞和麦地那的帮助者之间建立起来的情同手足的关系在人际关系的整个历史中无与伦比。这节经文很有说服力地证明这一点。
a
64:17.
4196
Important Words:
حاجة (desire) is derived from حاج which means, he was or became poor; he desired, sought or sought after. حاج و احتاج الیهmeans, he needed it. حاجة means, want, need, necessity; a thing wanted; an object of want; desire (Lane & Aqrab).
خصاصة (poverty) is inf. noun from خص which means, he was or became poor, in a state of poverty. خصاصة means, poverty, need; straightness or difficulty; an evil state or condition; thirst; hunger (Lane & Aqrab).
Commentary:
Whereas the preceding verse constituted an eloquent commentary on the sincerity and devotion of the Refugees (مھاجرین)to their faith, in that they left their hearths and homes for the sake of God and his Messenger, the verse under comment embodies a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Helpers (انصار). The Refugees from Mecca came to the Helpers, deprived and denuded of all their possessions, and the latter received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees and the Helpers, and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships. The verse may have special reference to the Helpers having foregone their share in the spoils that accrued to Muslims from the Jewish tribe of Banu Nadir.
a
64:17.
3023
The words constitute a great testimonial to the spirit of self-sacrifice, hospitality and goodwill of the Ansar (Helpers). The Refugees (Muhajirin) from Mecca came to them, deprived and denuded of all their possessions, and they received them with open arms and made them equal partners in their belongings. The bond of love and brotherhood which the Holy Prophet established between the Refugees from Mecca and the Helpers of Medina and to which this verse bears an eloquent testimony, stands unrivalled in the whole history of human relationships.
وَاٰخَرِیۡنَ مِنۡہُمۡ لَمَّا یَلۡحَقُوۡا بِہِمۡ ۚ وَہُوَ الۡعَزِیۡزُ الۡحَکِیۡمُ
穆圣的教义不仅为阿拉伯人, 而且也是为非阿拉伯人归信的, 不仅为他的时代的人, 而且也是为世世代代的人永远归信的。或者, 这节经文也可意指, 穆 圣将从不是直接追随他的另外一个民族中选拔出来。这节经文以及穆圣的一句人所共知的话中所指的是在后期主许迈喜合身上所体现的穆圣的再次降临。阿布•胡赖拉说: “有一天, «聚礼章» 降示时, 我们同穆圣坐在一起。我向穆圣询问, ‘那群人还没有会遇他们’ 这句话指的是谁?” 波斯人萨耳曼 (سَلْمَان, Salman) 那时也同我们坐在一起。在我反复向他提出这同一个问题后没多时, 穆圣将手放在萨耳曼的身上说: “假如伊斯兰教上升去金牛星宫 (隐而不见), 在这些人中的一个人将必然会找到它 («布哈里圣训实录»)。” 穆圣这句话表明, 这节经文适用于波斯后裔中的一个人。阿哈默底亚运动的创始人主许迈喜合是波斯后裔。穆圣其他一些话谈到, 在 «古兰经» 只剩下它的文字以及伊斯兰教只剩下它的名称的时候也就是说, 伊斯兰教的真正精神丧失时, 会出现一个迈喜合 (贝哈奎, بَيْهَقِی, Baihaqi)。因此, «古兰经» 和圣训都一致认为, 这节经文指的是主许的迈喜合身上体现穆圣的再次降临。
اس آیت میں اس حدیث کی طرف اشارہ ہے جس میں آتا ہے کہ رسول کریم صلی اللہ علیہ وسلم سے صحابہؓ نے پوچھا کہ یارسول اللہ! یہ آخرین کون ہیں؟ تو آپ نے سَلمان فارسی کے کندھے پر ہاتھ رکھ کرفرمایا لَوْ کَانَ الْاِیْمَانُ مُعَلَّقًا بِالثُّرَیَّا لَنَالَہٗ رَجُلٌ اَوْ رِجَالٌ مِّنْ فَارِسَ (بخاری) یعنی اگر ایک وقت ایمان ثریا تک بھی اڑ گیا تو اہل فارس کی نسل سے ایک یا ایک سے زیادہ لوگ اسے واپس لے آئیں گے۔ اس میں مہدی معہود کی خبر ہے۔
The Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the generations to come till the end of time. Or, the verse may signify that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet himself in the person of the Promised Messiah in the Latter Days. Says Abu Hurairah: 'One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I enquired from the Holy Prophet, Who are the people to whom the words, 'And among others of them who have not yet joined them,' refer.' Salman, the Persian, was sitting among us. Upon my repeatedly asking him the same question, the Holy Prophet put his hand on Salman and said, 'If Faith were to go up to the Pleiades, a man from these would, surely, find it' (Bukhari). This say
