دَآبَّۃ
Appears 14 times in Quran
Derived Words (5)
Words derived from the stem "دَآبَّۃ".
- an animal
- an animal that crawls
- animal
- beasts
- creature
- creatures
- living creature
- a germ
- a worm
- a living creature
- creature
- creature that moves
- and of whatever living creatures He has spread forth in both
Occurrences in Quran
Found 14 verses containing "دَآبَّۃ".
۞ وَاِذَا وَقَعَ الۡقَوۡلُ عَلَیۡہِمۡ اَخۡرَجۡنَا لَہُمۡ دَآبَّۃً مِّنَ الۡاَرۡضِ تُکَلِّمُہُمۡ اَنَّ النَّاسَ کَانُوۡا بِاٰیٰتِنَا لَا یُوۡقِنُوۡنَ
这是有关后期出现一种瘟疫的预言。这节经文是由穆圣亲口解释的。但是 دَآبَّة (Dabbah) 的意义如果认为是指完全热衷于获得今世财富与物质享受的一个十足的实利主义者 (34:15) 的话, 这节经文指的, 看来是西方实利主义的那些国家 “他们的工作完全化在探究今世生活有关的事物方面” (18:105), 而且他们竭尽全力于今世的生命。
یہاں عَلَیْھِمْ آیا ہے۔ اور عَلٰی بالعموم یہ بتاتا ہے کہ جس کے متعلق عذاب کی خبر ہے اس کے خلاف بات ظاہر ہو گئی پس وَقَعَ الْقَوْلُ کے بعد چونکہ عَلٰی کا لفظ آیا ہے تو اس کا مطلب یہ ہے کہ ان کی تباہی کی خبر پوری ہو جائے گی۔
دَآبَّۃٌ سے مراد طاعون کا کیڑا ہے جس کے آخری زمانہ میں ظاہر ہونے کی خبر دی گئی تھی۔ وہ کیڑا جس کے جسم کو کاٹ کر اندر داخل ہو جاتا ہے۔ وہ ہلاک ہو جاتا ہے۔ چنانچہ رسول کریم صلی اللہ علیہ وسلم نے ایک حدیث میں بیان فرمایا کہ آخری زمانہ میں خداتعالیٰ دَآبَّۃُ الْاَرْضِ پیدا فرمائے گا (دیکھئے ابن کثیر برحاشیہ فتح البیان سورۂ نمل صفحہ۲۳۱) اسی طرح دوسری حدیث میں فرمایا کہ آخری زمانہ میں نغـف کی بیماری پیدا ہوگی (مسلم) ان دونوں حدیثوں کو ملا کر یہ نتیجہ نکلتا ہے کہ حدیثوں میں یہ خبر دی گئی تھی کہ آخری زمانہ میں طاعون کی مرض پھیلے گی جو ایک مخفی کیڑے کے ساتھ بھی تع
The words, Waqa‘al-Qaulu ‘Alaihim, mean, the sentence or the decree became due against them or came to pass; they made themselves deserving of the Divine sentence or the Divine decree (Aqrab).
This is a prophecy concerning the appearance of plague in the Latter Days. The verse was so construed by the Holy Prophet himself. But if Dabbah is taken in the sense of a grossly materialistic person all whose endeavours are wholly directed to the acquisition of worldly riches and material comforts (34:15), the reference in the verse seems to be to the materialistic Western nations 'whose labour is all lost in search after things pertaining to the life of this World' (18:105) and who have fallen on this world with all their might and main.
Important Words:
وقع (is passed). They say وقع الشیء من یدہ, the thing fell from his hand. وقع الحق means, the truth became established (Lane & Aqrab).
قول is inf. n. from قال and means, decree, sentence or the prophecy about punishment. واقع الطیر علی الشجر means, the bird descended upon the tree. The expression وقع القول علیھم means, the sentence or the decree became due against them; they made themselves deserving of the sentence or the decree (Lane & Aqrab).
دابة (insect) is active participle from دب which means, he or it crept or crawled slowly like an ant or a reptile or a weak person. دابة signifies all such animals or insects as creep or crawl or walk slowly, all animals big or small, whether walking on two legs or on four legs or creeping on the belly, etc. The word is also used about beasts like the horse, the mule, the donkey, etc. (Lane & Aqrab). In the Quran the expression دابة الارض has also been used for a worldly-minded man whose efforts are wholly devoted to the acquisition of material benefits; a grossly materialistic person, a worthless creature or worm of the earth (34:15).
تکلمھم (shall wound them) is aorist from کلم (kallama). کلمه means, he talked to him or he conversed with him much and freely; he wounded him (Aqrab).
Commentary:
The verse seems to imply two prophetic references. Taking دابة الارض in the sense of a grossly materialistic person whose endeavours are wholly directed to the acquisition of worldly riches and material comforts, the reference seems to be to the materialistic western nations "whose labour is all lost in search after things pertaining to the life of this world" (18:105) and who have fallen on this world with all their might and main. The verse purports to say that when men will reject the signs of God and by indulging in evil deeds will make themselves deserving of Divine punishment, they will fall a victim to the plunder and pillage of the materialistic and mechanistic western nations. Taking the word in the sense of "a worm or insect of the earth," the reference may be to the bubonic plague which was to have appeared in the time of the Promised Messiah and from whose ravages his followers were to remain miraculously immune, thus bearing witness to the truth of his claims.
