قِیۡلَ
Appears 47 times in Quran
Derived Words (4)
Words derived from the stem "قِیۡلَ".
- it was said
- it be said
- it is said
- it was said
- It will be said
- said
- was said
- will it be said
- And when it is said
- And it is said
- And it was said
- And it will be said
- it was said
- it will be said
- what was said
Occurrences in Quran
Found 47 verses containing "قِیۡلَ".
فَلَمَّا جَآءَتۡ قِیۡلَ اَہٰکَذَا عَرۡشُکِ ۖ قَالَتۡ کَاَنَّہٗ ہُوَ ۚ وَاُوۡتِیۡنَا الۡعِلۡمَ مِنۡ قَبۡلِہَا وَکُنَّا مُسۡلِمِیۡنَ
The words, we had been given knowledge before this, signify that the Queen had already become conversant with the great power and resources of Solomon and had made up her mind to give her allegiance to him.
Commentary:
The words, "We had been given knowledge before this," signify that the Queen had already become conversant with the great power and resources of Solomon and had made up her mind to give her allegiance to him.
2843
Commentary:
The words, "We had been given knowledge before this," signify that the Queen had already become conversant with the great power and resources of Solomon and had made up her mind to give her allegiance to him.
2176
The words, we had been given knowledge before this, signify that the Queen had already become conversant with the great power and resources of Solomon and had made up her mind to give her allegiance to him.
قِیۡلَ لَہَا ادۡخُلِی الصَّرۡحَ ۖ فَلَمَّا رَاَتۡہُ حَسِبَتۡہُ لُجَّۃً وَّکَشَفَتۡ عَنۡ سَاقَیۡہَا ۚ قَالَ اِنَّہٗ صَرۡحٌ مُّمَرَّدٌ مِّنۡ قَوَارِیۡرَ ۗ قَالَتۡ رَبِّ اِنِّیۡ ظَلَمۡتُ نَفۡسِیۡ وَاَسۡلَمۡتُ مَعَ سُلَیۡمٰنَ لِلّٰہِ رَبِّ الۡعٰلَمِیۡنَ
یعنی سلیمان علیہ السلام کی اس تدبیر سے کہ پانی پر شیشے کی سلیں لگا دی گئی تھیں۔ وہ اپنی غلطی سمجھ گئی۔ کہ جس طرح شیشے کے نیچے پانی نظر آتا ہے اسی طرح سورج کا نور خدا سے ہے۔ اس لئے سورج کو پوجنا غلطی ہے اور خداتعالیٰ ایک ہی ہے۔
Kashafa ‘an Saqihi is a well-known Arabic idiom meaning, to become prepared to meet the difficulty or to become perturbed or perplexed. Kashafat ‘an Saqaiha means: (1) she uncovered her shanks; (2) she got ready to meet the situation; (3) she became perturbed or perplexed or was taken aback (Lane & Lisan). Solomon wanted the Queen to give up idol-worship and accept the true Faith. For this purpose he wisely adopted such means as should have led the noble and sagacious lady to see the error of her ways. The throne which Solomon had caused to be prepared for her was prepared with this end in view. It was made much more beautiful and in every respect superior to her own throne of which she was very proud. Solomon did so in order that she might realize that he was God’s favourite and had been endowed with material and spiritual gifts in far greater abundance than those given to her. The palace referred to in the verse was also constructed with the same object in view. As the verse shows
Important Words:
کشفت عن ساقیھا (she uncovered her shanks) ساق (saqun) is derived from ساق (saqa). ساق means, leg; shank; the part between ankle and knee. ساق الشجر means, the trunk of the tree. The Arabs say, کشف الامر عن ساقه i.e. the affair became distressful. الکشف عن الساق is a well-known Arabic idiom meaning to become prepared to meet the difficulty or to become perturbed or perplexed. قامت الحرب علی ساق means, the battle became vehement. کشف عن ساقیه literally meaning he uncovered his shanks signifies, he prepared himself to meet the difficulty; he became perplexed. The expression کشفت عن ساقیھا would thus mean: (1) she uncovered her shanks; (2) she got ready to meet the situation; (3) she became perturbed or perplexed (Lane & Aqrab).
