أَفِيضُوا۟
Appears 2 times in Quran
Occurrences in Quran
Found 2 verses containing "أَفِيضُوا۟".
ثُمَّ أَفِيضُوا۟ مِنْ حَيْثُ أَفَاضَ ٱلنَّاسُ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌ
如果把 ثُمَّ (thumma, 然后) 理解为 “和” 的意思, 把本节经文中所谈及的 “回来” 理解为是指从阿腊法特归来, 那么, اَلنَّاسْ (an-Nas) 就意味着 “另一些人”; 但是, 如果把它理解为 “然后” 而这里所说的 “回来” 指从马希阿腊耳•赫腊姆 (مَشْعَرُالْحَرَام, Mash‘arul-Haram) 归来, 那么, اَلنَّاسْ (an-Nas) 则表示 “所有的人”, 而这两种含意都可以阿拉伯语的语法加以证实。
伊斯兰教降临之前,古莱西人和巴努•基纳哪 (بَنُوْ كِنَانَة Banu Kinanah) 称为胡姆斯 (حُمْس, Hums) 他们不陪伴其他的朝觐者到阿腊法特,而短暂地停留在马希阿腊耳•赫腊姆等待去加入另一些从阿腊法特归来的人的行列。在本节和前一节经文中,他们被命令不要短暂地停留在马希阿腊耳•赫腊姆而跟其他人一样,继续前进到阿腊法特。在从阿腊法特回到马希阿腊耳•赫腊姆之后,朝觐者应继续前进到供奉牺牲的米纳 (مِنٰی, Mina), 在那儿Ihram仪式结束了。
لفظ ’’اور‘‘ یہاں پر ثُمَّ کا ترجمہ ہے جس کے معنے عموماً ’’پھر‘‘ کے ہوتے ہیں۔ لیکن کبھی خالی عطف کے معنے بھی دیتا ہے۔ اس جگہ یہی معنے چسپاں ہوتے ہیں۔
یعنی اس حکم میں اسلام نے کفار کے طریق سے الگ حکم نہیں دیا۔ بلکہ کفار کے طریق کو ابراہیمی سنت قرار دیا ہے اور اس کو قائم رکھا ہے۔ چنانچہ فرماتا ہے تم بھی وہیں سے لوٹا کرو جہاں سے کفار زمانۂ قدیم سے لوٹتے چلے آئے ہیں۔ اس سے معلوم ہوا کہ قرآن سے باہر بھی بعض باتیں پوچھنی مسلمانوں کے لئے ضروری ہیں۔ تعجب ہے کہ اس آیت میں خدا تو مسلمانوں کو حکم دیتا ہے کہ کافروں سے بھی بعض مسئلے پوچھو مگر اہل قرآن کہتے ہیں کہ محمد رسول اللہ صلی اللہ علیہ وسلم سے بھی نہ پوچھو۔
If thumma is taken to mean "and," and "the return" spoken of in this verse is taken to refer to the return from ‘Arafat, then an-Nas would mean "other people;" but if it is taken to mean "then" and "the return" spoken of here is taken to refer to the return from Mash‘arul-Haram, then an-Nas would signify "all people" and both these meanings are supported by rules of the Arabic language.
Before the advent of Islam the Quraish and the Banu Kinanah known as Hums did not accompany other pilgrims to ‘Arafat, but stopped short at Mash‘arul-Haram, waiting to join other people returning from ‘Arafat. In this and the preceding verse, they are bidden not to stop short at Mash‘arul-Haram but to go up to ‘Arafat and do as other people do. After returning from ‘Arafat to Mash‘arul-Haram, pilgrims should proceed to Mina where sacrifices are offered and the state of Ihram comes to an end.
