ہٰذَاۤ
Appears 31 times in Quran
Occurrences in Quran
Found 31 verses containing "ہٰذَاۤ".
لَقَدۡ وُعِدۡنَا ہٰذَا نَحۡنُ وَاٰبَآؤُنَا مِنۡ قَبۡلُ اِنۡ ہٰذَاۤ اِلَّاۤ اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
23:84.
23:84.
23:84.
b
23:84.
b
23:84.
b
23:84.
فَلَمَّا جَآءَہُمۡ مُّوۡسٰی بِاٰیٰتِنَا بَیِّنٰتٍ قَالُوۡا مَا ہٰذَاۤ اِلَّا سِحۡرٌ مُّفۡتَرًی وَّمَا سَمِعۡنَا بِہٰذَا فِیۡۤ اٰبَآئِنَا الۡاَوَّلِیۡنَ
29:40.
29:40.
29:40.
b
29:40.
a
29:40.
a
29:40.
وَلَوۡ نَزَّلۡنَا عَلَیۡکَ کِتٰبًا فِیۡ قِرۡطَاسٍ فَلَمَسُوۡہُ بِاَیۡدِیۡہِمۡ لَقَالَ الَّذِیۡنَ کَفَرُوۡۤا اِنۡ ہٰذَاۤ اِلَّا سِحۡرٌ مُّبِیۡنٌ
They had made sure that it was a heavenly and not an earthly thing.
Important Words:
قرطاس (parchment) means paper; a roll or scroll of paper; anything one writes upon; a writing or book; a butt or target (Lane).
Commentary:
The words, and they had felt it with their hands, mean, "and they had made sure that it was a heavenly thing and not an earthly one". The words also embody a beautiful allusion to the spiritual blindness of the people. Being blind, they cannot see; so they have to feel with their hands.
The verse signifies that when a man gives himself up to doubting, nothing, however clear and manifest, can convince him.
755
Important Words:
قرطاس (parchment) means paper; a roll or scroll of paper; anything one writes upon; a writing or book; a butt or target (Lane).
Commentary:
The words, and they had felt it with their hands, mean, "and they had made sure that it was a heavenly thing and not an earthly one". The words also embody a beautiful allusion to the spiritual blindness of the people. Being blind, they cannot see; so they have to feel with their hands.
The verse signifies that when a man gives himself up to doubting, nothing, however clear and manifest, can convince him.
825
They had made sure that it was a heavenly and not an earthly thing.
اِذۡ قَالَ اللّٰہُ یٰعِیۡسَی ابۡنَ مَرۡیَمَ اذۡکُرۡ نِعۡمَتِیۡ عَلَیۡکَ وَعَلٰی وٰلِدَتِکَ اِذۡ اَیَّدتُّکَ بِرُوۡحِ الۡقُدُسِ تُکَلِّمُ النَّاسَ فِی الۡمَہۡدِ وَکَہۡلًا ۖ وَّاِذۡ عَلَّمۡتُکَ الۡکِتٰبَ وَالۡحِکۡمَۃَ وَالتَّوۡرٰٮۃَ وَالۡاِنۡجِیۡلَ ۖ وَاِذۡ تَخۡلُقُ مِنَ الطِّیۡنِ کَہَیۡـَٔۃِ الطَّیۡرِ بِاِذۡنِیۡ فَتَنۡفُخُ فِیۡہَا فَتَکُوۡنُ طَیۡرًۢا بِاِذۡنِیۡ ۖ وَتُبۡرِئُ الۡاَکۡمَہَ وَالۡاَبۡرَصَ بِاِذۡنِیۡ ۖ وَاِذۡ تُخۡرِجُ الۡمَوۡتٰی بِاِذۡنِیۡ ۖ وَاِذۡ کَفَفۡتُ بَنِیۡۤ اِسۡرٰٓءِیۡلَ عَنۡکَ اِذۡ جِئۡتَہُمۡ بِالۡبَیِّنٰتِ فَقَالَ الَّذِیۡنَ کَفَرُوۡا مِنۡہُمۡ اِنۡ ہٰذَاۤ اِلَّا سِحۡرٌ مُّبِیۡنٌ
3:49.
3:50.
2:88; 2:254.
3:47.
在摇篮里讲话这个动作意指在童年时期讲智慧和孝顺的话。伊撒讲这种话反映他对他母亲的极大的信任。玛尔彦自己是一个贤慧和虔诚的妇女, 把伊撒扶养成为聪明和孝顺的孩子。在成熟之年说的言语, 表明不仅玛尔彦是一个虔诚的女人, 而伊撒也是一个正义的男子汉。因此, 即使他在中年, 不再直接受他母亲的影响, 他讲的话还是充满智慧而虔诚的。
这指的是犹太人企图将伊撒钉死在十字架上, 而安拉把他从十字架上解救下来。
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے۔ اسی طرح تُو بھی انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا تھا کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے لگ جائیں۔
مفسرین کہتے ہیں‘ اس آیت سے ثابت ہے کہ مسیحؑ خداتعالیٰ کی طرح پرندے پیدا کرتے تھے۔ حالانکہ آیت کے الفاظ یہ ہیں کہ تو پرندوں کی طرح پیدا کرتا ہے اور پرندے مٹی کے جانور بنا کر ان میں پھونک مار کر ان کو زندہ نہیں کیا کرتے۔ بلکہ انڈے دیکر ان پر بیٹھتے ہیں اور گرم کرکے ان میں سے بچے نکالتے ہیں۔ اسی طرح مسیحؑ کرتا تھا کہ طینی صفت لوگوں کو چن کر ان کی تربیت کرتا تھا اور اپنے کلام سے ان کو گرمی پہنچاتا تھا یہاں تک کہ وہ بے جان انسان روحانی انسان بن جاتے تھے اور سب نبی ہی ایسا کرتے ہیں مسیحؑ کی اس میں کوئی خصوصیت نہیں۔
دیکھئے نوٹ سورہ آل عمران آیت نمبر۵۰۔
مفسرین کہتے ہیں کہ اس سے ثابت ہوتا ہے مسیح مُردے زندہ کرتے تھے حالانکہ قرآن کریم میں صاف لکھا ہے کہ مُردے سوائے خداتعالیٰ کے کوئی زندہ نہیں کرتا۔ چنانچہ اللہ تعالیٰ فرماتا ہے لَآ اِلٰـہَ اِلَّا ھُوَ یُحْیٖ وَ یُمِیْتُ رَبُّکُمْ وَ رَبُّ اٰبَآءِ کُمُ الْاَوَّلِیْنَ (الدخان: ۹)کہ خداتعالیٰ کے سوا تمہارا کوئی معبودنہیں وہی زندہ بھی کرتا ہے اور مارتا بھی ہے اور وہ تمہارا بھی رب ہے اور تمہارے باپ دادوں کا بھی رب تھا۔ اسی طرح فرماتا ہے اَمِ اتَّخَذُوْا مِنْ دُوْنِہٖ اَوْلِیَآءَ فَاللّٰہُ ھُوَ الْوَلِیُّ وَ ھُوَ یُحْیِ الْمَوْتٰی وَھُوَ عَلٰی کُلِّ شَیْئٍ ق
اس سے صاف ثابت ہے کہ یہودی مسیحؑ کو صلیب پر مارنے میں کامیاب نہیں ہوئے تھے۔ مفسرین کی رائے کے مطابق اس کے یہ معنے کرنا کہ کسی اور شخص کی شکل بدل کر مسیح کی جگہ صلیب پر لٹکا دیا گیا تھا مضحکہ خیز خیال ہے۔ اگر کسی شخص کو شکل بدل کر لٹکا دیا گیا تھا تو پھر یہودی سچے ہوئے کیونکہ وہ تو یہی سمجھتے تھے کہ ہم نے مسیحؑ کو صلیب پر لٹکا دیا ہے اور وہ اس پر مر گیا ہے۔ پھر اس آیت کی وہ تو تصدیق نہیں کر سکتے۔ بعض لوگوں کو یہاں دھوکہ لگتا ہے کہ ایسے تمام الفاظ مسیحؑ کی نسبت کیوں استعمال کیے جاتے ہیں۔ اس کا جواب یہ ہے کہ مسیحؑ کی نسبت یہ پیشگوئی تھی کہ وہ تمثیلوں میں باتیں کرے گا۔ (متی ب
5:12.
2:88; 2:254.
3:49.
3:50.
The act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking by Jesus reflected great credit on his mother, who, herself being a wise and pious lady, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus too was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom. See also {418}.
See {420D} and {420E}.
The reference is to the attempts of Jews to kill Jesus on the cross from which God delivered him.
2:88; 2:254.
3:47.
3:49.
3:50.
5:12.
Commentary:
In the clause, thou didst speak to the people in the cradle and when of middle age, the act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesus reflected great credit on his mother, who, herself being wise and pious, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus, too, was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom to men. See also 3:47 & 3:49, 50, where similar works of Jesus, i.e. the creation of birds and the quickening of the dead, etc. have been discussed.
Protection similar to that alluded to in the latter part of this verse in the words, I restrained the Children of Israel from putting thee to death, was promised to the Holy Prophet as well (5:68). This promise met with a remarkable fulfilment. Though, even at Mecca, his life was in constant danger, at Medina that danger very much increased. The Holy Prophet led many expeditions in person and several attempts were made on his life. At Uhud, he was severely wounded and at Hunain he was left alone among a large host of bloodthirsty archers. Yet amidst all these dangers he remained safe, and after having triumphed over his enemies, passed away peacefully in his house at Medina. The reference in the present verse is to the attempts of the Jews to kill Jesus on the cross, from which—accursed death—God delivered him. The words, I restrained the Children of Israel, should not, however, be understood to mean that Jesus suffered even no persecution at the hands of his enemies. A similar expression has been used with regard to early Muslims in the Quran (5:12), but it is a well-known fact that they had to pass through grievous trials and tribulations. The expression thus only means that the enemy will fail to kill Jesus, whom God will protect from being destroyed.
a
3:49.
b
3:50.
c
2:88; 2:254.
d
3:47.
400
在摇篮里讲话这个动作意指在童年时期讲智慧和孝顺的话。伊撒讲这种话反映他对他母亲的极大的信任。玛尔彦自己是一个贤慧和虔诚的妇女, 把伊撒扶养成为聪明和孝顺的孩子。在成熟之年说的言语, 表明不仅玛尔彦是一个虔诚的女人, 而伊撒也是一个正义的男子汉。因此, 即使他在中年, 不再直接受他母亲的影响, 他讲的话还是充满智慧而虔诚的。
401
这指的是犹太人企图将伊撒钉死在十字架上, 而安拉把他从十字架上解救下来。
1
یعنی جس طرح پرندہ انڈے سی کر بچے نکالتا ہے۔ اسی طرح تُو بھی انسانوں میں سے روحانی قابلیت کے لوگوں کو اپنی تربیت میں لے کر ایک دن اس قابل بنا دیتا تھا کہ وہ خداتعالیٰ کی طرف روحانی پرواز کرنے لگ جائیں۔
2
مفسرین کہتے ہیں‘ اس آیت سے ثابت ہے کہ مسیحؑ خداتعالیٰ کی طرح پرندے پیدا کرتے تھے۔ حالانکہ آیت کے الفاظ یہ ہیں کہ تو پرندوں کی طرح پیدا کرتا ہے اور پرندے مٹی کے جانور بنا کر ان میں پھونک مار کر ان کو زندہ نہیں کیا کرتے۔ بلکہ انڈے دیکر ان پر بیٹھتے ہیں اور گرم کرکے ان میں سے بچے نکالتے ہیں۔ اسی طرح مسیحؑ کرتا تھا کہ طینی صفت لوگوں کو چن کر ان کی تربیت کرتا تھا اور اپنے کلام سے ان کو گرمی پہنچاتا تھا یہاں تک کہ وہ بے جان انسان روحانی انسان بن جاتے تھے اور سب نبی ہی ایسا کرتے ہیں مسیحؑ کی اس میں کوئی خصوصیت نہیں۔
3
دیکھئے نوٹ سورہ آل عمران آیت نمبر۵۰۔
4
مفسرین کہتے ہیں کہ اس سے ثابت ہوتا ہے مسیح مُردے زندہ کرتے تھے حالانکہ قرآن کریم میں صاف لکھا ہے کہ مُردے سوائے خداتعالیٰ کے کوئی زندہ نہیں کرتا۔ چنانچہ اللہ تعالیٰ فرماتا ہے لَآ اِلٰـہَ اِلَّا ھُوَ یُحْیٖ وَ یُمِیْتُ رَبُّکُمْ وَ رَبُّ اٰبَآءِ کُمُ الْاَوَّلِیْنَ (الدخان: ۹)کہ خداتعالیٰ کے سوا تمہارا کوئی معبودنہیں وہی زندہ بھی کرتا ہے اور مارتا بھی ہے اور وہ تمہارا بھی رب ہے اور تمہارے باپ دادوں کا بھی رب تھا۔ اسی طرح فرماتا ہے اَمِ اتَّخَذُوْا مِنْ دُوْنِہٖ اَوْلِیَآءَ فَاللّٰہُ ھُوَ الْوَلِیُّ وَ ھُوَ یُحْیِ الْمَوْتٰی وَھُوَ عَلٰی کُلِّ شَیْئٍ ق
5
اس سے صاف ثابت ہے کہ یہودی مسیحؑ کو صلیب پر مارنے میں کامیاب نہیں ہوئے تھے۔ مفسرین کی رائے کے مطابق اس کے یہ معنے کرنا کہ کسی اور شخص کی شکل بدل کر مسیح کی جگہ صلیب پر لٹکا دیا گیا تھا مضحکہ خیز خیال ہے۔ اگر کسی شخص کو شکل بدل کر لٹکا دیا گیا تھا تو پھر یہودی سچے ہوئے کیونکہ وہ تو یہی سمجھتے تھے کہ ہم نے مسیحؑ کو صلیب پر لٹکا دیا ہے اور وہ اس پر مر گیا ہے۔ پھر اس آیت کی وہ تو تصدیق نہیں کر سکتے۔ بعض لوگوں کو یہاں دھوکہ لگتا ہے کہ ایسے تمام الفاظ مسیحؑ کی نسبت کیوں استعمال کیے جاتے ہیں۔ اس کا جواب یہ ہے کہ مسیحؑ کی نسبت یہ پیشگوئی تھی کہ وہ تمثیلوں میں باتیں کرے گا۔ (متی ب
a
2:88; 2:254.
