وَلَمَّا
Appears 30 times in Quran
Occurrences in Quran
Found 30 verses containing "وَلَمَّا".
وَلَمَّا بَلَغَ اَشُدَّہٗ وَاسۡتَوٰۤی اٰتَیۡنٰہُ حُکۡمًا وَّعِلۡمًا ۚ وَکَذٰلِکَ نَجۡزِی الۡمُحۡسِنِیۡنَ
12:23; 46:16.
اس سے مراد یہ ہے کہ ایسی عمر کو پہنچا‘ جس میں وحی نازل ہو جاتی ہے یعنی ۳۰ سے لیکر ۴۰ یا اس سے اوپر۔
12:23; 46:16.
Moses was fully equipped with temporal as well as Divine knowledge. Having been brought up in the house of a great monarch of the time he must have had the best tutors to teach him the current sciences. His physical development was also perfect as is apparent from the next verse, and he was inspired by noble ideals. As God had marked him out for a great destiny, he was endowed with wisdom and spiritual knowledge in a very large measure. By the time Moses had attained maturity he was a Muhsin, i.e. a constant doer of good deeds.
12:23; 46:16.
Commentary:
Moses was fully equipped with temporal as well as divine knowledge. Having been brought up in the house of a powerful monarch of the time he must have had the best tutors to teach him the current sciences. His physical development must also have been perfect as is apparent from 28:16; and he must have been inspired by noble ideals. As God had marked him out for a great destiny, he was endowed with wisdom and spiritual knowledge in a very large measure. By the time Moses had attained maturity he was a محسن i.e. a constant doer of good deeds.
b
12:23; 46:16.
2
اس سے مراد یہ ہے کہ ایسی عمر کو پہنچا‘ جس میں وحی نازل ہو جاتی ہے یعنی ۳۰ سے لیکر ۴۰ یا اس سے اوپر۔
a
12:23; 46:16.
2886
Commentary:
Moses was fully equipped with temporal as well as divine knowledge. Having been brought up in the house of a powerful monarch of the time he must have had the best tutors to teach him the current sciences. His physical development must also have been perfect as is apparent from 28:16; and he must have been inspired by noble ideals. As God had marked him out for a great destiny, he was endowed with wisdom and spiritual knowledge in a very large measure. By the time Moses had attained maturity he was a محسن i.e. a constant doer of good deeds.
b
12:23; 46:16.
2203
Moses was fully equipped with temporal as well as Divine knowledge. Having been brought up in the house of a great monarch of the time he must have had the best tutors to teach him the current sciences. His physical development was also perfect as is apparent from the next verse, and he was inspired by noble ideals. As God had marked him out for a great destiny, he was endowed with wisdom and spiritual knowledge in a very large measure. By the time Moses had attained maturity he was a Muhsin, i.e. a constant doer of good deeds.
وَلَمَّا تَوَجَّہَ تِلۡقَآءَ مَدۡیَنَ قَالَ عَسٰی رَبِّیۡۤ اَنۡ یَّہۡدِیَنِیۡ سَوَآءَ السَّبِیۡلِ
مصر سے عبرانی علاقہ کی طرف جاتے ہوئے راستہ میں مدین آتا تھا۔ اس وقت مدین میں عاد قوم کے عرب رہتے تھے۔ اسرائیلیوں نے عربوں کو موسیٰ کے بچانے کا اچھا بدلہ دیا ہے۔ اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ۔
عَسٰی عربی زبان میں کسی چیز کے تسلی رکھنے کے لئے استعمال کیا جاتا ہے۔ (مغنی اللبیب)
1
مصر سے عبرانی علاقہ کی طرف جاتے ہوئے راستہ میں مدین آتا تھا۔ اس وقت مدین میں عاد قوم کے عرب رہتے تھے۔ اسرائیلیوں نے عربوں کو موسیٰ کے بچانے کا اچھا بدلہ دیا ہے۔ اِنَّا لِلّٰہِ وَاِنَّا اِلَیْہِ رَاجِعُوْنَ۔
2
عَسٰی عربی زبان میں کسی چیز کے تسلی رکھنے کے لئے استعمال کیا جاتا ہے۔ (مغنی اللبیب)
وَلَمَّا جَآءَہُمۡ کِتٰبٌ مِّنۡ عِنۡدِ اللّٰہِ مُصَدِّقٌ لِّمَا مَعَہُمۡ وَکَانُوۡا مِنۡ قَبۡلُ یَسۡتَفۡتِحُوۡنَ عَلَی الَّذِیۡنَ کَفَرُوۡا فَلَمَّا جَآءَہُمۡ مَّا عَرَفُوۡا کَفَرُوۡا بِہٖ ۚ فَلَعۡنَۃُ اللّٰہِ عَلَی الۡکٰفِرِیۡنَ
یہاں فَاء کا ترجمہ چھوڑا گیا ہے کیونکہ اردو میں ایسے موقع پر کوئی لفظ استعمال نہیں ہوتا۔
2:147.
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
The verse signifies that Jews used to disclose to the pagan Arabs the fact that there were prophecies in their Scriptures about the advent of a Prophet who would spread the truth all over the world (Deut. 18: 18 & 28: 1-2). But when that Prophet actually appeared, even those of them who had seen the Signs of God being fulfilled in his person turned away from him. Or the meaning may be that before the advent of the Holy Prophet the Jews used to pray fervently to God to raise a Prophet who should cause the true Faith to triumph over false Faiths (Hisham, i. 150). But when the Prophet for whom they had prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him; consequently bringing on their heads the curse of God.
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
2:147.
Important Words:
یستفتحون (they prayed for victory) is derived from فتح meaning (1) he opened a thing, or he disclosed a thing; (2) he conquered or gained victory over. The word یستفتحون would, therefore, have two meanings: (1) they disclose; and (2) they ask or pray for victory (Aqrab).
Commentary:
According to the first meaning of یستفتحون the verse would signify that Jews used to disclose to the pagan Arabs the fact that there was foretold in their Scriptures the appearance of a Prophet who would spread the truth all over the world. But when that Prophet actually appeared, even those of them who had seen the signs of God fulfilled in his person turned away from him.
Taking the second meaning of the word, the verse would signify that before the advent of the Holy Prophet, the Jews used to pray fervently to God to raise a Prophet who would cause the true faith to triumph over the false ones (Hisham, i. 150). But when the Prophet for whom they prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him. This naturally brought on their heads the curse of God.
It may be repeated here that the word "curse" is not used in the Quran as abuse but as indicative of the actual state or condition of a person or a people. As explained under the preceding verse, the literal meaning of the word لعنة is "to be driven away from God" and hence all who stand in opposition to God and His Prophets incur لعنة and are spoken of as being under the curse of God; i.e. driven away from God’s presence and deprived of His mercy.
b
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
c
2:147.
2
یہاں فَاء کا ترجمہ چھوڑا گیا ہے کیونکہ اردو میں ایسے موقع پر کوئی لفظ استعمال نہیں ہوتا۔
a
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
b
2:147.
96
Important Words:
یستفتحون (they prayed for victory) is derived from فتح meaning (1) he opened a thing, or he disclosed a thing; (2) he conquered or gained victory over. The word یستفتحون would, therefore, have two meanings: (1) they disclose; and (2) they ask or pray for victory (Aqrab).
Commentary:
According to the first meaning of یستفتحون the verse would signify that Jews used to disclose to the pagan Arabs the fact that there was foretold in their Scriptures the appearance of a Prophet who would spread the truth all over the world. But when that Prophet actually appeared, even those of them who had seen the signs of God fulfilled in his person turned away from him.
Taking the second meaning of the word, the verse would signify that before the advent of the Holy Prophet, the Jews used to pray fervently to God to raise a Prophet who would cause the true faith to triumph over the false ones (Hisham, i. 150). But when the Prophet for whom they prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him. This naturally brought on their heads the curse of God.
It may be repeated here that the word "curse" is not used in the Quran as abuse but as indicative of the actual state or condition of a person or a people. As explained under the preceding verse, the literal meaning of the word لعنة is "to be driven away from God" and hence all who stand in opposition to God and His Prophets incur لعنة and are spoken of as being under the curse of God; i.e. driven away from God’s presence and deprived of His mercy.
a
2:147.
f
2:42, 92, 98, 102; 3:82; 4:48; 35:32; 46:13.
120
The verse signifies that Jews used to disclose to the pagan Arabs the fact that there were prophecies in their Scriptures about the advent of a Prophet who would spread the truth all over the world (Deut. 18: 18 & 28: 1-2). But when that Prophet actually appeared, even those of them who had seen the Signs of God being fulfilled in his person turned away from him. Or the meaning may be that before the advent of the Holy Prophet the Jews used to pray fervently to God to raise a Prophet who should cause the true Faith to triumph over false Faiths (Hisham, i. 150). But when the Prophet for whom they had prayed actually came and the ascendancy of truth over falsehood became manifest, they refused to accept him; consequently bringing on their heads the curse of God.
وَلَمَّا جَآءَہُمۡ رَسُوۡلٌ مِّنۡ عِنۡدِ اللّٰہِ مُصَدِّقٌ لِّمَا مَعَہُمۡ نَبَذَ فَرِیۡقٌ مِّنَ الَّذِیۡنَ اُوۡتُوا الۡکِتٰبَ کِتٰبَ اللّٰہِ وَرَآءَ ظُہُوۡرِہِمۡ کَاَنَّہُمۡ لَا یَعۡلَمُوۡنَ
See 2:90.
3:188.
Commentary:
As pointed out in the preceding verse, the Jews had pledged themselves to their own Prophets that they would accept the Prophet who was to appear from among their brethren, the Ishmaelites, in fulfilment of the prophecies mentioned in the Bible. But although all the signs mentioned in the prophecies concerning the promised Prophet had been fulfilled in the person of the Holy Prophet, yet they persisted in their denial and thus broke their promise and belied their own Scriptures.
The word مصدق has been construed to mean: (1) that the Quran declares the Bible to be true, and (2) that the Quran fulfils the prophecies contained in the Bible. The latter meaning only is applicable here. For here the People of the Book are spoken of as casting the Book of God (the Torah) behind their backs as a result of the fulfilment of its prophecies in the Quran. This cannot be the case, if we follow the first meaning ascribed to the word; for if the Quran declared the Bible to be true, this could not be the cause of the Jews casting their own Book behind their backs. Evidently, the correct meaning is that in spite of the fact that the Quran fulfils the prophecies contained in the Bible, the Jews reject it, and thereby cast their own Book behind their backs.
b
2:90.
c
3:188.
b
See 2:90.
c
3:188.
108
Commentary:
As pointed out in the preceding verse, the Jews had pledged themselves to their own Prophets that they would accept the Prophet who was to appear from among their brethren, the Ishmaelites, in fulfilment of the prophecies mentioned in the Bible. But although all the signs mentioned in the prophecies concerning the promised Prophet had been fulfilled in the person of the Holy Prophet, yet they persisted in their denial and thus broke their promise and belied their own Scriptures.
The word مصدق has been construed to mean: (1) that the Quran declares the Bible to be true, and (2) that the Quran fulfils the prophecies contained in the Bible. The latter meaning only is applicable here. For here the People of the Book are spoken of as casting the Book of God (the Torah) behind their backs as a result of the fulfilment of its prophecies in the Quran. This cannot be the case, if we follow the first meaning ascribed to the word; for if the Quran declared the Bible to be true, this could not be the cause of the Jews casting their own Book behind their backs. Evidently, the correct meaning is that in spite of the fact that the Quran fulfils the prophecies contained in the Bible, the Jews reject it, and thereby cast their own Book behind their backs.
a
See 2:90.
b
3:188.
اَمۡ حَسِبۡتُمۡ اَنۡ تَدۡخُلُوا الۡجَنَّۃَ وَلَمَّا یَاۡتِکُمۡ مَّثَلُ الَّذِیۡنَ خَلَوۡا مِنۡ قَبۡلِکُمۡ ۖ مَّسَّتۡہُمُ الۡبَاۡسَآءُ وَالضَّرَّآءُ وَزُلۡزِلُوۡا حَتّٰی یَقُوۡلَ الرَّسُوۡلُ وَالَّذِیۡنَ اٰمَنُوۡا مَعَہٗ مَتٰی نَصۡرُ اللّٰہِ ۗ اَلَاۤ اِنَّ نَصۡرَ اللّٰہِ قَرِیۡبٌ
3:143; 9:16.
2:178.
12:111.
