قُلُوۡبُ
Appears 36 times in Quran
Derived Words (23)
Words derived from the stem "قُلُوۡبُ".
- your hearts intend
- and those whose hearts are hardened
- hearts
- their hearts
- Their hearts
- and whose hearts find comfort
- hearts can find comfort
- while their hearts
- Our hearts
- and that your hearts might thereby be set at rest
- it is the hearts which are in the breasts that are blind
- and their hearts may become lowly unto Him
- and your hearts are already so inclined
- hearts
- and their hearts
- but their hearts
Occurrences in Quran
Found 36 verses containing "قُلُوۡبُ".
ثُمَّ قَسَتۡ قُلُوۡبُکُمۡ مِّنۡۢ بَعۡدِ ذٰلِکَ فَہِیَ کَالۡحِجَارَۃِ اَوۡ اَشَدُّ قَسۡوَۃً ۚ وَاِنَّ مِنَ الۡحِجَارَۃِ لَمَا یَتَفَجَّرُ مِنۡہُ الۡاَنۡہٰرُ ۚ وَاِنَّ مِنۡہَا لَمَا یَشَّقَّقُ فَیَخۡرُجُ مِنۡہُ الۡمَآءُ ۚ وَاِنَّ مِنۡہَا لَمَا یَہۡبِطُ مِنۡ خَشۡیَۃِ اللّٰہِ ۗ وَمَا اللّٰہُ بِغٰفِلٍ عَمَّا تَعۡمَلُوۡنَ
5:14; 6:44; 57:17.
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
5:14; 6:44; 57:17.
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
5:14; 6:44; 57:17.
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
2
اس آیت کے دونوں طرح معنے کیے جا سکتے ہیں۔ ایک تو اس طرح کہ ھَا کی ضمیر پتھروں کی طرف پھیری جائے‘ اور معنے یہ کیے جائیں کہ اللہ تعالیٰ سے ڈرانے والی چیزوں کے سبب سے (جیسے آندھیاں‘ سیلاب اور زلزلے ہیں ) بعض پتھر گر جاتے ہیں۔ اس لحاظ سے خَشْیَۃٌ اِخْشَآءٌ کے معنوں میں استعمال ہوا ہے۔ دوسرے معنے یوں کیے جا سکتے ہیں کہ ھَا کی ضمیر قلوب کی طرف پھیری جائے اور معنے یوں ہوں کہ دلوں میں سے بعض یقیناً ایسے ہوتے ہیں کہ جو اللہ تعالیٰ کے ڈر سے معافی مانگتے ہوئے گر جاتے ہیں۔ قلوب کا لفظ پہلے آچکا ہے اور اس کی طرف ضمیر عربی قاعدہ کی رُو سے جا سکتی ہے (تفصیل کے لئے دیکھئے
a
5:14; 6:44; 57:17.
81
Important Words:
یشقق (cleave asunder) which is originally یتشقق is derived from شق meaning, he cut it open or he clove it.
تشقق means, it clove or broke asunder (Aqrab).
Commentary:
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones or even worse.
The verse goes on to say that even lifeless things like stones are useful, but the Jews, although rational beings possessing understanding and descended from holy men, have become so hardened as virtually to become worse than stones. Stones have functions to perform; but as they possess no volition, their work can bring them no reward. Deeds are in fact of two kinds, firstly those which are performed through volition or exercise of will, and secondly those which are performed not through volition but under some natural law. According to Islam, it is only the deeds of the former class that bring reward; but the deeds of the latter class, though unable to bring a reward, are also sometimes useful. Most of the Jews, however, had become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they did not even involuntarily perform anything that might be called virtuous. They had become worse than stones; for even from stones there comes out water which people profit by.
It has, however, been added that these remarks do not apply to the whole nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Quran says: Of them (the hearts) there are some that humble themselves for fear of Allah. It may be noted that the pronoun ھما (them) in the clause, and indeed of them there are some that humble themselves for fear of Allah, stands for قلوب (hearts) and not for حجارة (stones). The fact that of the two pronouns in the verse the first refers to حجارة (stones) and this one to قلوب (hearts) need not create any doubt. The Quran contains many instances of what is termed انتشار ضمائر i.e. where similar pronouns occurring in the same verse stand for different nouns. For example, we read in 48:10: That you may believe in Allah and His Messenger and may help him and honour him, and glorify Him morning and evening. In this verse the pronoun 'him' refers to the Holy Prophet in the first two places and to God in the third.
The sentence, for of stones indeed there are some out of which gush forth streams, and of them there are some out of which flows water when they cleave asunder, signifies that even among lifeless things there are grades, some being more useful than others; and the Quran hints that we should recognise the difference in the grade and usefulness of all things. Everything must have its due, whether small or great.
a
5:14; 6:44; 57:17.
111
The murder of the innocent Muslim referred to in the preceding verses sealed the fate of the Medinite Jews who thereafter became more and more hardened, their hearts becoming like stones, even worse. The verse goes on to say that even lifeless things like stones are of some use, but the Jews have become so depraved that, far from performing any act of virtue out of a desire to be virtuous, they have not even involuntarily done anything that might be called virtuous. They have become worse than stones, for even from stones there comes out water which people profit by.