955
这是有关后期出现一种瘟疫的预言。这节经文是由穆圣亲口解释的。但是 دَآبَّة (Dabbah) 的意义如果认为是指完全热衷于获得今世财富与物质享受的一个十足的实利主义者 (34:15) 的话, 这节经文指的, 看来是西方实利主义的那些国家 “他们的工作完全化在探究今世生活有关的事物方面” (18:105), 而且他们竭尽全力于今世的生命。
2
یہاں عَلَیْھِمْ آیا ہے۔ اور عَلٰی بالعموم یہ بتاتا ہے کہ جس کے متعلق عذاب کی خبر ہے اس کے خلاف بات ظاہر ہو گئی پس وَقَعَ الْقَوْلُ کے بعد چونکہ عَلٰی کا لفظ آیا ہے تو اس کا مطلب یہ ہے کہ ان کی تباہی کی خبر پوری ہو جائے گی۔
3
دَآبَّۃٌ سے مراد طاعون کا کیڑا ہے جس کے آخری زمانہ میں ظاہر ہونے کی خبر دی گئی تھی۔ وہ کیڑا جس کے جسم کو کاٹ کر اندر داخل ہو جاتا ہے۔ وہ ہلاک ہو جاتا ہے۔ چنانچہ رسول کریم صلی اللہ علیہ وسلم نے ایک حدیث میں بیان فرمایا کہ آخری زمانہ میں خداتعالیٰ دَآبَّۃُ الْاَرْضِ پیدا فرمائے گا (دیکھئے ابن کثیر برحاشیہ فتح البیان سورۂ نمل صفحہ۲۳۱) اسی طرح دوسری حدیث میں فرمایا کہ آخری زمانہ میں نغـف کی بیماری پیدا ہوگی (مسلم) ان دونوں حدیثوں کو ملا کر یہ نتیجہ نکلتا ہے کہ حدیثوں میں یہ خبر دی گئی تھی کہ آخری زمانہ میں طاعون کی مرض پھیلے گی جو ایک مخفی کیڑے کے ساتھ بھی تع
2866
Important Words:
وقع (is passed). They say وقع الشیء من یدہ, the thing fell from his hand. وقع الحق means, the truth became established (Lane & Aqrab).
قول is inf. n. from قال and means, decree, sentence or the prophecy about punishment. واقع الطیر علی الشجر means, the bird descended upon the tree. The expression وقع القول علیھم means, the sentence or the decree became due against them; they made themselves deserving of the sentence or the decree (Lane & Aqrab).
دابة (insect) is active participle from دب which means, he or it crept or crawled slowly like an ant or a reptile or a weak person. دابة signifies all such animals or insects as creep or crawl or walk slowly, all animals big or small, whether walking on two legs or on four legs or creeping on the belly, etc. The word is also used about beasts like the horse, the mule, the donkey, etc. (Lane & Aqrab). In the Quran the expression دابة الارض has also been used for a worldly-minded man whose efforts are wholly devoted to the acquisition of material benefits; a grossly materialistic person, a worthless creature or worm of the earth (34:15).
تکلمھم (shall wound them) is aorist from کلم (kallama). کلمه means, he talked to him or he conversed with him much and freely; he wounded him (Aqrab).
Commentary:
The verse seems to imply two prophetic references. Taking دابة الارض in the sense of a grossly materialistic person whose endeavours are wholly directed to the acquisition of worldly riches and material comforts, the reference seems to be to the materialistic western nations "whose labour is all lost in search after things pertaining to the life of this world" (18:105) and who have fallen on this world with all their might and main. The verse purports to say that when men will reject the signs of God and by indulging in evil deeds will make themselves deserving of Divine punishment, they will fall a victim to the plunder and pillage of the materialistic and mechanistic western nations. Taking the word in the sense of "a worm or insect of the earth," the reference may be to the bubonic plague which was to have appeared in the time of the Promised Messiah and from whose ravages his followers were to remain miraculously immune, thus bearing witness to the truth of his claims.
2190
The words, Waqa‘al-Qaulu ‘Alaihim, mean, the sentence or the decree became due against them or came to pass; they made themselves deserving of the Divine sentence or the Divine decree (Aqrab).
2191
This is a prophecy concerning the appearance of plague in the Latter Days. The verse was so construed by the Holy Prophet himself. But if Dabbah is taken in the sense of a grossly materialistic person all whose endeavours are wholly directed to the acquisition of worldly riches and material comforts (34:15), the reference in the verse seems to be to the materialistic Western nations 'whose labour is all lost in search after things pertaining to the life of this World' (18:105) and who have fallen on this world with all their might and main.
اِنَّ فِیۡ خَلۡقِ السَّمٰوٰتِ وَالۡاَرۡضِ وَاخۡتِلٰفِ الَّیۡلِ وَالنَّہَارِ وَالۡفُلۡکِ الَّتِیۡ تَجۡرِیۡ فِی الۡبَحۡرِ بِمَا یَنۡفَعُ النَّاسَ وَمَاۤ اَنۡزَلَ اللّٰہُ مِنَ السَّمَآءِ مِنۡ مَّآءٍ فَاَحۡیَا بِہِ الۡاَرۡضَ بَعۡدَ مَوۡتِہَا وَبَثَّ فِیۡہَا مِنۡ کُلِّ دَآبَّۃٍ وَّتَصۡرِیۡفِ الرِّیٰحِ وَالسَّحَابِ الۡمُسَخَّرِ بَیۡنَ السَّمَآءِ وَالۡاَرۡضِ لَاٰیٰتٍ لِّقَوۡمٍ یَّعۡقِلُوۡنَ
3:191; 10:7; 30:23; 45:6.
3:191; 10:7; 30:23; 45:6.
The Qur’an takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken collectively. The earth may be said to owe its existence to a fortuitous concourse of atoms, and a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible for one to escape the conclusion, that this universe has not come into existence accidentally. Indeed, the consummate harmony that pervades it forcefully points to the fact that the whole system has been created and is being directed by One Intelligent Being Who is All-Powerful and All-Knowing. Moreover, by laying special emphasis on the study of the phenomena of nature, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet,
3:191; 10:7; 30:23; 45:6.
Important Words:
اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).
الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).
دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).
المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).
Commentary:
This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.
The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.
Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.
Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.
f
3:191; 10:7; 30:23; 45:6.
a
3:191; 10:7; 30:23; 45:6.