对伊斯兰教义的接受不是一帆风顺的, 因而穆斯林被提醒, 在他们能够希望达到他们崇高的理想之前, 他们将必须通过严峻的考验、磨炼和苦难。
体现在 “什么时候安拉的帮助才会降临?” 这种可怜的呼救声并不意味着绝望与沮丧, 因为就安拉的先知和他的信者来说, 失望的态度是不可思议的, 与真实的信仰不协调的 (12:88)。实际上, 这句话构成了一个祈求--------诚挚地恳求安拉神速地赐予帮助的一种方式。
وَ لَمَّایَاْ تِکُمْ جملہ حالیہ ہے اور حال کا ترجمہ اردو میں قریب ترین ’’باوجود اس کے‘‘ یا ’’ہوکر‘‘ یا ’’بن کر‘‘ کے لفظ بڑھا کر ہی ہو سکتا ہے۔ اس جگہ ’’باوجود اس کے‘‘ کے الفاظ ہی زیادہ سجتے ہیں اور مطلب بالکل درست رہتا ہے۔
اس جگہ خدا نے نبیوں اور مومنوں پر جو مصائب آتے ہیں ان کی حکمت بتائی ہے۔ فرماتا ہے کہ ہم چاہتے تو انہیں کوئی بھی تکلیف نہ پہنچنے دیتے۔ مگر ہم نے ایسا نہیں کیا بلکہ مخالفوں کے عذاب اور تکلیفیں خدا کے نبیوں اور ان پر ایمان لانے والوں کو برابر پہنچتی رہیں اور اس میں ہماری غرض یہ تھی کہ ان کے دلوں میں دعاؤں کی تحریک زیادہ سے زیادہ پیدا ہوتی رہے اور وہ باربار ہماری طرف جھکیں تا ایک طرف ان کے دلوں میں اللہ تعالیٰ کی محبت بڑھے اور دوسری طرف جب اللہ تعالیٰ کی نصرت معجزانہ طور پر آئے تو ان کے ایمان بڑھیں اور کفار میں سے جو غور کرنے والے ہوں انہیں ہدایت حاصل ہو۔ چنانچہ فرماتا ہ
3:143; 9:16.
See 2:178.
12:111.
Acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through fiery ordeals, trials and tribulations before they could hope to achieve their sublime ideal.
Hatta also means, "so that" (Mughni). The word has also been used in this sense in 63:8.
The pathetic cry for help embodied in the words, When will the help of Allah come, does not denote despair or despondency because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words in reality constitute a prayer—a way of earnestly beseeching God to expedite His help.
3:143; 9:16.
See 2:178.
12:111.
Important Words:
زلزلوا (violently shaken) is from زلزل or زل. They say زلزل الله الارض i.e. God made the earth quake violently or put the earth in a state of convulsion or violent motion. زلزله means, he put him or it in a state of commotion or agitation or violent motion; he put him in a state of great fear or terror. الزلزلة which is the noun-infinitive from زلزل means: (1) violent shaking or commotion; (2) earthquake. The word is also used, especially in its plural form, to denote afflictions, miseries and trials (Aqrab & Lane).
Commentary:
In the preceding two verses God promised believers a reward "without reckoning" and called upon them to strive to bring all the peoples of the world under the banner of Islam so that they might become one people. The fulfilment of this great promise and the attainment of this noble object necessitated unusual sacrifices on the part of the Faithful, to which the verse under comment fittingly draws the attention of Muslims.
Indeed, acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through a fiery ordeal of trials and tribulations before they could hope to achieve their sublime ideal. Incidentally, they were also told that the sufferings and hardships they had already undergone were nothing as compared with the trials that were yet in store for them. They were being mentally prepared to meet the storm which was brewing in Mecca and which reached its culmination in the Battle of the Ditch.
The word الجنة literally meaning garden and translated here as "Heaven" need not necessarily refer to the Heaven vouchsafed to the Faithful in the Hereafter. The word is also used to express a state of success and prosperity in this very world. Nay, God has definitely promised in the Quran that the righteous would have جنة or Heaven even in this life (55:47). In this sense the word "Heaven" in this verse would refer to the great success and prosperity promised to Muslims in the preceding verse.
The word حتی translated as 'until' also means, so that or in order that. According to the latter signification, the verse would mean that God proves or tries the Prophet and the believers with difficulties and hardships and withholds His help from them so that they may invoke it by earnest prayers and supplication. This is a beautiful way by which God manifests His love for the Prophet and his followers. He delights in treating them like children, wishing them to beg of Him so that He may give them.
The pathetic cry for help embodied in the words, when will come the help of Allah? Does not denote despair, because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words are simply a form of prayer, a way of earnestly beseeching God to expedite His help, and not an expression denoting despair and disappointment. The reply given by God in the words, Yea, surely the help of Allah is nigh, also corroborates this interpretation; for, if the words of the Faithful had been expressive of despair, God would certainly not have answered in that loving manner but would have taken notice of it.
a
3:143; 9:16.
b
2:178.
c
12:111.
155
对伊斯兰教义的接受不是一帆风顺的, 因而穆斯林被提醒, 在他们能够希望达到他们崇高的理想之前, 他们将必须通过严峻的考验、磨炼和苦难。
156
体现在 “什么时候安拉的帮助才会降临?” 这种可怜的呼救声并不意味着绝望与沮丧, 因为就安拉的先知和他的信者来说, 失望的态度是不可思议的, 与真实的信仰不协调的 (12:88)。实际上, 这句话构成了一个祈求--------诚挚地恳求安拉神速地赐予帮助的一种方式。
1
وَ لَمَّایَاْ تِکُمْ جملہ حالیہ ہے اور حال کا ترجمہ اردو میں قریب ترین ’’باوجود اس کے‘‘ یا ’’ہوکر‘‘ یا ’’بن کر‘‘ کے لفظ بڑھا کر ہی ہو سکتا ہے۔ اس جگہ ’’باوجود اس کے‘‘ کے الفاظ ہی زیادہ سجتے ہیں اور مطلب بالکل درست رہتا ہے۔
2
اس جگہ خدا نے نبیوں اور مومنوں پر جو مصائب آتے ہیں ان کی حکمت بتائی ہے۔ فرماتا ہے کہ ہم چاہتے تو انہیں کوئی بھی تکلیف نہ پہنچنے دیتے۔ مگر ہم نے ایسا نہیں کیا بلکہ مخالفوں کے عذاب اور تکلیفیں خدا کے نبیوں اور ان پر ایمان لانے والوں کو برابر پہنچتی رہیں اور اس میں ہماری غرض یہ تھی کہ ان کے دلوں میں دعاؤں کی تحریک زیادہ سے زیادہ پیدا ہوتی رہے اور وہ باربار ہماری طرف جھکیں تا ایک طرف ان کے دلوں میں اللہ تعالیٰ کی محبت بڑھے اور دوسری طرف جب اللہ تعالیٰ کی نصرت معجزانہ طور پر آئے تو ان کے ایمان بڑھیں اور کفار میں سے جو غور کرنے والے ہوں انہیں ہدایت حاصل ہو۔ چنانچہ فرماتا ہ
a
3:143; 9:16.
b
See 2:178.
c
12:111.
221
Important Words:
زلزلوا (violently shaken) is from زلزل or زل. They say زلزل الله الارض i.e. God made the earth quake violently or put the earth in a state of convulsion or violent motion. زلزله means, he put him or it in a state of commotion or agitation or violent motion; he put him in a state of great fear or terror. الزلزلة which is the noun-infinitive from زلزل means: (1) violent shaking or commotion; (2) earthquake. The word is also used, especially in its plural form, to denote afflictions, miseries and trials (Aqrab & Lane).
Commentary:
In the preceding two verses God promised believers a reward "without reckoning" and called upon them to strive to bring all the peoples of the world under the banner of Islam so that they might become one people. The fulfilment of this great promise and the attainment of this noble object necessitated unusual sacrifices on the part of the Faithful, to which the verse under comment fittingly draws the attention of Muslims.
Indeed, acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through a fiery ordeal of trials and tribulations before they could hope to achieve their sublime ideal. Incidentally, they were also told that the sufferings and hardships they had already undergone were nothing as compared with the trials that were yet in store for them. They were being mentally prepared to meet the storm which was brewing in Mecca and which reached its culmination in the Battle of the Ditch.
The word الجنة literally meaning garden and translated here as "Heaven" need not necessarily refer to the Heaven vouchsafed to the Faithful in the Hereafter. The word is also used to express a state of success and prosperity in this very world. Nay, God has definitely promised in the Quran that the righteous would have جنة or Heaven even in this life (55:47). In this sense the word "Heaven" in this verse would refer to the great success and prosperity promised to Muslims in the preceding verse.
The word حتی translated as 'until' also means, so that or in order that. According to the latter signification, the verse would mean that God proves or tries the Prophet and the believers with difficulties and hardships and withholds His help from them so that they may invoke it by earnest prayers and supplication. This is a beautiful way by which God manifests His love for the Prophet and his followers. He delights in treating them like children, wishing them to beg of Him so that He may give them.
The pathetic cry for help embodied in the words, when will come the help of Allah? Does not denote despair, because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words are simply a form of prayer, a way of earnestly beseeching God to expedite His help, and not an expression denoting despair and disappointment. The reply given by God in the words, Yea, surely the help of Allah is nigh, also corroborates this interpretation; for, if the words of the Faithful had been expressive of despair, God would certainly not have answered in that loving manner but would have taken notice of it.
a
3:143; 9:16.
b
See 2:178.
c
12:111.
256
Acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through fiery ordeals, trials and tribulations before they could hope to achieve their sublime ideal.
256A
Hatta also means, "so that" (Mughni). The word has also been used in this sense in 63:8.
257
The pathetic cry for help embodied in the words, When will the help of Allah come, does not denote despair or despondency because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words in reality constitute a prayer—a way of earnestly beseeching God to expedite His help.
وَلَمَّا بَرَزُوۡا لِجَالُوۡتَ وَجُنُوۡدِہٖ قَالُوۡا رَبَّنَاۤ اَفۡرِغۡ عَلَیۡنَا صَبۡرًا وَّثَبِّتۡ اَقۡدَامَنَا وَانۡصُرۡنَا عَلَی الۡقَوۡمِ الۡکٰفِرِیۡنَ
3:148, 201; 7:127.
2:287; 3:148.
Jalut spoken of in this verse does not signify a person but a people, while the word "forces" points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6: 1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6: 3) and formed "the forces" referred to in the verse.
3:148, 201; 7:127.
2:287; 3:148.
Commentary:
The trial by water referred to in the preceding verse and the subsequent exhortation mentioned in the concluding clause of that verse seem to have filled the Israelites with hope and courage. Consequently their prayer in the verse under comment does not betray a defeatist tendency as heretofore shown by them, but a buoyant spirit of hope and good cheer.
b
3:148, 201; 7:127.
c
2:287; 3:148.
a
3:148, 201; 7:127.
b
2:287; 3:148.
257
Commentary:
The trial by water referred to in the preceding verse and the subsequent exhortation mentioned in the concluding clause of that verse seem to have filled the Israelites with hope and courage. Consequently their prayer in the verse under comment does not betray a defeatist tendency as heretofore shown by them, but a buoyant spirit of hope and good cheer.
a
3:148, 201; 7:127.
b
2:287; 3:148.
311
Jalut spoken of in this verse does not signify a person but a people, while the word "forces" points to the helpers and associates of these people. The Bible refers to Jalut under the name of Midianites who pillaged and harassed the Israelites and destroyed their land for several years (Judg. 6: 1-6). The Amalekites and all the eastern tribes assisted the Midianites in their raids (Judg. 6: 3) and formed "the forces" referred to in the verse.
وَلَمَّا جَآءَتۡ رُسُلُنَاۤ اِبۡرٰہِیۡمَ بِالۡبُشۡرٰی قَالُوۡۤا اِنَّا مُہۡلِکُوۡۤا اَہۡلِ ہٰذِہِ الۡقَرۡیَۃِ ۖ اِنَّ اَہۡلَہَا کَانُوۡا ظٰلِمِیۡنَ
11:70, 71.
آیت کے الفاظ یہ ہیں کہ ابراہیمؑ کے پاس ہمارے رسول بُشْرٰی لائے۔ اور اردو میں بُشْرٰی کا لفظ بشارت یعنی خوشخبری کے معنوں میں استعمال ہوتا ہے۔ حالانکہ آگے چل کر انہوں نے خبر یہ دی ہے کہ ہم اس بستی کے لوگوں کو ہلاک کرنے والے ہیں۔ جو بظاہر ایک ُبری خبر ہے۔ اس کی وجہ یہ ہے کہ عربی زبان میں بُشْرٰی کے معنے ایک بڑی اور اہم خبر کے ہوتے ہیں۔ جس کا اثر چہرہ پر ظاہر ہو جائے۔ لازمی طور پر اچھی خبر کے لئے یہ لفظ استعمال نہیں ہوتا۔ پس چونکہ نبی نرم دل ہوتا ہے اور ابراہیم علیہ السلام کے لئے قرآن کریم میں خاص طور پر ذکر ہے کہ وہ بڑے نرم دل تھے۔ جب انہوں نے یہ سنا کہ لوطؑ کی
11:70, 71.
11:70-71.
Commentary:
The verse speaks of two things: (1) the glad tidings that the messengers brought to Abraham and (2) the warning that the people of the city of Lot were about to be destroyed. The glad tidings conveyed to Abraham were about the birth of a son and the cities to be destroyed were Sodom and Gomorrah. They were situated in the neighbourhood of the Dead Sea on the road from Arabia to Syria. The road has been called سبیل مقیم (a road that still exists) in the Quran (15:77). The Dead Sea is also called the Bahr Lut.
g
11:70, 71.