112
The remarks do not apply to the whole Jewish nation; for some of the Israelites were, no doubt, swayed by the fear of God. Of these the Qur’an says, of them (the hearts) there are some that humble themselves for fear of Allah, the pronoun ha standing for Qulub (hearts) and not for Hijarah (stones). The Qur’an contains several instances of what is termed Intisharud-Dama’ir, i.e. similar pronouns occurring in the same verse standing for different nouns (48:10).
وَقَالُوۡا قُلُوۡبُنَا غُلۡفٌۢ ۚ بَل لَّعَنَہُمُ اللّٰہُ بِکُفۡرِہِمۡ فَقَلِیۡلًا مَّا یُؤۡمِنُوۡنَ
4:156; 41:6.
لَعَنَهُمْ (La‘anahum, 诅咒过他们) لَعَنَ (La‘ana) 意为: (1) 他把他赶走并且去除了他的一切好处; (2) 他羞辱了他并且对他表示了一种恶意的看法; (3) 他诅咒了他 (اللَّعْنُ, al-la‘nu) 是 لَعَنَ (La‘ana) 的不定试, 具有把一个人赶走并且以恼怒与不悦的心情使他与自己处于一段距离的意思。如用于安拉时, 它意为: (1) 使丧失去他的仁慈; (2) 施加惩罚 (مُفْرَدَات) 此词在经节中并无用作辱骂之意, 而是表示实际状态或情况
4:156; 41:6.
4:156; 41:6.
Important Words:
غلف (wrapped in covers) is the plural of اغلف which means a thing wrapped in a covering. غلاف means a covering. The word اغلف has also come to mean, one who is uncircumcised, i.e. one whose foreskin, which is also like a covering, is not removed. On the same basis قلب اغلف has come to mean, a heart which is wrapped in a covering; a heart that does not understand anything (Aqrab). The word also signifies, a heart which is a storehouse (lit. bag) of knowledge (Mufradat). لعنھم (cursed them). لعنه means: (1) he drove him away and removed him from all good; (2) he humiliated him and expressed an evil opinion about him; (3) he cursed him (Aqrab). اللعن which is the infinitive from لعن gives the sense of driving away a person and putting him at a distance from oneself by way of anger and displeasure. When used by God it means: (1) deprivation of His mercy; and (2) infliction of punishment (Mufradat). The word is not here used by way of abuse but as expressing an actual state or condition.
Commentary:
The clause, قلوبنا غلف can be interpreted here in all the different senses given above. Whenever the Jews found themselves unable to refute Quranic arguments, they ironically said that they were men of poor intelligence and unable to comprehend Islamic doctrines, and that Muslims should, therefore, go to their learned men and explain their tenets to them. Or taking the word غلف to mean "enclosed in coverings" this reply of the Jews would mean that their hearts enjoyed special protection from their Lord so that they could not be influenced by the preachings of Muslims. Again, taking the word to signify "a storehouse of knowledge", the reply of the Jews would mean that, as they possessed all necessary spiritual knowledge, they did not stand in need of further teaching.
Whatever was the motive of the Jews in saying these words, the Quran says that Islamic doctrines were not only consistent with reason and easy to grasp, but superior to all other teachings, and the reply of the Jews only indicated that they had lost all touch with God and their faith had become corrupt and vitiated.
The clause, Allah has cursed them for their disbelief, is intended to point to the truth that Allah’s curse comes only as a result of some evil act on man’s own part. Allah, being most Merciful, never deprives a man of His mercy, unless and until he shuts upon himself the doors of divine mercy.
The words, little is that which they believe, point to yet another great principle. Though the Jews have been declared to be "accursed" in the sight of God and have been adjudged as "disbelievers", yet God does not say that they are altogether deprived of faith. Their faith is indeed imperfect; nay, it is positively evil, containing much more of falsehood than of truth, yet the little faith that they still happen to possess has been expressly acknowledged by God. Compare with this the claim of the Jews themselves when they say, the Christians stand on nothing (2:114). The God of Islam would not say that of either the Jews or the Christians.
a
4:156; 41:6.
67A
لَعَنَهُمْ (La‘anahum, 诅咒过他们) لَعَنَ (La‘ana) 意为: (1) 他把他赶走并且去除了他的一切好处; (2) 他羞辱了他并且对他表示了一种恶意的看法; (3) 他诅咒了他 (اللَّعْنُ, al-la‘nu) 是 لَعَنَ (La‘ana) 的不定试, 具有把一个人赶走并且以恼怒与不悦的心情使他与自己处于一段距离的意思。如用于安拉时, 它意为: (1) 使丧失去他的仁慈; (2) 施加惩罚 (مُفْرَدَات) 此词在经节中并无用作辱骂之意, 而是表示实际状态或情况
a
4:156; 41:6.
95
Important Words:
غلف (wrapped in covers) is the plural of اغلف which means a thing wrapped in a covering. غلاف means a covering. The word اغلف has also come to mean, one who is uncircumcised, i.e. one whose foreskin, which is also like a covering, is not removed. On the same basis قلب اغلف has come to mean, a heart which is wrapped in a covering; a heart that does not understand anything (Aqrab). The word also signifies, a heart which is a storehouse (lit. bag) of knowledge (Mufradat). لعنھم (cursed them). لعنه means: (1) he drove him away and removed him from all good; (2) he humiliated him and expressed an evil opinion about him; (3) he cursed him (Aqrab). اللعن which is the infinitive from لعن gives the sense of driving away a person and putting him at a distance from oneself by way of anger and displeasure. When used by God it means: (1) deprivation of His mercy; and (2) infliction of punishment (Mufradat). The word is not here used by way of abuse but as expressing an actual state or condition.