Important Words:
استغفروا (ask forgiveness) is derived from غفر for which see 2:59. استغفر would thus mean, he asked God for مغفرة in all its senses, i.e. covering up of sins, forgiveness, protection against stumbling, protection against punishment of sins, etc. استغفار is not confined to verbal asking for forgiveness only, but extends to, and includes, practical change for the better on the part of him who asks for forgiveness. He should ask for pardon both by word and deed (Mufradat).
Commentary:
The word ثم (then) in the clause, then pour forth from where the people pour forth, has given rise to a divergence of opinion among commentators. If it means "then", it must needs be taken to indicate sequence or order and the clause would thus signify: "after you have returned to مشعرالحرام from عرفات (as mentioned in the preceding verse), you should return (from مشعرالحرام to منی) from where the people return". But this is obviously superfluous, as nobody has ever differed about proceeding to and returning from مشعرالحرام with the people. A difference existed only with regard to proceeding to and returning from عرفات; for, whereas the Quraish and the Kinanah, known as Hums, stopped short at Mash‘arul-Haram, a place within حرم (the Sacred Territory) and did not go up to ‘Arafat which is outside حرم, other pilgrims went right up to ‘Arafat. Consequently if the commandment with regard to "pouring forth with the people" was at all needed, it was needed with regard to ‘Arafat and not with regard to Mash‘arul-Haram but in the verse under comment the Quran appears to mention it in connection with the latter. This difficulty has led some to interpret the word ثم not as "then" but simply as "and" which the idiom of the Arabic language justifies (Lane). These commentators have translated the words ثم افیضوا not as "then pour forth" but simply as "and pour forth". In this case the "pouring forth" spoken of may relate to ‘Arafat and not to Mash‘arul-Haram as the clause under comment appears to indicate. This is certainly not an incorrect interpretation so far as the rules of the Arabic language go; but another interpretation is also possible in which the primary meaning of ثم (then) is retained. This may be explained as follows. The preceding verse speaks of "pouring forth" or returning from ‘Arafat, thereby making it plain that going up to ‘Arafat is necessary. This completes the commandment with regard to the stay at and return from ‘Arafat. The verse under comment takes us further, speaking of the return from Mash‘arul-Haram and not from ‘Arafat, and thus the primary significance of ثم i.e. "then" is retained, for the obvious reason that the return from Mash‘arul-Haram comes after the return from ‘Arafat. As to the words, pour forth from where the people pour forth, it may be noted that in this case they would be taken to have been used merely to indicate that whereas the return from ‘Arafat is confined to those who adhere to the right custom and go right up to ‘Arafat, the return from Mash‘arul-Haram is general, including also the proud Hums who stopped short at Mash‘arul-Haram and did not go further. This is further corroborated by the fact that whereas the Quran uses the word افضتم (you pour forth) with regard to the return from ‘Arafat, it uses the words افیضوامن حیث افاض الناس i.e. "pour forth from where the people (i.e. all people) pour forth" with regard to the return from Mash‘arul-Haram which was at that time more general and extended to all. Thus the meaning of the word الناس would also change with the change in the meaning of the word ثم. If ثم is taken to mean "and", and "the return" spoken of in this verse is taken to refer to the return from ‘Arafat, then الناس would mean "other people"; but if ثم is taken to mean "then" and "the return" spoken of here is taken to refer to the return from Mash‘arul-Haram, then الناس would signify "all people" and both these meanings are justified by the rules of the Arabic language.
In short, before the advent of Islam the Quraish and the Banu Kinanah known as Hums did not accompany other pilgrims to ‘Arafat, but stopped short at Mash‘arul-Haram, waiting to join other people returning from ‘Arafat. In this and the preceding verse, they are bidden not to stop short at Mash‘arul-Haram but to go up to ‘Arafat and do as other people do. After returning from ‘Arafat to Mash‘arul-Haram, pilgrims should proceed to Mina where sacrifices are offered and the state of Ihram comes to an end. The clause, and seek forgiveness from Allah, hints that as Hajj consists of certain rites, there is the possibility of some persons not understanding the meaning and spirit of these rites. Moreover, where a number of religious acts are crowded into a short space of time, there is always the possibility of some persons missing and omitting certain things or of forgetting the prescribed order thereof. The pilgrims are, therefore, exhorted to have recourse to Istighfar, i.e. seeking God’s forgiveness as well as His protection against error and its consequences.