2
آیت کے الفاظ یہ ہیں کہ ابراہیمؑ کے پاس ہمارے رسول بُشْرٰی لائے۔ اور اردو میں بُشْرٰی کا لفظ بشارت یعنی خوشخبری کے معنوں میں استعمال ہوتا ہے۔ حالانکہ آگے چل کر انہوں نے خبر یہ دی ہے کہ ہم اس بستی کے لوگوں کو ہلاک کرنے والے ہیں۔ جو بظاہر ایک ُبری خبر ہے۔ اس کی وجہ یہ ہے کہ عربی زبان میں بُشْرٰی کے معنے ایک بڑی اور اہم خبر کے ہوتے ہیں۔ جس کا اثر چہرہ پر ظاہر ہو جائے۔ لازمی طور پر اچھی خبر کے لئے یہ لفظ استعمال نہیں ہوتا۔ پس چونکہ نبی نرم دل ہوتا ہے اور ابراہیم علیہ السلام کے لئے قرآن کریم میں خاص طور پر ذکر ہے کہ وہ بڑے نرم دل تھے۔ جب انہوں نے یہ سنا کہ لوطؑ کی
c
11:70-71.
2961
Commentary:
The verse speaks of two things: (1) the glad tidings that the messengers brought to Abraham and (2) the warning that the people of the city of Lot were about to be destroyed. The glad tidings conveyed to Abraham were about the birth of a son and the cities to be destroyed were Sodom and Gomorrah. They were situated in the neighbourhood of the Dead Sea on the road from Arabia to Syria. The road has been called سبیل مقیم (a road that still exists) in the Quran (15:77). The Dead Sea is also called the Bahr Lut.
a
11:70, 71.
اَمۡ حَسِبۡتُمۡ اَنۡ تَدۡخُلُوا الۡجَنَّۃَ وَلَمَّا یَعۡلَمِ اللّٰہُ الَّذِیۡنَ جٰہَدُوۡا مِنۡکُمۡ وَیَعۡلَمَ الصّٰبِرِیۡنَ
2:215; 9:16.
It is trials and afflictions which test the mettle of a man; and there can be no spiritual advance or purification without them.
2:215; 9:16.
Commentary:
It is trials and afflictions which prove the worth of man; and there can be no advance or spiritual purification without them.
a
2:215; 9:16.
281
考验一个人的勇气的, 是磨炼和苦难; 没有它们, 精神就得不到进步和清洗。
a
2:215; 9:16.
426
Commentary:
It is trials and afflictions which prove the worth of man; and there can be no advance or spiritual purification without them.
a
2:215; 9:16.
492
It is trials and afflictions which test the mettle of a man; and there can be no spiritual advance or purification without them.
وَلَمَّا رَاَ الۡمُؤۡمِنُوۡنَ الۡاَحۡزَابَ قَالُوۡا ہٰذَا مَا وَعَدَنَا اللّٰہُ وَرَسُوۡلُہٗ وَصَدَقَ اللّٰہُ وَرَسُوۡلُہٗ ۚ وَمَا زَادَہُمۡ اِلَّاۤ اِیۡمٰنًا وَّتَسۡلِیۡمًا
这指的是不信者军队的狼狈溃败和伊斯兰教胜利的预言。(38:12 & 54:46)
واؤ بعض دفعہ دوران کلام میں چنانچہ کے معنی بھی دے دیتی ہے۔
قرآن کریم میں احزاب کے حملہ کی پہلے سے خبر تھی۔ اسی کی طرف اشارہ ہے (دیکھئے سورۃ قمر آیت۴۶‘ سورۃ صٓ آیت۱۲)
The reference is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).
Commentary:
This verse shows that whereas the hypocrites and the weak of faith as mentioned in the preceding verses were greatly disheartened and dismayed by the very difficult situation in which Islam was placed at the time of the Battle of the Ditch, the faith of the sincere and true Muslims became stronger since they found that what the Holy Prophet had foretold, had come out true. The history of Islam bears ample testimony to the fact that the more difficult and critical the situation that confronted the Muslims, the greater their resolve and the will to fight, and greater their confidence and trust in God. They always rose equal to the occasion.
The reference in the words, "This is what Allah and His Messenger promised us," is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).
1027
这指的是不信者军队的狼狈溃败和伊斯兰教胜利的预言。(38:12 & 54:46)
2
واؤ بعض دفعہ دوران کلام میں چنانچہ کے معنی بھی دے دیتی ہے۔
3
قرآن کریم میں احزاب کے حملہ کی پہلے سے خبر تھی۔ اسی کی طرف اشارہ ہے (دیکھئے سورۃ قمر آیت۴۶‘ سورۃ صٓ آیت۱۲)
3091
Commentary:
This verse shows that whereas the hypocrites and the weak of faith as mentioned in the preceding verses were greatly disheartened and dismayed by the very difficult situation in which Islam was placed at the time of the Battle of the Ditch, the faith of the sincere and true Muslims became stronger since they found that what the Holy Prophet had foretold, had come out true. The history of Islam bears ample testimony to the fact that the more difficult and critical the situation that confronted the Muslims, the greater their resolve and the will to fight, and greater their confidence and trust in God. They always rose equal to the occasion.
The reference in the words, "This is what Allah and His Messenger promised us," is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).
2344
The reference is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).
وَلَمَّا جَآءَ مُوۡسٰی لِمِیۡقٰتِنَا وَکَلَّمَہٗ رَبُّہٗ قَالَ رَبِّ اَرِنِیۡۤ اَنۡظُرۡ اِلَیۡکَ ۚ قَالَ لَنۡ تَرٰٮنِیۡ وَلٰکِنِ انۡظُرۡ اِلَی الۡجَبَلِ فَاِنِ اسۡتَقَرَّ مَکَانَہٗ فَسَوۡفَ تَرٰٮنِیۡ ۚ فَلَمَّا تَجَلّٰی رَبُّہٗ لِلۡجَبَلِ جَعَلَہٗ دَکًّا وَّخَرَّ مُوۡسٰی صَعِقًا ۚ فَلَمَّاۤ اَفَاقَ قَالَ سُبۡحٰنَکَ تُبۡتُ اِلَیۡکَ وَاَنَا۠ اَوَّلُ الۡمُؤۡمِنِیۡنَ
2:254; 4:165.
这节经文对最重要的宗教论题之一--------是否人可以用肉眼见到安拉--------作了解释。这节经文并不支持用肉眼可以见到安拉的这种看法 (6:104)。用肉眼非但不能见到安拉, 也不能见到天使; 我们只能看到他们所显示的形式。同样地, 只能见到安拉的一种显示形式而不能见到他自己。因此, 像穆撒那样的安拉的一个伟大的先知, 他知道安拉所有的常德, 会要做一件做不到的事情, 这是不可理解的。穆撒知道他只能看到安拉的一种显示形式, 而不是安拉的本体。但是, 在从麦德彦去埃及的旅途中, 在那 “火光” 中已见到过安拉的一种显示形式。(28:30) 那么, “我的养主啊! 求你向我显示 (你的存在), 以便我看见你。” 这句话中所包含的他请求见到安拉又意味着什么呢? 这一请求看来指的是, 在较后一些时候, 在伊斯兰教的穆圣身上要发生的安拉最完美的显示形式。穆撒得到许诺说, 从以色列人的兄弟中将出现一个先知, 安拉要那个先知讲出他的话。(«申命记» 18:18-22) 这一预言意示, 安拉将给予比过去给予穆撒的更大的显示形式。因此, 他自然极想见到那许诺的将会是怎样一种安拉光荣和伟大的显示形式。他但愿能见到安拉可能向他显示那种光荣和伟大的形式。他被告知说, 那种显示形式非他的能力可能承受, 它不能在他心上发生, 而且安拉已经选择高山作为他在物质上的显示形式。那高山剧烈地震摇, 它看来好像已经破碎, 穆撒由于震摇的冲击而跌下, 失去了知觉。这使他认识到, 他的精神还没有达到那种高超的阶段使他可以成为他请求见到的安拉显示形式的那种对象。那个唯一的特殊地位是留给比他伟大得多的人--------安拉的创造物的冠冕--------圣洁的先知, 穆罕默德。穆撒的请求也可以认为是由于以色列家族的前辈要想肉眼见到安拉的事情所引起的。(2:56) 他的这一个不寻常的感受使穆撒认识到自己的请求是不合时宜的。因此他自发地大声说道, “我归向你, 我是 (这个时代) 第一个信仰者。”这句话意味着他认识到自己没有被授予那种能力使他能够见到安拉光荣的那种完美的显示形式。而那种完美的显示形式将发生在主许的先知的心上。他第一个相信那个伟大的先知命定会达到这种伟大精神的卓越地位。穆撒对穆圣的这一信念, 在46:11节经文中也曾谈及。
那座高山并没有真正破碎。这是句譬喻的话, 用来表达地震的极大严重性(读《出埃及记》24:18)。
2:254; 4:165.
This verse sheds some light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes (6:104). Not to say of seeing God with the physical eyes, man cannot even see angels; we can see only a manifestation of them. Similarly, only a manifestation of God can be seen and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses, with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the Fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee. The request seems to refer to the perfect manifestation of God which was to take place in the person of the Holy Proph
The mountain was not actually broken into pieces. The words have been used figuratively to express the great severity of the earthquake. See Exod. 24: 18.
2:254; 4:165.
Important Words:
تجلی (manifested Himself) is derived from جلا . They say جلاالامر i.e. the affair was or became clear, manifest, displayed, uncovered or laid open. تجلی الشیء i.e. the thing became manifest or apparent. تجلی الشیء used transitively means, he looked at the thing standing upon a higher position. The Quranic expression فلماتجلی ربه للجبل means, when his Lord became manifest to the mountain, i.e. when He manifested Himself on the mountain (Lane & Aqrab).
دکا (pieces) is the noun-infinitive from دك i.e. he broke or crushed or pounded a thing. They say دك الارض i.e. he made even the elevations and depressions of the earth. دکته الحمی means, fever weakened him. دك , therefore, means, an even or level place; a land broken and made even; a crumbled mountain; a mound or hill or dust or earth such as is a sandhill. The Quranic words جعله دکا means, He made it even or level; or He made it crumbled (Lane).
Commentary:
This verse sheds light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes. Let alone seeing Him, the human eye cannot even see angels. Says the Quran: If God had appointed as Messenger an angel, He would have made him appear as a man (6:10). As we cannot see angels but only a manifestation of them, similarly we can see only a manifestation of God, and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee? The request seems to refer to the Perfect manifestation of God that was not granted to Moses but was to take place at the time of the Holy Prophet of Islam who was to be a مثیل or like of Moses. Indeed, Moses had already been given the promise that there was to appear, from among the brethren of the Israelites, a Prophet in whose mouth God was to put His word (Deut. 18:18-22). The words in which the promise was given implied a greater manifestation of God than had been vouchsafed to Moses. So Moses was naturally anxious to see what sort of God’s Glory and Majesty the promised Manifestation would be. He, therefore, wished that something of that Glory and Majesty might be shown to him. But a manifestation of that Glory was beyond the capacity of Moses to bear; it could not take place in or upon his heart. He was, therefore, asked to see a manifestation of it taking place at the Mount. But this should not be understood to mean that the Mount was to serve as a receptacle for the Great Glory: for, according to the Quran (33:73), the heart of Moses was certainly more capable of enduring it than the Mount. The Mount thus served only as the site or locality where that great manifestation was to take place. But even this proved too much for the Mount which shook violently.
The effect on the Mount was similar in nature to that produced on a Companion of the Holy Prophet when the latter’s head happened to be resting on his thigh at a time when a revelation descended on the Prophet. He felt such a heavy weight on his thigh that he feared that it would be crushed under it. Moses, too, could not bear to see the manifestation of Divine Power and Majesty and fell down unconscious, in spite of the fact that he had been warned beforehand of the terrible quaking that was to overtake the Mount. Thus it was that Moses realised that he did not possess the capacity for that powerful manifestation of Divine glory which was to take place later through the Holy Prophet of Islam. This is why when he recovered his senses, Moses cried, Holy art Thou, I turn towards Thee, and I am the first to believe. These words meant that he had realized that he did not possess the capacity for that perfect manifestation of Divine glory which was to take place through the Promised Prophet and that he was the first believer in the great spiritual eminence which that Prophet was destined to attain. This belief of Moses in the Holy Prophet has also been referred to in 46:11.
The words, He broke it into pieces, should not be taken literally, for the Mount was not actually broken into pieces. The words are used figuratively to express the great severity of the earthquake.
It may be also noted here that Moses was told to look at the mountain, and he was also told that he would see God if it remained in its place. The laying down of this condition shows that Moses had not asked for an impossible thing; for the laying down of a condition for an impossible thing is evidently meaningless.