Commentary:
Solomon wanted the Queen to give up idol worship and accept the true faith. For this purpose he wisely adopted such means as should have led the noble and sagacious lady to see the error of her ways. The throne which Solomon caused to be prepared for her was also prepared with this end in view. It was made much more beautiful and in every respect superior to her own throne of which she was very proud. Solomon did so in order that she might realize that he was God’s favourite and had been endowed with material and spiritual gifts in far greater abundance than those given to her. The palace referred to in the verse was also constructed with the same object in view. As the verse shows, the entrance to the palace was paved with slabs of glass, below which ran a stream of crystal clear water. When the Queen entered the palace she mistook the transparent glass for water and uncovered her shanks, which in view of the Arabic expression کشفت عن ساقیھا signifies that the sight of the water perplexed her and she did not know what to do. By this device Solomon directed her attention to the fact that as she had mistaken the slabs of glass for water, similarly the sun and other celestial bodies which she worshipped were not the real source of light. They only emitted light but were lifeless things. It was God Almighty Who had bestowed upon them the light which they emitted. In this way Solomon succeeded in the object he had in view. The noble lady made a confession of her error and from a worshipper of idols of wood and stone she became a devoted votary of the One True God. It is regrettable that superstition and gross credulity have caused men of weak faith to give the homage, which is due to the Great Invisible God, to helpless creatures and lifeless material objects.
It is one of the characteristics of the Quran that whereas the Bible has maligned and defamed the Prophets of God, it (the Quran) has exonerated and cleared them of all sins, filthy accusations and aspersions cast upon them by the Bible.
Solomon is one of those Israelite Prophets whom the Bible has perhaps calumniated and slandered most. The Quran has taken special care to exculpate him of all slanders and calumnies. The Bible says of Solomon that his wives had "turned away his heart after other gods" (1 Kings 11 :4) and that "the Lord was angry with Solomon because his heart was turned away from the Lord, God of Israel" (1 Kings 11 :9). The Quran contradicts these blasphemous charges and says in the present verse that the Queen of Sheba gave up idolatry and came over to the true faith through the noble efforts of Solomon and that he himself was "a most excellent servant of God and turned to Him again and again" (38:31).
2
یعنی سلیمان علیہ السلام کی اس تدبیر سے کہ پانی پر شیشے کی سلیں لگا دی گئی تھیں۔ وہ اپنی غلطی سمجھ گئی۔ کہ جس طرح شیشے کے نیچے پانی نظر آتا ہے اسی طرح سورج کا نور خدا سے ہے۔ اس لئے سورج کو پوجنا غلطی ہے اور خداتعالیٰ ایک ہی ہے۔
2844
Important Words:
کشفت عن ساقیھا (she uncovered her shanks) ساق (saqun) is derived from ساق (saqa). ساق means, leg; shank; the part between ankle and knee. ساق الشجر means, the trunk of the tree. The Arabs say, کشف الامر عن ساقه i.e. the affair became distressful. الکشف عن الساق is a well-known Arabic idiom meaning to become prepared to meet the difficulty or to become perturbed or perplexed. قامت الحرب علی ساق means, the battle became vehement. کشف عن ساقیه literally meaning he uncovered his shanks signifies, he prepared himself to meet the difficulty; he became perplexed. The expression کشفت عن ساقیھا would thus mean: (1) she uncovered her shanks; (2) she got ready to meet the situation; (3) she became perturbed or perplexed (Lane & Aqrab).
Commentary:
Solomon wanted the Queen to give up idol worship and accept the true faith. For this purpose he wisely adopted such means as should have led the noble and sagacious lady to see the error of her ways. The throne which Solomon caused to be prepared for her was also prepared with this end in view. It was made much more beautiful and in every respect superior to her own throne of which she was very proud. Solomon did so in order that she might realize that he was God’s favourite and had been endowed with material and spiritual gifts in far greater abundance than those given to her. The palace referred to in the verse was also constructed with the same object in view. As the verse shows, the entrance to the palace was paved with slabs of glass, below which ran a stream of crystal clear water. When the Queen entered the palace she mistook the transparent glass for water and uncovered her shanks, which in view of the Arabic expression کشفت عن ساقیھا signifies that the sight of the water perplexed her and she did not know what to do. By this device Solomon directed her attention to the fact that as she had mistaken the slabs of glass for water, similarly the sun and other celestial bodies which she worshipped were not the real source of light. They only emitted light but were lifeless things. It was God Almighty Who had bestowed upon them the light which they emitted. In this way Solomon succeeded in the object he had in view. The noble lady made a confession of her error and from a worshipper of idols of wood and stone she became a devoted votary of the One True God. It is regrettable that superstition and gross credulity have caused men of weak faith to give the homage, which is due to the Great Invisible God, to helpless creatures and lifeless material objects.
