نُہُ
Appears 27 times in Quran
Derived Words (21)
Words derived from the stem "نُہُ".
- eyes
- their eyes
- And their brethren
- their dwellings
- will not grieve them
- But their faith could not profit them
- their goodness
- and so curse them
- their eyes
- building of theirs
- the believing of the disbelievers
- their fortresses
- their eyes
Occurrences in Quran
Found 27 verses containing "نُہُ".
وَکَمۡ اَہۡلَکۡنَا مِنۡ قَرۡیَۃٍۭ بَطِرَتۡ مَعِیۡشَتَہَا ۖ فَتِلۡکَ مَسٰکِنُہُمۡ لَمۡ تُسۡکَنۡ مِّنۡۢ بَعۡدِہِمۡ اِلَّا قَلِیۡلًا ۖ وَّکُنَّا نَحۡنُ الۡوٰرِثِیۡنَ
7:5; 21:12; 22:46; 65:9.
یہاں قرآن مجید میں اِلَّا قَلِیْلًا کے لفظ ہیں مگر بتایا جا چکا ہے کہ لَا قَلِیْلًا وَّ لَا کَثِیْرًا کے معنے ہیں ’’بالکل نہیں۔‘‘
7:5; 21:12; 22:46; 65:9.
There had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid, and yet when they rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
7:5; 21:12; 22:46; 65:9.
15:24; 19:41.
Important Words:
بطرت (exulted) is feminine gender from بطر which means, he exulted; or exulted greatly or excessively and behaved insolently, or he exulted by reason of wealth and behaved with pride. بطرت عیشک means, thou exultest excessively and behavest insolently in thy manner of life. بطرت معیشتھا in reality is بطرت فی معیشتھا which means, it exulted in its manner or means of life. بطر النعمة means, he held the favour in light estimation and was ungrateful for it. بطر الحق means, he disdainfully rejected the truth (Lane & Aqrab). See also 8:48.
Commentary:
The verse means to say that the Meccans fear that if they accepted the new message, they will be deprived of their property and possessions by more wealthy and powerful peoples. But they seem to ignore the fact that there had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid and yet when those people rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
f
7:5; 21:12; 22:46; 65:9.
2
یہاں قرآن مجید میں اِلَّا قَلِیْلًا کے لفظ ہیں مگر بتایا جا چکا ہے کہ لَا قَلِیْلًا وَّ لَا کَثِیْرًا کے معنے ہیں ’’بالکل نہیں۔‘‘
a
7:5; 21:12; 22:46; 65:9.
b
15:24; 19:41.
2919
Important Words:
بطرت (exulted) is feminine gender from بطر which means, he exulted; or exulted greatly or excessively and behaved insolently, or he exulted by reason of wealth and behaved with pride. بطرت عیشک means, thou exultest excessively and behavest insolently in thy manner of life. بطرت معیشتھا in reality is بطرت فی معیشتھا which means, it exulted in its manner or means of life. بطر النعمة means, he held the favour in light estimation and was ungrateful for it. بطر الحق means, he disdainfully rejected the truth (Lane & Aqrab). See also 8:48.
Commentary:
The verse means to say that the Meccans fear that if they accepted the new message, they will be deprived of their property and possessions by more wealthy and powerful peoples. But they seem to ignore the fact that there had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid and yet when those people rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
d
7:5; 21:12; 22:46; 65:9.
2225
There had lived in the past peoples who were more powerful and wealthier and possessed superior civilizations than the people of whom the Meccans are afraid, and yet when they rejected the truth and behaved proudly they were so completely wiped out from the face of the earth as if they had never lived on it, and those who were considered weak were made to take their place.
اِنَّ الَّذِیۡنَ یَکۡتُمُوۡنَ مَاۤ اَنۡزَلۡنَا مِنَ الۡبَیِّنٰتِ وَالۡہُدٰی مِنۡۢ بَعۡدِ مَا بَیَّنّٰہُ لِلنَّاسِ فِی الۡکِتٰبِ ۙ اُولٰٓئِکَ یَلۡعَنُہُمُ اللّٰہُ وَیَلۡعَنُہُمُ اللّٰعِنُوۡنَ
2:175.
2:175.
The reference is to the Jews who concealed the prophecies contained in their Scriptures about the Holy Prophet.
2:175.