171
Important Words:
اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).
الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).
دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).
المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).
Commentary:
This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.
The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.
Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.
Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.
e
3:191; 10:7; 30:23; 45:6.
188
The Qur’an takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken collectively. The earth may be said to owe its existence to a fortuitous concourse of atoms, and a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible for one to escape the conclusion, that this universe has not come into existence accidentally. Indeed, the consummate harmony that pervades it forcefully points to the fact that the whole system has been created and is being directed by One Intelligent Being Who is All-Powerful and All-Knowing. Moreover, by laying special emphasis on the study of the phenomena of nature, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet,
وَکَاَیِّنۡ مِّنۡ دَآبَّۃٍ لَّا تَحۡمِلُ رِزۡقَہَا اللّٰہُ یَرۡزُقُہَا وَاِیَّاکُمۡ ۚ وَہُوَ السَّمِیۡعُ الۡعَلِیۡمُ
11:7.
یعنی بظاہر انسان کمائی کرکے رزق حاصل کرتا ہے مگر جانور اور کیڑے مکوڑے گھاس پھونس یا اپنے سے باریک کیڑے کھا کر گزارہ کرتے ہیں۔ پس جانوروں کے لئے رزق مہیا کرنا بتاتا ہے کہ انسان کے لئے بھی خدا ہی رزق مہیا کر رہا ہے اور اس کی کمائی صرف ایک پردہ ہے۔
11:7.
When even animals and birds do not go without food, it is inconceivable that man, who is God’s noblest creation and its acme and apex, should starve.
11:7.
Commentary:
In this verse the believers are further told that if they have to leave their hearths and homes, they should have no fear of poverty and starvation. When even animals and birds do not go without food, it is inconceivable that man who is God’s noblest creation and its acme and apex should starve, particularly when he is prepared to suffer all this for the sake of his Creator.
d
11:7.
2
یعنی بظاہر انسان کمائی کرکے رزق حاصل کرتا ہے مگر جانور اور کیڑے مکوڑے گھاس پھونس یا اپنے سے باریک کیڑے کھا کر گزارہ کرتے ہیں۔ پس جانوروں کے لئے رزق مہیا کرنا بتاتا ہے کہ انسان کے لئے بھی خدا ہی رزق مہیا کر رہا ہے اور اس کی کمائی صرف ایک پردہ ہے۔
b
11:7.
2983
Commentary:
In this verse the believers are further told that if they have to leave their hearths and homes, they should have no fear of poverty and starvation. When even animals and birds do not go without food, it is inconceivable that man who is God’s noblest creation and its acme and apex should starve, particularly when he is prepared to suffer all this for the sake of his Creator.
d
11:7.
2264
When even animals and birds do not go without food, it is inconceivable that man, who is God’s noblest creation and its acme and apex, should starve.
وَمَا مِنۡ دَآبَّۃٍ فِی الۡاَرۡضِ وَلَا طٰٓئِرٍ یَّطِیۡرُ بِجَنَاحَیۡہِ اِلَّاۤ اُمَمٌ اَمۡثَالُکُمۡ ۚ مَّا فَرَّطۡنَا فِی الۡکِتٰبِ مِنۡ شَیۡءٍ ۚ ثُمَّ اِلٰی رَبِّہِمۡ یُحۡشَرُوۡنَ
یعنی خداتعالیٰ کے قانون کے تابع ہیں۔
یعنی سب قسم کی تعلیمات دے دی ہیں۔
11:7, 57.
16:90.
The verse points out that even birds and insects, like ants, can understand from atmospheric change that a storm is imminent, and animals like dogs understand the orders of their masters but the foolish disbelievers do not see the writing on the wall and do not realize that by rejecting the Holy Prophet they are incurring the displeasure of God. They are warned that all their actions have been recorded and they will have to answer for them. The verse further seems to point to two classes of men: (a) Those who like the beasts are wholly bent upon the earth and their entire life is confined to satisfying their physical desires. (b) Those who like birds soar high into spiritual regions—highly spiritual persons having been likened to birds in the Qur’an (3:50).
11:7, 57.
16:90.
Important Words:
امم (communities), which is derived from ام i.e. he betook himself to or aimed at or sought, is the plural of امة which means, a way, course or manner of acting or of conduct or of life; religion, which is a course that men follow; the followers of a religion; or a people to whom a Prophet is sent, whether unbelievers or believers; a generation; a nation, a people, a race, a tribe or a family; a collective body of men or of other living beings; a kind, genus or generical class; creatures of God. It also means, a righteous man who is an object of imitation, being a model for others; or one who follows the true religion; or a learned man who has no equal in his time (Lane).
امثال (like) is the plural مثل (mathal) and مثل (mithl), both being derived from the verb مثل for which see 2:107. مثل (mathal) means, description, condition, state or case; a description by way of comparison; similitude; argument or sign, etc. The word is also used in the sense of مثل (mithl) which means, a like; one similar to; the thing itself, i.e. the same as (Aqrab Lane).
Commentary:
The Quran draws the attention of disbelievers to the animals that move on the earth and to the birds that fly in the air. Even animals and birds can understand by means of signs that a change has taken place in the season, but disbelievers are worse than these; for they do not see the signs which indicate that Islam is triumphing while disbelief is beating a retreat. Even a dog can see whether its master is angry or pleased; but disbelievers cannot see whether their Lord is displeased with them. Thus, both the birds that fly in the air and the animals that move on the earth are, in this respect, better than disbelievers.
Incidentally, the verse also hints that even birds and animals will be resurrected and requited for their actions like men. The resemblance between the requital of men and animals may not be perfect, but it is still there. Some of the sayings of the Holy Prophet also lend support to this conclusion; for it is said in a hadith that the horned goat shall be made to pay penalty to the goat without horns which it kills or injures (Muslim, ch. on Tahrimuz-Zulm).