It is one of the characteristics of the Quran that whereas the Bible has maligned and defamed the Prophets of God, it (the Quran) has exonerated and cleared them of all sins, filthy accusations and aspersions cast upon them by the Bible.
Solomon is one of those Israelite Prophets whom the Bible has perhaps calumniated and slandered most. The Quran has taken special care to exculpate him of all slanders and calumnies. The Bible says of Solomon that his wives had "turned away his heart after other gods" (1 Kings 11 :4) and that "the Lord was angry with Solomon because his heart was turned away from the Lord, God of Israel" (1 Kings 11 :9). The Quran contradicts these blasphemous charges and says in the present verse that the Queen of Sheba gave up idolatry and came over to the true faith through the noble efforts of Solomon and that he himself was "a most excellent servant of God and turned to Him again and again" (38:31).
2177
Kashafa ‘an Saqihi is a well-known Arabic idiom meaning, to become prepared to meet the difficulty or to become perturbed or perplexed. Kashafat ‘an Saqaiha means: (1) she uncovered her shanks; (2) she got ready to meet the situation; (3) she became perturbed or perplexed or was taken aback (Lane & Lisan). Solomon wanted the Queen to give up idol-worship and accept the true Faith. For this purpose he wisely adopted such means as should have led the noble and sagacious lady to see the error of her ways. The throne which Solomon had caused to be prepared for her was prepared with this end in view. It was made much more beautiful and in every respect superior to her own throne of which she was very proud. Solomon did so in order that she might realize that he was God’s favourite and had been endowed with material and spiritual gifts in far greater abundance than those given to her. The palace referred to in the verse was also constructed with the same object in view. As the verse shows
وَاِذَا قِیۡلَ لَہُمۡ لَا تُفۡسِدُوۡا فِی الۡاَرۡضِ قَالُوۡۤا اِنَّمَا نَحۡنُ مُصۡلِحُوۡنَ
2:28, 221.
2:28, 221.
2:28, 221.
Important Words:
تفسدوا (create disorder) is derived from افسد which is derived from فسد (fasuda) or فسد (fasada), i.e. he or it became corrupt or evil or vitiated or spoiled or tainted or in an altered state or in a disordered or disturbed condition, etc. The word is the opposite of صلح. The transitive form افسد means, he or it made (it or him) bad or corrupt or vitiated or spoiled, or put (it or him) in a disordered or disturbed condition, or simply he created disorder, etc. The word is the opposite of اصلح for which see below (Lane).
الارض (the earth) means: (1) the earth or the globe; (2) part of the earth, i.e. a land or country; (3) ground or surface of the earth; (4) floor; (5) anything that is spread on the floor; (6) anything that is low; (7) shivering or tremor (Lane).
مصلحون (promoters of peace) is derived from اصلح which is derived from صلح i.e. he or it became good or proper or righteous or in a state of order, etc. They say ھذاالشیء یصلح لك i.e. this thing is suitable or fit or meet for you. اصلح means, he or it made him or it good or proper or righteous, or put him or it in a state of order, etc. اصلح also means, he corrected or reformed or improved; or he promoted or brought about peace, harmony or reconciliation. It also means, he performed a good and right act (Lane).
Commentary:
The hypocrites tried to create disturbance in various ways: (1) they tried to sow discord among the Muslims by instigating the انصار i.e. Medinite helpers against the مھاجرین i.e. Meccan refugees (63:8, 9); (2) sometimes they imputed motives to the Holy Prophet in the distribution of alms (9:58), or his system of gathering information (9:61); (3) sometimes they tried to undermine the spirit of the Muslims (9:50), or to demoralize them by spreading rumours (4:84); (4) sometimes they encouraged non-Muslims to fight against Muslims (59:12).
In the present verse reference is made to the double-dealing of the hypocrites. Confronted with this, the hypocrites invariably pleaded that they were prompted by nothing but sincerity of purpose and that their intention was not to create ill-will but to establish mutual cordiality and peace. This is the typical defence of all mischief-makers.