The word استغفار literally means "to pray for the covering up of sins and protection," which signifies forgiveness for past sins and protection against future ones. Thus, when a pilgrim offers Istighfar, he seeks not only forgiveness for what is past or protection against stumbling with regard to the observance of the rites of Pilgrimage but also protection against future stumblings.
It should also be remembered that Istighfar is not needed by ordinary people only, but holy servants of God also resort to it. The former offer Istighfar to seek protection against future sins as well as from the consequences of past errors; while the latter seek protection against human shortcomings and limitations that may hinder their progress and work. Holy men too, are human, and though they may be free from sins, they are always eager to seek divine help and assistance against human weaknesses and frailties. Nay, as they have to set an example to others and their responsibilities are also far heavier than those of other people, they resort to Istighfar more often than ordinary men.
143
如果把 ثُمَّ (thumma, 然后) 理解为 “和” 的意思, 把本节经文中所谈及的 “回来” 理解为是指从阿腊法特归来, 那么, اَلنَّاسْ (an-Nas) 就意味着 “另一些人”; 但是, 如果把它理解为 “然后” 而这里所说的 “回来” 指从马希阿腊耳•赫腊姆 (مَشْعَرُالْحَرَام, Mash‘arul-Haram) 归来, 那么, اَلنَّاسْ (an-Nas) 则表示 “所有的人”, 而这两种含意都可以阿拉伯语的语法加以证实。
144
伊斯兰教降临之前,古莱西人和巴努•基纳哪 (بَنُوْ كِنَانَة Banu Kinanah) 称为胡姆斯 (حُمْس, Hums) 他们不陪伴其他的朝觐者到阿腊法特,而短暂地停留在马希阿腊耳•赫腊姆等待去加入另一些从阿腊法特归来的人的行列。在本节和前一节经文中,他们被命令不要短暂地停留在马希阿腊耳•赫腊姆而跟其他人一样,继续前进到阿腊法特。在从阿腊法特回到马希阿腊耳•赫腊姆之后,朝觐者应继续前进到供奉牺牲的米纳 (مِنٰی, Mina), 在那儿Ihram仪式结束了。
1
لفظ ’’اور‘‘ یہاں پر ثُمَّ کا ترجمہ ہے جس کے معنے عموماً ’’پھر‘‘ کے ہوتے ہیں۔ لیکن کبھی خالی عطف کے معنے بھی دیتا ہے۔ اس جگہ یہی معنے چسپاں ہوتے ہیں۔
2
یعنی اس حکم میں اسلام نے کفار کے طریق سے الگ حکم نہیں دیا۔ بلکہ کفار کے طریق کو ابراہیمی سنت قرار دیا ہے اور اس کو قائم رکھا ہے۔ چنانچہ فرماتا ہے تم بھی وہیں سے لوٹا کرو جہاں سے کفار زمانۂ قدیم سے لوٹتے چلے آئے ہیں۔ اس سے معلوم ہوا کہ قرآن سے باہر بھی بعض باتیں پوچھنی مسلمانوں کے لئے ضروری ہیں۔ تعجب ہے کہ اس آیت میں خدا تو مسلمانوں کو حکم دیتا ہے کہ کافروں سے بھی بعض مسئلے پوچھو مگر اہل قرآن کہتے ہیں کہ محمد رسول اللہ صلی اللہ علیہ وسلم سے بھی نہ پوچھو۔
206
Important Words:
استغفروا (ask forgiveness) is derived from غفر for which see 2:59. استغفر would thus mean, he asked God for مغفرة in all its senses, i.e. covering up of sins, forgiveness, protection against stumbling, protection against punishment of sins, etc. استغفار is not confined to verbal asking for forgiveness only, but extends to, and includes, practical change for the better on the part of him who asks for forgiveness. He should ask for pardon both by word and deed (Mufradat).