The words, look at the mountain, implied that he should look outside himself because the manifestations could not take place within him. The fact that Moses fell down in a swoon shows that he did witness some manifestation, though only partly and imperfectly. The manifestation that takes place in the heart is permanent and lasting, while that which takes place outside is only temporary and passing.
A reference to this request of Moses to see God is to be found in Exod. 33:18.
d
2:254; 4:165.
517
这节经文对最重要的宗教论题之一--------是否人可以用肉眼见到安拉--------作了解释。这节经文并不支持用肉眼可以见到安拉的这种看法 (6:104)。用肉眼非但不能见到安拉, 也不能见到天使; 我们只能看到他们所显示的形式。同样地, 只能见到安拉的一种显示形式而不能见到他自己。因此, 像穆撒那样的安拉的一个伟大的先知, 他知道安拉所有的常德, 会要做一件做不到的事情, 这是不可理解的。穆撒知道他只能看到安拉的一种显示形式, 而不是安拉的本体。但是, 在从麦德彦去埃及的旅途中, 在那 “火光” 中已见到过安拉的一种显示形式。(28:30) 那么, “我的养主啊! 求你向我显示 (你的存在), 以便我看见你。” 这句话中所包含的他请求见到安拉又意味着什么呢? 这一请求看来指的是, 在较后一些时候, 在伊斯兰教的穆圣身上要发生的安拉最完美的显示形式。穆撒得到许诺说, 从以色列人的兄弟中将出现一个先知, 安拉要那个先知讲出他的话。(«申命记» 18:18-22) 这一预言意示, 安拉将给予比过去给予穆撒的更大的显示形式。因此, 他自然极想见到那许诺的将会是怎样一种安拉光荣和伟大的显示形式。他但愿能见到安拉可能向他显示那种光荣和伟大的形式。他被告知说, 那种显示形式非他的能力可能承受, 它不能在他心上发生, 而且安拉已经选择高山作为他在物质上的显示形式。那高山剧烈地震摇, 它看来好像已经破碎, 穆撒由于震摇的冲击而跌下, 失去了知觉。这使他认识到, 他的精神还没有达到那种高超的阶段使他可以成为他请求见到的安拉显示形式的那种对象。那个唯一的特殊地位是留给比他伟大得多的人--------安拉的创造物的冠冕--------圣洁的先知, 穆罕默德。穆撒的请求也可以认为是由于以色列家族的前辈要想肉眼见到安拉的事情所引起的。(2:56) 他的这一个不寻常的感受使穆撒认识到自己的请求是不合时宜的。因此他自发地大声说道, “我归向你, 我是 (这个时代) 第一个信仰者。”这句话意味着他认识到自己没有被授予那种能力使他能够见到安拉光荣的那种完美的显示形式。而那种完美的显示形式将发生在主许的先知的心上。他第一个相信那个伟大的先知命定会达到这种伟大精神的卓越地位。穆撒对穆圣的这一信念, 在46:11节经文中也曾谈及。
518
那座高山并没有真正破碎。这是句譬喻的话, 用来表达地震的极大严重性(读《出埃及记》24:18)。
a
2:254; 4:165.
1033
Important Words:
تجلی (manifested Himself) is derived from جلا . They say جلاالامر i.e. the affair was or became clear, manifest, displayed, uncovered or laid open. تجلی الشیء i.e. the thing became manifest or apparent. تجلی الشیء used transitively means, he looked at the thing standing upon a higher position. The Quranic expression فلماتجلی ربه للجبل means, when his Lord became manifest to the mountain, i.e. when He manifested Himself on the mountain (Lane & Aqrab).
دکا (pieces) is the noun-infinitive from دك i.e. he broke or crushed or pounded a thing. They say دك الارض i.e. he made even the elevations and depressions of the earth. دکته الحمی means, fever weakened him. دك , therefore, means, an even or level place; a land broken and made even; a crumbled mountain; a mound or hill or dust or earth such as is a sandhill. The Quranic words جعله دکا means, He made it even or level; or He made it crumbled (Lane).
Commentary:
This verse sheds light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes. Let alone seeing Him, the human eye cannot even see angels. Says the Quran: If God had appointed as Messenger an angel, He would have made him appear as a man (6:10). As we cannot see angels but only a manifestation of them, similarly we can see only a manifestation of God, and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee? The request seems to refer to the Perfect manifestation of God that was not granted to Moses but was to take place at the time of the Holy Prophet of Islam who was to be a مثیل or like of Moses. Indeed, Moses had already been given the promise that there was to appear, from among the brethren of the Israelites, a Prophet in whose mouth God was to put His word (Deut. 18:18-22). The words in which the promise was given implied a greater manifestation of God than had been vouchsafed to Moses. So Moses was naturally anxious to see what sort of God’s Glory and Majesty the promised Manifestation would be. He, therefore, wished that something of that Glory and Majesty might be shown to him. But a manifestation of that Glory was beyond the capacity of Moses to bear; it could not take place in or upon his heart. He was, therefore, asked to see a manifestation of it taking place at the Mount. But this should not be understood to mean that the Mount was to serve as a receptacle for the Great Glory: for, according to the Quran (33:73), the heart of Moses was certainly more capable of enduring it than the Mount. The Mount thus served only as the site or locality where that great manifestation was to take place. But even this proved too much for the Mount which shook violently.
The effect on the Mount was similar in nature to that produced on a Companion of the Holy Prophet when the latter’s head happened to be resting on his thigh at a time when a revelation descended on the Prophet. He felt such a heavy weight on his thigh that he feared that it would be crushed under it. Moses, too, could not bear to see the manifestation of Divine Power and Majesty and fell down unconscious, in spite of the fact that he had been warned beforehand of the terrible quaking that was to overtake the Mount. Thus it was that Moses realised that he did not possess the capacity for that powerful manifestation of Divine glory which was to take place later through the Holy Prophet of Islam. This is why when he recovered his senses, Moses cried, Holy art Thou, I turn towards Thee, and I am the first to believe. These words meant that he had realized that he did not possess the capacity for that perfect manifestation of Divine glory which was to take place through the Promised Prophet and that he was the first believer in the great spiritual eminence which that Prophet was destined to attain. This belief of Moses in the Holy Prophet has also been referred to in 46:11.
The words, He broke it into pieces, should not be taken literally, for the Mount was not actually broken into pieces. The words are used figuratively to express the great severity of the earthquake.
It may be also noted here that Moses was told to look at the mountain, and he was also told that he would see God if it remained in its place. The laying down of this condition shows that Moses had not asked for an impossible thing; for the laying down of a condition for an impossible thing is evidently meaningless.
The words, look at the mountain, implied that he should look outside himself because the manifestations could not take place within him. The fact that Moses fell down in a swoon shows that he did witness some manifestation, though only partly and imperfectly. The manifestation that takes place in the heart is permanent and lasting, while that which takes place outside is only temporary and passing.
A reference to this request of Moses to see God is to be found in Exod. 33:18.
b
2:254; 4:165.
1046
This verse sheds some light on one of the most important religious subjects—whether it is possible for one to see God with the physical eyes. The verse lends no support to the view that God is visible to the physical eyes (6:104). Not to say of seeing God with the physical eyes, man cannot even see angels; we can see only a manifestation of them. Similarly, only a manifestation of God can be seen and not God Himself. It is, therefore, inconceivable that a great Prophet of God like Moses, with all his knowledge of the attributes of God, should have desired an impossibility. Moses knew that he could see only a manifestation of God and not God Himself. But he had already seen a manifestation of God in "the Fire" when travelling from Midian to Egypt (28:30). What then did Moses mean by his request to see God, contained in the words, My Lord, show Thyself to me that I may look at Thee. The request seems to refer to the perfect manifestation of God which was to take place in the person of the Holy Proph
1047
The mountain was not actually broken into pieces. The words have been used figuratively to express the great severity of the earthquake. See Exod. 24: 18.
وَلَمَّا وَقَعَ عَلَیۡہِمُ الرِّجۡزُ قَالُوۡا یٰمُوۡسَی ادۡعُ لَنَا رَبَّکَ بِمَا عَہِدَ عِنۡدَکَ ۖ لَئِنۡ کَشَفۡتَ عَنَّا الرِّجۡزَ لَنُؤۡمِنَنَّ لَکَ وَلَنُرۡسِلَنَّ مَعَکَ بَنِیۡۤ اِسۡرٰٓءِیۡلَ
43:50.
43:50.
43:50.
Commentary:
The words, according to that which He has promised to thee, may refer either to the promise which God made to Moses that He would listen to his prayers, or to the promise of God to forgive those who repented. The people of Pharaoh reminded Moses of these promises of God and asked him to pray to God in their behalf so that He might pardon them their sins and remove from them the punishments which had befallen them. The sentence may also mean, "pray for us to thy Lord, with the prayers which He has taught thee or in the way He has taught thee to pray."
e
43:50.
a
43:50.
1024
Commentary:
The words, according to that which He has promised to thee, may refer either to the promise which God made to Moses that He would listen to his prayers, or to the promise of God to forgive those who repented. The people of Pharaoh reminded Moses of these promises of God and asked him to pray to God in their behalf so that He might pardon them their sins and remove from them the punishments which had befallen them. The sentence may also mean, "pray for us to thy Lord, with the prayers which He has taught thee or in the way He has taught thee to pray."
a
43:50.
وَلَمَّا سُقِطَ فِیۡۤ اَیۡدِیۡہِمۡ وَرَاَوۡا اَنَّہُمۡ قَدۡ ضَلُّوۡا قَالُوۡا لَئِنۡ لَّمۡ یَرۡحَمۡنَا رَبُّنَا وَیَغۡفِرۡ لَنَا لَنَکُوۡنَنَّ مِنَ الۡخٰسِرِیۡنَ
The Arabic phrase in the text means, they repented; they wrung their hands by reason of repentance. The Arabs say of a man who repents, Suqita fi Yadihi (Lane).
Important Words:
سقط فی ایدیھم –– suqita (they were smitten with remorse). The word سقط (saqata) means, he or it fell down; or dropped down from a higher to a lower place. They say سقط فی کلامه i.e. he committed a mistake in his speech. سقط فلان عن عینی means, such a one fell from the place he held in my regard. سقط فی یدہ means, he repented of what he had done; or he grieved for, and regretted, an act of inadvertence done by him; or he became confounded or perplexed and unable to see his right course. So فلماسقط فی ایدیھم means, when they repented; or when they struck their hands upon their hands by reason of repentance; or when they repented greatly. The expression has also been read as سقط فی ایدیھم (saqata) meaning, سقط الندم فی ایدیھم i.e. shame and repentance fell into their hands (viz. their shame and repentance became apparent). The word سقط is intransitive but it is used in the verse as if it were transitive. Such apparently transitive use of the word is permissible in rare cases as in the expression تمرة مسقوطة i.e. a fallen date (Lane & Aqrab).
Commentary:
A party of those who had taken the calf for worship repented and felt ashamed of their deed before Moses returned, and, therefore, they were saved. The other party did not repent and, therefore, perished. They are here spoken of as "losers".
1039
Important Words:
سقط فی ایدیھم –– suqita (they were smitten with remorse). The word سقط (saqata) means, he or it fell down; or dropped down from a higher to a lower place. They say سقط فی کلامه i.e. he committed a mistake in his speech. سقط فلان عن عینی means, such a one fell from the place he held in my regard. سقط فی یدہ means, he repented of what he had done; or he grieved for, and regretted, an act of inadvertence done by him; or he became confounded or perplexed and unable to see his right course. So فلماسقط فی ایدیھم means, when they repented; or when they struck their hands upon their hands by reason of repentance; or when they repented greatly. The expression has also been read as سقط فی ایدیھم (saqata) meaning, سقط الندم فی ایدیھم i.e. shame and repentance fell into their hands (viz. their shame and repentance became apparent). The word سقط is intransitive but it is used in the verse as if it were transitive. Such apparently transitive use of the word is permissible in rare cases as in the expression تمرة مسقوطة i.e. a fallen date (Lane & Aqrab).
Commentary:
A party of those who had taken the calf for worship repented and felt ashamed of their deed before Moses returned, and, therefore, they were saved. The other party did not repent and, therefore, perished. They are here spoken of as "losers".
1054
The Arabic phrase in the text means, they repented; they wrung their hands by reason of repentance. The Arabs say of a man who repents, Suqita fi Yadihi (Lane).