b
3:47.
c
3:49.
d
3:50.
e
5:12.
738
Commentary:
In the clause, thou didst speak to the people in the cradle and when of middle age, the act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking on the part of Jesus reflected great credit on his mother, who, herself being wise and pious, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus, too, was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom to men. See also 3:47 & 3:49, 50, where similar works of Jesus, i.e. the creation of birds and the quickening of the dead, etc. have been discussed.
Protection similar to that alluded to in the latter part of this verse in the words, I restrained the Children of Israel from putting thee to death, was promised to the Holy Prophet as well (5:68). This promise met with a remarkable fulfilment. Though, even at Mecca, his life was in constant danger, at Medina that danger very much increased. The Holy Prophet led many expeditions in person and several attempts were made on his life. At Uhud, he was severely wounded and at Hunain he was left alone among a large host of bloodthirsty archers. Yet amidst all these dangers he remained safe, and after having triumphed over his enemies, passed away peacefully in his house at Medina. The reference in the present verse is to the attempts of the Jews to kill Jesus on the cross, from which—accursed death—God delivered him. The words, I restrained the Children of Israel, should not, however, be understood to mean that Jesus suffered even no persecution at the hands of his enemies. A similar expression has been used with regard to early Muslims in the Quran (5:12), but it is a well-known fact that they had to pass through grievous trials and tribulations. The expression thus only means that the enemy will fail to kill Jesus, whom God will protect from being destroyed.
a
5:12.
b
2:88; 2:254.
d
3:49.
e
3:50.
804
The act of speaking in the cradle signifies speaking words of wisdom and piety in childhood. This sort of speaking by Jesus reflected great credit on his mother, who, herself being a wise and pious lady, brought him up as a wise and pious child. And the speaking of good words in middle age shows that not only was Mary a pious woman, but Jesus too was a righteous man so that even when he was of middle age and was no longer under the direct influence of his mother, he spoke words of piety and wisdom. See also {418}.
805
See {420D} and {420E}.
806
The reference is to the attempts of Jews to kill Jesus on the cross from which God delivered him.
وَمِنۡہُمۡ مَّنۡ یَّسۡتَمِعُ اِلَیۡکَ ۖ وَجَعَلۡنَا عَلٰی قُلُوۡبِہِمۡ اَکِنَّۃً اَنۡ یَّفۡقَہُوۡہُ وَفِیۡۤ اٰذَانِہِمۡ وَقۡرًا ۚ وَاِنۡ یَّرَوۡا کُلَّ اٰیَۃٍ لَّا یُؤۡمِنُوۡا بِہَا ۚ حَتّٰۤی اِذَا جَآءُوۡکَ یُجٰدِلُوۡنَکَ یَقُوۡلُ الَّذِیۡنَ کَفَرُوۡۤا اِنۡ ہٰذَاۤ اِلَّاۤ اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
10:43; 17:48.
17:47; 41:6.
10:43; 17:48.
17:47; 41:6.
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
1
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
2
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
a
10:43; 17:48.
b
17:47; 41:6.
773
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
فَلَمَّا رَاَ الشَّمۡسَ بَازِغَۃً قَالَ ہٰذَا رَبِّیۡ ہٰذَاۤ اَکۡبَرُ ۖ فَلَمَّاۤ اَفَلَتۡ قَالَ یٰقَوۡمِ اِنِّیۡ بَرِیۡٓءٌ مِّمَّا تُشۡرِکُوۡنَ
第77到79节经文中具有一个论证, 伊布拉欣用它来使他的多神教民族清楚地看到, 他们相信太阳、月亮和星星是他们崇拜的如此多的众神灵是何等的荒谬 (犹太百科全书)。如果从这些经文中得出推断, 说伊布拉欣自己也在黑暗中摸索而不知道谁是他的安拉, 说他把夜间的星星、月亮和太阳当作一个一个神, 然后在它们轮流落下时, 才放弃了他对它们神性的信仰, 转而归信唯一的安拉--------天地的创造者--------的话, 那么, 这种推断是错误的。事实上, 这段经文含有几个论证来说明伊布拉欣绝对没有把这些天体当作众神灵, 而是竭力想一步一步显示给他的民族看, 他们的种种信念是空虚无用的。经文75-76节表明, 伊布拉欣坚定信仰唯一的安拉。因此他不可能被认为是在暗中摸索而徘徊於神与神之间。“这能是我的养主吗?” 这些字是反对崇拜太阳的论证。他讲这句话意在揭露他的民族相信太阳是他们的养主。而且他已经知道太阳一定会落下。因此他的论证中含有 “我不喜爱没落者” 这句话, 肯定早已存在他的思想中。实际上, 他想以一种最有效的方式来使用这一论证。因此他先假设太阳为他的养主, 等它消失后, 他立即宣称 “我不喜爱没落者”。月亮与太阳落下的情况是相似的。他用 “较大” 或 “最大” 来讽刺太阳, 为了刺激他的民族的愚蠢。这清楚表明, 伊布拉欣想用他所采取的种种论证逐渐把他的民族引到安拉那里去。只要看一看经文80-82就能非常清楚地看出, 伊布拉欣不但坚定地相信安拉, 而且深深知晓安拉的常德。
Verses 77 to 79 contain an argument which Abraham employed to bring home to his idolatrous people the absurdity of their belief that the sun, the moon and the stars were so many gods which they worshipped (Jew. Enc.). It is wrong to infer from these verses that Abraham was himself groping in the dark and did not know Who his God was, and that he took the evening star, the moon, and the sun for God one after the other and, when each of them set in its turn, he gave up his belief in their divinity and turned to the One God, the Creator of heavens and earth. In fact, the passage contains several arguments to show that Abraham, far from taking these heavenly bodies for gods, sought to demonstrate to his people the vanity of their beliefs step by step. Verses 75, 76 show that Abraham was a firm believer in One God. He could not, therefore, be considered as groping in the dark and wandering from one deity to another. The words, "can this be my Lord" constituted an argument against star-worship. He said these wor
Commentary:
See collective note under 6:80 below.
433
第77到79节经文中具有一个论证, 伊布拉欣用它来使他的多神教民族清楚地看到, 他们相信太阳、月亮和星星是他们崇拜的如此多的众神灵是何等的荒谬 (犹太百科全书)。如果从这些经文中得出推断, 说伊布拉欣自己也在黑暗中摸索而不知道谁是他的安拉, 说他把夜间的星星、月亮和太阳当作一个一个神, 然后在它们轮流落下时, 才放弃了他对它们神性的信仰, 转而归信唯一的安拉--------天地的创造者--------的话, 那么, 这种推断是错误的。事实上, 这段经文含有几个论证来说明伊布拉欣绝对没有把这些天体当作众神灵, 而是竭力想一步一步显示给他的民族看, 他们的种种信念是空虚无用的。经文75-76节表明, 伊布拉欣坚定信仰唯一的安拉。因此他不可能被认为是在暗中摸索而徘徊於神与神之间。“这能是我的养主吗?” 这些字是反对崇拜太阳的论证。他讲这句话意在揭露他的民族相信太阳是他们的养主。而且他已经知道太阳一定会落下。因此他的论证中含有 “我不喜爱没落者” 这句话, 肯定早已存在他的思想中。实际上, 他想以一种最有效的方式来使用这一论证。因此他先假设太阳为他的养主, 等它消失后, 他立即宣称 “我不喜爱没落者”。月亮与太阳落下的情况是相似的。他用 “较大” 或 “最大” 来讽刺太阳, 为了刺激他的民族的愚蠢。这清楚表明, 伊布拉欣想用他所采取的种种论证逐渐把他的民族引到安拉那里去。只要看一看经文80-82就能非常清楚地看出, 伊布拉欣不但坚定地相信安拉, 而且深深知晓安拉的常德。
824
Commentary:
See collective note under 6:80 below.
866
Verses 77 to 79 contain an argument which Abraham employed to bring home to his idolatrous people the absurdity of their belief that the sun, the moon and the stars were so many gods which they worshipped (Jew. Enc.). It is wrong to infer from these verses that Abraham was himself groping in the dark and did not know Who his God was, and that he took the evening star, the moon, and the sun for God one after the other and, when each of them set in its turn, he gave up his belief in their divinity and turned to the One God, the Creator of heavens and earth. In fact, the passage contains several arguments to show that Abraham, far from taking these heavenly bodies for gods, sought to demonstrate to his people the vanity of their beliefs step by step. Verses 75, 76 show that Abraham was a firm believer in One God. He could not, therefore, be considered as groping in the dark and wandering from one deity to another. The words, "can this be my Lord" constituted an argument against star-worship. He said these wor
فَذُوۡقُوۡا بِمَا نَسِیۡتُمۡ لِقَآءَ یَوۡمِکُمۡ ہٰذَاۤ اِنَّا نَسِیۡنٰکُمۡ ۖ وَذُوۡقُوۡا عَذَابَ الۡخُلۡدِ بِمَا کُنۡتُمۡ تَعۡمَلُوۡنَ
وَاِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیٰتُنَا قَالُوۡا قَدۡ سَمِعۡنَا لَوۡ نَشَآءُ لَقُلۡنَا مِثۡلَ ہٰذَاۤ ۙ اِنۡ ہٰذَاۤ اِلَّاۤ اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
6:26; 68:16; 83:14.
6:26; 68:16; 83:14.
The disbelievers boasted that they could produce a composition like that of the Qur’an. It was, however, an empty boast, which they dared not translate into fact. The challenge that they would never be able to produce even a short chapter like unto a Chapter of the Qur’an, has ever remained unaccepted.
6:26; 68:16; 83:14.
Commentary:
The disbelievers alleged that they could produce a composition like that of the Quran. It was, however, nothing but an empty boast on their part, which they never attempted to carry into effect; and the challenge of the Quran, which declared that they would never be able to produce even a short chapter like any chapter of the Quran, has ever remained unanswered. The disbelievers also thought that the Quran contained nothing but the tales of the ancients. The verse under comment contradicts this assertion by drawing their attention to the powerful prophecies contained in the Quran which unmistakably prove it to be the Word of God, it being beyond the power of man to produce a composition containing such powerful prophecies. The Battle of Badr, for instance, fulfilled many a mighty prophecy, foretold by the Quran (e.g 54:45-47; 34:30, 31)—a fact which rendered it impossible for man to imitate a production like it, and which fully exposed the absurdity of the assertion that the Quran was nothing but tales of the ancients.
a
6:26; 68:16; 83:14.
a
6:26; 68:16; 83:14.