The last words of the verse, i.e. We have left out nothing in the Book. Then to their Lord shall they be gathered together, may also refer to disbelievers. In that case, this part of the verse would mean that all the works of disbelievers will be preserved and nothing will be left out, and that they will finally be requited for their actions on the Day of Resurrection.
a
11:7, 57.
b
16:90.
3
یعنی خداتعالیٰ کے قانون کے تابع ہیں۔
4
یعنی سب قسم کی تعلیمات دے دی ہیں۔
b
11:7, 57.
c
16:90.
786
Important Words:
امم (communities), which is derived from ام i.e. he betook himself to or aimed at or sought, is the plural of امة which means, a way, course or manner of acting or of conduct or of life; religion, which is a course that men follow; the followers of a religion; or a people to whom a Prophet is sent, whether unbelievers or believers; a generation; a nation, a people, a race, a tribe or a family; a collective body of men or of other living beings; a kind, genus or generical class; creatures of God. It also means, a righteous man who is an object of imitation, being a model for others; or one who follows the true religion; or a learned man who has no equal in his time (Lane).
امثال (like) is the plural مثل (mathal) and مثل (mithl), both being derived from the verb مثل for which see 2:107. مثل (mathal) means, description, condition, state or case; a description by way of comparison; similitude; argument or sign, etc. The word is also used in the sense of مثل (mithl) which means, a like; one similar to; the thing itself, i.e. the same as (Aqrab Lane).
Commentary:
The Quran draws the attention of disbelievers to the animals that move on the earth and to the birds that fly in the air. Even animals and birds can understand by means of signs that a change has taken place in the season, but disbelievers are worse than these; for they do not see the signs which indicate that Islam is triumphing while disbelief is beating a retreat. Even a dog can see whether its master is angry or pleased; but disbelievers cannot see whether their Lord is displeased with them. Thus, both the birds that fly in the air and the animals that move on the earth are, in this respect, better than disbelievers.
Incidentally, the verse also hints that even birds and animals will be resurrected and requited for their actions like men. The resemblance between the requital of men and animals may not be perfect, but it is still there. Some of the sayings of the Holy Prophet also lend support to this conclusion; for it is said in a hadith that the horned goat shall be made to pay penalty to the goat without horns which it kills or injures (Muslim, ch. on Tahrimuz-Zulm).
The last words of the verse, i.e. We have left out nothing in the Book. Then to their Lord shall they be gathered together, may also refer to disbelievers. In that case, this part of the verse would mean that all the works of disbelievers will be preserved and nothing will be left out, and that they will finally be requited for their actions on the Day of Resurrection.
b
11:7, 57.
c
16:90.
846
The verse points out that even birds and insects, like ants, can understand from atmospheric change that a storm is imminent, and animals like dogs understand the orders of their masters but the foolish disbelievers do not see the writing on the wall and do not realize that by rejecting the Holy Prophet they are incurring the displeasure of God. They are warned that all their actions have been recorded and they will have to answer for them. The verse further seems to point to two classes of men: (a) Those who like the beasts are wholly bent upon the earth and their entire life is confined to satisfying their physical desires. (b) Those who like birds soar high into spiritual regions—highly spiritual persons having been likened to birds in the Qur’an (3:50).
خَلَقَ السَّمٰوٰتِ بِغَیۡرِ عَمَدٍ تَرَوۡنَہَا ۖ وَاَلۡقٰی فِی الۡاَرۡضِ رَوٰسِیَ اَنۡ تَمِیۡدَ بِکُمۡ وَبَثَّ فِیۡہَا مِنۡ کُلِّ دَآبَّۃٍ ۚ وَاَنۡزَلۡنَا مِنَ السَّمَآءِ مَآءً فَاَنۡۢبَتۡنَا فِیۡہَا مِنۡ کُلِّ زَوۡجٍ کَرِیۡمٍ
قرآن مجیدنے مصدری مثبت جملہ استعمال کیا ہے۔ ہم نے ترجمہ میں مصدری منفی جملہ استعمال کیا ہے اور یہ عربی قاعدہ کے مطابق ہے۔ جس میں اَنْ کے بعد ’’نہ‘‘ کا نکالنا نحوی لوگ جائز قرار دیتے ہیں۔
قرآن کریم میں لفظ اَ نْـبَتْـنَا ہے جس کے معنے اُگانے کے بھی ہیں اور بڑھانے کے بھی ہیں چونکہ آگے جوڑے کا ذکر آتا ہے اور قرآنی اصطلاح میں جوڑا جانوروں کے لئے بھی بولا جاتا ہے اور نباتات کے لئے بھی اس لئے ہم نے یہ ترجمہ کیا ہے کہ اس میں ہر قسم کے جوڑے پیدا کیے۔
13:3.
13:4; 15:20; 16:16; 77:28.
27:61; 50:8.
Elsewhere (13:4) the Qur’an has used the word Ja‘ala (He has made) to express the sense of Alqa (He has placed) which shows that mountains formed a part of the earth and were not placed on it from outside.
13:3.
13:4; 15:20; 16:16; 77:28.
27:61; 50:8.
Commentary:
It should not be understood from the word ألقی which literally means, "He has cast" or "He has placed" that the mountains were placed on the earth from somewhere outside, after it had been created. Elsewhere the Quran has used the word جعل(He made) to express the same sense which shows that the mountains formed a part and parcel of the earth and were not placed on it from outside.
Incidentally, the verse points to a truth which science has only recently discovered but which the Quran revealed about 1400 years ago, viz. that mountains instead of being a cause of earthquakes, exert a stabilizing influence, rendering earth tremors a very infrequent occurrence.