Commentary:
The clause, قلوبنا غلف can be interpreted here in all the different senses given above. Whenever the Jews found themselves unable to refute Quranic arguments, they ironically said that they were men of poor intelligence and unable to comprehend Islamic doctrines, and that Muslims should, therefore, go to their learned men and explain their tenets to them. Or taking the word غلف to mean "enclosed in coverings" this reply of the Jews would mean that their hearts enjoyed special protection from their Lord so that they could not be influenced by the preachings of Muslims. Again, taking the word to signify "a storehouse of knowledge", the reply of the Jews would mean that, as they possessed all necessary spiritual knowledge, they did not stand in need of further teaching.
Whatever was the motive of the Jews in saying these words, the Quran says that Islamic doctrines were not only consistent with reason and easy to grasp, but superior to all other teachings, and the reply of the Jews only indicated that they had lost all touch with God and their faith had become corrupt and vitiated.
The clause, Allah has cursed them for their disbelief, is intended to point to the truth that Allah’s curse comes only as a result of some evil act on man’s own part. Allah, being most Merciful, never deprives a man of His mercy, unless and until he shuts upon himself the doors of divine mercy.
The words, little is that which they believe, point to yet another great principle. Though the Jews have been declared to be "accursed" in the sight of God and have been adjudged as "disbelievers", yet God does not say that they are altogether deprived of faith. Their faith is indeed imperfect; nay, it is positively evil, containing much more of falsehood than of truth, yet the little faith that they still happen to possess has been expressly acknowledged by God. Compare with this the claim of the Jews themselves when they say, the Christians stand on nothing (2:114). The God of Islam would not say that of either the Jews or the Christians.
e
4:156; 41:6.
وَقَالَ الَّذِیۡنَ لَا یَعۡلَمُوۡنَ لَوۡلَا یُکَلِّمُنَا اللّٰہُ اَوۡ تَاۡتِیۡنَاۤ اٰیَۃٌ ۗ کَذٰلِکَ قَالَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ مِّثۡلَ قَوۡلِہِمۡ ۘ تَشٰبَہَتۡ قُلُوۡبُہُمۡ ۗ قَدۡ بَیَّنَّا الۡاٰیٰتِ لِقَوۡمٍ یُّوۡقِنُوۡنَ
6:38; 20:135; 21:6; 43:54.
قوم کے معنے عربی زبان میں صرف ایک نسل کے انسانوں کے نہیں ہوتے بلکہ اعوان اور انصار کی جماعت کے بھی ہوتے ہیں۔ خواہ دنیوی وجوہ سے تعلق رکھتے ہوں یا دینی یا علمی یا کسی اور وجہ سے۔ تاج العروس میں لکھا ہے اَلْقَوْمُ: اَلْجَمَاعَۃُ مِنَ الرِّجَالِ وَالنِّسَآءِ لِاَنَّ قَوْمَ کُلِّ رَجُلٍ شِیْعَتُہٗ وَعَشِیْرَتُہٗ یعنی قوم کے معنے مردوں اور عورتوں کی ایک جماعت کے ہوتے ہیں کیونکہ قوم انسان کے رشتہ داروں یا اس کے مددگاروں اور ہم خیال لوگوں کی جماعت کا نام ہے۔ پس قوم کا ترجمہ اس جگہ ’’ایسے لوگوں‘‘ کے الفاظ سے کیا گیا ہے۔ کیونکہ اردو میں ایسا کوئی لفظ نہیں جو سیاس
6:38; 20:135; 21:6; 43:54.
It may be noted that whenever disbelievers are spoken of as demanding a Sign, the word "Sign" means either a Sign of their own devising or a Sign of punishment (6:38; 13:28; 20:134, 135; 21:6; 29:51).
6:38; 20:134; 21:6; 43:54.
This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.
In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.
In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).
It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51).
c
6:38; 20:135; 21:6; 43:54.
2
قوم کے معنے عربی زبان میں صرف ایک نسل کے انسانوں کے نہیں ہوتے بلکہ اعوان اور انصار کی جماعت کے بھی ہوتے ہیں۔ خواہ دنیوی وجوہ سے تعلق رکھتے ہوں یا دینی یا علمی یا کسی اور وجہ سے۔ تاج العروس میں لکھا ہے اَلْقَوْمُ: اَلْجَمَاعَۃُ مِنَ الرِّجَالِ وَالنِّسَآءِ لِاَنَّ قَوْمَ کُلِّ رَجُلٍ شِیْعَتُہٗ وَعَشِیْرَتُہٗ یعنی قوم کے معنے مردوں اور عورتوں کی ایک جماعت کے ہوتے ہیں کیونکہ قوم انسان کے رشتہ داروں یا اس کے مددگاروں اور ہم خیال لوگوں کی جماعت کا نام ہے۔ پس قوم کا ترجمہ اس جگہ ’’ایسے لوگوں‘‘ کے الفاظ سے کیا گیا ہے۔ کیونکہ اردو میں ایسا کوئی لفظ نہیں جو سیاس
c
6:38; 20:134; 21:6; 43:54.