Commentary:
The word ثم (then) in the clause, then pour forth from where the people pour forth, has given rise to a divergence of opinion among commentators. If it means "then", it must needs be taken to indicate sequence or order and the clause would thus signify: "after you have returned to مشعرالحرام from عرفات (as mentioned in the preceding verse), you should return (from مشعرالحرام to منی) from where the people return". But this is obviously superfluous, as nobody has ever differed about proceeding to and returning from مشعرالحرام with the people. A difference existed only with regard to proceeding to and returning from عرفات; for, whereas the Quraish and the Kinanah, known as Hums, stopped short at Mash‘arul-Haram, a place within حرم (the Sacred Territory) and did not go up to ‘Arafat which is outside حرم, other pilgrims went right up to ‘Arafat. Consequently if the commandment with regard to "pouring forth with the people" was at all needed, it was needed with regard to ‘Arafat and not with regard to Mash‘arul-Haram but in the verse under comment the Quran appears to mention it in connection with the latter. This difficulty has led some to interpret the word ثم not as "then" but simply as "and" which the idiom of the Arabic language justifies (Lane). These commentators have translated the words ثم افیضوا not as "then pour forth" but simply as "and pour forth". In this case the "pouring forth" spoken of may relate to ‘Arafat and not to Mash‘arul-Haram as the clause under comment appears to indicate. This is certainly not an incorrect interpretation so far as the rules of the Arabic language go; but another interpretation is also possible in which the primary meaning of ثم (then) is retained. This may be explained as follows. The preceding verse speaks of "pouring forth" or returning from ‘Arafat, thereby making it plain that going up to ‘Arafat is necessary. This completes the commandment with regard to the stay at and return from ‘Arafat. The verse under comment takes us further, speaking of the return from Mash‘arul-Haram and not from ‘Arafat, and thus the primary significance of ثم i.e. "then" is retained, for the obvious reason that the return from Mash‘arul-Haram comes after the return from ‘Arafat. As to the words, pour forth from where the people pour forth, it may be noted that in this case they would be taken to have been used merely to indicate that whereas the return from ‘Arafat is confined to those who adhere to the right custom and go right up to ‘Arafat, the return from Mash‘arul-Haram is general, including also the proud Hums who stopped short at Mash‘arul-Haram and did not go further. This is further corroborated by the fact that whereas the Quran uses the word افضتم (you pour forth) with regard to the return from ‘Arafat, it uses the words افیضوامن حیث افاض الناس i.e. "pour forth from where the people (i.e. all people) pour forth" with regard to the return from Mash‘arul-Haram which was at that time more general and extended to all. Thus the meaning of the word الناس would also change with the change in the meaning of the word ثم. If ثم is taken to mean "and", and "the return" spoken of in this verse is taken to refer to the return from ‘Arafat, then الناس would mean "other people"; but if ثم is taken to mean "then" and "the return" spoken of here is taken to refer to the return from Mash‘arul-Haram, then الناس would signify "all people" and both these meanings are justified by the rules of the Arabic language.
In short, before the advent of Islam the Quraish and the Banu Kinanah known as Hums did not accompany other pilgrims to ‘Arafat, but stopped short at Mash‘arul-Haram, waiting to join other people returning from ‘Arafat. In this and the preceding verse, they are bidden not to stop short at Mash‘arul-Haram but to go up to ‘Arafat and do as other people do. After returning from ‘Arafat to Mash‘arul-Haram, pilgrims should proceed to Mina where sacrifices are offered and the state of Ihram comes to an end. The clause, and seek forgiveness from Allah, hints that as Hajj consists of certain rites, there is the possibility of some persons not understanding the meaning and spirit of these rites. Moreover, where a number of religious acts are crowded into a short space of time, there is always the possibility of some persons missing and omitting certain things or of forgetting the prescribed order thereof. The pilgrims are, therefore, exhorted to have recourse to Istighfar, i.e. seeking God’s forgiveness as well as His protection against error and its consequences.