1120
Commentary:
The disbelievers alleged that they could produce a composition like that of the Quran. It was, however, nothing but an empty boast on their part, which they never attempted to carry into effect; and the challenge of the Quran, which declared that they would never be able to produce even a short chapter like any chapter of the Quran, has ever remained unanswered. The disbelievers also thought that the Quran contained nothing but the tales of the ancients. The verse under comment contradicts this assertion by drawing their attention to the powerful prophecies contained in the Quran which unmistakably prove it to be the Word of God, it being beyond the power of man to produce a composition containing such powerful prophecies. The Battle of Badr, for instance, fulfilled many a mighty prophecy, foretold by the Quran (e.g 54:45-47; 34:30, 31)—a fact which rendered it impossible for man to imitate a production like it, and which fully exposed the absurdity of the assertion that the Quran was nothing but tales of the ancients.
c
6:26; 68:16; 83:14.
1116
The disbelievers boasted that they could produce a composition like that of the Qur’an. It was, however, an empty boast, which they dared not translate into fact. The challenge that they would never be able to produce even a short chapter like unto a Chapter of the Qur’an, has ever remained unaccepted.
وَاِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیَاتُنَا بَیِّنٰتٍ ۙ قَالَ الَّذِیۡنَ لَا یَرۡجُوۡنَ لِقَآءَنَا ائۡتِ بِقُرۡاٰنٍ غَیۡرِ ہٰذَاۤ اَوۡ بَدِّلۡہُ ۚ قُلۡ مَا یَکُوۡنُ لِیۡۤ اَنۡ اُبَدِّلَہٗ مِنۡ تِلۡقَآئِ نَفۡسِیۡۤ ۖ اِنۡ اَتَّبِعُ اِلَّا مَا یُوۡحٰۤی اِلَیَّ ۖ اِنِّیۡۤ اَخَافُ اِنۡ عَصَیۡتُ رَبِّیۡ عَذَابَ یَوۡمٍ عَظِیۡمٍ
See 10:8.
17:74.
6:51; 7:204; 46:10.
'Punishment of an awful day' signifies a national disaster.
See 10:8.
17:74.
6:51; 7:204; 46:10.
Important Words:
تلقاء (accord) is derived from لقی. They say لقیه i.e. he came face to face with him; he found or met him. توجه تلقاء النار means, he went in the direction of the fire, or towards the fire. جلس تلقاء فلان means, he sat facing him or opposite to him. فعله من تلقاء نفسه means, he did it himself; he did it of his own accord, i.e. without being led to it by someone else or without being forced to do it (Aqrab).
Commentary:
Signs (آیات) are of two kinds: (1) simple signs, and (2) clear or manifest signs. To the first class belong all things, even the smallest atom of the universe, because every one of these things points to the existence of a Creator, though it is our own faculty of reasoning that draws the inference that every created thing must have a Creator. But the signs shown at the hands of Prophets speak for themselves. They are shown to establish the truth of things hidden from our eyes, viz. the existence of God, the Day of Resurrection, the truth of the Prophets, and the nature of Divine attributes. As these signs serve as evidence for matters that concern belief, they have been spoken of as آیات بینات (clear signs), while the Signs from nature are spoken of simply as آیات (signs). All pestilences, for example, are آیات while a pestilence predicted by a Prophet of God to prove the truth of his claim is آیة بینة i.e. a clear and manifest sign, for such a pestilence serves its purpose much more clearly and definitely than a general one.
The words, those who look not for the meeting with Us say, Bring a Quran other than this or change it, show that when the leaders of disbelief saw that the hearts of their followers were becoming gradually inclined towards the truth and they were beginning to accept the new faith, they became anxious and, in order to incite their followers against the Prophet, assumed the garb of peacemakers. As men naturally love peace, the leaders of disbelief exploit this natural human desire and suggest a compromise, viz. that the Prophet should introduce no new teaching but should only assume the leadership of the people which would maintain the homogeneity of the community and save it from discord or dissension. If, however, this proposal should not meet with the Prophet’s acceptance, he should at least omit from his teachings such portions as offend against the cherished ideas of the people. When making these proposals, the ringleaders know full well that the Prophet would never accede to these unreasonable demands, which cut at the very root of his divine mission, and that in this way the people would come to think that he was too narrow-minded to give up even some of his ideas for the sake of national unity and concord. Thus they think they would succeed in making the people ignore the important fact that truth and the acceptance of a Divine Call were much more precious than mere patched-up unity and that the decline of nations was always due to the denial of divine truth. In reply to these demands of his opponents the Holy Prophet is commanded to say in this verse that he could not change a teaching which was revealed by God and which was the only means of their regeneration, for such change, instead of proving useful, was sure to prove ruinous.
The expression "of my own accord" occurring in the words, It is not for me to change it of my own accord. I only follow what is revealed to me, contains a subtle hint that Divine teachings are always in accordance with the condition of the people for whom they are sent, and hence nobody can change them of his own accord. If the Holy Prophet should himself change the teachings revealed to him, it would lead to the ruin of the people because Divine teachings, being in fitness of prevailing circumstances, can alone bring about a real spiritual and moral reformation among people and any change in these teachings would certainly be not to their good. The words, Bring a Quran other than this or change it, may also refer to the prophecies of punishment and destruction contained in the Quran. Disbelievers naturally did not like these prophecies and wanted them to be changed. The verse tells them that they could have these warnings changed only if they changed their own condition, because if a change takes place in them, the nature of the warnings would automatically change.
The words, I only follow what is revealed to me, may also mean, "In respect of the Quran I follow nothing but what is revealed to me" i.e. not only are all the words of the Quran divine but its divisions into verses and Surahs as well as the arrangement thereof are also divine. Incidentally this also does away with the objection raised by certain critics of Islam that the opening verse of each Surah, viz. بسم الله was not of Divine origin but was placed there by the Prophet himself.
Some Christian writers pretend to see this verse as an effort by the Holy Prophet to justify the alleged abrogation of certain verses of the Quran. By the words, It is not for me to change it of my own accord. I only follow what is revealed to me, the Holy Prophet is supposed by these writers to have disclaimed all responsibility for abrogation in the Quran. But this assumption is absurd. Far from justifying abrogation, the verse shows that not a single verse of the Quran has ever been abrogated. When disbelievers demanded that the Holy Prophet should make some alteration in the Quran, they did not mean that they would accept it after the demanded changes had been made. Their object in making such a demand was that, if the Holy Prophet agreed to make any change in the Quran, in compliance with their demand, they would at once say that it was not the word of God but his own composition which he altered at will to meet their wishes. But if he refused to accede to their demand, they would get a ready tool to incite the masses against him, condemning him as one who had no regard for national peace and harmony. Christian writers seem to forget the fact that if, as alleged by them, certain verses of the Quran had already been replaced by others, disbelievers had no need to resort to the above device, but could justify their objection on the basis of the abrogation that had already taken place in the Quran and could seize on it as evidence of the Quran not being the word of God. Thus the verse under comment incidentally furnishes evidence that there has been no abrogation in the Quran.
The words, the punishment of an awful day, signify a national disaster. The words mean that the teachings which are revealed by God are for the good of the people themselves and it is on acting upon them that all progress depends. So, if any change is made in these teachings, it is sure to prove detrimental to the best interests of the entire people.
c
10:8.
d
17:74.
e
6:51; 7:204; 46:10.
a
See 10:8.
b
17:74.
c
6:51; 7:204; 46:10.
1291
Important Words:
تلقاء (accord) is derived from لقی. They say لقیه i.e. he came face to face with him; he found or met him. توجه تلقاء النار means, he went in the direction of the fire, or towards the fire. جلس تلقاء فلان means, he sat facing him or opposite to him. فعله من تلقاء نفسه means, he did it himself; he did it of his own accord, i.e. without being led to it by someone else or without being forced to do it (Aqrab).
Commentary:
Signs (آیات) are of two kinds: (1) simple signs, and (2) clear or manifest signs. To the first class belong all things, even the smallest atom of the universe, because every one of these things points to the existence of a Creator, though it is our own faculty of reasoning that draws the inference that every created thing must have a Creator. But the signs shown at the hands of Prophets speak for themselves. They are shown to establish the truth of things hidden from our eyes, viz. the existence of God, the Day of Resurrection, the truth of the Prophets, and the nature of Divine attributes. As these signs serve as evidence for matters that concern belief, they have been spoken of as آیات بینات (clear signs), while the Signs from nature are spoken of simply as آیات (signs). All pestilences, for example, are آیات while a pestilence predicted by a Prophet of God to prove the truth of his claim is آیة بینة i.e. a clear and manifest sign, for such a pestilence serves its purpose much more clearly and definitely than a general one.
The words, those who look not for the meeting with Us say, Bring a Quran other than this or change it, show that when the leaders of disbelief saw that the hearts of their followers were becoming gradually inclined towards the truth and they were beginning to accept the new faith, they became anxious and, in order to incite their followers against the Prophet, assumed the garb of peacemakers. As men naturally love peace, the leaders of disbelief exploit this natural human desire and suggest a compromise, viz. that the Prophet should introduce no new teaching but should only assume the leadership of the people which would maintain the homogeneity of the community and save it from discord or dissension. If, however, this proposal should not meet with the Prophet’s acceptance, he should at least omit from his teachings such portions as offend against the cherished ideas of the people. When making these proposals, the ringleaders know full well that the Prophet would never accede to these unreasonable demands, which cut at the very root of his divine mission, and that in this way the people would come to think that he was too narrow-minded to give up even some of his ideas for the sake of national unity and concord. Thus they think they would succeed in making the people ignore the important fact that truth and the acceptance of a Divine Call were much more precious than mere patched-up unity and that the decline of nations was always due to the denial of divine truth. In reply to these demands of his opponents the Holy Prophet is commanded to say in this verse that he could not change a teaching which was revealed by God and which was the only means of their regeneration, for such change, instead of proving useful, was sure to prove ruinous.
The expression "of my own accord" occurring in the words, It is not for me to change it of my own accord. I only follow what is revealed to me, contains a subtle hint that Divine teachings are always in accordance with the condition of the people for whom they are sent, and hence nobody can change them of his own accord. If the Holy Prophet should himself change the teachings revealed to him, it would lead to the ruin of the people because Divine teachings, being in fitness of prevailing circumstances, can alone bring about a real spiritual and moral reformation among people and any change in these teachings would certainly be not to their good. The words, Bring a Quran other than this or change it, may also refer to the prophecies of punishment and destruction contained in the Quran. Disbelievers naturally did not like these prophecies and wanted them to be changed. The verse tells them that they could have these warnings changed only if they changed their own condition, because if a change takes place in them, the nature of the warnings would automatically change.
The words, I only follow what is revealed to me, may also mean, "In respect of the Quran I follow nothing but what is revealed to me" i.e. not only are all the words of the Quran divine but its divisions into verses and Surahs as well as the arrangement thereof are also divine. Incidentally this also does away with the objection raised by certain critics of Islam that the opening verse of each Surah, viz. بسم الله was not of Divine origin but was placed there by the Prophet himself.
Some Christian writers pretend to see this verse as an effort by the Holy Prophet to justify the alleged abrogation of certain verses of the Quran. By the words, It is not for me to change it of my own accord. I only follow what is revealed to me, the Holy Prophet is supposed by these writers to have disclaimed all responsibility for abrogation in the Quran. But this assumption is absurd. Far from justifying abrogation, the verse shows that not a single verse of the Quran has ever been abrogated. When disbelievers demanded that the Holy Prophet should make some alteration in the Quran, they did not mean that they would accept it after the demanded changes had been made. Their object in making such a demand was that, if the Holy Prophet agreed to make any change in the Quran, in compliance with their demand, they would at once say that it was not the word of God but his own composition which he altered at will to meet their wishes. But if he refused to accede to their demand, they would get a ready tool to incite the masses against him, condemning him as one who had no regard for national peace and harmony. Christian writers seem to forget the fact that if, as alleged by them, certain verses of the Quran had already been replaced by others, disbelievers had no need to resort to the above device, but could justify their objection on the basis of the abrogation that had already taken place in the Quran and could seize on it as evidence of the Quran not being the word of God. Thus the verse under comment incidentally furnishes evidence that there has been no abrogation in the Quran.
The words, the punishment of an awful day, signify a national disaster. The words mean that the teachings which are revealed by God are for the good of the people themselves and it is on acting upon them that all progress depends. So, if any change is made in these teachings, it is sure to prove detrimental to the best interests of the entire people.
a
See 10:8.
b
17:74.
c
6:51; 7:204; 46:10.