Important Words:
یلعنھم (curses them). For the meaning of لعن see note on 2:89.
Commentary:
The present verse has been taken to apply either to Muslims or Jews. In the former case the verse would be taken as a warning to Muslims that they should ever be careful to preach the truth of Islam and should in no circumstances hide or neglect it but should ever be ready to proclaim it, however bitter the opposition. Failing this, they will not only not attain the nearness of God but will be cast away from Him. If applied to Jews, and that indeed is the right application, the connection with the preceding verse may be easily seen in the reference to As-Safa and Al-Marwah in that verse. It was at these places that Abraham left his wife Hagar, and his son, Ishmael, under God’s command and it was here that, while building the Ka‘bah, Abraham and Ishmael prayed to God for the appearance of a great Prophet among their progeny. The Quran thus refers here to the Jews who were concealing the prophecies contained in their Scriptures about the Holy Prophet. The Jews are warned that if they concealed the clear prophecies given to them about the Arabian Prophet, in spite of the fact that they have now been reminded of them through the Quran, God would cast them away, depriving them of His mercy and condemning them to punishment in Hell. They are further warned that as God is the Lord of the entire universe, His curse will not come alone but everything which is subservient to Him will then begin to curse them—angels, men, the elements, laws of nature and all.
a
2:175.
a
2:175.
166
Important Words:
یلعنھم (curses them). For the meaning of لعن see note on 2:89.
Commentary:
The present verse has been taken to apply either to Muslims or Jews. In the former case the verse would be taken as a warning to Muslims that they should ever be careful to preach the truth of Islam and should in no circumstances hide or neglect it but should ever be ready to proclaim it, however bitter the opposition. Failing this, they will not only not attain the nearness of God but will be cast away from Him. If applied to Jews, and that indeed is the right application, the connection with the preceding verse may be easily seen in the reference to As-Safa and Al-Marwah in that verse. It was at these places that Abraham left his wife Hagar, and his son, Ishmael, under God’s command and it was here that, while building the Ka‘bah, Abraham and Ishmael prayed to God for the appearance of a great Prophet among their progeny. The Quran thus refers here to the Jews who were concealing the prophecies contained in their Scriptures about the Holy Prophet. The Jews are warned that if they concealed the clear prophecies given to them about the Arabian Prophet, in spite of the fact that they have now been reminded of them through the Quran, God would cast them away, depriving them of His mercy and condemning them to punishment in Hell. They are further warned that as God is the Lord of the entire universe, His curse will not come alone but everything which is subservient to Him will then begin to curse them—angels, men, the elements, laws of nature and all.
b
2:175.
186
The reference is to the Jews who concealed the prophecies contained in their Scriptures about the Holy Prophet.
وَاَخۡذِہِمُ الرِّبٰوا وَقَدۡ نُہُوۡا عَنۡہُ وَاَکۡلِہِمۡ اَمۡوٰلَ النَّاسِ بِالۡبٰطِلِ ۚ وَاَعۡتَدۡنَا لِلۡکٰفِرِیۡنَ مِنۡہُمۡ عَذَابًا اَلِیۡمًا
خروج باب۲۲۔ آیت۲۵‘ اور احبار باب۲۵۔ آیت۳۶‘۳۷ میں یہودیوں سے سود لینا ممنوع قرار دیا گیا ہے۔ لیکن استثنا باب۲۳۔ آیت۲۰ میں یہود کے علاوہ دوسرے لوگوں سے بنی اسرائیل کو سود لینے کی اجازت دی گئی ہے۔ درحقیقت یہ ایک تحریف ہے جو قرآن کریم کی رو سے یہودیوں نے اپنے تجارتی کاروبار کے لئے بائیبل میں کی ہے۔ ورنہ اللہ تعالیٰ نے انہیں ہر قسم کے سودی کاروبار سے منع کیا ہوا تھا۔ پس جو کچھ بائیبل میں لکھا ہے‘ وہ یہودی تحریف کا نتیجہ ہے۔
2:276, 277; 3:131; 30:40.
9:34.
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to take interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up this evil practice (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they, as a nation, suffered death and were scattered over the earth to be persecuted at the hands of their enemies.
2:276, 277; 3:131; 30:40.
9:34.
Commentary:
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to exact interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up taking interest from Jews (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they suffered national death and were scattered over the earth to suffer persecution at the hands of their enemies.
c
2:276, 277; 3:131; 30:40.
d
9:34.