125
This verse refers to two very unreasonable demands of the People of the Book—Jews and Christians: (1) That God should speak to them directly and tell them that the Holy Prophet was His true Messenger; (2) That they should be shown Signs of their own devising.
In reply to the first demand, the Quran says that only ignorant people, unacquainted with the ways of God, make such a demand. This demand was made in the time of all the previous Prophets and was rejected as foolish. So it was unreasonable on their part to demand from the Holy Prophet something which their own Prophets had not complied with.
In reply to their demand for a Sign, they are told that signs are sufficient for the guidance of right-minded people have already been shown and they could, if they so desired, profit by them, but nothing could avail an obstinate and perverse person. The fact that a demand for a Sign was made from the Holy Prophet does not show that no Signs had been shown by him. Indeed, if such a demand be considered as proof of the absence of Signs, no Prophet could be proved to have shown any Sign; for a similar demand was made from every Prophet of God, notably Jesus (Matt. 12:38, 39).
It may be also noted here that whenever disbelievers are spoken of as demanding an آیة or Sign, the word means either a Sign of their own devising or a Sign in the form of divine punishment (see 21:6, 7; 6:38-51; 13:28-33; 20:134, 135; 29:51).
d
6:38; 20:135; 21:6; 43:54.
141
It may be noted that whenever disbelievers are spoken of as demanding a Sign, the word "Sign" means either a Sign of their own devising or a Sign of punishment (6:38; 13:28; 20:134, 135; 21:6; 29:51).
لَّا یُؤَاخِذُکُمُ اللّٰہُ بِاللَّغۡوِ فِیۡۤ اَیۡمٰنِکُمۡ وَلٰکِنۡ یُّؤَاخِذُکُمۡ بِمَا کَسَبَتۡ قُلُوۡبُکُمۡ ۗ وَاللّٰہُ غَفُوۡرٌ حَلِیۡمٌ
5:90.
لغو قسم سے مراد وہ قسم ہے جو عادت کی وجہ سے کھائی جائے۔ جیسے بعض کو بلا سوچے وَاللّٰہِ! بِاللّٰہِ کہنے کی عادت ہوتی ہے۔ یا وہ قسم جس کے کھانے والا یقین رکھتا ہو کہ وہ درست ہے لیکن اس کا یقین غلط ہو یا شدید غصہ میں قسم کھا لینا کہ جب ہوش و حواس ٹھکانے نہ ہوں یا حرام شے کے استعمال یا فرض و واجب عمل کے ترک کے متعلق کسی وقتی جوش کے ماتحت قسمیں کھا لینا یہ سب قسمیں لغو ہیں۔ اور ان کے توڑنے پر کوئی کفارہ نہیں بلکہ ان کے کھانے پر توبہ اور استغفار کا حکم ہے کیونکہ ھُمْ عَنِ اللَّغْوِ مُعْرِضُوْنَ (مؤمنون: ۴) کے خلاف ایسی قسمیں ہیں پس ان کے کھانے والا مخطی یا گنہگار ہے اس
حَلِیْمٌ حِلْم سے ہے اور اس کے معنے صبر کرنے والے کے بھی ہوتے ہیں اور اسی طرح اس کے معنے بُردبار کے بھی ہیں۔ یعنی جس میں طیش نہ ہو۔ یونہی جوش میں آکر اندھا دھند کام نہ کرتا ہو۔ حِلْم جہالت اور بیوقوفی کے مخالف معنے بھی دیتا ہے اور علم اور سمجھ کے بھی۔ نیز اس کے معنے عقل کے بھی ہیں (اقرب)
5:90.
Taking an oath is a serious matter, but some men are in the habit of swearing without meaning anything. Such oaths as are taken thoughtlessly or as a matter of habit or those taken in a sudden fit of anger do not call for expiation.
5:90.
Important Words:
یؤاخذکم (will call you to account) is derived from اخذ. اخذه means, he took hold of him; he seized him. آخذه means, he called him to account; he punished or chastised him (Aqrab).
اللغو (vain) is derived from لغا. They say لغابکلمة i.e. he uttered or spoke a word. لغا الشیء means, the thing went in vain. لغا عن الطریق means he deviated from the path. لغافی قوله means, he spoke without proper care and thinking. اللغو therefore means, a speech or writing, etc. which is worthless and of no account and deserves no attention; it also means, the barking of a dog (Aqrab). لاغاه means, he jested or joked with him (Lane). اللغو also means that which one utters without seriously meaning it (Muhit).
حلیم (Forbearing) is derived from حلم meaning, he was forbearing and clement; he forgave and connived at offences; he controlled his temper in moments of anger; he was patient, sedate, or intelligent and calm and was not hasty in punishing or taking revenge. Thus حلیم which is one of the attributive names of God, means, one who is forbearing and to whom the disobedience of the disobedient does not cause agitation or excitement, who is slow in punishing but quick in forgiving; it also means one who is intelligent (Aqrab, Lane & Mufradat).