1244
'Punishment of an awful day' signifies a national disaster.
وَہُوَ الَّذِیۡ خَلَقَ السَّمٰوٰتِ وَالۡاَرۡضَ فِیۡ سِتَّۃِ اَیَّامٍ وَّکَانَ عَرۡشُہٗ عَلَی الۡمَآءِ لِیَبۡلُوَکُمۡ اَیُّکُمۡ اَحۡسَنُ عَمَلًا ۗ وَلَئِنۡ قُلۡتَ اِنَّکُمۡ مَّبۡعُوۡثُوۡنَ مِنۡۢ بَعۡدِ الۡمَوۡتِ لَیَقُوۡلَنَّ الَّذِیۡنَ کَفَرُوۡۤا اِنۡ ہٰذَاۤ اِلَّا سِحۡرٌ مُّبِیۡنٌ
7:55; 10:4; 25:60.
5:49; 6:166; 67:3.
见注释 497。
因为 «古兰经» 中反复地把水描写成一切生命的源泉(21:31; 25:55; 77:21和86:7), “他的帝位奠立在水上” 这些字意指, 安拉伟大的常德表现在有生命的创造物, 首先是一切创造物的顶点的人类方面。这些字也可意味着, 安拉的常德依靠在 «古兰经» 几处经文中比作水的安拉的言语来表现出来。在 “你们死后一定还有复生” 这些字中, 指出这一创造体系本身表明人类死后还会有一种生命。因为安拉创造这样广大的宇宙, 其中有一种具有意志力和独立意志的创造物生活着, 清楚地表明创造那种生物是要他们为一个伟大宗旨而服务的。可是活在这个世界上的时间是短促的, 受考验的时间也是暂短的, 因此, 在暂短的考验住所之后, 人类必须过渡到他长期即永恒的 (赏罚) 回报的居住地方去。
عرش سے مراد حکومت یا اس کا اصول ہوتا ہے اور پانی کا لفظ قرآن کریم میں وحی کے لئے بولا جاتا ہے۔ پس آیت کا مطلب یہ ہوا کہ خداتعالیٰ کا اصول حکومت وحی کے ذریعہ اپنے احکام جاری کرنا ہے۔ نہ یہ کہ مادی پانی پر اس کا کوئی مادی عرش یا تخت رکھا ہوا ہے۔ اس کی نسبت تو آتا ہے کہ لَیْسَ کَمِثْلِہٖ شَیْئٌ یعنی کوئی چیز بھی اس کے مشابہ نہیں۔ پس مادیات پر اس کا قیاس کرنا درست نہیں۔
7:55; 10:4; 25:60.
5:49; 6:166; 67:3.
See {984}.
As water has been repeatedly described in the Qur’an as the source of all life (21:31; 25:55; 77:21 & 86:7), the words, His throne rests on water, signify that the great Divine attributes find their manifestation through living creatures, above all through man, who is the culminating point of all creation. These words may also mean that the attributes of God depend for their manifestation on His Word which has been compared to water at several places in the Qur’an. In the words, you shall surely be raised after death, it is pointed out that this system of creation itself shows that man should have a life after death, for the creation of such a vast universe in which a being with volition and independent will should live, makes it clear that the creation of that being is intended to serve a great purpose. But the life of this world is short-lived, a temporary existence of tests and trials so that, after this temporary abode of tests and trials man must pass on to his permanent or eternal abod
7:55; 10:4; 25:60.
5:49; 6:166; 67:3.
Commentary:
This verse reminds us how God has created things by a gradual process of evolution to bring man into existence and to make provision for his progress. This gradual process of evolution has culminated in the creation of man. This shows that the real object of the creation of the whole universe was that man should come into being. Man is the real object of the creation of the universe because he has been endowed with an unlimited capacity for spiritual progress. It is, therefore, inconceivable that God, having endowed man with unlimited powers, should have neglected to provide means for his unending spiritual growth and development. For an explanation of the expression ستة ایام (six periods) see 7:55 and 10:4.
As water has been repeatedly described in the Quran as the source of all life (see 21:31; 25:55; 77:21 and 86:7) the words, His Throne rests on water, signify that all the great attributes of God have found their manifestation through "life" (i.e. living creatures) and above all through man, who is the culminating point of all life. The words that follow, viz. that He might prove you to know which of you is best in conduct, also corroborate the above explanation; otherwise, how can the works of man be tested by the resting of the Throne of God on material water? Indeed the passage can bear no other interpretation than this that it is through living creatures that God’s attributes are manifested and that God desires to see who benefits most by His attributes.
The words, His Throne rests on water, may also mean that the attributes of God are dependent for their manifestation on His word, which has been compared at several places in the Quran to water. Water stands, therefore, here for "the Word of God" and the verse means that God has bound up the manifestation of His attributes with His Word, which indeed is the source of all spiritual life. This subject is further explained in 58:22 where it is laid down that God’s Messengers on whom His word descends and their followers who benefit by the Divine Word are granted power and dominion over their enemies.
The verse may also be said to embody what may be called the Islamic theory of evolution. In this case، the word کان(is) will be rendered as "was" (for which see 2:35) and the verse would mean that God placed His Throne on water, viz. on the manifestation of life in this universe, so that the capacities of various animals might be compared and it might eventually become evident which of them deserved to be the aim and end of the whole of creation. In fact, the real and ultimate object of God in creating life was to bring into existence a being who might prove to be the best and highest manifestation of life fit to receive the impress of his Maker. This shows that the creation of man who was to prove the best of all creation, took place in the last cycle of life. Thus, although Islam does not accept the theory of evolution as commonly understood—that man is a development of a lower animal––yet it does teach that the creation of man formed the culminating point in the creation of life which began with the lower form of life and ended with the higher one, finding its consummation in man, and that this system of creation was from the very beginning intended to lead finally to the creation of man.
It is pointed out in the words, You shall surely be raised after death, that this system of creation itself shows that man should have a second life after death, for the creation of such a vast universe in which a being with a volition and independent will should live, makes it clear that the creation of that being is intended to serve a great purpose. But the life of this world is short-lived, a temporary place of tests and trials like the examination hall, over which hangs a veil of mystery and doubts, so much so that even the existence of God is sometimes denied. All this goes to prove beyond reasonable doubt that after this temporary abode of tests and trials man must pass on to his permanent or eternal abode of recompense. Hence (the verse says) how strange it is that, when people are told that creation has passed through a gradual process of development they readily admit it (even atheists accept the evolution theory) but when they are told what is but the natural sequence of this process, viz. that the life of man cannot come to a stop in this world, but must continue into another and higher life after death, they deny it.
c
7:55; 10:4; 25:60.
d
5:49; 6:166; 67:3.
608
见注释 497。
609
因为 «古兰经» 中反复地把水描写成一切生命的源泉(21:31; 25:55; 77:21和86:7), “他的帝位奠立在水上” 这些字意指, 安拉伟大的常德表现在有生命的创造物, 首先是一切创造物的顶点的人类方面。这些字也可意味着, 安拉的常德依靠在 «古兰经» 几处经文中比作水的安拉的言语来表现出来。在 “你们死后一定还有复生” 这些字中, 指出这一创造体系本身表明人类死后还会有一种生命。因为安拉创造这样广大的宇宙, 其中有一种具有意志力和独立意志的创造物生活着, 清楚地表明创造那种生物是要他们为一个伟大宗旨而服务的。可是活在这个世界上的时间是短促的, 受考验的时间也是暂短的, 因此, 在暂短的考验住所之后, 人类必须过渡到他长期即永恒的 (赏罚) 回报的居住地方去。
4
عرش سے مراد حکومت یا اس کا اصول ہوتا ہے اور پانی کا لفظ قرآن کریم میں وحی کے لئے بولا جاتا ہے۔ پس آیت کا مطلب یہ ہوا کہ خداتعالیٰ کا اصول حکومت وحی کے ذریعہ اپنے احکام جاری کرنا ہے۔ نہ یہ کہ مادی پانی پر اس کا کوئی مادی عرش یا تخت رکھا ہوا ہے۔ اس کی نسبت تو آتا ہے کہ لَیْسَ کَمِثْلِہٖ شَیْئٌ یعنی کوئی چیز بھی اس کے مشابہ نہیں۔ پس مادیات پر اس کا قیاس کرنا درست نہیں۔
a
7:55; 10:4; 25:60.
b
5:49; 6:166; 67:3.
1389
Commentary:
This verse reminds us how God has created things by a gradual process of evolution to bring man into existence and to make provision for his progress. This gradual process of evolution has culminated in the creation of man. This shows that the real object of the creation of the whole universe was that man should come into being. Man is the real object of the creation of the universe because he has been endowed with an unlimited capacity for spiritual progress. It is, therefore, inconceivable that God, having endowed man with unlimited powers, should have neglected to provide means for his unending spiritual growth and development. For an explanation of the expression ستة ایام (six periods) see 7:55 and 10:4.
As water has been repeatedly described in the Quran as the source of all life (see 21:31; 25:55; 77:21 and 86:7) the words, His Throne rests on water, signify that all the great attributes of God have found their manifestation through "life" (i.e. living creatures) and above all through man, who is the culminating point of all life. The words that follow, viz. that He might prove you to know which of you is best in conduct, also corroborate the above explanation; otherwise, how can the works of man be tested by the resting of the Throne of God on material water? Indeed the passage can bear no other interpretation than this that it is through living creatures that God’s attributes are manifested and that God desires to see who benefits most by His attributes.
The words, His Throne rests on water, may also mean that the attributes of God are dependent for their manifestation on His word, which has been compared at several places in the Quran to water. Water stands, therefore, here for "the Word of God" and the verse means that God has bound up the manifestation of His attributes with His Word, which indeed is the source of all spiritual life. This subject is further explained in 58:22 where it is laid down that God’s Messengers on whom His word descends and their followers who benefit by the Divine Word are granted power and dominion over their enemies.
The verse may also be said to embody what may be called the Islamic theory of evolution. In this case، the word کان(is) will be rendered as "was" (for which see 2:35) and the verse would mean that God placed His Throne on water, viz. on the manifestation of life in this universe, so that the capacities of various animals might be compared and it might eventually become evident which of them deserved to be the aim and end of the whole of creation. In fact, the real and ultimate object of God in creating life was to bring into existence a being who might prove to be the best and highest manifestation of life fit to receive the impress of his Maker. This shows that the creation of man who was to prove the best of all creation, took place in the last cycle of life. Thus, although Islam does not accept the theory of evolution as commonly understood—that man is a development of a lower animal––yet it does teach that the creation of man formed the culminating point in the creation of life which began with the lower form of life and ended with the higher one, finding its consummation in man, and that this system of creation was from the very beginning intended to lead finally to the creation of man.
It is pointed out in the words, You shall surely be raised after death, that this system of creation itself shows that man should have a second life after death, for the creation of such a vast universe in which a being with a volition and independent will should live, makes it clear that the creation of that being is intended to serve a great purpose. But the life of this world is short-lived, a temporary place of tests and trials like the examination hall, over which hangs a veil of mystery and doubts, so much so that even the existence of God is sometimes denied. All this goes to prove beyond reasonable doubt that after this temporary abode of tests and trials man must pass on to his permanent or eternal abode of recompense. Hence (the verse says) how strange it is that, when people are told that creation has passed through a gradual process of development they readily admit it (even atheists accept the evolution theory) but when they are told what is but the natural sequence of this process, viz. that the life of man cannot come to a stop in this world, but must continue into another and higher life after death, they deny it.
a
7:55; 10:4; 25:60.
b
5:49; 6:166; 67:3.
1299
See {984}.
1300
As water has been repeatedly described in the Qur’an as the source of all life (21:31; 25:55; 77:21 & 86:7), the words, His throne rests on water, signify that the great Divine attributes find their manifestation through living creatures, above all through man, who is the culminating point of all creation. These words may also mean that the attributes of God depend for their manifestation on His Word which has been compared to water at several places in the Qur’an. In the words, you shall surely be raised after death, it is pointed out that this system of creation itself shows that man should have a life after death, for the creation of such a vast universe in which a being with volition and independent will should live, makes it clear that the creation of that being is intended to serve a great purpose. But the life of this world is short-lived, a temporary existence of tests and trials so that, after this temporary abode of tests and trials man must pass on to his permanent or eternal abod
قَالُوۡا یٰصٰلِحُ قَدۡ کُنۡتَ فِیۡنَا مَرۡجُوًّا قَبۡلَ ہٰذَاۤ ۖ اَتَنۡہٰٮنَاۤ اَنۡ نَّعۡبُدَ مَا یَعۡبُدُ اٰبَآؤُنَا وَاِنَّنَا لَفِیۡ شَکٍّ مِّمَّا تَدۡعُوۡنَاۤ اِلَیۡہِ مُرِیۡبٍ
Commentary:
The people of Salih here complain that they had hoped that he, promising and talented as he was, would bring them prosperity and glory; but, quite contrary to their expectations, he was going to ruin them by forbidding them to worship what their fathers worshipped. This threw them into disquieting doubt about the truth of his mission.