2
خروج باب۲۲۔ آیت۲۵‘ اور احبار باب۲۵۔ آیت۳۶‘۳۷ میں یہودیوں سے سود لینا ممنوع قرار دیا گیا ہے۔ لیکن استثنا باب۲۳۔ آیت۲۰ میں یہود کے علاوہ دوسرے لوگوں سے بنی اسرائیل کو سود لینے کی اجازت دی گئی ہے۔ درحقیقت یہ ایک تحریف ہے جو قرآن کریم کی رو سے یہودیوں نے اپنے تجارتی کاروبار کے لئے بائیبل میں کی ہے۔ ورنہ اللہ تعالیٰ نے انہیں ہر قسم کے سودی کاروبار سے منع کیا ہوا تھا۔ پس جو کچھ بائیبل میں لکھا ہے‘ وہ یہودی تحریف کا نتیجہ ہے۔
b
2:276, 277; 3:131; 30:40.
c
9:34.
625
Commentary:
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to exact interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up taking interest from Jews (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they suffered national death and were scattered over the earth to suffer persecution at the hands of their enemies.
b
2:276, 277; 3:131; 30:40.
c
9:34.
703
The Jews were forbidden to lend money on interest to other Jews, but they were permitted to take interest from non-Jews (Exod. 22:25; Lev. 25:36, 37; Deut. 23:19, 20). But they broke the Law and began to take interest even from Jews (Neh. 5:7). Later they promised Nehemiah to give up this evil practice (Neh. 5:12). But they again broke their word; and so, in accordance with the prophecy of Ezekiel (Ezek. 18:13), they, as a nation, suffered death and were scattered over the earth to be persecuted at the hands of their enemies.
بَلۡ بَدَا لَہُمۡ مَّا کَانُوۡا یُخۡفُوۡنَ مِنۡ قَبۡلُ ۖ وَلَوۡ رُدُّوۡا لَعَادُوۡا لِمَا نُہُوۡا عَنۡہُ وَاِنَّہُمۡ لَکٰذِبُوۡنَ
آیت میں بَلْ کا لفظ ہے اور بَلْ عام طور پر پہلے مضمون کے ردّ کرنے کے لئے اور اصل حقیقت بیان کرنے کے لئے آتا ہے یہاں انہی معنوں میں استعمال ہو اہے۔
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of Divine Messengers; but owing to their bigotry and waywardness they try to suppress such thoughts. On the Day of Judgment, however, these latent thoughts of theirs, which they tried to hide in this life, would become apparent, and the truthfulness of the Prophets of which they had dim consciousness would become manifest.
Commentary:
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of the Divine Messengers; but owing to their bigotry, they try to suppress such thoughts and do not make them known to anyone. On the Day of Judgement, however, these latent thoughts which they tried to conceal would become apparent, and the truthfulness of the Prophets, of which they had dim consciousness, would become manifest.
The word "liars" at the end of the verse implies that, although disbelievers would desire to be sent back to this world so that they might believe in the Prophets and not reject them, yet if they were actually sent back to it, and the same circumstances in which they lived before were created again, even then they would again act as they had acted before rejecting the Prophets as they had rejected them before.
4
آیت میں بَلْ کا لفظ ہے اور بَلْ عام طور پر پہلے مضمون کے ردّ کرنے کے لئے اور اصل حقیقت بیان کرنے کے لئے آتا ہے یہاں انہی معنوں میں استعمال ہو اہے۔
776
Commentary:
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of the Divine Messengers; but owing to their bigotry, they try to suppress such thoughts and do not make them known to anyone. On the Day of Judgement, however, these latent thoughts which they tried to conceal would become apparent, and the truthfulness of the Prophets, of which they had dim consciousness, would become manifest.
The word "liars" at the end of the verse implies that, although disbelievers would desire to be sent back to this world so that they might believe in the Prophets and not reject them, yet if they were actually sent back to it, and the same circumstances in which they lived before were created again, even then they would again act as they had acted before rejecting the Prophets as they had rejected them before.
839
The words, has now become clear to them, signify that even the enemies of God’s Prophets have in their minds a certain consciousness of the truth of Divine Messengers; but owing to their bigotry and waywardness they try to suppress such thoughts. On the Day of Judgment, however, these latent thoughts of theirs, which they tried to hide in this life, would become apparent, and the truthfulness of the Prophets of which they had dim consciousness would become manifest.