Commentary:
The verse signifies that the Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the coming generations till the end of time. Or the meaning may be that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet in the person of the Promised Messiah in the latter days. Says Abu Hurairah: "One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I asked the Holy Prophet, "Who are the people to whom the words And among others from among them who have not yet joined them, refer. Salman the Persian was sitting among us. Upon my repeatedly asking him the same question, the Prophet put his hand on Salman and said, “If Faith were to go up to the Pleiades, a man from these would surely find it” (Bukhari). This hadith shows that the verse applies to a man of Persian descent. Now, the Promised Messiah, the Founder of the Ahmadiyya Movement, was of Persian descent. Other sayings of the Holy Prophet speak of the appearance of the Messiah at a time when there would remain nothing of the Quran but its words and of Islam but its name i.e. the true spirit of Islamic teaching will be lost (Baihaqi). Thus the Quran and Hadith both seem to agree that the present verse refers to the Second Advent of the Holy Prophet in the person of the Promised Messiah.
1427
穆圣的教义不仅为阿拉伯人, 而且也是为非阿拉伯人归信的, 不仅为他的时代的人, 而且也是为世世代代的人永远归信的。或者, 这节经文也可意指, 穆 圣将从不是直接追随他的另外一个民族中选拔出来。这节经文以及穆圣的一句人所共知的话中所指的是在后期主许迈喜合身上所体现的穆圣的再次降临。阿布•胡赖拉说: “有一天, «聚礼章» 降示时, 我们同穆圣坐在一起。我向穆圣询问, ‘那群人还没有会遇他们’ 这句话指的是谁?” 波斯人萨耳曼 (سَلْمَان, Salman) 那时也同我们坐在一起。在我反复向他提出这同一个问题后没多时, 穆圣将手放在萨耳曼的身上说: “假如伊斯兰教上升去金牛星宫 (隐而不见), 在这些人中的一个人将必然会找到它 («布哈里圣训实录»)。” 穆圣这句话表明, 这节经文适用于波斯后裔中的一个人。阿哈默底亚运动的创始人主许迈喜合是波斯后裔。穆圣其他一些话谈到, 在 «古兰经» 只剩下它的文字以及伊斯兰教只剩下它的名称的时候也就是说, 伊斯兰教的真正精神丧失时, 会出现一个迈喜合 (贝哈奎, بَيْهَقِی, Baihaqi)。因此, «古兰经» 和圣训都一致认为, 这节经文指的是主许的迈喜合身上体现穆圣的再次降临。
1
اس آیت میں اس حدیث کی طرف اشارہ ہے جس میں آتا ہے کہ رسول کریم صلی اللہ علیہ وسلم سے صحابہؓ نے پوچھا کہ یارسول اللہ! یہ آخرین کون ہیں؟ تو آپ نے سَلمان فارسی کے کندھے پر ہاتھ رکھ کرفرمایا لَوْ کَانَ الْاِیْمَانُ مُعَلَّقًا بِالثُّرَیَّا لَنَالَہٗ رَجُلٌ اَوْ رِجَالٌ مِّنْ فَارِسَ (بخاری) یعنی اگر ایک وقت ایمان ثریا تک بھی اڑ گیا تو اہل فارس کی نسل سے ایک یا ایک سے زیادہ لوگ اسے واپس لے آئیں گے۔ اس میں مہدی معہود کی خبر ہے۔
4236
Commentary:
The verse signifies that the Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the coming generations till the end of time. Or the meaning may be that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet in the person of the Promised Messiah in the latter days. Says Abu Hurairah: "One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I asked the Holy Prophet, "Who are the people to whom the words And among others from among them who have not yet joined them, refer. Salman the Persian was sitting among us. Upon my repeatedly asking him the same question, the Prophet put his hand on Salman and said, “If Faith were to go up to the Pleiades, a man from these would surely find it” (Bukhari). This hadith shows that the verse applies to a man of Persian descent. Now, the Promised Messiah, the Founder of the Ahmadiyya Movement, was of Persian descent. Other sayings of the Holy Prophet speak of the appearance of the Messiah at a time when there would remain nothing of the Quran but its words and of Islam but its name i.e. the true spirit of Islamic teaching will be lost (Baihaqi). Thus the Quran and Hadith both seem to agree that the present verse refers to the Second Advent of the Holy Prophet in the person of the Promised Messiah.