وَلَمَّا رَجَعَ مُوۡسٰۤی اِلٰی قَوۡمِہٖ غَضۡبٰنَ اَسِفًا قَالَ بِئۡسَمَا خَلَفۡتُمُوۡنِیۡ مِنۡۢ بَعۡدِیۡۤ ۖ اَعَجِلۡتُمۡ اَمۡرَ رَبِّکُمۡ ۖ وَاَلۡقَی الۡاَلۡوَاحَ وَاَخَذَ بِرَاۡسِ اَخِیۡہِ یَجُرُّہٗۤ اِلَیۡہِ ۚ قَالَ ابۡنَ اُمَّ اِنَّ الۡقَوۡمَ اسۡتَضۡعَفُوۡنِیۡ وَکَادُوۡا یَقۡتُلُوۡنَنِیۡ فَلَا تُشۡمِتۡ بِیَ الۡاَعۡدَآءَ وَلَا تَجۡعَلۡنِیۡ مَعَ الۡقَوۡمِ الظّٰلِمِیۡنَ
حضرت موسیٰ علیہ السلام قوم کے شرک کی وجہ سے غصہ میں بھرے ہوئے تھے اور زیادہ غصہ بھائی پر تھا کہ قوم میں شرک کے ظاہر ہونے پران سے لڑ کیوں نہ پڑے اور انہی پر زیادہ غصہ ظاہر کیا تاکہ باقی قوم ڈر جائے اور اصلاح کر لے۔
20:87.
20:95.
Moses seized Aaron by the head, not because the latter had countenanced or supported calf-worship, as he is represented to have done in the Bible (Exod. 32: 2-4), but because he did not successfully prevent the people from worshipping the calf. Display of anger on the part of Moses was due, not to any religious or legal offence committed by Aaron, but to his failure to manage affairs properly in his absence. The anger was justified because a great sacrilege had been committed and the whole work of Moses’s life was put in jeopardy.
Aaron appealed to Moses’s feelings of tenderness and brotherly affection.
20:87.
20:95.
Important Words:
فلاتشمت (make not rejoice). تشمت is formed from اشمت which is derived from شمت. They say شمت or شمت به i.e. he (an enemy) rejoiced; or he (someone) rejoiced at his enemy’s affliction. اشمته الله به means, God made him (the enemy) rejoice at his affliction. شمت علی العاطس means, he prayed for the sneezer that he might not be in a state in which his enemy might rejoice at his affliction (Lane).
Commentary:
When the return of Moses was delayed owing to the ten additional nights, his followers became impatient and thought that he was lost. They expressed their impatience in the words "we wot not what is become of him" (Exod. 32:1).
According to the Bible, Moses cast the tablets out of his hands and broke them beneath the Mount, so that they had to be renewed (Exod. 32:19; 34:1). But this is not borne out by the Quran which simply states, And he put down the tablets and this is more in harmony with the dignity of a Prophet.
Moses caught hold of Aaron’s head, not because the latter had abetted calf-worship, as he is represented to have done in the Bible (Exod. 32:2-4), but because he did not successfully prevent the people from worshipping the calf. As Moses’ representative, he should have effectively prevented the people from idol-worship, but he failed to do so. So the display of anger on the part of Moses was due not to any religious or legal offence committed by Aaron, but to his failure to manage affairs properly in the absence of Moses. Aaron had hoped that Moses would set things right on his return. That was only an error of judgement or lack of proper control, not a legal or religious offence.
The way in which Moses treated Aaron also shows that the latter was subordinate to the former. The treatment, however, should not be taken as a display of rough manners on the part of Moses. The anger of Moses was justified because a great sacrilege had been committed and the very work of his life was jeopardized; and Aaron being subordinate to Moses, the latter was entitled to take disciplinary action.
The words, Son of my mother, were used by Aaron not because Moses was a half-brother to him but because he wished to make an effective appeal to his feelings of tenderness and affection, and in this he succeeded.
The meaning of the particle مع (with) in the clause, and place me not with the unjust people, helps to explain its real sense in 4:70. Here, as well as there the particle gives the meaning of "among".
a
20:87.
b
20:95.
1
حضرت موسیٰ علیہ السلام قوم کے شرک کی وجہ سے غصہ میں بھرے ہوئے تھے اور زیادہ غصہ بھائی پر تھا کہ قوم میں شرک کے ظاہر ہونے پران سے لڑ کیوں نہ پڑے اور انہی پر زیادہ غصہ ظاہر کیا تاکہ باقی قوم ڈر جائے اور اصلاح کر لے۔
a
20:87.
b
20:95.
1040
Important Words:
فلاتشمت (make not rejoice). تشمت is formed from اشمت which is derived from شمت. They say شمت or شمت به i.e. he (an enemy) rejoiced; or he (someone) rejoiced at his enemy’s affliction. اشمته الله به means, God made him (the enemy) rejoice at his affliction. شمت علی العاطس means, he prayed for the sneezer that he might not be in a state in which his enemy might rejoice at his affliction (Lane).
Commentary:
When the return of Moses was delayed owing to the ten additional nights, his followers became impatient and thought that he was lost. They expressed their impatience in the words "we wot not what is become of him" (Exod. 32:1).
According to the Bible, Moses cast the tablets out of his hands and broke them beneath the Mount, so that they had to be renewed (Exod. 32:19; 34:1). But this is not borne out by the Quran which simply states, And he put down the tablets and this is more in harmony with the dignity of a Prophet.
Moses caught hold of Aaron’s head, not because the latter had abetted calf-worship, as he is represented to have done in the Bible (Exod. 32:2-4), but because he did not successfully prevent the people from worshipping the calf. As Moses’ representative, he should have effectively prevented the people from idol-worship, but he failed to do so. So the display of anger on the part of Moses was due not to any religious or legal offence committed by Aaron, but to his failure to manage affairs properly in the absence of Moses. Aaron had hoped that Moses would set things right on his return. That was only an error of judgement or lack of proper control, not a legal or religious offence.
The way in which Moses treated Aaron also shows that the latter was subordinate to the former. The treatment, however, should not be taken as a display of rough manners on the part of Moses. The anger of Moses was justified because a great sacrilege had been committed and the very work of his life was jeopardized; and Aaron being subordinate to Moses, the latter was entitled to take disciplinary action.
The words, Son of my mother, were used by Aaron not because Moses was a half-brother to him but because he wished to make an effective appeal to his feelings of tenderness and affection, and in this he succeeded.
The meaning of the particle مع (with) in the clause, and place me not with the unjust people, helps to explain its real sense in 4:70. Here, as well as there the particle gives the meaning of "among".
a
20:87.
b
20:95.
1055
Moses seized Aaron by the head, not because the latter had countenanced or supported calf-worship, as he is represented to have done in the Bible (Exod. 32: 2-4), but because he did not successfully prevent the people from worshipping the calf. Display of anger on the part of Moses was due, not to any religious or legal offence committed by Aaron, but to his failure to manage affairs properly in his absence. The anger was justified because a great sacrilege had been committed and the whole work of Moses’s life was put in jeopardy.
1056
Aaron appealed to Moses’s feelings of tenderness and brotherly affection.
وَلَمَّا سَکَتَ عَنۡ مُّوۡسَی الۡغَضَبُ اَخَذَ الۡاَلۡوَاحَ ۖ وَفِیۡ نُسۡخَتِہَا ہُدًی وَّرَحۡمَۃٌ لِّلَّذِیۡنَ ہُمۡ لِرَبِّہِمۡ یَرۡہَبُوۡنَ
5:45; 6:92.
5:45; 6:92.
5:45; 6:92.
Important Words:
سکت (was appeased) means, he was or became silent, mute or, speechless; he was or became still and quiet; he died. سکت غضبه means, his anger became appeased, allayed or stilled. سکت عنه الغضب means, his anger became stilled or appeased so that it departed from him (Lane).
نسختھا (its writing). نسخة is derived from نسخ which means: (1) he or it annulled or superseded or cancelled or abrogated or changed or altered (something); (2) he copied or transferred a writing, letter for letter. So نسخة means, copy or transcript, so called because it supplies the place of the original; also a copy or an original from which a transcript is made (Lane). Thus the word نسخة does not exactly mean a "writing", though, for the sake of convenience, it has been translated as such.
a
5:45; 6:92.
b
5:45; 6:92.
1044
Important Words:
سکت (was appeased) means, he was or became silent, mute or, speechless; he was or became still and quiet; he died. سکت غضبه means, his anger became appeased, allayed or stilled. سکت عنه الغضب means, his anger became stilled or appeased so that it departed from him (Lane).
نسختھا (its writing). نسخة is derived from نسخ which means: (1) he or it annulled or superseded or cancelled or abrogated or changed or altered (something); (2) he copied or transferred a writing, letter for letter. So نسخة means, copy or transcript, so called because it supplies the place of the original; also a copy or an original from which a transcript is made (Lane). Thus the word نسخة does not exactly mean a "writing", though, for the sake of convenience, it has been translated as such.
c
5:45; 6:92.
اَمۡ حَسِبۡتُمۡ اَنۡ تُتۡرَکُوۡا وَلَمَّا یَعۡلَمِ اللّٰہُ الَّذِیۡنَ جٰہَدُوۡا مِنۡکُمۡ وَلَمۡ یَتَّخِذُوۡا مِنۡ دُوۡنِ اللّٰہِ وَلَا رَسُوۡلِہٖ وَلَا الۡمُؤۡمِنِیۡنَ وَلِیۡجَۃً ۚ وَاللّٰہُ خَبِیۡرٌۢ بِمَا تَعۡمَلُوۡنَ
قرآن مجید میں اس جگہ واؤ ہے‘ مگر اردو میں اس کے ترجمہ کے بغیر کام چل جاتا ہے پس ہم نے اور کا لفظ چھوڑ دیا ہے۔
3:143, 180; 20:3-4.
3:29; 4:140, 145; 9:23.
The verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers.
3:143, 180; 29:3-4.
3:29; 4:140, 145; 9:23.
Important Words:
ولیجة (intimate friend) is derived from ولج. They say ولج البیت i.e. he entered the house. اولجه means, he caused it or him to enter; he inserted it. ولیجة means, anything that is introduced or inserted into another thing; an intimate friend or associate; one whom a person takes to rely upon, not being of his family (Lane).
Commentary:
This verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers and greater trials, and only those who were true and sincere believers would be able to stand them. The verse thus warns believers to be prepared for still severer tests and yet greater sacrifices. Muslims had indeed been already tried at Badr and Uhud and at the Battle of the Ditch, and had stood the test. But as a new era now dawning for them with the expedition to Tabuk on the border of Syria, the verse calls upon them to make yet greater preparations. The trials and tribulations through which Muslims had already passed were indeed little as compared with the ordeals they had yet to face. The later dangers were far more terrible and grievous than anything they had yet experienced.
The words, and do not take anyone for an intimate friend besides Allah and His Messenger and the believers, are also intended as a warning to Muslims to become yet more united and to allow no foreign element to split their ranks in the coming days of trial and sacrifice.
c
3:143, 180; 20:3-4.
d
3:29; 4:140, 145; 9:23.
2
قرآن مجید میں اس جگہ واؤ ہے‘ مگر اردو میں اس کے ترجمہ کے بغیر کام چل جاتا ہے پس ہم نے اور کا لفظ چھوڑ دیا ہے۔
a
3:143, 180; 29:3-4.
b
3:29; 4:140, 145; 9:23.
1179
Important Words:
ولیجة (intimate friend) is derived from ولج. They say ولج البیت i.e. he entered the house. اولجه means, he caused it or him to enter; he inserted it. ولیجة means, anything that is introduced or inserted into another thing; an intimate friend or associate; one whom a person takes to rely upon, not being of his family (Lane).
Commentary:
This verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers and greater trials, and only those who were true and sincere believers would be able to stand them. The verse thus warns believers to be prepared for still severer tests and yet greater sacrifices. Muslims had indeed been already tried at Badr and Uhud and at the Battle of the Ditch, and had stood the test. But as a new era now dawning for them with the expedition to Tabuk on the border of Syria, the verse calls upon them to make yet greater preparations. The trials and tribulations through which Muslims had already passed were indeed little as compared with the ordeals they had yet to face. The later dangers were far more terrible and grievous than anything they had yet experienced.
The words, and do not take anyone for an intimate friend besides Allah and His Messenger and the believers, are also intended as a warning to Muslims to become yet more united and to allow no foreign element to split their ranks in the coming days of trial and sacrifice.
a
3:143, 180; 20:3-4.
b
3:29; 4:140, 145; 9:23.
1167
The verse hints that the trials of Muslims were not yet over. They had still to face more grievous dangers.
بَلۡ کَذَّبُوۡا بِمَا لَمۡ یُحِیۡطُوۡا بِعِلۡمِہٖ وَلَمَّا یَاۡتِہِمۡ تَاۡوِیۡلُہٗ ۚ کَذٰلِکَ کَذَّبَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ ۖ فَانۡظُرۡ کَیۡفَ کَانَ عٰقِبَۃُ الظّٰلِمِیۡنَ
27:85.
27:85.
27:85.
Commentary:
The verse means that it is no wonder that disbelievers look upon the Quran as a fabrication (see the preceding verse). When a man does not understand a thing fully, he is prone to deny it. As disbelievers did not comprehend the Quranic teaching and found it to be contradictory to many of their confirmed views and cherished notions, they rejected it forthwith. The words, they have rejected that the knowledge of which they did not compass, may also mean, "they hastened to reject the Quran before even trying to understand it or knowing its true significance."