قُلۡ یَوۡمَ الۡفَتۡحِ لَا یَنۡفَعُ الَّذِیۡنَ کَفَرُوۡۤا اِیۡمٰنُہُمۡ وَلَا ہُمۡ یُنۡظَرُوۡنَ
白德尔 (بَدْر, Badr) 战役的那一天, 也被称为决定之日 (8:42)。
فتح کے وقت ایمان لانے والے لوگ کچھ دنیوی فائدے تو اٹھا لیتے ہیں مگر اخروی انعامات ان کو کم ملتے ہیں۔ سوائے اس کے کہ وہ عمل میں بہت زیادہ بڑھ جائیں اور دیر لگانے کا کفارہ کر دیں۔
The day of the Battle of Badr which has also been called the Day of Decision (8:42).
10:103; 11:123.
Commentary:
"The day of victory" mentioned in this verse is the day of the Battle of Badr. That day has also been called the Day of Decision in the Quran (8:42) because on that day God gave His judgement which the disbelievers had sought in the words: "O Allah, if this be indeed the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33).
1020
白德尔 (بَدْر, Badr) 战役的那一天, 也被称为决定之日 (8:42)。
2
فتح کے وقت ایمان لانے والے لوگ کچھ دنیوی فائدے تو اٹھا لیتے ہیں مگر اخروی انعامات ان کو کم ملتے ہیں۔ سوائے اس کے کہ وہ عمل میں بہت زیادہ بڑھ جائیں اور دیر لگانے کا کفارہ کر دیں۔
a
10:103; 11:123.
3074
Commentary:
"The day of victory" mentioned in this verse is the day of the Battle of Badr. That day has also been called the Day of Decision in the Quran (8:42) because on that day God gave His judgement which the disbelievers had sought in the words: "O Allah, if this be indeed the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33).
2328
The day of the Battle of Badr which has also been called the Day of Decision (8:42).
اَشِحَّۃً عَلَیۡکُمۡ ۖ فَاِذَا جَآءَ الۡخَوۡفُ رَاَیۡتَہُمۡ یَنۡظُرُوۡنَ اِلَیۡکَ تَدُوۡرُ اَعۡیُنُہُمۡ کَالَّذِیۡ یُغۡشٰی عَلَیۡہِ مِنَ الۡمَوۡتِ ۖ فَاِذَا ذَہَبَ الۡخَوۡفُ سَلَقُوۡکُمۡ بِاَلۡسِنَۃٍ حِدَادٍ اَشِحَّۃً عَلَی الۡخَیۡرِ ۚ اُولٰٓئِکَ لَمۡ یُؤۡمِنُوۡا فَاَحۡبَطَ اللّٰہُ اَعۡمٰلَہُمۡ ۚ وَکَانَ ذٰلِکَ عَلَی اللّٰہِ یَسِیۡرًا
یعنی طعنہ دیتے ہیں۔
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
22:12; 70:21-22.
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
1
یعنی طعنہ دیتے ہیں۔
b
22:12; 70:21-22.
3088
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
2341
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
وَسۡـَٔلۡہُمۡ عَنِ الۡقَرۡیَۃِ الَّتِیۡ کَانَتۡ حَاضِرَۃَ الۡبَحۡرِ اِذۡ یَعۡدُوۡنَ فِی السَّبۡتِ اِذۡ تَاۡتِیۡہِمۡ حِیۡتَانُہُمۡ یَوۡمَ سَبۡتِہِمۡ شُرَّعًا وَّیَوۡمَ لَا یَسۡبِتُوۡنَ ۙ لَا تَاۡتِیۡہِمۡ ۚ کَذٰلِکَ نَبۡلُوۡہُمۡ بِمَا کَانُوۡا یَفۡسُقُوۡنَ
جانور بھی دنوں کو پہچانتے ہیں۔ ہندوؤں کے چشمہ پر جس دن عورتیں آٹا ڈالتی ہیں مچھلیاں کثرت سے آتی ہیں۔
2:66; 4:155.
7:169.