The presence of hypocrites and malcontents is inevitable in every organised society. In a society, not properly organised, it is easy for disaffected members to leave. But in a well organised community, the malcontents find it difficult to leave. So they remain within and carry on their nefarious activities secretly. The presence of hypocrites is not a sign of weakness but rather of strength in a community. But this should not make a community neglectful about them. On the contrary, it is imperative that malcontents and hypocrites should be closely watched and properly dealt with, as and when circumstances require. The Holy Prophet was ever watchful of this class.
b
2:28, 221.
a
2:28, 221.
18
Important Words:
تفسدوا (create disorder) is derived from افسد which is derived from فسد (fasuda) or فسد (fasada), i.e. he or it became corrupt or evil or vitiated or spoiled or tainted or in an altered state or in a disordered or disturbed condition, etc. The word is the opposite of صلح. The transitive form افسد means, he or it made (it or him) bad or corrupt or vitiated or spoiled, or put (it or him) in a disordered or disturbed condition, or simply he created disorder, etc. The word is the opposite of اصلح for which see below (Lane).
الارض (the earth) means: (1) the earth or the globe; (2) part of the earth, i.e. a land or country; (3) ground or surface of the earth; (4) floor; (5) anything that is spread on the floor; (6) anything that is low; (7) shivering or tremor (Lane).
مصلحون (promoters of peace) is derived from اصلح which is derived from صلح i.e. he or it became good or proper or righteous or in a state of order, etc. They say ھذاالشیء یصلح لك i.e. this thing is suitable or fit or meet for you. اصلح means, he or it made him or it good or proper or righteous, or put him or it in a state of order, etc. اصلح also means, he corrected or reformed or improved; or he promoted or brought about peace, harmony or reconciliation. It also means, he performed a good and right act (Lane).
Commentary:
The hypocrites tried to create disturbance in various ways: (1) they tried to sow discord among the Muslims by instigating the انصار i.e. Medinite helpers against the مھاجرین i.e. Meccan refugees (63:8, 9); (2) sometimes they imputed motives to the Holy Prophet in the distribution of alms (9:58), or his system of gathering information (9:61); (3) sometimes they tried to undermine the spirit of the Muslims (9:50), or to demoralize them by spreading rumours (4:84); (4) sometimes they encouraged non-Muslims to fight against Muslims (59:12).
In the present verse reference is made to the double-dealing of the hypocrites. Confronted with this, the hypocrites invariably pleaded that they were prompted by nothing but sincerity of purpose and that their intention was not to create ill-will but to establish mutual cordiality and peace. This is the typical defence of all mischief-makers.
The presence of hypocrites and malcontents is inevitable in every organised society. In a society, not properly organised, it is easy for disaffected members to leave. But in a well organised community, the malcontents find it difficult to leave. So they remain within and carry on their nefarious activities secretly. The presence of hypocrites is not a sign of weakness but rather of strength in a community. But this should not make a community neglectful about them. On the contrary, it is imperative that malcontents and hypocrites should be closely watched and properly dealt with, as and when circumstances require. The Holy Prophet was ever watchful of this class.
d
2:28, 221.
وَاِذَا قِیۡلَ لَہُمۡ اٰمِنُوۡا کَمَاۤ اٰمَنَ النَّاسُ قَالُوۡۤا اَنُؤۡمِنُ کَمَاۤ اٰمَنَ السُّفَہَآءُ ۗ اَلَاۤ اِنَّہُمۡ ہُمُ السُّفَہَآءُ وَلٰکِنۡ لَّا یَعۡلَمُوۡنَ
那些虚伪者把穆斯林当作一大群愚人, 那些虚伪者以为这些愚人为了一个已失败的事业而承受生命与财产的无谓牺牲。经文说, 他们自己才是愚人, 因为伊斯兰教的事业是注定会前进而兴旺发达的。
The hypocrites regarded the Muslims as a pack of fools in that they suffered, as the hypocrites thought, useless sacrifice of life and property for a lost cause. They themselves are fools, says the verse, as the cause of Islam is destined to make progress and to prosper.
Important Words:
سفھاء (foolish people) which is the plural of سفیه is derived from سفه i.e. he was or became light-witted or ignorant. The word سفیه means: 1. simple or light-witted or foolish; 2. ignorant; 3. fickle and inconstant; 4. weak in intelligence; 5. one whose opinion is of no consequence; 6. one who squanders away his wealth and property without consideration (Aqrab, Mufradat & Lisan).