Commentary:
Oaths are very serious things, as mentioned in the preceding verse, but some men are in the habit of swearing without meaning anything. Such oaths as are referred to in this verse are oaths taken carelessly or as a matter of habit or those taken in a sudden fit of anger. The fact that such oaths are not liable to be punished does not, however, mean that indulgence in them is permitted. It only means that a person who swears vain oaths will not be punished on the basis of such oaths, i.e. these oaths will not be legally treated as oaths. But he will certainly suffer the consequences of indulging in vain and useless talk. A Muslim is expected to avoid all things that are vain or purposeless and the Quran clearly enjoins it (23:4).
The clause, He will call you to account for what your hearts have earned, means that a person will have to answer for oaths he takes consciously and deliberately. The words, what your hearts have earned, also hint that God does not call a man to account for such passing thoughts as may flash across the mind and then disappear. Only such thoughts are punishable as are "earned" by the heart, i.e. cherished and retained by the mind.
The words, Allah is Most Forgiving, Forbearing, signify that as Allah knows your weaknesses, He treats you with forbearance, and does not call you to account for such of your acts as you might do without meaning them.
a
5:90.
1
لغو قسم سے مراد وہ قسم ہے جو عادت کی وجہ سے کھائی جائے۔ جیسے بعض کو بلا سوچے وَاللّٰہِ! بِاللّٰہِ کہنے کی عادت ہوتی ہے۔ یا وہ قسم جس کے کھانے والا یقین رکھتا ہو کہ وہ درست ہے لیکن اس کا یقین غلط ہو یا شدید غصہ میں قسم کھا لینا کہ جب ہوش و حواس ٹھکانے نہ ہوں یا حرام شے کے استعمال یا فرض و واجب عمل کے ترک کے متعلق کسی وقتی جوش کے ماتحت قسمیں کھا لینا یہ سب قسمیں لغو ہیں۔ اور ان کے توڑنے پر کوئی کفارہ نہیں بلکہ ان کے کھانے پر توبہ اور استغفار کا حکم ہے کیونکہ ھُمْ عَنِ اللَّغْوِ مُعْرِضُوْنَ (مؤمنون: ۴) کے خلاف ایسی قسمیں ہیں پس ان کے کھانے والا مخطی یا گنہگار ہے اس
2
حَلِیْمٌ حِلْم سے ہے اور اس کے معنے صبر کرنے والے کے بھی ہوتے ہیں اور اسی طرح اس کے معنے بُردبار کے بھی ہیں۔ یعنی جس میں طیش نہ ہو۔ یونہی جوش میں آکر اندھا دھند کام نہ کرتا ہو۔ حِلْم جہالت اور بیوقوفی کے مخالف معنے بھی دیتا ہے اور علم اور سمجھ کے بھی۔ نیز اس کے معنے عقل کے بھی ہیں (اقرب)
a
5:90.
232
Important Words:
یؤاخذکم (will call you to account) is derived from اخذ. اخذه means, he took hold of him; he seized him. آخذه means, he called him to account; he punished or chastised him (Aqrab).
اللغو (vain) is derived from لغا. They say لغابکلمة i.e. he uttered or spoke a word. لغا الشیء means, the thing went in vain. لغا عن الطریق means he deviated from the path. لغافی قوله means, he spoke without proper care and thinking. اللغو therefore means, a speech or writing, etc. which is worthless and of no account and deserves no attention; it also means, the barking of a dog (Aqrab). لاغاه means, he jested or joked with him (Lane). اللغو also means that which one utters without seriously meaning it (Muhit).
حلیم (Forbearing) is derived from حلم meaning, he was forbearing and clement; he forgave and connived at offences; he controlled his temper in moments of anger; he was patient, sedate, or intelligent and calm and was not hasty in punishing or taking revenge. Thus حلیم which is one of the attributive names of God, means, one who is forbearing and to whom the disobedience of the disobedient does not cause agitation or excitement, who is slow in punishing but quick in forgiving; it also means one who is intelligent (Aqrab, Lane & Mufradat).
Commentary:
Oaths are very serious things, as mentioned in the preceding verse, but some men are in the habit of swearing without meaning anything. Such oaths as are referred to in this verse are oaths taken carelessly or as a matter of habit or those taken in a sudden fit of anger. The fact that such oaths are not liable to be punished does not, however, mean that indulgence in them is permitted. It only means that a person who swears vain oaths will not be punished on the basis of such oaths, i.e. these oaths will not be legally treated as oaths. But he will certainly suffer the consequences of indulging in vain and useless talk. A Muslim is expected to avoid all things that are vain or purposeless and the Quran clearly enjoins it (23:4).
The clause, He will call you to account for what your hearts have earned, means that a person will have to answer for oaths he takes consciously and deliberately. The words, what your hearts have earned, also hint that God does not call a man to account for such passing thoughts as may flash across the mind and then disappear. Only such thoughts are punishable as are "earned" by the heart, i.e. cherished and retained by the mind.
The words, Allah is Most Forgiving, Forbearing, signify that as Allah knows your weaknesses, He treats you with forbearance, and does not call you to account for such of your acts as you might do without meaning them.
a
5:90.
274
Taking an oath is a serious matter, but some men are in the habit of swearing without meaning anything. Such oaths as are taken thoughtlessly or as a matter of habit or those taken in a sudden fit of anger do not call for expiation.