This verse gives three arguments to prove the Oneness and Almightiness of God: (a) He is the Creator of heavens and the whole solar system; (b) He has created the earth and regulates, controls and guides all life on it; (c) He sends down water from heaven and gives a new life to the earth after it has become parched and dry. This means that God is the Creator of the universe, its Controller and the Giver of life. These are essential attributes of a Supreme Being Who demands and commands our adoration and worship. See also 16:16.
a
13:3.
b
13:4; 15:20; 16:16; 77:28.
c
27:61; 50:8.
1004
«古兰经» 其他经文 (13:4) 中使用 جَعَلَ (Ja‘ala, 造出了) 这一单词来表达 اَلْقَى (Alqa, 他安置了) 的意义, 这说明山岳是大地的一个组成部分而不是从外面放在大地上的。
2
قرآن مجیدنے مصدری مثبت جملہ استعمال کیا ہے۔ ہم نے ترجمہ میں مصدری منفی جملہ استعمال کیا ہے اور یہ عربی قاعدہ کے مطابق ہے۔ جس میں اَنْ کے بعد ’’نہ‘‘ کا نکالنا نحوی لوگ جائز قرار دیتے ہیں۔
3
قرآن کریم میں لفظ اَ نْـبَتْـنَا ہے جس کے معنے اُگانے کے بھی ہیں اور بڑھانے کے بھی ہیں چونکہ آگے جوڑے کا ذکر آتا ہے اور قرآنی اصطلاح میں جوڑا جانوروں کے لئے بھی بولا جاتا ہے اور نباتات کے لئے بھی اس لئے ہم نے یہ ترجمہ کیا ہے کہ اس میں ہر قسم کے جوڑے پیدا کیے۔
a
13:3.
b
13:4; 15:20; 16:16; 77:28.
c
27:61; 50:8.
3038
Commentary:
It should not be understood from the word ألقی which literally means, "He has cast" or "He has placed" that the mountains were placed on the earth from somewhere outside, after it had been created. Elsewhere the Quran has used the word جعل(He made) to express the same sense which shows that the mountains formed a part and parcel of the earth and were not placed on it from outside.
Incidentally, the verse points to a truth which science has only recently discovered but which the Quran revealed about 1400 years ago, viz. that mountains instead of being a cause of earthquakes, exert a stabilizing influence, rendering earth tremors a very infrequent occurrence.
This verse gives three arguments to prove the Oneness and Almightiness of God: (a) He is the Creator of heavens and the whole solar system; (b) He has created the earth and regulates, controls and guides all life on it; (c) He sends down water from heaven and gives a new life to the earth after it has become parched and dry. This means that God is the Creator of the universe, its Controller and the Giver of life. These are essential attributes of a Supreme Being Who demands and commands our adoration and worship. See also 16:16.
a
13:3.
b
13:4; 15:20; 16:16; 77:28.
c
27:61; 50:8.
2303
Elsewhere (13:4) the Qur’an has used the word Ja‘ala (He has made) to express the sense of Alqa (He has placed) which shows that mountains formed a part of the earth and were not placed on it from outside.
۞ وَمَا مِنۡ دَآبَّۃٍ فِی الۡاَرۡضِ اِلَّا عَلَی اللّٰہِ رِزۡقُہَا وَیَعۡلَمُ مُسۡتَقَرَّہَا وَمُسۡتَوۡدَعَہَا ۚ کُلٌّ فِیۡ کِتٰبٍ مُّبِیۡنٍ
11:57.
یعنی ہر جاندار کی۔
مستقر اور مستودع کی تشریح کے لئے دیکھیں سورۃ انعام آیت۹۹ نوٹ نمبر۱۔
عربی میں یَعْلَمُ کا لفظ ہے جس کے معنے ہیں ’’جانتا ہے‘‘ لیکن اردو میں اس قسم کی عبارت اس طرح ہوتی ہے کہ ’’جانتا نہ ہو‘‘ اس لئے گو ترجمہ ہم نے جانتا ہے لکھا ہے مگر اردو کے لحاظ سے یوں سمجھنا چاہیے کہ جانتا نہ ہو۔
11:57.
God has provided sustenance for all His creatures. He has even provided the means of subsistence for worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of the different kinds of food on which they subsist. But God has made ample provision for them all. The verse points out that God, having supplied the physical needs of the meanest of His creatures, certainly could not have neglected to make similar provision for the moral and spiritual needs of man who is the acme of His creation. The verse refers not only to the temporary and permanent abode of every living thing but also to the utmost limit to which its powers can develop.
Mustaqarr and Mustauda‘ signify not only a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane).
11:57.
Important Words:
مستقر (lodging) and مستودع (home) not only mean a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane). See also 6:99.
Commentary:
The verse declares that God has provided sustenance for all His creatures but it rests with them to make proper use of it. He has provided the means of subsistence for even the worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. There are many insects about the nature of even whose food man is in the dark, but all are getting their sustenance from nature. An interesting instance of how God makes provision for animals is furnished by the crops which men sow. While wheat makes an article of food for man, its stalk, leaves and husks provide food for animals. If God had not produced these things along with the grains of wheat, most men might have neglected their own ulterior interests and starved the dumb cattle.
God has created nothing without purpose. Even prickly shrubs form food for the camel and the goat, while the worms that grow in the human body get their food in the body itself. In fact, every species of worm, insect and animal has its particular food provided for it in nature. Even beasts of prey, which live on different kinds of animal diet seldom go hungry. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of knowing the different kinds of food on which they subsist. But God has made ample provision for them all.
What the Quran points out in this verse is that, when God has supplied the physical needs of the meanest of His creatures, He could certainly not have neglected to make provision for the moral and spiritual needs of the noblest of His creatures—man, who is the acme of His creation. It is unthinkable that when man was a mere clot of blood in the womb of his mother God supplied all his needs, but when he grew up to perfection and stood in need of guidance for the cultivation of his moral and spiritual faculties, He left him to his fate. Most assuredly God has provided both physical and spiritual sustenance for man; but it is for man to get it and make a proper use of it.