The word استغفار literally means "to pray for the covering up of sins and protection," which signifies forgiveness for past sins and protection against future ones. Thus, when a pilgrim offers Istighfar, he seeks not only forgiveness for what is past or protection against stumbling with regard to the observance of the rites of Pilgrimage but also protection against future stumblings.
It should also be remembered that Istighfar is not needed by ordinary people only, but holy servants of God also resort to it. The former offer Istighfar to seek protection against future sins as well as from the consequences of past errors; while the latter seek protection against human shortcomings and limitations that may hinder their progress and work. Holy men too, are human, and though they may be free from sins, they are always eager to seek divine help and assistance against human weaknesses and frailties. Nay, as they have to set an example to others and their responsibilities are also far heavier than those of other people, they resort to Istighfar more often than ordinary men.
237
If thumma is taken to mean "and," and "the return" spoken of in this verse is taken to refer to the return from ‘Arafat, then an-Nas would mean "other people;" but if it is taken to mean "then" and "the return" spoken of here is taken to refer to the return from Mash‘arul-Haram, then an-Nas would signify "all people" and both these meanings are supported by rules of the Arabic language.
238
Before the advent of Islam the Quraish and the Banu Kinanah known as Hums did not accompany other pilgrims to ‘Arafat, but stopped short at Mash‘arul-Haram, waiting to join other people returning from ‘Arafat. In this and the preceding verse, they are bidden not to stop short at Mash‘arul-Haram but to go up to ‘Arafat and do as other people do. After returning from ‘Arafat to Mash‘arul-Haram, pilgrims should proceed to Mina where sacrifices are offered and the state of Ihram comes to an end.
وَنَادَىٰٓ أَصْحَٰبُ ٱلنَّارِ أَصْحَٰبَ ٱلْجَنَّةِ أَنْ أَفِيضُوا۟ عَلَيْنَا مِنَ ٱلْمَآءِ أَوْ مِمَّا رَزَقَكُمُ ٱللَّهُ ۚ قَالُوٓا۟ إِنَّ ٱللَّهَ حَرَّمَهُمَا عَلَى ٱلْكَٰفِرِينَ
Important Words:
افیضوا (pour) is derived from افاض which again is derived from فاض which means, it (water, etc.) overflowed, or poured forth from fullness. افاض means, he filled (a vessel) so that it overflowed; he made it (water, etc.) to flow or run; he poured out water, etc. (Lane).
Commentary:
The use of the words افیضواعلینا (pour on us) by the inmates of Hell implies that they would in a way flatter the inmates of Heaven by saying to them that they had enjoyed God’s blessings (which were virtually overflowing) to their heart’s content, and would then beg of them to give them a little of the abundant good that God had bestowed upon them. This condition of the inmates of Hell is well illustrated by the parable of Abraham and Lazarus in Luke 16:23-24.
950
Important Words:
افیضوا (pour) is derived from افاض which again is derived from فاض which means, it (water, etc.) overflowed, or poured forth from fullness. افاض means, he filled (a vessel) so that it overflowed; he made it (water, etc.) to flow or run; he poured out water, etc. (Lane).
Commentary:
The use of the words افیضواعلینا (pour on us) by the inmates of Hell implies that they would in a way flatter the inmates of Heaven by saying to them that they had enjoyed God’s blessings (which were virtually overflowing) to their heart’s content, and would then beg of them to give them a little of the abundant good that God had bestowed upon them. This condition of the inmates of Hell is well illustrated by the parable of Abraham and Lazarus in Luke 16:23-24.