The words, nor has the true significance thereof yet come to them, may lead some to think that if a long period must elapse before the reality and true significance of some of the things promised by the Prophets could be known, then it would not be wrong to disbelieve in them in the beginning when that reality could not yet be known. But such an inference would be manifestly wrong. The verse does not mean that in the beginning the Prophets do not possess those proofs and arguments which can help seekers after truth to know and recognize their truth. What it means is that those who, in spite of witnessing signs which go to establish the truth of a Prophet, attach importance to certain other matters to which they wrongly give undue weight, should not be in a hurry to deny the truth of the Prophet on that score only but should wait till those matters about which they entertain doubts are clarified.
The Rev. Mr. Wherry, quoting Brinkman, says that on the basis of this verse no blame could attach to the Meccans for rejecting the Quran, because, according to the Quran itself, they were not yet in full possession of the required knowledge. But the reverend gentleman did not trouble to consider that it is one thing to be unable to possess full knowledge about a certain thing and quite another not to try to acquire such knowledge. The Quran does not say that disbelievers were unable to get sufficient knowledge by which they could know the truth of the Holy Prophet, but that they never tried to acquire such knowledge and rejected him on the ground that he was a common man like themselves.
d
27:85.
a
27:85.
1315
Commentary:
The verse means that it is no wonder that disbelievers look upon the Quran as a fabrication (see the preceding verse). When a man does not understand a thing fully, he is prone to deny it. As disbelievers did not comprehend the Quranic teaching and found it to be contradictory to many of their confirmed views and cherished notions, they rejected it forthwith. The words, they have rejected that the knowledge of which they did not compass, may also mean, "they hastened to reject the Quran before even trying to understand it or knowing its true significance."
The words, nor has the true significance thereof yet come to them, may lead some to think that if a long period must elapse before the reality and true significance of some of the things promised by the Prophets could be known, then it would not be wrong to disbelieve in them in the beginning when that reality could not yet be known. But such an inference would be manifestly wrong. The verse does not mean that in the beginning the Prophets do not possess those proofs and arguments which can help seekers after truth to know and recognize their truth. What it means is that those who, in spite of witnessing signs which go to establish the truth of a Prophet, attach importance to certain other matters to which they wrongly give undue weight, should not be in a hurry to deny the truth of the Prophet on that score only but should wait till those matters about which they entertain doubts are clarified.
The Rev. Mr. Wherry, quoting Brinkman, says that on the basis of this verse no blame could attach to the Meccans for rejecting the Quran, because, according to the Quran itself, they were not yet in full possession of the required knowledge. But the reverend gentleman did not trouble to consider that it is one thing to be unable to possess full knowledge about a certain thing and quite another not to try to acquire such knowledge. The Quran does not say that disbelievers were unable to get sufficient knowledge by which they could know the truth of the Holy Prophet, but that they never tried to acquire such knowledge and rejected him on the ground that he was a common man like themselves.
c
27:85.
وَلَمَّا جَآءَ اَمۡرُنَا نَجَّیۡنَا ہُوۡدًا وَّالَّذِیۡنَ اٰمَنُوۡا مَعَہٗ بِرَحۡمَۃٍ مِّنَّا وَنَجَّیۡنٰہُمۡ مِّنۡ عَذَابٍ غَلِیۡظٍ
7:73.
7:73.
7:73.
Important Words:
غلیظ (severe) is derived from غلظ which means, it was or became thick, gross, bulky or coarse. غلیظ means thick, gross, etc. It also means rough or rugged; dense or deep; rough manners or conduct; rude, unkind, hard, or ill-natured; vehement or severe; intensely painful (Lane & Aqrab).
Commentary:
The words, by Our special mercy, point to a law of God that when a general calamity overtakes a country, both good and bad people become involved in it. But, as in the time of a Prophet these calamities visit the earth in order to testify to his truth, God so ordains that believers more or less remain immune from them. This comparative immunity of believers from such visitations is due to the special grace and mercy of God, which become, as it were, particularly excited in the time of a heavenly Messenger.
The words عذاب غلیظ (severe torment) are intended to hint that disbelievers will not get immunity from the calamities notwithstanding their efforts; for, like one who gets stuck in thick and deep mud, they will not be able to extricate themselves from it. See the different meanings of the word غلیظ above.
f
7:73.
a
7:73.
1439
Important Words:
غلیظ (severe) is derived from غلظ which means, it was or became thick, gross, bulky or coarse. غلیظ means thick, gross, etc. It also means rough or rugged; dense or deep; rough manners or conduct; rude, unkind, hard, or ill-natured; vehement or severe; intensely painful (Lane & Aqrab).
Commentary:
The words, by Our special mercy, point to a law of God that when a general calamity overtakes a country, both good and bad people become involved in it. But, as in the time of a Prophet these calamities visit the earth in order to testify to his truth, God so ordains that believers more or less remain immune from them. This comparative immunity of believers from such visitations is due to the special grace and mercy of God, which become, as it were, particularly excited in the time of a heavenly Messenger.
The words عذاب غلیظ (severe torment) are intended to hint that disbelievers will not get immunity from the calamities notwithstanding their efforts; for, like one who gets stuck in thick and deep mud, they will not be able to extricate themselves from it. See the different meanings of the word غلیظ above.
e
7:73.
وَلَمَّا جَآءَتۡ رُسُلُنَا لُوۡطًا سِیۡٓءَ بِہِمۡ وَضَاقَ بِہِمۡ ذَرۡعًا وَّقَالَ ہٰذَا یَوۡمٌ عَصِیۡبٌ
29:34.
حضرت لوط علیہ السلام حضرت ابراہیم علیہ السلام کے بھتیجے تھے اور پہلے عراق کے رہنے والے تھے اب جس جگہ وہ رہ رہے تھے وہ فلسطین تھا اور اس میں وہ اجنبی تھے ان کی قوم نے ان کو روکا ہوا تھا کہ اجانب کو نہ لایا کریں (سورۃ حجر آیت۷۱) مگر وہ مہمان نوازی کی عادت سے مجبور تھے جب انہوں نے مہمان دیکھے اور سمجھا کہ ان کو گھر لے گیا تو قوم ناراض ہو گئی تو اس پر وہ غمگین ہو گئے۔
29:34.
The expression, Daqa bil-Amri Dhar‘an, means, he lacked ability, power or strength to do the thing, Dhar‘ meaning power or ability: or the expression means, the thing or affair was rendered difficult or distressing to him (Lane). The words in the text mean, he found himself helpless or unable to protect them.
29:34.
Important Words:
ضاق بھم ذرعا (felt helpless on their behalf) is a peculiar Arabic expression. The Arabs say ضاق بالامر ذرعا which literally means, he stretched forth his arm to it but his arm did not reach it and he was unable to do or accomplish the thing or affair; or he lacked the strength or power to do the thing; or he found no way of escape from what was disagreeable in the affair (Lane).
Commentary:
Some commentators hold the view that Lot’s trouble was due to the visitors having stayed with him against his will, refusing to leave his house. The truth, however, seems to be quite the reverse; for, as the Bible clearly states, when the strangers reached near Lot’s residence, he himself invited them to it as his guests, but, probably fearing lest by their stay he might be inconvenienced, they asked to be excused. This naturally pained Lot (Gen. ch. 19).
a
29:34.
2
حضرت لوط علیہ السلام حضرت ابراہیم علیہ السلام کے بھتیجے تھے اور پہلے عراق کے رہنے والے تھے اب جس جگہ وہ رہ رہے تھے وہ فلسطین تھا اور اس میں وہ اجنبی تھے ان کی قوم نے ان کو روکا ہوا تھا کہ اجانب کو نہ لایا کریں (سورۃ حجر آیت۷۱) مگر وہ مہمان نوازی کی عادت سے مجبور تھے جب انہوں نے مہمان دیکھے اور سمجھا کہ ان کو گھر لے گیا تو قوم ناراض ہو گئی تو اس پر وہ غمگین ہو گئے۔
a
29:34.
1458
Important Words:
ضاق بھم ذرعا (felt helpless on their behalf) is a peculiar Arabic expression. The Arabs say ضاق بالامر ذرعا which literally means, he stretched forth his arm to it but his arm did not reach it and he was unable to do or accomplish the thing or affair; or he lacked the strength or power to do the thing; or he found no way of escape from what was disagreeable in the affair (Lane).
Commentary:
Some commentators hold the view that Lot’s trouble was due to the visitors having stayed with him against his will, refusing to leave his house. The truth, however, seems to be quite the reverse; for, as the Bible clearly states, when the strangers reached near Lot’s residence, he himself invited them to it as his guests, but, probably fearing lest by their stay he might be inconvenienced, they asked to be excused. This naturally pained Lot (Gen. ch. 19).
b
29:34.
1335
The expression, Daqa bil-Amri Dhar‘an, means, he lacked ability, power or strength to do the thing, Dhar‘ meaning power or ability: or the expression means, the thing or affair was rendered difficult or distressing to him (Lane). The words in the text mean, he found himself helpless or unable to protect them.
وَلَمَّا جَآءَ اَمۡرُنَا نَجَّیۡنَا شُعَیۡبًا وَّالَّذِیۡنَ اٰمَنُوۡا مَعَہٗ بِرَحۡمَۃٍ مِّنَّا وَاَخَذَتِ الَّذِیۡنَ ظَلَمُوا الصَّیۡحَۃُ فَاَصۡبَحُوۡا فِیۡ دِیٰرِہِمۡ جٰثِمِیۡنَ
7:92; 26:190; 29:38.
7:92; 26:190; 29:38.
7:92; 26:190; 29:38.
Commentary:
Shu‘aib lived in a territory where earthquakes were frequent. So it is quite possible that, as the words apparently show, his people should have been visited with an earthquake: but the word صیحة (for which see v. 68 above) may also mean any other punishment and the words, they lay prostrate in their houses, may have been used in a figurative sense, meaning that their power was broken by some dreadful visitation and they met with disgrace and humiliation, as if thrown into the dust.
c
7:92; 26:190; 29:38.
b
7:92; 26:190; 29:38.
1475
Commentary:
Shu‘aib lived in a territory where earthquakes were frequent. So it is quite possible that, as the words apparently show, his people should have been visited with an earthquake: but the word صیحة (for which see v. 68 above) may also mean any other punishment and the words, they lay prostrate in their houses, may have been used in a figurative sense, meaning that their power was broken by some dreadful visitation and they met with disgrace and humiliation, as if thrown into the dust.
b
7:92; 26:190; 29:38.
وَلَمَّا بَلَغَ اَشُدَّہٗۤ اٰتَیۡنٰہُ حُکۡمًا وَّعِلۡمًا ۚ وَکَذٰلِکَ نَجۡزِی الۡمُحۡسِنِیۡنَ
28:15.
28:15.
28:15.
Commentary:
The verse does not mean that Joseph attained to prophethood as soon as he became of age. The Quran generally omits intervening details and mentions only the end.
b
28:15.
b
28:15.
1526
Commentary:
The verse does not mean that Joseph attained to prophethood as soon as he became of age. The Quran generally omits intervening details and mentions only the end.
b
28:15.
وَلَمَّا جَہَّزَہُمۡ بِجَہَازِہِمۡ قَالَ ائۡتُوۡنِیۡ بِاَخٍ لَّکُمۡ مِّنۡ اَبِیۡکُمۡ ۚ اَلَا تَرَوۡنَ اَنِّیۡۤ اُوۡفِی الۡکَیۡلَ وَاَنَا۠ خَیۡرُ الۡمُنۡزِلِیۡنَ
雅尔孤布 (雅各) 的十二个儿子。尤素夫和卡雅悯 (Benjamin) 为他的妻子雷切尔 (Rachil) 所生; 其余十个为其他几个妻子所生。
Jacob had twelve sons, two sons––Joseph and Benjamin, from his wife, Rachel, and ten other sons from other wives.
Important Words:
جھزھم (he provided them) and جھازھم (their provision) are both derived from جھز which means, he fitted out, equipped, furnished or supplied (a bride, a traveller, a corps or an army) with requisites. جھاز means, requisites or equipment, etc. It also means, excellent goods that are conveyed to another (Lane).
کیل (measure) is derived from کال. They say کال له الطعام or کاله الطعام i.e. he measured out the food to him. اکتال علیه الطعام means, he measured for himself the food from him. This is why the Arabs say کال المعطی و اکتال الآخذ i.e. for the giver the word used is کال and for him who receives the word used is اکتال . کیل means, a measure with which corn etc., is measured, whether of wood or iron. Sometimes the word کیل is used in the sense of weighing also, as they say کال الدراھم i.e. he weighed the dirhams (Aqrab & Taj).
Commentary:
According to the Bible, Joseph said to his brethren, "And bring your youngest brother unto me; then shall I know that ye are no spies" (Gen. 42:34). This shows that Joseph declared his brothers to be spies and threatened to take action against them. The Quran, on the other hand, represents Joseph as showing kindness to them. It is possible that, from the way in which Joseph put so many searching questions to his brothers regarding their family and parents, they might have themselves thought that he had taken them for spies. Otherwise, a Prophet of God such as Joseph could not condemn them as spies, when he knew they were his brothers. Such a statement on his part would have amounted to a lie. The Bible seems only to have reported what Joseph’s brothers thought and has not described the facts as they actually happened. Joseph could not possibly accuse his brothers of espionage simply because they failed to bring Benjamin with them.