The above-mentioned expression of opinion by the people of Salih about him was no flattery. He really was the centre of their hopes, as are all Messengers of God who impress their people with their extraordinary talents and great righteousness of conduct from their very childhood, and such was the Holy Prophet of Islam. Abu Bakr, ‘Ali, Zaid and Khadijah all believed in him before they had any knowledge of the details of his teachings or had seen any sign in support of his mission. They accepted him on the basis of the evidence that his life was spotlessly pure.
The words, And we are surely in disquieting doubt concerning that to which thou callest us, mean that, just as the taste of the mouth of a man who is suffering from some internal malady becomes vitiated, similarly, the hearts of these people having become corrupt, the very teaching which had come to remove doubts and misgivings appeared to them as creating doubts in their minds.
1443
Commentary:
The people of Salih here complain that they had hoped that he, promising and talented as he was, would bring them prosperity and glory; but, quite contrary to their expectations, he was going to ruin them by forbidding them to worship what their fathers worshipped. This threw them into disquieting doubt about the truth of his mission.
The above-mentioned expression of opinion by the people of Salih about him was no flattery. He really was the centre of their hopes, as are all Messengers of God who impress their people with their extraordinary talents and great righteousness of conduct from their very childhood, and such was the Holy Prophet of Islam. Abu Bakr, ‘Ali, Zaid and Khadijah all believed in him before they had any knowledge of the details of his teachings or had seen any sign in support of his mission. They accepted him on the basis of the evidence that his life was spotlessly pure.
The words, And we are surely in disquieting doubt concerning that to which thou callest us, mean that, just as the taste of the mouth of a man who is suffering from some internal malady becomes vitiated, similarly, the hearts of these people having become corrupt, the very teaching which had come to remove doubts and misgivings appeared to them as creating doubts in their minds.
یٰۤاِبۡرٰہِیۡمُ اَعۡرِضۡ عَنۡ ہٰذَاۤ ۖ اِنَّہٗ قَدۡ جَآءَ اَمۡرُ رَبِّکَ ۖ وَاِنَّہُمۡ اٰتِیۡہِمۡ عَذَابٌ غَیۡرُ مَرۡدُوۡدٍ
Commentary:
The tone of the Divine reply shows God’s great regard for Abraham. Instead of directly rejecting his request, God lovingly asks him to let the matter go, for His decree has already come to pass and the punishment could not now be averted.
1457
Commentary:
The tone of the Divine reply shows God’s great regard for Abraham. Instead of directly rejecting his request, God lovingly asks him to let the matter go, for His decree has already come to pass and the punishment could not now be averted.
فَلَمَّا سَمِعَتۡ بِمَکۡرِہِنَّ اَرۡسَلَتۡ اِلَیۡہِنَّ وَاَعۡتَدَتۡ لَہُنَّ مُتَّکَـًٔا وَّاٰتَتۡ کُلَّ وٰحِدَۃٍ مِّنۡہُنَّ سِکِّیۡنًا وَّقَالَتِ اخۡرُجۡ عَلَیۡہِنَّ ۖ فَلَمَّا رَاَیۡنَہٗۤ اَکۡبَرۡنَہٗ وَقَطَّعۡنَ اَیۡدِیَہُنَّ وَقُلۡنَ حٰشَ لِلّٰہِ مَا ہٰذَا بَشَرًا اِنۡ ہٰذَاۤ اِلَّا مَلَکٌ کَرِیۡمٌ
یعنی انگلیاں دانتوں میں دبالیں۔
12:51.
12:52.
They thought very highly of him.
The expression, cut their hands, may signify that when the women looked at Joseph, they were so struck with his saintly and handsome visage that in a state of forgetfulness some of them happened to cut their hands with the knives they were holding in their hands. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression, ‘Addul Anamili, i.e. biting the finger-ends is also used to express surprise, and because sometimes the whole of a thing is used for a part, the word 'hands' may be said to have been here used for 'finger-ends.' According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
12:51.
12:52.
Important Words:
متکا (repast) is derived from وکأ. They say, واکأعلی یدیه i.e. he leaned upon his hands or arms. اوکأه means, he set up for him a thing upon which to recline. اتکأ means, he sat leaning upon one of his sides; he leaned or rested his back or his side against a thing; he leaned or reclined upon a thing; he reclined upon a cushion. They say اتکأنا عند فلان i.e. we ate a repast with such a one. متکأ means, a place in which one reclines: a chamber or sitting room; that upon which one leans or reclines in eating, drinking or talking; food or repast, so called because high people used to recline when they sat to eat (Lane & Aqrab).
حاش لله (Allah be glorified). حاش is derived from حشی which means, he breathed short or he panted for breath or was out of breath. حاشاه منھم means, he set him aside as excluded from the description of the company or party; he excluded him from them, i.e. made an exception in regard to him. حاش لك means, far art thou from being included among those of whom I speak. حاش لله means, I ascribe unto God remoteness from every imperfection or freedom therefrom; generally implying wonder or admiration. The expression may be rendered as "How far or how free is God from every imperfection!" It is also used in the sense of معاذ الله i.e. I seek protection by God (Lane).
Commentary:
The verse purports to say that when Potiphar’s wife heard of what the women in the city were saying about her infatuation for Joseph, she thought they really believed her to be guilty though outwardly they talked in such a manner as to show that they sought to exculpate her. So in order to remove their suspicions, she invited them to a feast. Tables were laid and a knife was provided for each of them. When all the guests were assembled, she asked Joseph to come out and serve them, but hardly had they cast a glance over his face when his innocent look and angelic appearance made them convinced of the purity of his conduct and all their suspicions so far as Joseph was concerned were dissipated.
The expression, cut their hands, may mean that when the women looked at Joseph, they were so struck with his saintly appearance that in a state of forgetfulness some of them happened to cut their hands with the knives they had. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression عض الانامل (biting the finger ends) is also used to express surprise, and, as sometimes the whole is used for a part, therefore the word "hands" may be said to have been here used for "finger-ends." According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
Incidentally, the verse shows that the word "angel" can also be used for a righteous and holy man. The verse also throws interesting light on the social customs of those days—the laying of cushioned seats and the use of knives, etc.
a
12:51.
b
12:52.
2
یعنی انگلیاں دانتوں میں دبالیں۔
a
12:51.
b
12:52.
1535
Important Words:
متکا (repast) is derived from وکأ. They say, واکأعلی یدیه i.e. he leaned upon his hands or arms. اوکأه means, he set up for him a thing upon which to recline. اتکأ means, he sat leaning upon one of his sides; he leaned or rested his back or his side against a thing; he leaned or reclined upon a thing; he reclined upon a cushion. They say اتکأنا عند فلان i.e. we ate a repast with such a one. متکأ means, a place in which one reclines: a chamber or sitting room; that upon which one leans or reclines in eating, drinking or talking; food or repast, so called because high people used to recline when they sat to eat (Lane & Aqrab).
حاش لله (Allah be glorified). حاش is derived from حشی which means, he breathed short or he panted for breath or was out of breath. حاشاه منھم means, he set him aside as excluded from the description of the company or party; he excluded him from them, i.e. made an exception in regard to him. حاش لك means, far art thou from being included among those of whom I speak. حاش لله means, I ascribe unto God remoteness from every imperfection or freedom therefrom; generally implying wonder or admiration. The expression may be rendered as "How far or how free is God from every imperfection!" It is also used in the sense of معاذ الله i.e. I seek protection by God (Lane).
Commentary:
The verse purports to say that when Potiphar’s wife heard of what the women in the city were saying about her infatuation for Joseph, she thought they really believed her to be guilty though outwardly they talked in such a manner as to show that they sought to exculpate her. So in order to remove their suspicions, she invited them to a feast. Tables were laid and a knife was provided for each of them. When all the guests were assembled, she asked Joseph to come out and serve them, but hardly had they cast a glance over his face when his innocent look and angelic appearance made them convinced of the purity of his conduct and all their suspicions so far as Joseph was concerned were dissipated.
The expression, cut their hands, may mean that when the women looked at Joseph, they were so struck with his saintly appearance that in a state of forgetfulness some of them happened to cut their hands with the knives they had. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression عض الانامل (biting the finger ends) is also used to express surprise, and, as sometimes the whole is used for a part, therefore the word "hands" may be said to have been here used for "finger-ends." According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
Incidentally, the verse shows that the word "angel" can also be used for a righteous and holy man. The verse also throws interesting light on the social customs of those days—the laying of cushioned seats and the use of knives, etc.
a
12:51.
b
12:52.
1379A
They thought very highly of him.
1380
The expression, cut their hands, may signify that when the women looked at Joseph, they were so struck with his saintly and handsome visage that in a state of forgetfulness some of them happened to cut their hands with the knives they were holding in their hands. Or the sentence may be taken as figuratively expressing their wonder and amazement. The Arabic expression, ‘Addul Anamili, i.e. biting the finger-ends is also used to express surprise, and because sometimes the whole of a thing is used for a part, the word 'hands' may be said to have been here used for 'finger-ends.' According to the Talmud, oranges were served to the guests and the women inadvertently cut their hands owing to their being engrossed in looking at Joseph (Jew. Enc. & Talmud).
وَاِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیٰتُنَا بَیِّنٰتٍ قَالُوۡا مَا ہٰذَاۤ اِلَّا رَجُلٌ یُّرِیۡدُ اَنۡ یَّصُدَّکُمۡ عَمَّا کَانَ یَعۡبُدُ اٰبَآؤُکُمۡ وَقَالُوۡا مَا ہٰذَاۤ اِلَّاۤ اِفۡکٌ مُّفۡتَرًی ۚ وَقَالَ الَّذِیۡنَ کَفَرُوۡا لِلۡحَقِّ لَمَّا جَآءَہُمۡ اِنۡ ہٰذَاۤ اِلَّا سِحۡرٌ مُّبِیۡنٌ
17:95; 23:25.
سِحْر کے معنے عربی زبان میں جادو کے بھی ہوتے ہیں اور دلفریب بات کے بھی۔ پس جب کفار یہ دیکھتے تھے کہ قرآن کریم میں بیان کردہ کامل سچائیاں لوگوں کے دلوں کو موہ رہی ہیں تو وہ اپنے ساتھیوں کو دھوکا دینے کے لئے یہ کہتے تھے کہ محمد رسول اللہ صلی اللہ علیہ وسلم دھوکا دینے والے الفاظ میں کچھ باتیں کہہ دیتا ہے ورنہ ہے وہ (نَعُوْذُ بِاللّٰہ) جھوٹا۔
17:95; 23:25.
17:95; 23:25.
Commentary:
This verse sums up the subject matter of the whole Surah. The preceding verses deal with the mission of the Holy Prophet and answer the criticisms and objections of disbelievers against him. Their first objection was that the Prophet had split up the people into groups and parties and thus had sought to carve out of this chaos a new community for himself and to impose his leadership on them (v. 8). This objection was answered by a reference to the Divine practice that whenever there came a Prophet into the world, the people to whom he preached his Message naturally became split up into two hostile camps with the result that those who accepted it and followed the Prophet’s lead triumphed over their opponents and became a strong community. To this the disbelievers would retort that the Prophet could not succeed in the face of their great resources, power and numbers (v. 36). When this objection was also refuted by the argument that power and wealth belonged to God and that it was not these things but right beliefs and good actions that led to the success and prosperity of a people and that Muslims being righteous and holding right beliefs were destined to triumph over them (vv. 37-40), the disbelievers pretended to derive consolation from the false and flimsy plea that the Prophet could not succeed because three great factors worked towards his failure, viz. that he acted against the old traditions of their forefathers, that he was a liar and an impostor and that he employed unfair and deceitful means for the furtherance of his cause and held out false promises. It is to these three objections of disbelievers that the verse under comment refers.
f
17:95; 23:25.