یعلمون (they know) is derived from علم i.e. he knew. علمه means: 1. he knew it or became acquainted with it; 2. he knew it thoroughly so as to base his belief on it (Aqrab).
Commentary:
The verse means that when the believers asked the hypocrites to be sincere in their faith, the hypocrites would say that the believers were like fools squandering away their lives and property, a mere handful of men who had taken up the fight against the whole country.
The hypocrites called true Muslims "fools" because they thought they (the hypocrites) could protect their own lives and property by maintaining friendly relations with the disbelievers; while the true Muslims, on account of their complete estrangement from disbelievers, were exposing their lives and possessions to constant danger. Muslims were also given to spending recklessly on religion. Such allegations are contained in 5:59; 8:50; 9:79 & 63:8. God replies to them by saying: Their possessions and their children should not excite thy wonder; Allah only intends to punish them therewith in this world, that their souls may depart while they are disbelievers (9:85). The verse means that soon the hypocrites would witness the ruin of their possessions, while Muslims would prosper. Success and prosperity come, not of cowardice and stinginess, but of courage and sacrifice, and the hypocrites were hopelessly lacking in both these qualities.
In fulfilment of this prophecy ‘Abdullah bin Ubayy, the hypocrite leader, lived to see the frustration of his designs against Islam and his only son became a true and zealous Muslim.
29B
那些虚伪者把穆斯林当作一大群愚人, 那些虚伪者以为这些愚人为了一个已失败的事业而承受生命与财产的无谓牺牲。经文说, 他们自己才是愚人, 因为伊斯兰教的事业是注定会前进而兴旺发达的。
20
Important Words:
سفھاء (foolish people) which is the plural of سفیه is derived from سفه i.e. he was or became light-witted or ignorant. The word سفیه means: 1. simple or light-witted or foolish; 2. ignorant; 3. fickle and inconstant; 4. weak in intelligence; 5. one whose opinion is of no consequence; 6. one who squanders away his wealth and property without consideration (Aqrab, Mufradat & Lisan).
یعلمون (they know) is derived from علم i.e. he knew. علمه means: 1. he knew it or became acquainted with it; 2. he knew it thoroughly so as to base his belief on it (Aqrab).
Commentary:
The verse means that when the believers asked the hypocrites to be sincere in their faith, the hypocrites would say that the believers were like fools squandering away their lives and property, a mere handful of men who had taken up the fight against the whole country.
The hypocrites called true Muslims "fools" because they thought they (the hypocrites) could protect their own lives and property by maintaining friendly relations with the disbelievers; while the true Muslims, on account of their complete estrangement from disbelievers, were exposing their lives and possessions to constant danger. Muslims were also given to spending recklessly on religion. Such allegations are contained in 5:59; 8:50; 9:79 & 63:8. God replies to them by saying: Their possessions and their children should not excite thy wonder; Allah only intends to punish them therewith in this world, that their souls may depart while they are disbelievers (9:85). The verse means that soon the hypocrites would witness the ruin of their possessions, while Muslims would prosper. Success and prosperity come, not of cowardice and stinginess, but of courage and sacrifice, and the hypocrites were hopelessly lacking in both these qualities.
In fulfilment of this prophecy ‘Abdullah bin Ubayy, the hypocrite leader, lived to see the frustration of his designs against Islam and his only son became a true and zealous Muslim.
31
The hypocrites regarded the Muslims as a pack of fools in that they suffered, as the hypocrites thought, useless sacrifice of life and property for a lost cause. They themselves are fools, says the verse, as the cause of Islam is destined to make progress and to prosper.
فَبَدَّلَ الَّذِیۡنَ ظَلَمُوۡا قَوۡلًا غَیۡرَ الَّذِیۡ قِیۡلَ لَہُمۡ فَاَنۡزَلۡنَا عَلَی الَّذِیۡنَ ظَلَمُوۡا رِجۡزًا مِّنَ السَّمَآءِ بِمَا کَانُوۡا یَفۡسُقُوۡنَ
7:163.
مفسرین کہتے ہیں کہ انہوں نے حِنْطَۃٌ یعنی گندم کا لفظ کہنا شروع کر دیا تھا۔ مگر ایسی تاویل کی ضرورت نہیں۔ شریر آدمی ہنسی کے طور پر کئی رنگ میں لفظ بدل دیتا ہے۔
7:163.