The Qaryah referred to in this verse is said to be Aila (Elath) on the Red Sea. It was situated on the N.E. arm of the Red Sea, in the Aelanitic Gulf (which has derived its name from the place itself) and is mentioned as one of the last stages of the Israelites during their wanderings (1 Kings, 9: 26 & 2 Chron. 8: 17). In Solomon’s time the town came into the possession of the Israelites but afterwards it was probably taken from them. Later Uzziah reconquered it, but under Ahaz it was again lost (Enc. Bib. & Jew. Enc.).
Shurra‘an also means, they came in shoals.
As no fish were caught on the Sabbath day, they had instinctively come to know the time when they were safe and therefore this instinctive feeling of security made them appear on the surface or approach near the coast in large numbers on the Sabbath day. This fact proved too strong a temptation for the Jews and they made arrangements to catch them on the Sabbath day and thus profaned it.
2:66; 4:14, 155
7:169.
Important Words:
شرعا (appearing on the surface) is the plural of شارع which is active participle from شرع. They say شرع فی الامر i.e. he entered upon or began or commenced the affair. شرع المنزل means, the dwelling had its door opening upon a thoroughfare, or the door of the house opened on the road. شرع الشیء means, he raised or elevated the thing much. شارع of which the plural is شرع(shurra‘un) means, entering into water or entering into an affair; appearing on the surface of water; situated on a main road; having its door opening on a road; a main road or thoroughfare; a legislator or announcer of the law. حیتان شرع means, fishes raising their heads above water; or fishes directing themselves from the deep water to the bank; or fishes appearing upon the surface of the water (Lane & Aqrab).
Commentary:
The قریة (town) referred to in this verse is said to be Aila (Elath) on the Red Sea. It was situated on the N. E. arm of the Red Sea, in the Atlantic Gulf (which has derived its name from the place itself) and is mentioned as one of the last stages of the Israelites during their wanderings. It is mentioned also in 1 Kings 9:26 and 2 Chron. 8:17. In Solomon’s time the city came into the possession of the Israelites but afterward it was probably taken from them. Later Uzziah reconquered it, but under Ahaz it was again lost (Enc. Bib. and Jew. Enc.).
As no fish were caught on the Sabbath day, they had instinctively come to know the time when they were safe and, therefore, this instinctive feeling of security made them appear on the surface or approach near the coast in great numbers on the Sabbath day. This fact proved too strong a temptation for the Jews, and they began to make arrangements to catch them on the Sabbath day. The cause of evasion was not far to seek. The Israelites had the fish caught by the non-Israelite people and then purchased them from the latter and in this way sought to evade the commandment, although it was forbidden to them even to make purchases on that day. It was to stop this mean practice that Nehemiah stationed his servants at the gates of Jerusalem to see that no loads were brought in on the Sabbath day (Neh. 13:19).
c
2:66; 4:155.
d
7:169.
1
جانور بھی دنوں کو پہچانتے ہیں۔ ہندوؤں کے چشمہ پر جس دن عورتیں آٹا ڈالتی ہیں مچھلیاں کثرت سے آتی ہیں۔
a
2:66; 4:14, 155
b
7:169.
1053
Important Words:
شرعا (appearing on the surface) is the plural of شارع which is active participle from شرع. They say شرع فی الامر i.e. he entered upon or began or commenced the affair. شرع المنزل means, the dwelling had its door opening upon a thoroughfare, or the door of the house opened on the road. شرع الشیء means, he raised or elevated the thing much. شارع of which the plural is شرع(shurra‘un) means, entering into water or entering into an affair; appearing on the surface of water; situated on a main road; having its door opening on a road; a main road or thoroughfare; a legislator or announcer of the law. حیتان شرع means, fishes raising their heads above water; or fishes directing themselves from the deep water to the bank; or fishes appearing upon the surface of the water (Lane & Aqrab).
Commentary:
The قریة (town) referred to in this verse is said to be Aila (Elath) on the Red Sea. It was situated on the N. E. arm of the Red Sea, in the Atlantic Gulf (which has derived its name from the place itself) and is mentioned as one of the last stages of the Israelites during their wanderings. It is mentioned also in 1 Kings 9:26 and 2 Chron. 8:17. In Solomon’s time the city came into the possession of the Israelites but afterward it was probably taken from them. Later Uzziah reconquered it, but under Ahaz it was again lost (Enc. Bib. and Jew. Enc.).