وَمَا جَعَلَہُ اللّٰہُ اِلَّا بُشۡرٰی لَکُمۡ وَلِتَطۡمَئِنَّ قُلُوۡبُکُمۡ بِہٖ ۗ وَمَا النَّصۡرُ اِلَّا مِنۡ عِنۡدِ اللّٰہِ الۡعَزِیۡزِ الۡحَکِیۡمِ
اس میں بتایا ہے کہ فرشتوں کا ذکر صرف اس لئے ہے کہ خواب یا کشف میں خوش خبری ملنے سے انسان کی ہمت بڑھتی ہے ورنہ اصل مراد یہی تھی کہ خداتعالیٰ مدد کرے گا۔
یہ آیت نمبر۱۲۸ کے آخری حصہ کا ترجمہ ہے جو مضمون کی وضاحت کے لئے پہلے کر دیا گیا ہے۔
8:11.
The angels helped Muslims on the one hand, by strengthening their hearts, and, on the other, by filling the hearts of their enemies with awe and fear. If God had so willed, a single angel would have been enough to help the Muslims at Uhud, but He promised to send as many as five thousand of them. This constituted a veiled hint that a large number of the hidden forces of nature would work in their favour. It may incidentally be noted that some believers, and even some disbelievers, are reported to have actually seen angels in the Battle of Badr (Jarir, iv. 47). See also 8:10.
8:11.
Commentary:
The verse is intended to warn Muslims against treating angels as gods or even as an independent source of help. Help comes from Allah alone; angels are entirely subservient to Him and do nothing by their own will. They come only by the command of God and do only what God commands them. The way in which angels help men is that they strengthen their hearts and fill their enemies with awe and fear. If God had so willed, a single angel would have been enough to help the Muslims, but He promised to send as many as five thousand angels in order to cheer and strengthen their hearts and to hint that a very large number of the hidden forces of nature were working in their favour. For the work and duties of angels, see 2:31.
It may incidentally be noted here that some believers, and even some disbelievers, are reported to have actually seen the angels at the Battle of Badr (Jarir, iv. 47). See also 8:11.
a
8:11.
277
众天使一方面通过激励穆斯林的信心来帮助他们, 另一方面使穆斯林的敌人心怀畏怯、恐惧。如果安拉决心这样做, 派遣一个天使就足以帮助吴候德的穆斯林了, 但他答应派遣多达五千名天使。这等于是一个隐约的暗示, 即许多隐藏的自然力量对他们会起着有利的作用。我们可以顺便指出, 据说有些信者, 甚至有些不信者在白德尔战役中真的看见过天使 (Jarir, iv.47)。另见 (8:10)。
1
اس میں بتایا ہے کہ فرشتوں کا ذکر صرف اس لئے ہے کہ خواب یا کشف میں خوش خبری ملنے سے انسان کی ہمت بڑھتی ہے ورنہ اصل مراد یہی تھی کہ خداتعالیٰ مدد کرے گا۔
2
یہ آیت نمبر۱۲۸ کے آخری حصہ کا ترجمہ ہے جو مضمون کی وضاحت کے لئے پہلے کر دیا گیا ہے۔
a
8:11.
411
Commentary:
The verse is intended to warn Muslims against treating angels as gods or even as an independent source of help. Help comes from Allah alone; angels are entirely subservient to Him and do nothing by their own will. They come only by the command of God and do only what God commands them. The way in which angels help men is that they strengthen their hearts and fill their enemies with awe and fear. If God had so willed, a single angel would have been enough to help the Muslims, but He promised to send as many as five thousand angels in order to cheer and strengthen their hearts and to hint that a very large number of the hidden forces of nature were working in their favour. For the work and duties of angels, see 2:31.
It may incidentally be noted here that some believers, and even some disbelievers, are reported to have actually seen the angels at the Battle of Badr (Jarir, iv. 47). See also 8:11.
a
8:11.
474
The angels helped Muslims on the one hand, by strengthening their hearts, and, on the other, by filling the hearts of their enemies with awe and fear. If God had so willed, a single angel would have been enough to help the Muslims at Uhud, but He promised to send as many as five thousand of them. This constituted a veiled hint that a large number of the hidden forces of nature would work in their favour. It may incidentally be noted that some believers, and even some disbelievers, are reported to have actually seen angels in the Battle of Badr (Jarir, iv. 47). See also 8:10.
وَاِذَا ذُکِرَ اللّٰہُ وَحۡدَہُ اشۡمَاَزَّتۡ قُلُوۡبُ الَّذِیۡنَ لَا یُؤۡمِنُوۡنَ بِالۡاٰخِرَۃِ ۖ وَاِذَا ذُکِرَ الَّذِیۡنَ مِنۡ دُوۡنِہٖۤ اِذَا ہُمۡ یَسۡتَبۡشِرُوۡنَ
17:47; 22:73; 40:13.
یعنی مشرک لوگ توحید کے ذکر سے بہت چِڑتے ہیں۔
17:47; 22:73; 40:13.
17:47; 22:73; 40:13.
Important Words:
اشمأزت (shrink with aversion) is derived from شـمز. They say شـمزت نفسی منه i.e. my soul shrank from it in dislike, aversion or hatred. اشمأز means, he shrank or shuddered or was frightened. اشمأزت قلوبھم means, their hearts become contracted and shrink with aversion (Lane).
c
17:47; 22:73; 40:13.