The words, He knows its lodging and its home, refer not only to the temporary and the permanent abode of every living thing but also to the utmost limit to which its powers can develop (see Important Words). The expression is thus intended to point out that only the Being Who knows the place where a thing lives and the utmost limits of its faculties can devise and provide the food best suited for it. To explain this point we may take the example of the body and the soul. We find that in teachings devised by human beings, either only the needs of the permanent abode, which relates to the human soul, have been taken into consideration, and the needs of the body, which serves as a shell for the soul and is thus man’s temporary abode, have been neglected; or the betterment of the temporary abode i.e. the body, has received the whole attention and the requirements of the soul have been lost sight of. The truth is that with the help of his intellect alone it is not possible for man to provide for both his material and spiritual needs; for he does not know what will happen after death, and his spiritual needs concern primarily his life in the Hereafter. It is only God Who does so.
b
11:57.
1
یعنی ہر جاندار کی۔
2
مستقر اور مستودع کی تشریح کے لئے دیکھیں سورۃ انعام آیت۹۹ نوٹ نمبر۱۔
3
عربی میں یَعْلَمُ کا لفظ ہے جس کے معنے ہیں ’’جانتا ہے‘‘ لیکن اردو میں اس قسم کی عبارت اس طرح ہوتی ہے کہ ’’جانتا نہ ہو‘‘ اس لئے گو ترجمہ ہم نے جانتا ہے لکھا ہے مگر اردو کے لحاظ سے یوں سمجھنا چاہیے کہ جانتا نہ ہو۔
a
11:57.
1388
Important Words:
مستقر (lodging) and مستودع (home) not only mean a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane). See also 6:99.
Commentary:
The verse declares that God has provided sustenance for all His creatures but it rests with them to make proper use of it. He has provided the means of subsistence for even the worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. There are many insects about the nature of even whose food man is in the dark, but all are getting their sustenance from nature. An interesting instance of how God makes provision for animals is furnished by the crops which men sow. While wheat makes an article of food for man, its stalk, leaves and husks provide food for animals. If God had not produced these things along with the grains of wheat, most men might have neglected their own ulterior interests and starved the dumb cattle.
God has created nothing without purpose. Even prickly shrubs form food for the camel and the goat, while the worms that grow in the human body get their food in the body itself. In fact, every species of worm, insect and animal has its particular food provided for it in nature. Even beasts of prey, which live on different kinds of animal diet seldom go hungry. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of knowing the different kinds of food on which they subsist. But God has made ample provision for them all.
What the Quran points out in this verse is that, when God has supplied the physical needs of the meanest of His creatures, He could certainly not have neglected to make provision for the moral and spiritual needs of the noblest of His creatures—man, who is the acme of His creation. It is unthinkable that when man was a mere clot of blood in the womb of his mother God supplied all his needs, but when he grew up to perfection and stood in need of guidance for the cultivation of his moral and spiritual faculties, He left him to his fate. Most assuredly God has provided both physical and spiritual sustenance for man; but it is for man to get it and make a proper use of it.
The words, He knows its lodging and its home, refer not only to the temporary and the permanent abode of every living thing but also to the utmost limit to which its powers can develop (see Important Words). The expression is thus intended to point out that only the Being Who knows the place where a thing lives and the utmost limits of its faculties can devise and provide the food best suited for it. To explain this point we may take the example of the body and the soul. We find that in teachings devised by human beings, either only the needs of the permanent abode, which relates to the human soul, have been taken into consideration, and the needs of the body, which serves as a shell for the soul and is thus man’s temporary abode, have been neglected; or the betterment of the temporary abode i.e. the body, has received the whole attention and the requirements of the soul have been lost sight of. The truth is that with the help of his intellect alone it is not possible for man to provide for both his material and spiritual needs; for he does not know what will happen after death, and his spiritual needs concern primarily his life in the Hereafter. It is only God Who does so.
c
11:57.
1297
God has provided sustenance for all His creatures. He has even provided the means of subsistence for worms and reptiles that dwell in the bowels of the earth. Human reason is at a loss to know how and whence the worms and insects found in such unlimited numbers on and inside the earth get their food. Man who presumes to have solved the mysteries of the universe is not yet fully acquainted with all forms of life, to say nothing of the different kinds of food on which they subsist. But God has made ample provision for them all. The verse points out that God, having supplied the physical needs of the meanest of His creatures, certainly could not have neglected to make similar provision for the moral and spiritual needs of man who is the acme of His creation. The verse refers not only to the temporary and permanent abode of every living thing but also to the utmost limit to which its powers can develop.
1298
Mustaqarr and Mustauda‘ signify not only a place of temporary settlement and of permanent abode but also final or determined limit of a thing both as regards time or place; appointed term; end of one’s course (Lane).
اِنِّیۡ تَوَکَّلۡتُ عَلَی اللّٰہِ رَبِّیۡ وَرَبِّکُمۡ ۚ مَّا مِنۡ دَآبَّۃٍ اِلَّا ہُوَ اٰخِذٌۢ بِنَاصِیَتِہَاۤ ۚ اِنَّ رَبِّیۡ عَلٰی صِرٰطٍ مُّسۡتَقِیۡمٍ
یعنی اس کے قبضہ میں نہ ہو۔
11:7.
The words refer to an ancient custom of the Arabs. When a vanquished people were brought as captives before their victor, he would catch hold of their forelocks or got them shaved in token of victory.
11:7.
Important Words:
بناصیتھا (by its forelock). ناصیة is derived from نصا. They say نصا الرجل i.e. he caught hold of the man by his forelock. انتصی الشعرmeans, the hair grew long. ناصیة means, the fore part of the head; the long hair over the fore part of the head; forelock. نواصی الناس means, the chiefs or nobles among men. The Arabs say اذل فلان ناصیة فلان i.e. such a one has humbled and disgraced the other. The Quranic expression ما من دابة الاھو آخذ بناصیتھا signifies that God holds all creatures in absolute power (Aqrab & Mufradat).