As no fish were caught on the Sabbath day, they had instinctively come to know the time when they were safe and, therefore, this instinctive feeling of security made them appear on the surface or approach near the coast in great numbers on the Sabbath day. This fact proved too strong a temptation for the Jews, and they began to make arrangements to catch them on the Sabbath day. The cause of evasion was not far to seek. The Israelites had the fish caught by the non-Israelite people and then purchased them from the latter and in this way sought to evade the commandment, although it was forbidden to them even to make purchases on that day. It was to stop this mean practice that Nehemiah stationed his servants at the gates of Jerusalem to see that no loads were brought in on the Sabbath day (Neh. 13:19).
b
2:66; 4:155.
c
7:169.
1063
The Qaryah referred to in this verse is said to be Aila (Elath) on the Red Sea. It was situated on the N.E. arm of the Red Sea, in the Aelanitic Gulf (which has derived its name from the place itself) and is mentioned as one of the last stages of the Israelites during their wanderings (1 Kings, 9: 26 & 2 Chron. 8: 17). In Solomon’s time the town came into the possession of the Israelites but afterwards it was probably taken from them. Later Uzziah reconquered it, but under Ahaz it was again lost (Enc. Bib. & Jew. Enc.).
1064
Shurra‘an also means, they came in shoals.
1064A
As no fish were caught on the Sabbath day, they had instinctively come to know the time when they were safe and therefore this instinctive feeling of security made them appear on the surface or approach near the coast in large numbers on the Sabbath day. This fact proved too strong a temptation for the Jews and they made arrangements to catch them on the Sabbath day and thus profaned it.
فَلَمَّا عَتَوۡا عَنۡ مَّا نُہُوۡا عَنۡہُ قُلۡنَا لَہُمۡ کُوۡنُوۡا قِرَدَۃً خٰسِئِیۡنَ
2:66; 5:61.
بندر ہو جاؤ سے یہ مرادنہیں جیسا کہ مفسرین نے لکھا ہے کہ وہ مسخ ہو کر بندر ہو گئے تھے بلکہ مراد یہ ہے کہ دل ناپاک ہو جائیں اور بندروں والی نقالی کی حرکات کرنے لگ جائیں۔ اس جگہ بندر کے لفظ کی صفت وہی رکھی ہے جو انسان کے لئے استعمال کی جاتی ہے جس سے ثابت ہے کہ یہاں اصلی بندر مرادنہیں بلکہ بندر صفت انسان مراد ہے چنانچہ سورہ مائدہ آیت ۶۱و۶۲ میں لکھا ہے کہ یہ یہودی جو بندر بن گئے تھے رسول کریم صلی اللہ علیہ وسلم اور مومنوں کے پاس بھی آتے تھے۔ حالانکہ سب حدیثیں اور تاریخ بتاتی ہے کہ آپ کے پاس بندر صفت یہودی تو ضرور آتے تھے مگر بندر بنے ہوئے یہودی کبھی نہیں آئے تھے۔
b
2:66; 5:61.
3
بندر ہو جاؤ سے یہ مرادنہیں جیسا کہ مفسرین نے لکھا ہے کہ وہ مسخ ہو کر بندر ہو گئے تھے بلکہ مراد یہ ہے کہ دل ناپاک ہو جائیں اور بندروں والی نقالی کی حرکات کرنے لگ جائیں۔ اس جگہ بندر کے لفظ کی صفت وہی رکھی ہے جو انسان کے لئے استعمال کی جاتی ہے جس سے ثابت ہے کہ یہاں اصلی بندر مرادنہیں بلکہ بندر صفت انسان مراد ہے چنانچہ سورہ مائدہ آیت ۶۱و۶۲ میں لکھا ہے کہ یہ یہودی جو بندر بن گئے تھے رسول کریم صلی اللہ علیہ وسلم اور مومنوں کے پاس بھی آتے تھے۔ حالانکہ سب حدیثیں اور تاریخ بتاتی ہے کہ آپ کے پاس بندر صفت یہودی تو ضرور آتے تھے مگر بندر بنے ہوئے یہودی کبھی نہیں آئے تھے۔
a
2:66; 5:61.
1056
Commentary:
The expression, Be ye apes despised, explains the "severe punishment" mentioned in the previous verse. See also 2:66.
b
2:66; 5:61.
1065
See {107}.