631
雅尔孤布 (雅各) 的十二个儿子。尤素夫和卡雅悯 (Benjamin) 为他的妻子雷切尔 (Rachil) 所生; 其余十个为其他几个妻子所生。
1562
Important Words:
جھزھم (he provided them) and جھازھم (their provision) are both derived from جھز which means, he fitted out, equipped, furnished or supplied (a bride, a traveller, a corps or an army) with requisites. جھاز means, requisites or equipment, etc. It also means, excellent goods that are conveyed to another (Lane).
کیل (measure) is derived from کال. They say کال له الطعام or کاله الطعام i.e. he measured out the food to him. اکتال علیه الطعام means, he measured for himself the food from him. This is why the Arabs say کال المعطی و اکتال الآخذ i.e. for the giver the word used is کال and for him who receives the word used is اکتال . کیل means, a measure with which corn etc., is measured, whether of wood or iron. Sometimes the word کیل is used in the sense of weighing also, as they say کال الدراھم i.e. he weighed the dirhams (Aqrab & Taj).
Commentary:
According to the Bible, Joseph said to his brethren, "And bring your youngest brother unto me; then shall I know that ye are no spies" (Gen. 42:34). This shows that Joseph declared his brothers to be spies and threatened to take action against them. The Quran, on the other hand, represents Joseph as showing kindness to them. It is possible that, from the way in which Joseph put so many searching questions to his brothers regarding their family and parents, they might have themselves thought that he had taken them for spies. Otherwise, a Prophet of God such as Joseph could not condemn them as spies, when he knew they were his brothers. Such a statement on his part would have amounted to a lie. The Bible seems only to have reported what Joseph’s brothers thought and has not described the facts as they actually happened. Joseph could not possibly accuse his brothers of espionage simply because they failed to bring Benjamin with them.
1390A
Jacob had twelve sons, two sons––Joseph and Benjamin, from his wife, Rachel, and ten other sons from other wives.
وَلَمَّا فَتَحُوۡا مَتٰعَہُمۡ وَجَدُوۡا بِضٰعَتَہُمۡ رُدَّتۡ اِلَیۡہِمۡ ۖ قَالُوۡا یٰۤاَبَانَا مَا نَبۡغِیۡ ۖ ہٰذِہٖ بِضٰعَتُنَا رُدَّتۡ اِلَیۡنَا ۖ وَنَمِیۡرُ اَہۡلَنَا وَنَحۡفَظُ اَخَانَا وَنَزۡدَادُ کَیۡلَ بَعِیۡرٍ ۖ ذٰلِکَ کَیۡلٌ یَّسِیۡرٌ
اردو میں اتنا کہنا کافی ہوتا ہے کہ ان کی پونجی واپس کر دی گئی ہے۔ مگر عربی میں ’’ان کی طرف‘‘ کا لفظ بھی بڑھایا جاتا ہے اس لئے قرآن مجید میں اِلَیْنَا کا لفظ بھی آیا ہے۔ گو اردو کچھ معیوب ہو گئی ہے لیکن ہم نے اس نوٹ کے ساتھ عربی کا لفظی ترجمہ دے دیا ہے۔
قرآن مجید میں کَیْلٌ یَّسِیْرٌ ہے۔ مترجموں نے یہ ترجمہ کیا ہے کہ جو غلّہ ہم اس دفعہ لائے ہیں تھوڑا ہے مگر انہوں نے لُغت نہیں دیکھی۔ یَسِیْرٌ کے معنے آسان یا آسانی پیدا کرنے والے کے بھی ہیں۔ یعنی نعمت۔ ہم نے یہی ترجمہ اختیار کیا ہے اور اس سے مضمون واضح ہوتا ہے۔
A 'camel-load' may not necessarily mean a load put on a camel’s back, but may denote also the load which a camel can ordinarily carry, though it may be loaded on an ass.
Important Words:
نمیر (we shall bring provision) is derived from مار. They say مار اھله i.e. he brought or conveyed wheat or other corn or provision of any kind to or for his family or his household (Lane).
یسیر (easy to obtain) is derived from یسر (yassara) which is again derived from یسر (yasara) which means, he was or became gentle, tractable, submissive, manageable or easy. یسرہ means, he made it easy; he facilitated it. یسر means, little or small in quantity; petty; paltry; of no weight or worth; easy to get; easy and gentle in tractableness, submissiveness or manageableness (Lane). See also 2:220.
Commentary:
Although the Quran does not clearly mention what conveyance was used by Joseph’s brethren in their journey; the words, the measure of a camel-load, used here as well as in 12:73 apparently lead to the inference that they made their journey on camels. But the Bible says that the journey was made on asses; for we read in Gen. 43:24, "And he gave their asses provender." The question which of the two statements is correct can best be answered by finding out which conveyance the Prophet Jacob and his family generally used on their journeys. The Bible itself tells us that the animal which they usually used was the camel (Gen. 31:17).
Moreover, the long and difficult nature of the journey also favours the inference that it was performed on camels. It must, however, be noted that the words "a camel-load" may not necessarily mean a load put on a camel’s back, but may denote only the load which a camel can ordinarily carry, though it may be loaded on asses. In this case the difference between the statements of the Bible and the Quran about the form of conveyance disappears.
1
اردو میں اتنا کہنا کافی ہوتا ہے کہ ان کی پونجی واپس کر دی گئی ہے۔ مگر عربی میں ’’ان کی طرف‘‘ کا لفظ بھی بڑھایا جاتا ہے اس لئے قرآن مجید میں اِلَیْنَا کا لفظ بھی آیا ہے۔ گو اردو کچھ معیوب ہو گئی ہے لیکن ہم نے اس نوٹ کے ساتھ عربی کا لفظی ترجمہ دے دیا ہے۔
2
قرآن مجید میں کَیْلٌ یَّسِیْرٌ ہے۔ مترجموں نے یہ ترجمہ کیا ہے کہ جو غلّہ ہم اس دفعہ لائے ہیں تھوڑا ہے مگر انہوں نے لُغت نہیں دیکھی۔ یَسِیْرٌ کے معنے آسان یا آسانی پیدا کرنے والے کے بھی ہیں۔ یعنی نعمت۔ ہم نے یہی ترجمہ اختیار کیا ہے اور اس سے مضمون واضح ہوتا ہے۔
1567
Important Words:
نمیر (we shall bring provision) is derived from مار. They say مار اھله i.e. he brought or conveyed wheat or other corn or provision of any kind to or for his family or his household (Lane).
یسیر (easy to obtain) is derived from یسر (yassara) which is again derived from یسر (yasara) which means, he was or became gentle, tractable, submissive, manageable or easy. یسرہ means, he made it easy; he facilitated it. یسر means, little or small in quantity; petty; paltry; of no weight or worth; easy to get; easy and gentle in tractableness, submissiveness or manageableness (Lane). See also 2:220.
Commentary:
Although the Quran does not clearly mention what conveyance was used by Joseph’s brethren in their journey; the words, the measure of a camel-load, used here as well as in 12:73 apparently lead to the inference that they made their journey on camels. But the Bible says that the journey was made on asses; for we read in Gen. 43:24, "And he gave their asses provender." The question which of the two statements is correct can best be answered by finding out which conveyance the Prophet Jacob and his family generally used on their journeys. The Bible itself tells us that the animal which they usually used was the camel (Gen. 31:17).
Moreover, the long and difficult nature of the journey also favours the inference that it was performed on camels. It must, however, be noted that the words "a camel-load" may not necessarily mean a load put on a camel’s back, but may denote only the load which a camel can ordinarily carry, though it may be loaded on asses. In this case the difference between the statements of the Bible and the Quran about the form of conveyance disappears.
1391
A 'camel-load' may not necessarily mean a load put on a camel’s back, but may denote also the load which a camel can ordinarily carry, though it may be loaded on an ass.
وَلَمَّا دَخَلُوۡا مِنۡ حَیۡثُ اَمَرَہُمۡ اَبُوۡہُمۡ مَّا کَانَ یُغۡنِیۡ عَنۡہُمۡ مِّنَ اللّٰہِ مِنۡ شَیۡءٍ اِلَّا حَاجَۃً فِیۡ نَفۡسِ یَعۡقُوۡبَ قَضٰٮہَا ۚ وَاِنَّہٗ لَذُوۡ عِلۡمٍ لِّمَا عَلَّمۡنٰہُ وَلٰکِنَّ اَکۡثَرَ النَّاسِ لَا یَعۡلَمُوۡنَ
اور دوسرے بیٹوں سے پہلے بن یامین کو یوسفؑ سے ملانے میں کامیاب ہو گیا۔
Jacob seemed to have realized or he had possibly been informed by Divine revelation that the man in Egypt was Joseph and therefore he asked his sons to enter the town separately so that Joseph might have an opportunity to meet and talk to his brother, Benjamin, in private.
Commentary:
The desire of Jacob alluded to in this verse is the same to which reference has been made in the preceding verse viz. that they should not be suspected as spies or that, being informed by revelation that the official who distributed the grain was none other than Joseph, Jacob wanted Benjamin to meet him separately from the others.
1
اور دوسرے بیٹوں سے پہلے بن یامین کو یوسفؑ سے ملانے میں کامیاب ہو گیا۔
1570
Commentary:
The desire of Jacob alluded to in this verse is the same to which reference has been made in the preceding verse viz. that they should not be suspected as spies or that, being informed by revelation that the official who distributed the grain was none other than Joseph, Jacob wanted Benjamin to meet him separately from the others.
1392
Jacob seemed to have realized or he had possibly been informed by Divine revelation that the man in Egypt was Joseph and therefore he asked his sons to enter the town separately so that Joseph might have an opportunity to meet and talk to his brother, Benjamin, in private.
وَلَمَّا دَخَلُوۡا عَلٰی یُوۡسُفَ اٰوٰۤی اِلَیۡہِ اَخَاہُ ۖ قَالَ اِنِّیۡۤ اَنَا۠ اَخُوۡکَ فَلَا تَبۡتَئِسۡ بِمَا کَانُوۡا یَعۡمَلُوۡنَ
Commentary:
The words, so now grieve not at what they have been doing, may mean either that Joseph assured Benjamin that he was his selfsame brother who was supposed to be dead or that he desired to comfort him that henceforth he would be safe from the machinations of his brothers.
1571
Commentary:
The words, so now grieve not at what they have been doing, may mean either that Joseph assured Benjamin that he was his selfsame brother who was supposed to be dead or that he desired to comfort him that henceforth he would be safe from the machinations of his brothers.
وَلَمَّا فَصَلَتِ الۡعِیۡرُ قَالَ اَبُوۡہُمۡ اِنِّیۡ لَاَجِدُ رِیۡحَ یُوۡسُفَ ۖ لَوۡلَاۤ اَنۡ تُفَنِّدُوۡنِ
Even before the caravan reached home, Jacob had told his people that, in spite of all appearances to the contrary, he hoped to meet Joseph soon; and in order to lend emphasis to his conviction, he added the words 'even though you take me to be a dotard' meaning thereby, 'you consider this meeting to be an impossibility, being not more than the illusion and wishful thinking of an old man, but I know it as a fact and a certainty.'
Important Words:
تفندون (take me to be a dotard) is derived from فند (fannada) which is derived from فند (fanada) which means, he uttered a falsehood; he committed mistakes in extreme old age; he became weak in judgement by reason of extreme old age. افندmeans, he became weak in intellect or he doted. فندہ (fannada-hu) means, he pronounced him to be an utterer of falsehood; he blamed him; he pronounced his judgement to be weak; مفند (mufannad) is one who is weak in judgement or unsound in mind by reason of extreme old age or disease; one who confounds things in his speech (Lane).
Commentary:
The verse shows that even before the caravan reached home, Jacob told his people that in spite of all appearances to the contrary he hoped to meet Joseph soon; and in order to lend emphasis to his conviction, he added the words "even though you take me to be a dotard" meaning thereby, "you consider this meeting to be an impossibility, being not more than the wishful thinking of an old man, but I know it as a fact and a certainty."
1594
Important Words:
تفندون (take me to be a dotard) is derived from فند (fannada) which is derived from فند (fanada) which means, he uttered a falsehood; he committed mistakes in extreme old age; he became weak in judgement by reason of extreme old age. افندmeans, he became weak in intellect or he doted. فندہ (fannada-hu) means, he pronounced him to be an utterer of falsehood; he blamed him; he pronounced his judgement to be weak; مفند (mufannad) is one who is weak in judgement or unsound in mind by reason of extreme old age or disease; one who confounds things in his speech (Lane).
Commentary:
The verse shows that even before the caravan reached home, Jacob told his people that in spite of all appearances to the contrary he hoped to meet Joseph soon; and in order to lend emphasis to his conviction, he added the words "even though you take me to be a dotard" meaning thereby, "you consider this meeting to be an impossibility, being not more than the wishful thinking of an old man, but I know it as a fact and a certainty."