Commentary:
By the words, my Lord and your Lord, Hud means that when God, Who is your Lord and Master is also my Friend and Helper, then how can I fear you who are only His servants, for servants can do no harm to the friend of their master.
The words, but He holds it by the forelock, refer to an ancient custom of the Arabs. When vanquished people were brought as captives before their victor, he often caught hold of their forelock and shook it in token of victory. Another custom among them was that when the victor desired to show mercy to the vanquished, he sometimes shaved their forelocks and then set them free. So the clause may mean both these things. It may mean that every human being is in the power and under the control of God; or it may mean that as an act of grace God has created man free. Thus the Quran reminds him that he is completely in the power of God and that it is only through His bounty and favour that he is permitted a free life; otherwise by his sinful deeds he forfeits his title to it.
c
11:7.
616
这些话述及阿拉伯人的一个古老的风俗习惯。战败的民族作为战俘被带到胜利者面前时, 胜利者要抓他们的额发或把他们的头发剃光作为胜利的标记。
1
یعنی اس کے قبضہ میں نہ ہو۔
b
11:7.
1437
Important Words:
بناصیتھا (by its forelock). ناصیة is derived from نصا. They say نصا الرجل i.e. he caught hold of the man by his forelock. انتصی الشعرmeans, the hair grew long. ناصیة means, the fore part of the head; the long hair over the fore part of the head; forelock. نواصی الناس means, the chiefs or nobles among men. The Arabs say اذل فلان ناصیة فلان i.e. such a one has humbled and disgraced the other. The Quranic expression ما من دابة الاھو آخذ بناصیتھا signifies that God holds all creatures in absolute power (Aqrab & Mufradat).
Commentary:
By the words, my Lord and your Lord, Hud means that when God, Who is your Lord and Master is also my Friend and Helper, then how can I fear you who are only His servants, for servants can do no harm to the friend of their master.
The words, but He holds it by the forelock, refer to an ancient custom of the Arabs. When vanquished people were brought as captives before their victor, he often caught hold of their forelock and shook it in token of victory. Another custom among them was that when the victor desired to show mercy to the vanquished, he sometimes shaved their forelocks and then set them free. So the clause may mean both these things. It may mean that every human being is in the power and under the control of God; or it may mean that as an act of grace God has created man free. Thus the Quran reminds him that he is completely in the power of God and that it is only through His bounty and favour that he is permitted a free life; otherwise by his sinful deeds he forfeits his title to it.
b
11:7.
1325
The words refer to an ancient custom of the Arabs. When a vanquished people were brought as captives before their victor, he would catch hold of their forelocks or got them shaved in token of victory.
فَلَمَّا قَضَیۡنَا عَلَیۡہِ الۡمَوۡتَ مَا دَلَّہُمۡ عَلٰی مَوۡتِہٖۤ اِلَّا دَآبَّۃُ الۡاَرۡضِ تَاۡکُلُ مِنۡسَاَتَہٗ ۖ فَلَمَّا خَرَّ تَبَیَّنَتِ الۡجِنُّ اَنۡ لَّوۡ کَانُوۡا یَعۡلَمُوۡنَ الۡغَیۡبَ مَا لَبِثُوۡا فِی الۡعَذَابِ الۡمُہِیۡنِ
素莱曼的无用的儿子和继承者, 里霍博姆 (Rehoboam), 在他无力的统治下,素莱曼强大的帝国瓦解了 («列王纪上» 第12, 13, 14章和 «犹太白科全书»参看“Rehoboam”)。
یعنی ان کا وارث دنیا کا کیڑا تھا۔ نیک بندہ نہ تھا۔ سلیمانؑ کے بعد اس کے رویہ سے لوگ بدک گئے اور بغاوتیں شروع ہو گئیں۔ (دیکھئے بائبل۔ ۱۔ سلاطین باب۱۲)
یعنی اگر وہ سمجھتے کہ سلیمانؑ جیسے بادشاہ کے ملک پر بھی ایک دن تباہی آئے گی تو وہ اس آزادی کے دن کی انتظار میں ان کی فرمانبرداری ہی نہ کرتے۔
Solomon’s worthless son and successor, Rehoboam, under whose weak rule Solomon’s great and mighty Kingdom fell to pieces (1 Kings, chaps. 12, 13, 14 & Jewish. Enc. under "Rehoboam").
Disruption and disintegration of Solomon’s Kingdom set in in Rehoboam’s time.
Important Words:
منساة (staff) is derived from نسا. They say نسا الدابة i.e. he urged or drove the beast. منساة means, a staff or large stick, so called because a beast is driven with it; a pastor’s big staff (Lane & Aqrab).
Commentary:
The reference in the words "a worm of the earth" is to Solomon’s worthless son and successor, Rehoboam, under whose weak rule the great and mighty kingdom of Solomon fell to pieces. Besides leading a life of ease and luxury, he was surrounded by foolish and selfish counsellors whose bad advice led him to pursue a policy which brought about the ruin and downfall of the kingdom which had been reared on firm and sound footing by his great father. The wild mountain tribes realizing that the strong hand which had held them under subjection was no more, rebelled and revolted, with the result that disorder and chaos followed and Solomon’s mighty kingdom cracked and crumbled. See 1 Kings, Chaps. 12, 13, 14 & Jew. Enc. Under "Rehoboam."
The expression "that ate away his staff," signifies that the disruption and disintegration of Solomon’s kingdom set in Rehoboam’s time.