1
یعنی مشرک لوگ توحید کے ذکر سے بہت چِڑتے ہیں۔
a
17:47; 22:73; 40:13.
3469
Important Words:
اشمأزت (shrink with aversion) is derived from شـمز. They say شـمزت نفسی منه i.e. my soul shrank from it in dislike, aversion or hatred. اشمأز means, he shrank or shuddered or was frightened. اشمأزت قلوبھم means, their hearts become contracted and shrink with aversion (Lane).
a
17:47; 22:73; 40:13.
فَبِمَا نَقۡضِہِمۡ مِّیۡثٰقَہُمۡ وَکُفۡرِہِمۡ بِاٰیٰتِ اللّٰہِ وَقَتۡلِہِمُ الۡاَنۡۢبِیَآءَ بِغَیۡرِ حَقٍّ وَّقَوۡلِہِمۡ قُلُوۡبُنَا غُلۡفٌۢ ۚ بَلۡ طَبَعَ اللّٰہُ عَلَیۡہَا بِکُفۡرِہِمۡ فَلَا یُؤۡمِنُوۡنَ اِلَّا قَلِیۡلًا
اس جگہ سب نبیوں کے قتل کا ذکر ہے اور سب تاریخیں اس پر متفق ہیں کہ سب نبیوں کو انہوں نے قتل نہیں کیا۔ پس اس جگہ قتل کے ارادہ کا ذکر ہے اور مصدر یا فعل کبھی مکمل ہوتا ہے۔ کبھی ادھورا اور دونوں کے لئے ایک لفظ بولا جاتا ہے۔ پس اس جگہ بھی قتل سے مراد قتل کا ارادہ یا ایسی تکلیفیں ہیں جن کا نتیجہ بعض دفعہ قتل ہوتا ہے۔
5:14.
3:182.
2:89.
2:89; 16:109; 83:15.
See {27}.
5:14.
3:182.
2:89.
2:89; 16:109; 83:15.
Important Words:
طبع (sealed) is similar to ختم for which see 2:8. طبع means, he sealed, stamped, imprinted or impressed (Lane).
غلف (wrapped in covers). See 2:89.
Commentary:
See 2:8; 2:62; 2:89.
a
5:14
b
3:182.
c
2:89.
d
2:89; 16:109; 83:15.
2
اس جگہ سب نبیوں کے قتل کا ذکر ہے اور سب تاریخیں اس پر متفق ہیں کہ سب نبیوں کو انہوں نے قتل نہیں کیا۔ پس اس جگہ قتل کے ارادہ کا ذکر ہے اور مصدر یا فعل کبھی مکمل ہوتا ہے۔ کبھی ادھورا اور دونوں کے لئے ایک لفظ بولا جاتا ہے۔ پس اس جگہ بھی قتل سے مراد قتل کا ارادہ یا ایسی تکلیفیں ہیں جن کا نتیجہ بعض دفعہ قتل ہوتا ہے۔
d
5:14.
e
3:182.
f
2:89.
g
2:89; 16:109; 83:15.
619
Important Words:
طبع (sealed) is similar to ختم for which see 2:8. طبع means, he sealed, stamped, imprinted or impressed (Lane).
غلف (wrapped in covers). See 2:89.
Commentary:
See 2:8; 2:62; 2:89.
d
5:14.
e
3:182.
f
2:89.
g
2:89; 16:109; 83:15.
695
See {27}.
۞ یٰۤاَیُّہَا الرَّسُوۡلُ لَا یَحۡزُنۡکَ الَّذِیۡنَ یُسٰرِعُوۡنَ فِی الۡکُفۡرِ مِنَ الَّذِیۡنَ قَالُوۡۤا اٰمَنَّا بِاَفۡوٰہِہِمۡ وَلَمۡ تُؤۡمِنۡ قُلُوۡبُہُمۡ ۛ وَمِنَ الَّذِیۡنَ ہَادُوۡا ۛ سَمّٰعُوۡنَ لِلۡکَذِبِ سَمّٰعُوۡنَ لِقَوۡمٍ اٰخَرِیۡنَ لَمۡ یَاۡتُوۡکَ ۖ یُحَرِّفُوۡنَ الۡکَلِمَ مِنۡۢ بَعۡدِ مَوَاضِعِہٖ ۖ یَقُوۡلُوۡنَ اِنۡ اُوۡتِیۡتُمۡ ہٰذَا فَخُذُوۡہُ وَاِنۡ لَّمۡ تُؤۡتَوۡہُ فَاحۡذَرُوۡا ۚ وَمَنۡ یُّرِدِ اللّٰہُ فِتۡنَتَہٗ فَلَنۡ تَمۡلِکَ لَہٗ مِنَ اللّٰہِ شَیۡـًٔا ۚ اُولٰٓئِکَ الَّذِیۡنَ لَمۡ یُرِدِ اللّٰہُ اَنۡ یُّطَہِّرَ قُلُوۡبَہُمۡ ۚ لَہُمۡ فِی الدُّنۡیَا خِزۡیٌ ۖ وَّلَہُمۡ فِی الۡاٰخِرَۃِ عَذَابٌ عَظِیۡمٌ
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
9:47.
2:76; 3:79; 4:47.
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
9:47.