1408
Even before the caravan reached home, Jacob had told his people that, in spite of all appearances to the contrary, he hoped to meet Joseph soon; and in order to lend emphasis to his conviction, he added the words 'even though you take me to be a dotard' meaning thereby, 'you consider this meeting to be an impossibility, being not more than the illusion and wishful thinking of an old man, but I know it as a fact and a certainty.'
وَلَمَّا وَرَدَ مَآءَ مَدۡیَنَ وَجَدَ عَلَیۡہِ اُمَّۃً مِّنَ النَّاسِ یَسۡقُوۡنَ وَوَجَدَ مِنۡ دُوۡنِہِمُ امۡرَاَتَیۡنِ تَذُوۡدَانِ ۖ قَالَ مَا خَطۡبُکُمَا ۖ قَالَتَا لَا نَسۡقِیۡ حَتّٰی یُصۡدِرَ الرِّعَآءُ ۖ وَاَبُوۡنَا شَیۡخٌ کَبِیۡرٌ
قرآن مجید میں دو عورتوں کا ذکر ہے مگر بائبل خروج باب۲ آیت۱۶ میں لکھا ہے کہ سات لڑکیاں آئی تھیں۔ یہ فرق اس لئے ہے کہ قرآن کریم میں صرف بڑی لڑکیوں کا ذکر ہے۔ کیونکہ آگے بیاہ کا معاملہ آنے والا تھا۔ بائیبل نے اس کے خلاف جتنی لڑکیاں اپنی بہنوں کے ساتھ آئی تھیں خواہ چھوٹی تھیں یا بڑی سب کا ذکر کر دیا ہے۔
یہاں خَطْب کا لفظ ہے جس کے معنے ہیں بڑا اہم کام۔
What is your trouble; or what is the matter with you?
Important Words:
تذودان (keeping back) is formed from ذاد which means, he drove; drove away, and he repelled. ذاد الابل عن الماء means, he kept back or debarred the camels from the water, or prevented them from coming to it. They say ذاد عن عرضه i.e. he defended his honour (Lane & Aqrab).
یصدر (take back) is from صدر which means, he returned, went back or turned away from water. صدر الیه means, he went to it (Lane & Aqrab).
Commentary:
The girls seem to be jealous of the honour of their father and therefore in order to disabuse Moses’ mind of any possible misconception that their father was an indolent and easy-going man for having sent his young daughters to the well and keeping himself at home they say that their father is an old man and therefore could not himself come to water his flock.
The general opinion among the commentators of the Quran is that Shu‘aib was Moses’ father-in-law. In the Bible he is called Jethro (Exod. 3:1).
3
قرآن مجید میں دو عورتوں کا ذکر ہے مگر بائبل خروج باب۲ آیت۱۶ میں لکھا ہے کہ سات لڑکیاں آئی تھیں۔ یہ فرق اس لئے ہے کہ قرآن کریم میں صرف بڑی لڑکیوں کا ذکر ہے۔ کیونکہ آگے بیاہ کا معاملہ آنے والا تھا۔ بائیبل نے اس کے خلاف جتنی لڑکیاں اپنی بہنوں کے ساتھ آئی تھیں خواہ چھوٹی تھیں یا بڑی سب کا ذکر کر دیا ہے۔
4
یہاں خَطْب کا لفظ ہے جس کے معنے ہیں بڑا اہم کام۔
2893
Important Words:
تذودان (keeping back) is formed from ذاد which means, he drove; drove away, and he repelled. ذاد الابل عن الماء means, he kept back or debarred the camels from the water, or prevented them from coming to it. They say ذاد عن عرضه i.e. he defended his honour (Lane & Aqrab).
یصدر (take back) is from صدر which means, he returned, went back or turned away from water. صدر الیه means, he went to it (Lane & Aqrab).
Commentary:
The girls seem to be jealous of the honour of their father and therefore in order to disabuse Moses’ mind of any possible misconception that their father was an indolent and easy-going man for having sent his young daughters to the well and keeping himself at home they say that their father is an old man and therefore could not himself come to water his flock.
The general opinion among the commentators of the Quran is that Shu‘aib was Moses’ father-in-law. In the Bible he is called Jethro (Exod. 3:1).
2209A
What is your trouble; or what is the matter with you?
وَلَمَّا جَآءَہُمُ الۡحَقُّ قَالُوۡا ہٰذَا سِحۡرٌ وَّاِنَّا بِہٖ کٰفِرُوۡنَ
27:14.
27:14.
27:14.
a
27:14.
a
27:14.
c
27:14.
۞ وَلَمَّا ضُرِبَ ابۡنُ مَرۡیَمَ مَثَلًا اِذَا قَوۡمُکَ مِنۡہُ یَصِدُّوۡنَ
یعنی قرآن مجید میں ابن مریم کے دوبارہ آنے کی خبر جب پڑھتے ہیں تو شور مچا دیتے ہیں کہ کیا وہ ہمارے معبودوں سے اچھا ہے کہ ہمارے معبودوں کو تو جہنم میں پھینکا جاتا ہے اور اسے دنیا کی اصلاح کے لئے واپس لایا جاتا ہے۔ حالانکہ دونوں واقعات میں زمین و آسمان کا فرق ہے۔ مسیحؑ خود اپنی بندگی کا اقرار کرتا ہے اور وہ مرد صالح تھا اس کا مقابلہ مشرکوں یا مشرکوں کے سرداروں سے نہیں ہو سکتا۔
Sadda (Yasuddu) means, he hindered him from a thing; and Sadda (Yasiddu) means, he raised a clamour (Aqrab).
Important Words:
یصدون (raise a clamour) is derived from صد. They say صدہ عن کذا, aorist یصد (yasuddu) i.e. he hindered him from such a thing; he turned him away from it. صد aorist یصد (yasiddu) means, he raised a clamour; he cried (Aqrab).
Commentary:
The main theme of this Surah, as already mentioned, is the Unity of God. The Surah condemns idolatry in very strong terms. But in the case of Jesus who is also worshipped as God by Christians, it has made an exception. Not only has it not condemned him but has actually mentioned his name with great respect. This invidious distinction (as it appeared to the Quraish of Mecca) between Jesus and their idols cut them to the quick. The verse under comment refers to this mortification of the Quraish. The exception made in case of Jesus needed some explanation. The explanation is given in the verses that follow.
The word مثلا signifying anything similar, like, equal to another (6:39), the verse, besides the meaning given in the text, may also signify that when the people of the Holy Prophet—the Muslims—are told that another person who would be like Jesus and would be his counterpart would be raised from among them to regenerate them and restore their lost spiritual glory, they, instead of being glad over this good tidings, raise a clamour. The verse may thus be taken as referring to the Second Coming of Jesus, which has taken place in the person of Ahmad, the Promised Messiah.
1
یعنی قرآن مجید میں ابن مریم کے دوبارہ آنے کی خبر جب پڑھتے ہیں تو شور مچا دیتے ہیں کہ کیا وہ ہمارے معبودوں سے اچھا ہے کہ ہمارے معبودوں کو تو جہنم میں پھینکا جاتا ہے اور اسے دنیا کی اصلاح کے لئے واپس لایا جاتا ہے۔ حالانکہ دونوں واقعات میں زمین و آسمان کا فرق ہے۔ مسیحؑ خود اپنی بندگی کا اقرار کرتا ہے اور وہ مرد صالح تھا اس کا مقابلہ مشرکوں یا مشرکوں کے سرداروں سے نہیں ہو سکتا۔
3678
Important Words:
یصدون (raise a clamour) is derived from صد. They say صدہ عن کذا, aorist یصد (yasuddu) i.e. he hindered him from such a thing; he turned him away from it. صد aorist یصد (yasiddu) means, he raised a clamour; he cried (Aqrab).
Commentary:
The main theme of this Surah, as already mentioned, is the Unity of God. The Surah condemns idolatry in very strong terms. But in the case of Jesus who is also worshipped as God by Christians, it has made an exception. Not only has it not condemned him but has actually mentioned his name with great respect. This invidious distinction (as it appeared to the Quraish of Mecca) between Jesus and their idols cut them to the quick. The verse under comment refers to this mortification of the Quraish. The exception made in case of Jesus needed some explanation. The explanation is given in the verses that follow.
The word مثلا signifying anything similar, like, equal to another (6:39), the verse, besides the meaning given in the text, may also signify that when the people of the Holy Prophet—the Muslims—are told that another person who would be like Jesus and would be his counterpart would be raised from among them to regenerate them and restore their lost spiritual glory, they, instead of being glad over this good tidings, raise a clamour. The verse may thus be taken as referring to the Second Coming of Jesus, which has taken place in the person of Ahmad, the Promised Messiah.
2682
Sadda (Yasuddu) means, he hindered him from a thing; and Sadda (Yasiddu) means, he raised a clamour (Aqrab).
وَلَمَّا جَآءَ عِیۡسٰی بِالۡبَیِّنٰتِ قَالَ قَدۡ جِئۡتُکُمۡ بِالۡحِکۡمَۃِ وَلِاُبَیِّنَ لَکُمۡ بَعۡضَ الَّذِیۡ تَخۡتَلِفُوۡنَ فِیۡہِ ۖ فَاتَّقُوا اللّٰہَ وَاَطِیۡعُوۡنِ
اس جگہ حضرت عیسیٰ علیہ السلام کی بعثتِ ثانیہ کا ذکر ہے۔ کیونکہ اوپر کی آیت میں بھی اسی کا ذکر تھا۔
کئی جگہ ثابت کیا جا چکا ہے کہ ماضی بمعنے مضارع بھی آتا ہے (دیکھئےفقہ اللغۃ للثعالبی صفحہ۲۱۵)
3
اس جگہ حضرت عیسیٰ علیہ السلام کی بعثتِ ثانیہ کا ذکر ہے۔ کیونکہ اوپر کی آیت میں بھی اسی کا ذکر تھا۔
4
کئی جگہ ثابت کیا جا چکا ہے کہ ماضی بمعنے مضارع بھی آتا ہے (دیکھئےفقہ اللغۃ للثعالبی صفحہ۲۱۵)
a
3:51.
3682
Commentary:
The reference in the verse is to the Second Coming of Jesus. See also 3:50.
۞ قَالَتِ الۡاَعۡرَابُ اٰمَنَّا ۖ قُل لَّمۡ تُؤۡمِنُوۡا وَلٰکِنۡ قُوۡلُوۡۤا اَسۡلَمۡنَا وَلَمَّا یَدۡخُلِ الۡاِیۡمٰنُ فِیۡ قُلُوۡبِکُمۡ ۖ وَاِنۡ تُطِیۡعُوا اللّٰہَ وَرَسُوۡلَہٗ لَا یَلِتۡکُمۡ مِّنۡ اَعۡمٰلِکُمۡ شَیۡـًٔا ۚ اِنَّ اللّٰہَ غَفُوۡرٌ رَّحِیۡمٌ
所有的穆斯林都是伊斯兰教兄弟关系的组成部分。伊斯兰教给予不识字而没有文化的沙漠之子的权利是和给予文明而有文化的城市居民的权利是一样的, 只是它告诫前者要更努力学习、吸收伊斯兰教的教义, 并终生恪守。
اعراب ایک اصطلاح ہے جس کے معنے یہ ہیں کہ جنگلوں میں رہنے والے ایسے عرب جو تعلیم ظاہری اور تمدن سے محروم تھے۔
All Muslims form an integral part of the Islamic brotherhood. Islam confers as equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
Important Words:
لا یلت (will not detract) is derived from ألت which means, it (a thing) decreased, diminished, lessened; it became defective or deficient; incomplete or imperfect. ألته او ولته حقه means, he diminished to him his right or due or defrauded him of a portion of it (Lane & Aqrab).
Commentary:
All Muslims form an integral part of Islamic brotherhood. Islam confers equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
1281
所有的穆斯林都是伊斯兰教兄弟关系的组成部分。伊斯兰教给予不识字而没有文化的沙漠之子的权利是和给予文明而有文化的城市居民的权利是一样的, 只是它告诫前者要更努力学习、吸收伊斯兰教的教义, 并终生恪守。
1
اعراب ایک اصطلاح ہے جس کے معنے یہ ہیں کہ جنگلوں میں رہنے والے ایسے عرب جو تعلیم ظاہری اور تمدن سے محروم تھے۔
3852
Important Words:
لا یلت (will not detract) is derived from ألت which means, it (a thing) decreased, diminished, lessened; it became defective or deficient; incomplete or imperfect. ألته او ولته حقه means, he diminished to him his right or due or defrauded him of a portion of it (Lane & Aqrab).
Commentary:
All Muslims form an integral part of Islamic brotherhood. Islam confers equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.
2798
All Muslims form an integral part of the Islamic brotherhood. Islam confers as equal rights on the unlettered and uncultured sons of the desert as it does on the civilized and cultured dwellers of cities and towns; only it exhorts the former to make greater efforts to learn and assimilate the teachings of Islam and make them the rule of their lives.