7:163.
Important Words:
رجز (a punishment) means: (1) filth; (2) punishment; (3) idol-worship (4) iniquity or sin (Aqrab).
من السماء (from heaven). For سماء see note on 2:20. As سماء means a "height" or "anything that is high above us", therefore the expression من السماء would mean "from on high" or "from God", implying that the punishment meted out to the Israelites was not brought about through earthly means but, as it were, descended from above.
Commentary:
This verse is a continuation of the previous one. God commanded the Israelites to behave submissively and to pray to Him for the forgiveness of their sins, but they, mischievous and arrogant as ever, disobeyed the injunctions given to them and changed the words of prayer taught by God, whereupon He chastised them with a punishment that was not of this earth, i.e. He visited them with a pestilence or plague that destroyed a number of them. Or the expression رجزا من السماء may mean that their disobedience recoiled on their own souls in the sense of moral degradation and filthiness of heart and mind.
The question of the word which the Israelites used in place of the one taught to them is immaterial. According to some, they used the word حبة or حنطة i.e. "give us corn to eat" instead of حطة i.e. "remove our sins" (Bukhari & Jarir). The words sound alike and afforded a playful opportunity to the mischief-minded among the Israelites. But as already said, the word substituted is not material. What matters is that they, i.e. many of them as the Quran hints, disobeyed the Lord and made religion a plaything. Hence the punishment.
c
7:163.
4
مفسرین کہتے ہیں کہ انہوں نے حِنْطَۃٌ یعنی گندم کا لفظ کہنا شروع کر دیا تھا۔ مگر ایسی تاویل کی ضرورت نہیں۔ شریر آدمی ہنسی کے طور پر کئی رنگ میں لفظ بدل دیتا ہے۔
a
7:163.
66
Important Words:
رجز (a punishment) means: (1) filth; (2) punishment; (3) idol-worship (4) iniquity or sin (Aqrab).
من السماء (from heaven). For سماء see note on 2:20. As سماء means a "height" or "anything that is high above us", therefore the expression من السماء would mean "from on high" or "from God", implying that the punishment meted out to the Israelites was not brought about through earthly means but, as it were, descended from above.
Commentary:
This verse is a continuation of the previous one. God commanded the Israelites to behave submissively and to pray to Him for the forgiveness of their sins, but they, mischievous and arrogant as ever, disobeyed the injunctions given to them and changed the words of prayer taught by God, whereupon He chastised them with a punishment that was not of this earth, i.e. He visited them with a pestilence or plague that destroyed a number of them. Or the expression رجزا من السماء may mean that their disobedience recoiled on their own souls in the sense of moral degradation and filthiness of heart and mind.
The question of the word which the Israelites used in place of the one taught to them is immaterial. According to some, they used the word حبة or حنطة i.e. "give us corn to eat" instead of حطة i.e. "remove our sins" (Bukhari & Jarir). The words sound alike and afforded a playful opportunity to the mischief-minded among the Israelites. But as already said, the word substituted is not material. What matters is that they, i.e. many of them as the Quran hints, disobeyed the Lord and made religion a plaything. Hence the punishment.
a
7:163.
وَاِذَا قِیۡلَ لَہُمۡ اٰمِنُوۡا بِمَاۤ اَنۡزَلَ اللّٰہُ قَالُوۡا نُؤۡمِنُ بِمَاۤ اُنۡزِلَ عَلَیۡنَا وَیَکۡفُرُوۡنَ بِمَا وَرَآءَہٗ وَہُوَ الۡحَقُّ مُصَدِّقًا لِّمَا مَعَہُمۡ ۗ قُلۡ فَلِمَ تَقۡتُلُوۡنَ اَنۡۢبِیَآءَ اللّٰہِ مِنۡ قَبۡلُ اِنۡ کُنۡتُمۡ مُّؤۡمِنِیۡنَ
2:171.
3:113, 182.
2:171.
3:113, 182.
Commentary:
The verse means that whenever Islam is presented to Jews, they, far from reflecting over its claims, consider it enough to say that they will believe in what is sent to Israelite Prophets only, and not in the revelation of outsiders, although the revelation they reject on such flimsy grounds fulfils the prophecies contained in their own Scriptures about a new Book. Further, it is added that the statement that they would adhere to what was revealed to Israelite Prophets is absurd, seeing that they had opposed even their own Prophets in their time.