1044
素莱曼的无用的儿子和继承者, 里霍博姆 (Rehoboam), 在他无力的统治下,素莱曼强大的帝国瓦解了 («列王纪上» 第12, 13, 14章和 «犹太白科全书»参看“Rehoboam”)。
3
یعنی ان کا وارث دنیا کا کیڑا تھا۔ نیک بندہ نہ تھا۔ سلیمانؑ کے بعد اس کے رویہ سے لوگ بدک گئے اور بغاوتیں شروع ہو گئیں۔ (دیکھئے بائبل۔ ۱۔ سلاطین باب۱۲)
4
یعنی اگر وہ سمجھتے کہ سلیمانؑ جیسے بادشاہ کے ملک پر بھی ایک دن تباہی آئے گی تو وہ اس آزادی کے دن کی انتظار میں ان کی فرمانبرداری ہی نہ کرتے۔
3141
Important Words:
منساة (staff) is derived from نسا. They say نسا الدابة i.e. he urged or drove the beast. منساة means, a staff or large stick, so called because a beast is driven with it; a pastor’s big staff (Lane & Aqrab).
Commentary:
The reference in the words "a worm of the earth" is to Solomon’s worthless son and successor, Rehoboam, under whose weak rule the great and mighty kingdom of Solomon fell to pieces. Besides leading a life of ease and luxury, he was surrounded by foolish and selfish counsellors whose bad advice led him to pursue a policy which brought about the ruin and downfall of the kingdom which had been reared on firm and sound footing by his great father. The wild mountain tribes realizing that the strong hand which had held them under subjection was no more, rebelled and revolted, with the result that disorder and chaos followed and Solomon’s mighty kingdom cracked and crumbled. See 1 Kings, Chaps. 12, 13, 14 & Jew. Enc. Under "Rehoboam."
The expression "that ate away his staff," signifies that the disruption and disintegration of Solomon’s kingdom set in Rehoboam’s time.
2382
Solomon’s worthless son and successor, Rehoboam, under whose weak rule Solomon’s great and mighty Kingdom fell to pieces (1 Kings, chaps. 12, 13, 14 & Jewish. Enc. under "Rehoboam").
2383
Disruption and disintegration of Solomon’s Kingdom set in in Rehoboam’s time.
وَلِلّٰہِ یَسۡجُدُ مَا فِی السَّمٰوٰتِ وَمَا فِی الۡاَرۡضِ مِنۡ دَآبَّۃٍ وَّالۡمَلٰٓئِکَۃُ وَہُمۡ لَا یَسۡتَکۡبِرُوۡنَ
13:16; 22:19.
13:16; 22:19.
13:16; 22:19.
Commentary:
The verse admonishes disbelievers that when God has decreed that angels in the heavens and those that live and move on the earth should serve the cause of the Holy Prophet, all their efforts against him will prove futile. His shadow will increase and theirs will decrease.
a
13:16; 22:19.
a
13:16; 22:19.
1851
Commentary:
The verse admonishes disbelievers that when God has decreed that angels in the heavens and those that live and move on the earth should serve the cause of the Holy Prophet, all their efforts against him will prove futile. His shadow will increase and theirs will decrease.
a
13:16; 22:19.
وَلَوۡ یُؤَاخِذُ اللّٰہُ النَّاسَ بِظُلۡمِہِمۡ مَّا تَرَکَ عَلَیۡہَا مِنۡ دَآبَّۃٍ وَّلٰکِنۡ یُّؤَخِّرُہُمۡ اِلٰۤی اَجَلٍ مُّسَمًّی ۖ فَاِذَا جَآءَ اَجَلُہُمۡ لَا یَسۡتَـٔۡخِرُوۡنَ سَاعَۃً ۖ وَّلَا یَسۡتَقۡدِمُوۡنَ
10:12; 18:59; 35:46.
7:35; 10:50.
The reason why punishment is delayed is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been left no purpose in the survival of beasts, animals and birds, etc. after his destruction. Being created for man’s use and benefit they would have perished with him.
10:12; 18:59; 35:46.
7:35; 10:50.
Commentary:
This verse furnishes an answer to a possible doubt arising from the preceding verse. The doubter would say, if Divine revelation is the only source of guidance, and teachings devised by man all lead to error, why then do disbelievers, in spite of their rejection of Divine guidance, not always come to grief in this life? On the contrary, many of them are seen to prosper, which fact shows that they are not altogether in the wrong. One answer implied in the verse is that if thieves, robbers and murderers do not always meet with immediate punishment and sometimes get respite, how can respite granted to rejecters of the Quran be adduced as a proof that it is not the revealed word of God? Another reason embodied in this verse as to why punishment is not always meted out to the guilty is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been no purpose in the beasts, animals, birds etc., remaining alive after his destruction. Being created for man’s use and benefit they would have perished with him. So God’s wise plan in granting respite to evildoers and deferring their punishment provides yet another proof of the life after death when man’s actions will meet with full and even-handed justice.
a
10:12; 18:59; 35:46.
b
7:35; 10:50.
b
10:12; 18:59; 35:46.
c
7:35; 10:50.
1862
Commentary:
This verse furnishes an answer to a possible doubt arising from the preceding verse. The doubter would say, if Divine revelation is the only source of guidance, and teachings devised by man all lead to error, why then do disbelievers, in spite of their rejection of Divine guidance, not always come to grief in this life? On the contrary, many of them are seen to prosper, which fact shows that they are not altogether in the wrong. One answer implied in the verse is that if thieves, robbers and murderers do not always meet with immediate punishment and sometimes get respite, how can respite granted to rejecters of the Quran be adduced as a proof that it is not the revealed word of God? Another reason embodied in this verse as to why punishment is not always meted out to the guilty is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been no purpose in the beasts, animals, birds etc., remaining alive after his destruction. Being created for man’s use and benefit they would have perished with him. So God’s wise plan in granting respite to evildoers and deferring their punishment provides yet another proof of the life after death when man’s actions will meet with full and even-handed justice.
b
10:12; 18:59; 35:46.
c
7:35; 10:50.
1554
The reason why punishment is delayed is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been left no purpose in the survival of beasts, animals and birds, etc. after his destruction. Being created for man’s use and benefit they would have perished with him.