وَاِخۡوٰنُہُمۡ یَمُدُّوۡنَہُمۡ فِی الۡغَیِّ ثُمَّ لَا یُقۡصِرُوۡنَ
یعنی گمراہ کرنے والے ساتھی۔
Commentary:
The verse may be rendered in two ways: (1) wicked men cause their comrades to increase in error and they continue to aid and abet one another in their evil practices; or (2) wicked men strive to entice the pious into error. According to the latter rendering, the pronoun "them" in the words, make them continue in error, will refer to pious and righteous Muslims. By implication Muslims are exhorted in this verse to be always on their guard against the evil suggestions and evil machinations of wicked and mischievous men.
1
یعنی گمراہ کرنے والے ساتھی۔
1087
Commentary:
The verse may be rendered in two ways: (1) wicked men cause their comrades to increase in error and they continue to aid and abet one another in their evil practices; or (2) wicked men strive to entice the pious into error. According to the latter rendering, the pronoun "them" in the words, make them continue in error, will refer to pious and righteous Muslims. By implication Muslims are exhorted in this verse to be always on their guard against the evil suggestions and evil machinations of wicked and mischievous men.
اِذۡ یَقُوۡلُ الۡمُنٰفِقُوۡنَ وَالَّذِیۡنَ فِیۡ قُلُوۡبِہِمۡ مَّرَضٌ غَرَّ ہٰٓؤُلَآءِ دِیۡنُہُمۡ ۗ وَمَنۡ یَّتَوَکَّلۡ عَلَی اللّٰہِ فَاِنَّ اللّٰہَ عَزِیۡزٌ حَکِیۡمٌ
پہلی آیت سے پتہ لگتا ہے کہ کفار غرور کے جذبہ کے ماتحت جنگ کے لئے نکلے تھے۔ پس وہ مسلمانوں کی طرف بھی یہی جذبہ منسوب کرتے تھے اور ایمان کا اثر ان کو نظر نہیں آتا تھا۔
یہ ترجمہ فاء کی وجہ سے ہے۔
33:13.
9:51; 12:68; 14:12; 33:4; 65:4.
Commentary:
The words, the hypocrites and those in whose hearts is a disease, here refer to those men in the Meccan army who had embraced Islam in Mecca, but who, being weak, remained with disbelievers out of fear, and had now come forth with the Meccan army in order to fight the Muslims. There were four or five such men who, when they saw the small band of Muslims arrayed in battle-order against a well-equipped army of Meccan warriors, thought it foolhardy on the part of the former to take their stand against the overwhelming odds and made the remark mentioned in the verse. To this remark, the verse gives the reply that the small band of Muslims faced the heavy odds not because their religion had deluded them but because they had put their trust in God Who was both Mighty and Wise and Who had promised to help them. The last words of the verse are thus also intended to reprimand the weak-hearted Muslims of Mecca and to remind them that their hypocritical policy resulted from the fact that they had no trust in the power and might of God.
a
33:13.
b
9:15; 12:68; 14:12 33:4; 65:4.
1
پہلی آیت سے پتہ لگتا ہے کہ کفار غرور کے جذبہ کے ماتحت جنگ کے لئے نکلے تھے۔ پس وہ مسلمانوں کی طرف بھی یہی جذبہ منسوب کرتے تھے اور ایمان کا اثر ان کو نظر نہیں آتا تھا۔
2
یہ ترجمہ فاء کی وجہ سے ہے۔
a
33:13.
b
9:51; 12:68; 14:12; 33:4; 65:4.
1138
Commentary:
The words, the hypocrites and those in whose hearts is a disease, here refer to those men in the Meccan army who had embraced Islam in Mecca, but who, being weak, remained with disbelievers out of fear, and had now come forth with the Meccan army in order to fight the Muslims. There were four or five such men who, when they saw the small band of Muslims arrayed in battle-order against a well-equipped army of Meccan warriors, thought it foolhardy on the part of the former to take their stand against the overwhelming odds and made the remark mentioned in the verse. To this remark, the verse gives the reply that the small band of Muslims faced the heavy odds not because their religion had deluded them but because they had put their trust in God Who was both Mighty and Wise and Who had promised to help them. The last words of the verse are thus also intended to reprimand the weak-hearted Muslims of Mecca and to remind them that their hypocritical policy resulted from the fact that they had no trust in the power and might of God.
a
33:13.
b
9:15; 12:68; 14:12 33:4; 65:4.