1
سِحْر کے معنے عربی زبان میں جادو کے بھی ہوتے ہیں اور دلفریب بات کے بھی۔ پس جب کفار یہ دیکھتے تھے کہ قرآن کریم میں بیان کردہ کامل سچائیاں لوگوں کے دلوں کو موہ رہی ہیں تو وہ اپنے ساتھیوں کو دھوکا دینے کے لئے یہ کہتے تھے کہ محمد رسول اللہ صلی اللہ علیہ وسلم دھوکا دینے والے الفاظ میں کچھ باتیں کہہ دیتا ہے ورنہ ہے وہ (نَعُوْذُ بِاللّٰہ) جھوٹا۔
c
17:95; 23:25.
3165
Commentary:
This verse sums up the subject matter of the whole Surah. The preceding verses deal with the mission of the Holy Prophet and answer the criticisms and objections of disbelievers against him. Their first objection was that the Prophet had split up the people into groups and parties and thus had sought to carve out of this chaos a new community for himself and to impose his leadership on them (v. 8). This objection was answered by a reference to the Divine practice that whenever there came a Prophet into the world, the people to whom he preached his Message naturally became split up into two hostile camps with the result that those who accepted it and followed the Prophet’s lead triumphed over their opponents and became a strong community. To this the disbelievers would retort that the Prophet could not succeed in the face of their great resources, power and numbers (v. 36). When this objection was also refuted by the argument that power and wealth belonged to God and that it was not these things but right beliefs and good actions that led to the success and prosperity of a people and that Muslims being righteous and holding right beliefs were destined to triumph over them (vv. 37-40), the disbelievers pretended to derive consolation from the false and flimsy plea that the Prophet could not succeed because three great factors worked towards his failure, viz. that he acted against the old traditions of their forefathers, that he was a liar and an impostor and that he employed unfair and deceitful means for the furtherance of his cause and held out false promises. It is to these three objections of disbelievers that the verse under comment refers.
c
17:95; 23:25.
لَاہِیَۃً قُلُوۡبُہُمۡ ۗ وَاَسَرُّوا النَّجۡوَی الَّذِیۡنَ ظَلَمُوۡا ہَلۡ ہٰذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ ۖ اَفَتَاۡتُوۡنَ السِّحۡرَ وَاَنۡتُمۡ تُبۡصِرُوۡنَ
قرآن مجید میں ’’واؤ‘‘ کا لفظ ہے مگر اردو میں اس جگہ ’’اور‘‘استعمال کرنے سے معنے خراب ہو جاتے ہیں اس لئے ہم نے ’’اور‘‘کا لفظ ترک کر دیا ہے۔
The main objection of disbelievers against every Prophet has always been that he is an ordinary mortal like themselves (14:11; 23:25, 34; 26:155; 36:16 & 64:7). This objection has been answered in 12:110; 14:12; 16:44, 45 & 17:96. Here it is answered in v. 8. The answer is this that while on the one hand the disbelievers say that there is nothing in the Holy Prophet different from an ordinary man, on the other they concede that he is a sorcerer, i.e. he possesses superior intellect. Divine Prophets are called sorcerers because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Qur’an does possess a fascinating power and that it is really difficult for an unprejudiced and fair- minded person to reject its teaching.
Important Words:
لاھیة (forgetful) is derived from لھا. They say لھا عنه i.e. he became diverted from it so as to forget it (Lane). See also 6:33.
أفتأتون (Will you then accede to) is derived from أتی. They say أتیته i.e. I came to him or it. أتی الشیء means, he did the thing; أتی البینة means, he advanced the proof. أتی بالذنب means, he committed the offence. آتیته علی الامر means, I agreed with him or in regard to the affair. أفتأتون السحر means, do you approach or come to, or accede to or yield to magic (Lane & Mufradat).
Commentary:
The main objection of disbelievers against every Prophet has always been that he is an ordinary man like themselves. This objection has also been mentioned in 14:11; 23:25, 34; 26:155; 36:16 & 64:7. It has been answered in 12:110; 14:12; 16:44-45 & 17:96. Here this objection is answered in v. 8 below.
It is strange that while on the one hand the disbelievers say that there is nothing in the Holy Prophet above an ordinary man, on the other they concede that he is a magician i.e. he possesses superior intellect. Divine Prophets are called magicians because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Quran does possess a fascinating power and it is difficult for an unprejudiced and fair-minded person to reject its teaching.
1
قرآن مجید میں ’’واؤ‘‘ کا لفظ ہے مگر اردو میں اس جگہ ’’اور‘‘استعمال کرنے سے معنے خراب ہو جاتے ہیں اس لئے ہم نے ’’اور‘‘کا لفظ ترک کر دیا ہے۔
2345
Important Words:
لاھیة (forgetful) is derived from لھا. They say لھا عنه i.e. he became diverted from it so as to forget it (Lane). See also 6:33.
أفتأتون (Will you then accede to) is derived from أتی. They say أتیته i.e. I came to him or it. أتی الشیء means, he did the thing; أتی البینة means, he advanced the proof. أتی بالذنب means, he committed the offence. آتیته علی الامر means, I agreed with him or in regard to the affair. أفتأتون السحر means, do you approach or come to, or accede to or yield to magic (Lane & Mufradat).
Commentary:
The main objection of disbelievers against every Prophet has always been that he is an ordinary man like themselves. This objection has also been mentioned in 14:11; 23:25, 34; 26:155; 36:16 & 64:7. It has been answered in 12:110; 14:12; 16:44-45 & 17:96. Here this objection is answered in v. 8 below.
It is strange that while on the one hand the disbelievers say that there is nothing in the Holy Prophet above an ordinary man, on the other they concede that he is a magician i.e. he possesses superior intellect. Divine Prophets are called magicians because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Quran does possess a fascinating power and it is difficult for an unprejudiced and fair-minded person to reject its teaching.
1870
The main objection of disbelievers against every Prophet has always been that he is an ordinary mortal like themselves (14:11; 23:25, 34; 26:155; 36:16 & 64:7). This objection has been answered in 12:110; 14:12; 16:44, 45 & 17:96. Here it is answered in v. 8. The answer is this that while on the one hand the disbelievers say that there is nothing in the Holy Prophet different from an ordinary man, on the other they concede that he is a sorcerer, i.e. he possesses superior intellect. Divine Prophets are called sorcerers because their teachings produce a magical effect on the listeners. The verse implies an admission on the part of disbelievers that the Qur’an does possess a fascinating power and that it is really difficult for an unprejudiced and fair- minded person to reject its teaching.
فَاَخۡرَجَ لَہُمۡ عِجۡلًا جَسَدًا لَّہٗ خُوَارٌ فَقَالُوۡا ہٰذَاۤ اِلٰہُکُمۡ وَاِلٰہُ مُوۡسٰی فَنَسِیَ
2:52, 93; 4:154; 7:149.
یہ تضاد ڈائریکٹ اور ان ڈائریکٹ میتھڈ (Direct and indirect Method)کی وجہ سے ہے کہ عربی میں انگریزی کی طرح اِن ڈائریکٹ میتھڈ زیادہ استعمال ہوتا ہے۔ لیکن اردو میں نہیں‘ اس لئے قرآن مجید میں جو ’’لَھُمْ‘‘ کا لفظ تھا ہم نے اس کا ترجمہ ’’ہمارے لئے‘‘ کیا ہے۔
خُوَار کے متعلق دیکھئے سورہ اعراف آیت۱۴۹ نوٹ نمبر۲۔
2:52, 93; 4:154; 7:149.
The Israelites had lived in Egypt under bondage for a long time and during their bondage they had adopted many of the customs, ways of life and religious rites of their rulers, the Egyptians, who worshipped the cow (Enc. Rel. & Ethics, vol. I, p. 507). In this way they had developed a great liking for the cow, and taking advantage of Moses’s absence the Samiri led them into cow-worship.
2:52, 93; 4:154; 7:149.
Important Words:
خوار (lowing sound) is infinitive-noun from خار.They sayخار البقر i.e. the cow made a lowing sound, it bellowed. خور(khawira) means, it became weak and enfeebled; it broke. خوار signifies the loud crying (i.e. the lowing or bellowing) of a cow and of a calf; and the crying (i.e. bleating) of sheep, or that of goats and gazelles, and of any beast and the whizzing of arrow. They say له صوت کخوار الثور i.e. he has a voice like the bellowing of the bull (Aqrab, Lane & Mufradat).
فنسی (so he gave up) means, he forgot or he abandoned or gave up or ceased acting (Aqrab & Mufradat). See also 5:14 & 9:67.
Commentary:
The Israelites had lived in Egypt under bondage for a long time and during their bondage they had acquired many of the customs, ways of life and religious rites of their rulers, the Egyptians, who worshipped the cow (Enc. Rel.& Ethics, vol. 1, p. 507). In this way they had also developed a great liking for the cow, and taking advantage of Moses’ absence Samiri led them into cow-worship.
c
2:52, 93; 4:154; 7:149.
1
یہ تضاد ڈائریکٹ اور ان ڈائریکٹ میتھڈ (Direct and indirect Method)کی وجہ سے ہے کہ عربی میں انگریزی کی طرح اِن ڈائریکٹ میتھڈ زیادہ استعمال ہوتا ہے۔ لیکن اردو میں نہیں‘ اس لئے قرآن مجید میں جو ’’لَھُمْ‘‘ کا لفظ تھا ہم نے اس کا ترجمہ ’’ہمارے لئے‘‘ کیا ہے۔
2
خُوَار کے متعلق دیکھئے سورہ اعراف آیت۱۴۹ نوٹ نمبر۲۔
a
2:52, 93; 4:154; 7:149.
2302
Important Words:
خوار (lowing sound) is infinitive-noun from خار.They sayخار البقر i.e. the cow made a lowing sound, it bellowed. خور(khawira) means, it became weak and enfeebled; it broke. خوار signifies the loud crying (i.e. the lowing or bellowing) of a cow and of a calf; and the crying (i.e. bleating) of sheep, or that of goats and gazelles, and of any beast and the whizzing of arrow. They say له صوت کخوار الثور i.e. he has a voice like the bellowing of the bull (Aqrab, Lane & Mufradat).
فنسی (so he gave up) means, he forgot or he abandoned or gave up or ceased acting (Aqrab & Mufradat). See also 5:14 & 9:67.
Commentary:
The Israelites had lived in Egypt under bondage for a long time and during their bondage they had acquired many of the customs, ways of life and religious rites of their rulers, the Egyptians, who worshipped the cow (Enc. Rel.& Ethics, vol. 1, p. 507). In this way they had also developed a great liking for the cow, and taking advantage of Moses’ absence Samiri led them into cow-worship.
a
2:52, 93; 4:154; 7:149.
1843
The Israelites had lived in Egypt under bondage for a long time and during their bondage they had adopted many of the customs, ways of life and religious rites of their rulers, the Egyptians, who worshipped the cow (Enc. Rel. & Ethics, vol. I, p. 507). In this way they had developed a great liking for the cow, and taking advantage of Moses’s absence the Samiri led them into cow-worship.
فَقَالَ الۡمَلَؤُا الَّذِیۡنَ کَفَرُوۡا مِنۡ قَوۡمِہٖ مَا ہٰذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ یُرِیۡدُ اَنۡ یَّتَفَضَّلَ عَلَیۡکُمۡ وَلَوۡ شَآءَ اللّٰہُ لَاَنۡزَلَ مَلٰٓئِکَۃً مَّا سَمِعۡنَا بِہٰذَا فِیۡۤ اٰبَآئِنَا الۡاَوَّلِیۡنَ
17:96.
7:61; 11:28; 17:95, 34:44.
The disbelievers suffer from a superiority complex and therefore reject Divine Messengers on the plea that they cannot accept the lead of one who is 'only a mortal like themselves.' The verse incidentally implies that belief in the existence of angels was entertained from time immemorial. As far back as Noah’s time his opponents wanted to see angels descending on them.
7:61; 11:28; 17:95; 34:44.
17:96.
Commentary:
The disbelievers have always suffered from a superiority complex and therefore have always rejected Divine Messengers on the plea that they cannot accept the lead of one who is "only a man like ourselves."
The verse incidentally implies that belief in the existence of angels was entertained from time immemorial. As far back as Noah’s time his opponents wanted to see angels descending on them. See also 11:28.
d
7:61; 11:28; 17:95, 34:44.
e
17:96.
b
7:61; 11:28; 17:95; 34:44.
c
17:96.
2529
Commentary:
The disbelievers have always suffered from a superiority complex and therefore have always rejected Divine Messengers on the plea that they cannot accept the lead of one who is "only a man like ourselves."