3046
The Message of the Holy Prophet was meant not only for the Arabs among whom he was raised but for all non-Arabs as well, and not only for his contemporaries but also for the generations to come till the end of time. Or, the verse may signify that the Holy Prophet will be raised among another people who have not yet joined his immediate followers. The reference in the verse and in a well-known saying of the Holy Prophet is to the Second Advent of the Holy Prophet himself in the person of the Promised Messiah in the Latter Days. Says Abu Hurairah: 'One Day we were sitting with the Holy Prophet when Surah Jumu‘ah was revealed. I enquired from the Holy Prophet, Who are the people to whom the words, 'And among others of them who have not yet joined them,' refer.' Salman, the Persian, was sitting among us. Upon my repeatedly asking him the same question, the Holy Prophet put his hand on Salman and said, 'If Faith were to go up to the Pleiades, a man from these would, surely, find it' (Bukhari). This say
وَاَنَّا لَا نَدۡرِیۡۤ اَشَرٌّ اُرِیۡدَ بِمَنۡ فِی الۡاَرۡضِ اَمۡ اَرَادَ بِہِمۡ رَبُّہُمۡ رَشَدًا
Commentary:
Whereas before the appearance of a Divine Reformer, soothsayers and diviners ply their evil trade of prying into the unknown with impunity, with the appearance of such a one they practically confess their lack of knowledge of the unseen by giving up their evil practices. It is not given to these people to foretell what great changes in the world are decreed to take place. On the other hand, only God’s great Messengers can foretell the future.
4404
Commentary:
Whereas before the appearance of a Divine Reformer, soothsayers and diviners ply their evil trade of prying into the unknown with impunity, with the appearance of such a one they practically confess their lack of knowledge of the unseen by giving up their evil practices. It is not given to these people to foretell what great changes in the world are decreed to take place. On the other hand, only God’s great Messengers can foretell the future.
وَاِذَا مَرُّوۡا بِہِمۡ یَتَغَامَزُوۡنَ
Important Words:
یتغامزون (they winked at one another in mockery) is derived from غمز. They say غمزہ بالعین i.e. he made a sign to him with the eye. تغامزوا means, they made signs to one another with their eyes, eyebrows, hands, indicating something blameable and faulty (Lane).
4640
Important Words:
یتغامزون (they winked at one another in mockery) is derived from غمز. They say غمزہ بالعین i.e. he made a sign to him with the eye. تغامزوا means, they made signs to one another with their eyes, eyebrows, hands, indicating something blameable and faulty (Lane).
اِنَّ رَبَّہُمۡ بِہِمۡ یَوۡمَئِذٍ لَّخَبِیۡرٌۢ
安拉完全知道他们的邪恶计谋, 他将惩罚他们的邪恶行径。
God is Well-Aware of their evil designs and He will punish them for their evil deeds.
Commentary:
God is well aware of their evil designs and He will punish them for their evil actions.
1768
安拉完全知道他们的邪恶计谋, 他将惩罚他们的邪恶行径。
4820
Commentary:
God is well aware of their evil designs and He will punish them for their evil actions.
3417
God is Well-Aware of their evil designs and He will punish them for their evil deeds.