This verse also makes it clear what the word مصدقا means when followed by the preposition لام. The expression has been used as a proof of the truth of the Quran, and it is therefore clear that it conveys the sense of "fulfilling" and not that of "confirming". It is only the fulfilment of prophecies in the Bible that can serve as evidence of the truth of the Quran. In this connection, see also 2:42.
For the prophecies alluded to in this verse, i.e. the prophecies contained in the Bible about the Quran and the Holy Prophet, the reader is referred to Deut. 18:15-19; Acts 3:19-24; Deut. 33:2; Matt. 21:42-44; Isa. 21:13-17; 28:9-13; chap. 42; 62:2-4; Dan. 7; etc.
For a discussion of the words, why did you attempt to slay the Prophets, see under 2:62.
a
3:113, 182.
e
2:171.
a
2:171.
b
3:113, 182.
98
Commentary:
The verse means that whenever Islam is presented to Jews, they, far from reflecting over its claims, consider it enough to say that they will believe in what is sent to Israelite Prophets only, and not in the revelation of outsiders, although the revelation they reject on such flimsy grounds fulfils the prophecies contained in their own Scriptures about a new Book. Further, it is added that the statement that they would adhere to what was revealed to Israelite Prophets is absurd, seeing that they had opposed even their own Prophets in their time.
This verse also makes it clear what the word مصدقا means when followed by the preposition لام. The expression has been used as a proof of the truth of the Quran, and it is therefore clear that it conveys the sense of "fulfilling" and not that of "confirming". It is only the fulfilment of prophecies in the Bible that can serve as evidence of the truth of the Quran. In this connection, see also 2:42.
For the prophecies alluded to in this verse, i.e. the prophecies contained in the Bible about the Quran and the Holy Prophet, the reader is referred to Deut. 18:15-19; Acts 3:19-24; Deut. 33:2; Matt. 21:42-44; Isa. 21:13-17; 28:9-13; chap. 42; 62:2-4; Dan. 7; etc.
For a discussion of the words, why did you attempt to slay the Prophets, see under 2:62.
c
2:171.
d
3:113, 182.
وَقِیۡلَ ادۡعُوۡا شُرَکَآءَکُمۡ فَدَعَوۡہُمۡ فَلَمۡ یَسۡتَجِیۡبُوۡا لَہُمۡ وَرَاَوُا الۡعَذَابَ ۚ لَوۡ اَنَّہُمۡ کَانُوۡا یَہۡتَدُوۡنَ
10:29, 30; 16:87.
10:29, 30; 16:87.
10:29-30; 16:87.
a
10:29, 30; 16:87.
c
10:29-30; 16:87.
d
10:29, 30; 16:87.
وَاِذَا قِیۡلَ لَہُمُ اتَّبِعُوۡا مَاۤ اَنۡزَلَ اللّٰہُ قَالُوۡا بَلۡ نَتَّبِعُ مَاۤ اَلۡفَیۡنَا عَلَیۡہِ اٰبَآءَنَاۤ ۗ اَوَلَوۡ کَانَ اٰبَآؤُہُمۡ لَا یَعۡقِلُوۡنَ شَیۡـًٔا وَّلَا یَہۡتَدُوۡنَ
5:105; 10:79; 21:53, 54; 31:22.
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
5:105; 10:79; 21:53, 54; 31:22.
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
5:105; 10:79; 21:53, 54; 31:22.
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
e
5:105; 10:79; 21:53, 54; 31:22.
2
قرآنی الفاظ اَوَلَوْ ہیں۔ چونکہ عربی میں سوال کا لفظ بہرحال پہلے آتا ہے اور اردو میں عطف کے بعد۔ اس کا ترجمہ یہ ہوگا ’’اور کیا اگر‘‘ مگر اردو میں ’’اور کیا اگر‘‘ یہ تینوں لفظ جمع نہیں ہوتے بلکہ ایسے موقع پر ’’اورکیا‘‘ کی جگہ ایک لفظ ’’بھلا‘‘ کا بولا جاتا ہے۔ پس وہی لفظ اس جگہ استعمال کیا گیا ہے۔
a
5:105; 10:79; 21:53, 54; 31:22.