The verse incidentally implies that belief in the existence of angels was entertained from time immemorial. As far back as Noah’s time his opponents wanted to see angels descending on them. See also 11:28.
a
17:96.
d
7:61; 11:28; 17:95, 34:44.
1992
The disbelievers suffer from a superiority complex and therefore reject Divine Messengers on the plea that they cannot accept the lead of one who is 'only a mortal like themselves.' The verse incidentally implies that belief in the existence of angels was entertained from time immemorial. As far back as Noah’s time his opponents wanted to see angels descending on them.
وَقَالَ الۡمَلَاُ مِنۡ قَوۡمِہِ الَّذِیۡنَ کَفَرُوۡا وَکَذَّبُوۡا بِلِقَآءِ الۡاٰخِرَۃِ وَاَتۡرَفۡنٰہُمۡ فِی الۡحَیٰوۃِ الدُّنۡیَا مَا ہٰذَاۤ اِلَّا بَشَرٌ مِّثۡلُکُمۡ یَاۡکُلُ مِمَّا تَاۡکُلُوۡنَ مِنۡہُ وَیَشۡرَبُ مِمَّا تَشۡرَبُوۡنَ
17:17.
21:9; 25:8.
Commentary:
It is indeed very strange that the one fact which really goes in favour of Divine Messengers has been advanced by disbelievers throughout the ages as an argument against them, viz. that they were mortals like themselves who ate and drank and were subject to all the demands of nature. All the Messengers were rejected on the basis of this foolish plea. The rejecters never paused to ponder over this simple fact that the object of the raising up of Messengers was that they should have served as a model for men, and how could one who was not human and therefore immune from human weaknesses and frailties, could be a model for human beings? Only a man could be a model for men.
The second reason that has always led disbelievers to reject Divine Messengers is that they (the disbelievers) "have been afforded ease and comfort in this life." Instead of being grateful to God for His manifold favours upon them those very Divine blessings make disbelievers so arrogant and defiant that they reject God’s Messengers.
a
17:17.
b
21:9; 25:8.
a
17:17.
b
21:9; 25:8.
2535
Commentary:
It is indeed very strange that the one fact which really goes in favour of Divine Messengers has been advanced by disbelievers throughout the ages as an argument against them, viz. that they were mortals like themselves who ate and drank and were subject to all the demands of nature. All the Messengers were rejected on the basis of this foolish plea. The rejecters never paused to ponder over this simple fact that the object of the raising up of Messengers was that they should have served as a model for men, and how could one who was not human and therefore immune from human weaknesses and frailties, could be a model for human beings? Only a man could be a model for men.
The second reason that has always led disbelievers to reject Divine Messengers is that they (the disbelievers) "have been afforded ease and comfort in this life." Instead of being grateful to God for His manifold favours upon them those very Divine blessings make disbelievers so arrogant and defiant that they reject God’s Messengers.
a
21:9; 25:8.
e
17:17.
لَقَدۡ وُعِدۡنَا نَحۡنُ وَاٰبَآؤُنَا ہٰذَا مِنۡ قَبۡلُ اِنۡ ہٰذَاۤ اِلَّاۤ اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
27:69.
27:69.
27:69.
c
27:69.
b
27:69.
d
27:69.
لَّوۡلَاۤ اِذۡ سَمِعۡتُمُوۡہُ ظَنَّ الۡمُؤۡمِنُوۡنَ وَالۡمُؤۡمِنٰتُ بِاَنۡفُسِہِمۡ خَیۡرًا وَّقَالُوۡا ہٰذَاۤ اِفۡکٌ مُّبِیۡنٌ
وَقَالَ الَّذِیۡنَ کَفَرُوۡۤا اِنۡ ہٰذَاۤ اِلَّاۤ اِفۡکُۨ افۡتَرٰٮہُ وَاَعَانَہٗ عَلَیۡہِ قَوۡمٌ اٰخَرُوۡنَ ۖ فَقَدۡ جَآءُوۡ ظُلۡمًا وَّزُوۡرًا
16:104.
اس کا جواب دوسری جگہ قرآن مجید میں آ چکا ہے کہ قرآن مجید جیسی بلکہ اس کی ایک آیت یا سورۃ کے برابر کوئی اور تعلیم لے آؤ۔ اور سب جن و انس کو مدد کے لئے بلالو‘ پھر بھی ناکام رہوگے۔
16:104.
This and the next verse refer to two charges of disbelievers against the Holy Prophet and answer them. The answer to the first charge that the Holy Prophet has forged a lie is that it was unjust on their part to prefer such a charge. The Holy Prophet had lived among them a lifetime before and they themselves had borne unanimous testimony to his integrity and truthfulness. How could they now charge him with forgery? The answer to the second charge is that whosoever the Holy Prophet’s so-called helpers were, they must have held some beliefs and doctrines, but the Qur’an refutes and demolishes all false beliefs and abrogates and improves upon others. How could any people be supposed to help him to produce a Book which had laid the axe at the root of those very beliefs and doctrines which they held so dear?
16:104.
Commentary:
The verse constitutes a delightful commentary on the miraculous character of the Quran. The words, "other people have helped him with it," constitute an unequivocal admission on the part of disbelievers that no single person, not even the Holy Prophet could have produced such a marvellous Book and that a large party of men must have assisted him in preparing it.
The clause, "Indeed they have committed a great injustice and a great falsehood," refers to two charges of disbelievers against the Holy Prophet and answers them.
The first charge is that the Holy Prophet has forged a lie. The answer that the verse gives to this charge is that it was unjust on their part to prefer such a charge against the Holy Prophet. He had lived among them a life-time before and they had unanimously borne testimony to his integrity and truthfulness. How could they now charge him with forgery? It was sheer injustice on their part to do so.
The second charge against him is that other people have helped him in producing the Quran. In answer to this charge the verse says that it is an obvious untruth, since whosoever the Prophet’s so-called helpers were, they must have held some beliefs and doctrines, but the Quran refutes and demolishes all false beliefs and abrogates and improves upon others. How could any people be supposed to help him to produce a Book which had laid the axe at the root of those very beliefs and doctrines which they held so dear? So it is patent falsehood to say that the Holy Prophet had received help from any quarter in the preparation of the Quran.
a
16:104.
2
اس کا جواب دوسری جگہ قرآن مجید میں آ چکا ہے کہ قرآن مجید جیسی بلکہ اس کی ایک آیت یا سورۃ کے برابر کوئی اور تعلیم لے آؤ۔ اور سب جن و انس کو مدد کے لئے بلالو‘ پھر بھی ناکام رہوگے۔
c
16:104.
2644
Commentary:
The verse constitutes a delightful commentary on the miraculous character of the Quran. The words, "other people have helped him with it," constitute an unequivocal admission on the part of disbelievers that no single person, not even the Holy Prophet could have produced such a marvellous Book and that a large party of men must have assisted him in preparing it.
The clause, "Indeed they have committed a great injustice and a great falsehood," refers to two charges of disbelievers against the Holy Prophet and answers them.
The first charge is that the Holy Prophet has forged a lie. The answer that the verse gives to this charge is that it was unjust on their part to prefer such a charge against the Holy Prophet. He had lived among them a life-time before and they had unanimously borne testimony to his integrity and truthfulness. How could they now charge him with forgery? It was sheer injustice on their part to do so.
The second charge against him is that other people have helped him in producing the Quran. In answer to this charge the verse says that it is an obvious untruth, since whosoever the Prophet’s so-called helpers were, they must have held some beliefs and doctrines, but the Quran refutes and demolishes all false beliefs and abrogates and improves upon others. How could any people be supposed to help him to produce a Book which had laid the axe at the root of those very beliefs and doctrines which they held so dear? So it is patent falsehood to say that the Holy Prophet had received help from any quarter in the preparation of the Quran.
c
16:104.
2066
This and the next verse refer to two charges of disbelievers against the Holy Prophet and answer them. The answer to the first charge that the Holy Prophet has forged a lie is that it was unjust on their part to prefer such a charge. The Holy Prophet had lived among them a lifetime before and they themselves had borne unanimous testimony to his integrity and truthfulness. How could they now charge him with forgery? The answer to the second charge is that whosoever the Holy Prophet’s so-called helpers were, they must have held some beliefs and doctrines, but the Qur’an refutes and demolishes all false beliefs and abrogates and improves upon others. How could any people be supposed to help him to produce a Book which had laid the axe at the root of those very beliefs and doctrines which they held so dear?
اِنۡ ہٰذَاۤ اِلَّا خُلُقُ الۡاَوَّلِیۡنَ
بحرِ محیط نے بھی یہی معنے کیے ہیں اور لکھا ہے کہ اس سے یہ مرادنہیں کہ تیری جیسی نصیحتیں پہلے لوگ بھی کرتے تھے بلکہ یہ مقصود ہے کہ جن باتوں سے ُتو ہم کو روکتا ہے‘ وہی باتیں پہلے لوگ بھی کرتے تھے (دیکھئے بحر محیط مصنّفہ علّامہ ابوحیّان جلد۷ ص۳۴) اگر وہ محفوظ رہے تو ہم کیوں نہ رہیں گے۔
Khuluq means, habit or second nature; custom or manner; religion; a lie (Lane).
Important Words:
خلق (habit) is derived from خلق (khalaqa). خلقه means, he measured it or he determined its measure or proportion; he fashioned or planned it; He (God) created it or brought it into existence; he forged or fabricated a story or a lie, etc. They say صار ذالک له خلقا (khulqan) i.e. that became to him a second nature, a habit. خلق (khulq) means, habit or second nature or custom or manner; religion; a lie (Lane & Aqrab). See also 3:50.
Commentary:
This and the preceding verse show that the people of Hud treated all his admonitions and warnings with extreme contempt. Taking خلق (khulq) in the sense of 'habit' the people of ‘Ad are represented as saying to him: "There have been so-called Prophets before who also preached a so-called Divine Message and gave warning of punishment to disbelievers. It was their habit to do so. But punishment never came. So this time also there is going to be no punishment." Taking the word in the sense of 'religion' the verse would mean, "the religion which is being presented to us is nothing new. It is an old, old story which has been repeated from time immemorial" (6:26). Taking it in the sense of 'a lie' the verse would signify: "All what you say is but a pure fabrication and a lie and we are not going to be punished for rejecting a forgery."
1
بحرِ محیط نے بھی یہی معنے کیے ہیں اور لکھا ہے کہ اس سے یہ مرادنہیں کہ تیری جیسی نصیحتیں پہلے لوگ بھی کرتے تھے بلکہ یہ مقصود ہے کہ جن باتوں سے ُتو ہم کو روکتا ہے‘ وہی باتیں پہلے لوگ بھی کرتے تھے (دیکھئے بحر محیط مصنّفہ علّامہ ابوحیّان جلد۷ ص۳۴) اگر وہ محفوظ رہے تو ہم کیوں نہ رہیں گے۔
2777
Important Words:
خلق (habit) is derived from خلق (khalaqa). خلقه means, he measured it or he determined its measure or proportion; he fashioned or planned it; He (God) created it or brought it into existence; he forged or fabricated a story or a lie, etc. They say صار ذالک له خلقا (khulqan) i.e. that became to him a second nature, a habit. خلق (khulq) means, habit or second nature or custom or manner; religion; a lie (Lane & Aqrab). See also 3:50.
Commentary:
This and the preceding verse show that the people of Hud treated all his admonitions and warnings with extreme contempt. Taking خلق (khulq) in the sense of 'habit' the people of ‘Ad are represented as saying to him: "There have been so-called Prophets before who also preached a so-called Divine Message and gave warning of punishment to disbelievers. It was their habit to do so. But punishment never came. So this time also there is going to be no punishment." Taking the word in the sense of 'religion' the verse would mean, "the religion which is being presented to us is nothing new. It is an old, old story which has been repeated from time immemorial" (6:26). Taking it in the sense of 'a lie' the verse would signify: "All what you say is but a pure fabrication and a lie and we are not going to be punished for rejecting a forgery."
2127
Khuluq means, habit or second nature; custom or manner; religion; a lie (Lane).
وَقَالُوۡۤا اِنۡ ہٰذَاۤ اِلَّا سِحۡرٌ مُّبِیۡنٌ
7:110; 61:7.
7:110; 61:7.
23:84; 27:69.
a
7:110; 61:7.
b
23:84; 27:69.
a
7:110; 61:7.