2:76; 3:79; 4:47.
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
c
9:47.
d
2:76; 3:79; 4:47.
1
یعنی قرآن کریم آکر سنتے ہیں۔ پھر اس کا غلط مفہوم لوگوں میں پھیلاتے ہیں تا لوگ مسلمانوں پر اعتراض کریں۔
a
9:47.
b
2:76; 3:79; 4:47.
673
Commentary:
The expression سماعون للکذب (who would fondly listen to any lie) is capable of bearing two meanings: (1) they listen to you in order to lie, i.e. they come to you so that they may listen to your words, and then go out and distort and twist your words and their meanings before their own people and ascribe to you things which you did not say or mean; (2) they hearken to lies and accept them, i.e. they believe the lies which others utter about you and accept them as true. Similarly, the clause سماعون لقوم آخرین (who listen for conveying it to another people) means: (1) they listen (to you) for the sake of another people; i.e. they come and listen to what you say in order to report it to another people; (2) they believe what others say about you and take it as true.
a
9:47.
b
2:76; 3:79; 4:47.
746
The expression may also mean, (1) they listen in order to lie; (2) they accept as true the lies which others utter about the Holy Prophet.
قَالُوۡا نُرِیۡدُ اَنۡ نَّاۡکُلَ مِنۡہَا وَتَطۡمَئِنَّ قُلُوۡبُنَا وَنَعۡلَمَ اَنۡ قَدۡ صَدَقۡتَنَا وَنَکُوۡنَ عَلَیۡہَا مِنَ الشّٰہِدِیۡنَ
Commentary:
The disciples of Jesus have, in this verse, mentioned four objects which the fulfilment of the prayer of Jesus about the food asked for was meant to serve: (1) that they might eat thereof and their hunger might be satisfied; (2) that their minds might be at rest. This also shows that they desired a permanent provision of sustenance because a single meal could not put their minds at rest or relieve them of anxiety about their livelihood in the future so that they might be able to preach the message of God free from all care and devote themselves fully to the service of religion; (3) that the prophecy of Jesus contained in 3:50 might be fulfilled; and (4) that they might become witnesses to the fulfilment of his prayer and of the truth of their religion, and people might know that God helps and favours those who are devoted to the service of His religion. The history of the early Christian Church shows that God did actually make extraordinary provision for the sustenance of those who devoted their lives to the preaching of the message of Jesus. Nay, even now Christians, though they have drifted far away from the truth, are enjoying an extra good table spread with food.
741
Commentary:
The disciples of Jesus have, in this verse, mentioned four objects which the fulfilment of the prayer of Jesus about the food asked for was meant to serve: (1) that they might eat thereof and their hunger might be satisfied; (2) that their minds might be at rest. This also shows that they desired a permanent provision of sustenance because a single meal could not put their minds at rest or relieve them of anxiety about their livelihood in the future so that they might be able to preach the message of God free from all care and devote themselves fully to the service of religion; (3) that the prophecy of Jesus contained in 3:50 might be fulfilled; and (4) that they might become witnesses to the fulfilment of his prayer and of the truth of their religion, and people might know that God helps and favours those who are devoted to the service of His religion. The history of the early Christian Church shows that God did actually make extraordinary provision for the sustenance of those who devoted their lives to the preaching of the message of Jesus. Nay, even now Christians, though they have drifted far away from the truth, are enjoying an extra good table spread with food.
وَاَنۡذِرۡہُمۡ یَوۡمَ الۡاٰزِفَۃِ اِذِ الۡقُلُوۡبُ لَدَی الۡحَنَاجِرِ کٰظِمِیۡنَ ۚ مَا لِلظّٰلِمِیۡنَ مِنۡ حَمِیۡمٍ وَّلَا شَفِیۡعٍ یُّطَاعُ
19:40.
19:40.
19:40.
Important Words:
کاظمین (full of suppressed grief) is the plural of کاظم which is active participle from کظم. They say کظم الباب i.e. he shut the door. کظم القربة means, he filled the skin-bag and closed its mouth. کظم غیظه means, he restrained his wrath or rage. کاظم او کظیمmeans, full of grief or one who restrains or suppresses his wrath (Lane & Aqrab).
Commentary:
The words "the fast approaching day" beside referring to the Day of Judgement may quite fittingly be applied to the day in this life when falsehood is vanquished and truth triumphs. They may also refer, as already mentioned, to the day when Mecca fell and the forces of evil were finally and irretrievably routed in Arabia and disbelievers could not even give vent to their grief that was eating into their hearts.
f
19:40.
a
19:40.
3508
Important Words:
کاظمین (full of suppressed grief) is the plural of کاظم which is active participle from کظم. They say کظم الباب i.e. he shut the door. کظم القربة means, he filled the skin-bag and closed its mouth. کظم غیظه means, he restrained his wrath or rage. کاظم او کظیمmeans, full of grief or one who restrains or suppresses his wrath (Lane & Aqrab).
Commentary:
The words "the fast approaching day" beside referring to the Day of Judgement may quite fittingly be applied to the day in this life when falsehood is vanquished and truth triumphs. They may also refer, as already mentioned, to the day when Mecca fell and the forces of evil were finally and irretrievably routed in Arabia and disbelievers could not even give vent to their grief that was eating into their hearts.
d
19:40.