177
Commentary:
It is indeed strange, but nevertheless a hard fact, that in matters of religion which so deeply concern man, he is often content to follow blindly the footsteps of his forefathers and does not even care to satisfy himself that his forefathers were wise and well-guided people. On the other hand, in worldly matters where only the interests of this life are at stake, and that too partially, he often takes meticulous care to see that he adopts the right course and does not blindly follow others.
b
5:105; 10:79; 21:53, 54; 31:22.
195
It is indeed strange, but nevertheless regrettable, that in matters of religion which so deeply concern his eternal life man is often content to follow blindly in the footsteps of his elders. But in worldly matters where only the interests of this life are at stake, and that too partially, he takes meticulous care to see that he adopts the right course, and does not blindly follow others.
وَاِذَا قِیۡلَ لَہُ اتَّقِ اللّٰہَ اَخَذَتۡہُ الۡعِزَّۃُ بِالۡاِثۡمِ ۚ فَحَسۡبُہٗ جَہَنَّمُ ۚ وَلَبِئۡسَ الۡمِہَادُ
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
All his efforts are directed towards injuring the interests of other people and furthering his own.
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
2
اَلْمِھَادُ: اَلْمَکَانُ الْمُمَھَّدُ الْمُوَطَّـأُ (مفردات راغب) یعنی وہ مکان جسے اچھی طرح تیار کیا گیا ہو۔
213
Important Words:
اخذته (incites him) is from اخذ meaning, he took, or he took hold; or he seized; or he punished etc. (Aqrab). اخذته بکذاmeans, you incited him to do that and made him stick to it (Kashshaf). اخذته العزة بالاثم may also mean, pride encompasses him with sin (Muhit); or pride seizes him owing to his sin (Fath).
العزة (pride) is derived from عز which means, he became mighty and honoured and noble. عزالشیء means, the thing became rare. العزة means, (1) might and power; (2) high position; (3) honour; (4) self-exaltation (Lane); (5) consciousness of one’s position and rank; (6) pride in bad sense; (7) vanity (Aqrab).
جھنم (Hell). Lexicographers differ as to the origin of the word جھنم but they generally agree that in Arabic it has no root except itself and is used as a proper name for the place of punishment reserved for the evildoers in the next world. It is, however, possible that the word has been derived from جھم meaning, he became frowning or contracted, or ugly in face. جھمة means, the middle or the darkest part of the night. جھام means, clouds that have no water (Lane). In this case the ن in جھنم would be something additional as in the word الندد derived from الد meaning, a quarreller (Muhit). Thus جھنم would mean, a place of punishment which is dark and waterless and makes the faces of its inmates ugly and contracted.
Commentary:
The description of the kind of man mentioned in 2:205 is continued in this verse also. When such a person comes to power and enters upon a career of disorder and destruction, he becomes deaf to advice and good counsel. Nay, if anyone makes bold to offer him a word of advice, he flares up and becomes all the more stiffened in his tendency towards mischief-making. A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till his pride virtually encompasses him on all sides. Such a one paves his own way to Hell, which is indeed a bad resting place.
The word حسب (sufficient) in the clause, Hell shall be his sufficient reward, points to the fact that as such a man is never contented in this life, and is always hungering for more wealth and more power and more dominion, so nothing in this world would suffice him. He will find satisfaction and sufficiency only in the fire of Hell. Similarly, the word مھاد (place of rest) points to the fact that the man who tramples on the rights of others in order to secure comfort for himself will find no rest in this life; his only rest will be in Hell.
245
All his efforts are directed towards injuring the interests of other people and furthering his own.
246
Lexicographers agree that Jahannam has no root in Arabic. The word may have been derived from Jahuma which means, he became frowning or contracted or ugly in the face. If that be so the letter nun in Jahannam would be something additional (Muhit). Thus Jahannam means, a place of punishment which is dark and waterless and which makes the face of its inmates ugly and contracted.
247
A false sense of dignity and prestige is his chief stumbling block, his vanity inciting him to further acts of sin, till it virtually encompasses him on all sides. Such a one paves his own way to Hell.
وَاِذَا قِیۡلَ لَہُمۡ تَعَالَوۡا یَسۡتَغۡفِرۡ لَکُمۡ رَسُوۡلُ اللّٰہِ لَوَّوۡا رُءُوۡسَہُمۡ وَرَاَیۡتَہُمۡ یَصُدُّوۡنَ وَہُمۡ مُّسۡتَکۡبِرُوۡنَ
4:62.
4:62.
4:62.
a
4:62.
b
4:62.
a
4:62.