مَا سَمِعۡنَا بِہٰذَا فِی الۡمِلَّۃِ الۡاٰخِرَۃِ اِنۡ ہٰذَاۤ اِلَّا اخۡتِلٰقٌ
23:25.
The 'previous creed' may refer to Christianity or the idolatrous faith of the pagans of Mecca, or it may refer to all religions preceding Islam, because in no religion before Islam had belief in the Unity of God remained pure and unadulterated.
23:25.
Important Words:
اختلاق (fabrication) is derived from خلق which among other things means, he forged or fabricated a story or a lie, etc. (Lane). See also 3:50 & 26:138.
Commentary:
The words "the latest religion" may refer to Christianity or the idolatrous Faith of the pagans of Mecca, or they may refer to all religions preceding Islam, because in no religion before Islam had belief in the Unity of God remained pure and unadulterated.
a
23:25.
1104
“以前的宗教信仰” 可以指基督教或麦加异教徒的多神教, 或者它可以指伊斯兰教以前的所有宗教, 因为在伊斯兰教以前没有一门宗教是真正而纯粹相信安拉的独一性的。
b
23:25.
3378
Important Words:
اختلاق (fabrication) is derived from خلق which among other things means, he forged or fabricated a story or a lie, etc. (Lane). See also 3:50 & 26:138.
Commentary:
The words "the latest religion" may refer to Christianity or the idolatrous Faith of the pagans of Mecca, or they may refer to all religions preceding Islam, because in no religion before Islam had belief in the Unity of God remained pure and unadulterated.
b
23:25.
2517
The 'previous creed' may refer to Christianity or the idolatrous faith of the pagans of Mecca, or it may refer to all religions preceding Islam, because in no religion before Islam had belief in the Unity of God remained pure and unadulterated.
اِنَّ ہٰذَاۤ اَخِیۡ لَہٗ تِسۡعٌ وَّتِسۡعُوۡنَ نَعۡجَۃً وَّلِیَ نَعۡجَۃٌ وّٰحِدَۃٌ فَقَالَ اَکۡفِلۡنِیۡہَا وَعَزَّنِیۡ فِی الۡخِطَابِ
مفسر کہتے ہیں حضرت داؤدؑ کی ننانوے بیویاں تھیں‘ مگر ایک جرنیل کی بیوی آپ کو پسند آگئی۔ انہوں نے جرنیل کو خطرناک مقام پر بھجوا دیا تا مارا جائے پھر اس کی بیوی پر قبضہ کرلیا۔ اللہ تعالیٰ نے سبق دینے کے لئے فرشتوں کو بھیجا جنہوں نے نعوذ باللہ یہ دُنبیوں والا جھوٹ بنایا۔ لیکن حقیقت یہ ہے کہ حضرت داؤدؑ کی بادشاہت جب لمبی ہو گئی تو ان کے دشمنوں نے سر اٹھانا شروع کیا۔ اور ان کے دشمن گھر میں کُود کر آگئے۔ جب حضرت داؤدؑ کو چوکس پایا تو ڈر گئے کہ ایک آواز پر باڈی گارڈ جمع ہو جائیں گے اور گھبراہٹ میں یہ قصہ گھڑ کر سنایا۔ جس کی تعبیر درحقیقت یہ تھی کہ انہوں نے حضرت داؤدؑ پر یہ ا
This verse refers to the story which the two intending murderers of David, finding him quite vigilant, seemed to have invented, at the spur of the moment, in an endeavour to disabuse his mind of any misgiving he might have entertained about them, and to set his fear at rest.
2
مفسر کہتے ہیں حضرت داؤدؑ کی ننانوے بیویاں تھیں‘ مگر ایک جرنیل کی بیوی آپ کو پسند آگئی۔ انہوں نے جرنیل کو خطرناک مقام پر بھجوا دیا تا مارا جائے پھر اس کی بیوی پر قبضہ کرلیا۔ اللہ تعالیٰ نے سبق دینے کے لئے فرشتوں کو بھیجا جنہوں نے نعوذ باللہ یہ دُنبیوں والا جھوٹ بنایا۔ لیکن حقیقت یہ ہے کہ حضرت داؤدؑ کی بادشاہت جب لمبی ہو گئی تو ان کے دشمنوں نے سر اٹھانا شروع کیا۔ اور ان کے دشمن گھر میں کُود کر آگئے۔ جب حضرت داؤدؑ کو چوکس پایا تو ڈر گئے کہ ایک آواز پر باڈی گارڈ جمع ہو جائیں گے اور گھبراہٹ میں یہ قصہ گھڑ کر سنایا۔ جس کی تعبیر درحقیقت یہ تھی کہ انہوں نے حضرت داؤدؑ پر یہ ا
2524
This verse refers to the story which the two intending murderers of David, finding him quite vigilant, seemed to have invented, at the spur of the moment, in an endeavour to disabuse his mind of any misgiving he might have entertained about them, and to set his fear at rest.
قُلۡ اَرَءَیۡتُمۡ مَّا تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ اَرُوۡنِیۡ مَاذَا خَلَقُوۡا مِنَ الۡاَرۡضِ اَمۡ لَہُمۡ شِرۡکٌ فِی السَّمٰوٰتِ ۖ اِئۡتُوۡنِیۡ بِکِتٰبٍ مِّنۡ قَبۡلِ ہٰذَاۤ اَوۡ اَثٰرَۃٍ مِّنۡ عِلۡمٍ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
35:41.
Only that Being can command adoration and is fit to be worshipped Who as the Architect and Creator of the universe controls our destinies. But the false gods of idolaters not only have not created anything but themselves have been created (25:4).
In reality no authority except that of a revealed Scripture and also human science and reason can form the basis for determining whether a certain belief is right or wrong.
35:41.
Important Words:
أثارة (vestige) is the inf. noun from أثر and means, a remain or relic of a thing; a trace; sign or mark; vestige or track; a footprint; impression or mark made by the foot of a man upon the ground (Lane & Aqrab).
Commentary:
With this verse begins a systematic refutation and condemnation of شرک i.e. idolatry. It means to say that only that Being can command adoration and is fit to be worshipped Who as the Architect and Creator of the universe controls our destinies. But the false gods of idolaters not only have not created anything but are themselves created. They do not even possess any power to harm or benefit themselves, nor have they any power over death, life or Resurrection (25:4). Then what title or right have they to man’s worship of them? The verse further says that in reality no authority except that of a revealed Scripture can form the basis for determining whether a certain belief is right or wrong. The words "Or some vestige of knowledge in your support" signify that human science and reason as well lend no support to idolatrous beliefs or practices. Thus this little verse embodies three very strong and cogent arguments to repudiate and demolish polytheistic and idolatrous doctrines.
e
35:41.
1251
安拉是宇宙的设计师和创造者, 掌管着我们的命运, 只有安拉博得敬爱, 应受礼拜。但偶像崇拜者的虚假的偶像不仅什么也没有创造, 而是被创造的 (25:4)。
1252
实际上, 只有天经启示的、人类的科学和理智的权威才是判断某一种信仰是非的基础。
a
35:41.
3761
Important Words:
أثارة (vestige) is the inf. noun from أثر and means, a remain or relic of a thing; a trace; sign or mark; vestige or track; a footprint; impression or mark made by the foot of a man upon the ground (Lane & Aqrab).
Commentary:
With this verse begins a systematic refutation and condemnation of شرک i.e. idolatry. It means to say that only that Being can command adoration and is fit to be worshipped Who as the Architect and Creator of the universe controls our destinies. But the false gods of idolaters not only have not created anything but are themselves created. They do not even possess any power to harm or benefit themselves, nor have they any power over death, life or Resurrection (25:4). Then what title or right have they to man’s worship of them? The verse further says that in reality no authority except that of a revealed Scripture can form the basis for determining whether a certain belief is right or wrong. The words "Or some vestige of knowledge in your support" signify that human science and reason as well lend no support to idolatrous beliefs or practices. Thus this little verse embodies three very strong and cogent arguments to repudiate and demolish polytheistic and idolatrous doctrines.
e
35:41.
2718
Only that Being can command adoration and is fit to be worshipped Who as the Architect and Creator of the universe controls our destinies. But the false gods of idolaters not only have not created anything but themselves have been created (25:4).
2719
In reality no authority except that of a revealed Scripture and also human science and reason can form the basis for determining whether a certain belief is right or wrong.
وَقَالَ الَّذِیۡنَ کَفَرُوۡا لِلَّذِیۡنَ اٰمَنُوۡا لَوۡ کَانَ خَیۡرًا مَّا سَبَقُوۡنَاۤ اِلَیۡہِ ۚ وَاِذۡ لَمۡ یَہۡتَدُوۡا بِہٖ فَسَیَقُوۡلُوۡنَ ہٰذَاۤ اِفۡکٌ قَدِیۡمٌ
11:28.
11:28.
11:28.
Commentary:
One of the great impediments that stand in the way of truth being accepted by disbelievers is conceit and arrogance. Since it is the poor people and those not high placed in life and generally not conversant with current material sciences, who first accept the Divine Message, the so-called learned and wealthy people regard it beneath their dignity to associate themselves with the humble and lowly believers. It is to this proud attitude of disbelievers that the verse refers. It depicts conceited and arrogant disbelievers as saying to believers, that if there had been any good in the new Teaching, they (disbelievers), who were better placed in life and possessed better knowledge, could not have been outstripped by the former in accepting it, and that, as it was an old, old lie, they could not accept it.
b
11:28.
a
11:28.
3767
Commentary:
One of the great impediments that stand in the way of truth being accepted by disbelievers is conceit and arrogance. Since it is the poor people and those not high placed in life and generally not conversant with current material sciences, who first accept the Divine Message, the so-called learned and wealthy people regard it beneath their dignity to associate themselves with the humble and lowly believers. It is to this proud attitude of disbelievers that the verse refers. It depicts conceited and arrogant disbelievers as saying to believers, that if there had been any good in the new Teaching, they (disbelievers), who were better placed in life and possessed better knowledge, could not have been outstripped by the former in accepting it, and that, as it was an old, old lie, they could not accept it.
c
11:28.
وَالَّذِیۡ قَالَ لِوٰلِدَیۡہِ اُفٍّ لَّکُمَاۤ اَتَعِدَانِنِیۡۤ اَنۡ اُخۡرَجَ وَقَدۡ خَلَتِ الۡقُرُوۡنُ مِنۡ قَبۡلِیۡ وَہُمَا یَسۡتَغِیۡثَانِ اللّٰہَ وَیۡلَکَ اٰمِنۡ اِنَّ وَعۡدَ اللّٰہِ حَقٌّ فَیَقُوۡلُ مَا ہٰذَاۤ اِلَّاۤ اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
Commentary:
In verse 16, reference was made to a class of men who spend their God-given gifts in the service of noble causes in order to win the pleasure of God, and who are anxious that they might be succeeded by a generation who should carry on their noble work. The verse under comment speaks of those unfortunate people who are born of good and righteous parents and are brought up in very healthy environments and yet lead a life of disbelief and sin.
3772
Commentary:
In verse 16, reference was made to a class of men who spend their God-given gifts in the service of noble causes in order to win the pleasure of God, and who are anxious that they might be succeeded by a generation who should carry on their noble work. The verse under comment speaks of those unfortunate people who are born of good and righteous parents and are brought up in very healthy environments and yet lead a life of disbelief and sin.
اَفَسِحۡرٌ ہٰذَاۤ اَمۡ اَنۡتُمۡ لَا تُبۡصِرُوۡنَ
Commentary:
When disbelievers will be confronted with the consequences of their evil deeds on the Day of Reckoning, they will be asked if they had realized that what God’s Messengers had told them was not a fake or forgery, or whether they still did not see the utter futility and falsity of their beliefs and doctrines. The verse may also refer to the day or reckoning for disbelievers in this life.
3940
Commentary:
When disbelievers will be confronted with the consequences of their evil deeds on the Day of Reckoning, they will be asked if they had realized that what God’s Messengers had told them was not a fake or forgery, or whether they still did not see the utter futility and falsity of their beliefs and doctrines. The verse may also refer to the day or reckoning for disbelievers in this life.
فَقَالَ اِنۡ ہٰذَاۤ اِلَّا سِحۡرٌ یُّؤۡثَرُ
34:44; 37:16.
34:44; 37:16.
11:8; 34:44; 37:16.
b
34:44; 37:16.
a
11:8; 34:44; 37:16.
b
34:44; 37:16.
اِنۡ ہٰذَاۤ اِلَّا قَوۡلُ الۡبَشَرِ