أَمْرًا
Appears 17 times in Quran
Occurrences in Quran
Found 17 verses containing "أَمْرًا".
قَالَتْ يَٰٓأَيُّهَا ٱلْمَلَؤُا۟ أَفْتُونِى فِىٓ أَمْرِى مَا كُنتُ قَاطِعَةً أَمْرًا حَتَّىٰ تَشْهَدُونِ
بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ وَإِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
6:102.
3:48; 6:74; 16:41; 36:83; 40:69.
This attribute not only constitutes a contradiction of the Christian dogma of the godhead of Jesus but also effectively repudiates the Hindu theory that soul and matter are primeval and eternal. (1) God is the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody else, for creating the universe. (2) He is the Originator of the universe, i.e. He created all things out of nothing, without a pre-existing model and without pre-existing matter. (3) He is All- Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. The verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should come into being, it comes into being all at once. What it means is that when God decrees a thing, nothing can thwart His decree.
6:102.
3:48; 6:74; 16:41; 36:83; 40:69.
Important Words:
بدیع (Originator) is derived from بدع which means, he originated a thing or brought it into existence newly (i.e. for the first time, the thing not having existed before) and not after the similitude of anything pre-existing (Lane). The word ابداع(which is the infinitive form of بدیع), when used about God, means, originating a thing without any tool or instrument or pattern and without matter (Mufradat). Thus the word combines the idea of originating and creating.
Commentary:
This verse not only contains a contradiction of the Christian dogma of the Godhead of Jesus but also effectively repudiates the Hindu theory that the soul and matter are primeval and eternal. God has been declared here to be: (1) the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody, in creating the universe; (2) the Originator of the Universe, i.e., He created all things out of nothing, without a pre-existing model and without pre-existing matter; (3) All-Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. It may be noted here that the verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should be, it comes into being at once. The verse only means that God’s will is all-powerful, so when He decrees a thing, nothing can thwart His decree. The verse does not thus refer to the factor of time, which may be short or long as God wills it.
a
6:102.
b
3:48; 6:74; 16:41; 36:83; 40:69.
a
6:102.
b
3:48; 6:74; 16:41; 36:83; 40:69.
124
Important Words:
بدیع (Originator) is derived from بدع which means, he originated a thing or brought it into existence newly (i.e. for the first time, the thing not having existed before) and not after the similitude of anything pre-existing (Lane). The word ابداع(which is the infinitive form of بدیع), when used about God, means, originating a thing without any tool or instrument or pattern and without matter (Mufradat). Thus the word combines the idea of originating and creating.
Commentary:
This verse not only contains a contradiction of the Christian dogma of the Godhead of Jesus but also effectively repudiates the Hindu theory that the soul and matter are primeval and eternal. God has been declared here to be: (1) the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody, in creating the universe; (2) the Originator of the Universe, i.e., He created all things out of nothing, without a pre-existing model and without pre-existing matter; (3) All-Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. It may be noted here that the verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should be, it comes into being at once. The verse only means that God’s will is all-powerful, so when He decrees a thing, nothing can thwart His decree. The verse does not thus refer to the factor of time, which may be short or long as God wills it.
b
6:102.
c
3:48; 6:74; 16:41; 36:83; 40:69.
140
This attribute not only constitutes a contradiction of the Christian dogma of the godhead of Jesus but also effectively repudiates the Hindu theory that soul and matter are primeval and eternal. (1) God is the Creator of the heavens and the earth which means that He did not require the help of a son, and for that matter of anybody else, for creating the universe. (2) He is the Originator of the universe, i.e. He created all things out of nothing, without a pre-existing model and without pre-existing matter. (3) He is All- Powerful, i.e. whenever He decrees that a certain thing should come into being, it does come into being in conformity with His decree and design. The verse does not necessarily mean, as is sometimes erroneously understood, that when God decrees that a certain thing should come into being, it comes into being all at once. What it means is that when God decrees a thing, nothing can thwart His decree.
قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِى وَلَدٌ وَلَمْ يَمْسَسْنِى بَشَرٌ ۖ قَالَ كَذَٰلِكِ ٱللَّهُ يَخْلُقُ مَا يَشَآءُ ۚ إِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
See 2:118.
19:21.
The news of a son, however happy, in ordinary circumstances, must have greatly perplexed Mary who was not only still unmarried but was also meant to remain so for life. The verse reflects her justified perplexity. It also shows that Jesus had no father, as hinted in Mary’s words, no man has touched me. Having been dedicated to the service of the Temple, Mary could not, consistently with her vow of celibacy, marry. If she was to marry and have children in due course, there was no occasion for her to be surprised when the birth of a child was announced to her by the angel in a vision. No normal girl would be surprised, if she were told in a vision that a son would be born to her; for she would naturally infer that the promised child would be born to her after marriage. In the Gospel of Mary, the vow of celibacy is clearly referred to. We have it in chapter 5 of the said Gospel that when the high priest made a general order that all the virgins living in the Temple who had reached their fourteenth ye
19:21.
See 2:118.
Commentary:
The news of a son, however happy in ordinary circumstances, greatly perplexed Mary who was not only as yet unmarried but was also meant to remain so for life. The verse reflects her justified perplexity. It also shows that Jesus had no father, as hinted in Mary’s words, no man has touched me. Having been dedicated to the service of the Temple, Mary could not, consistently with her vow of celibacy, marry. If she was to marry and have children in due course there was no occasion for her to be surprised when the birth of a child was announced to her by the angel in a vision. No normal girl would be surprised if she were told in a vision that a son would be born to her; for she would naturally infer that the promised child would be born to her after marriage. In the Gospel of Mary, the vow of celibacy is clearly referred to. In chapter 5 of the said Gospel we read that when the high priest made a public order that all the virgins living in the temple who had reached their fourteenth year should return home, all the other virgins yielded obed-ience to this command, but "Mary the virgin of the Lord" alone answered that she could not comply with it; and for this refusal of hers she assigned the reason that both she and her parents had devoted her to the service of the Lord, and that she had vowed virginity to the Lord, which vow she was resolved never to break (Gospel of Mary, 5: 4, 5, 6).
Mary’s subsequent marriage with Joseph was thus contrary to the vow and against her own wish. She was, however, compelled by circumstances to marry when found with child. The priests had to arrange her marriage with Joseph in order to avoid scandal. It does not, however, appear from the Gospels how Joseph was prevailed upon to consent, for he was obviously in the dark about her being pregnant at the time of marriage (Matt. 1:18, 19). Presumably some plausible excuse was found to justify the breaking of the vow.
Christians and Jews are both agreed that the birth of Jesus was something out of the ordinary–the Christians holding it as supernatural and the Jews as illegitimate (Jew. Enc.). Even in the family birth register, Jesus’ birth was recorded as such (Talmud). This fact alone should constitute a sufficient proof of Jesus’ birth being out of the ordinary. But it was neither supernatural nor illegitimate. To quote only one medical authority: "Medical men have not ruled out altogether the possibility of natural parthenogenesis of the production of a child by a female, without any relation to a male. Such a statement off-hand appears ridiculous, yet its possibility, from a purely biological standpoint, under certain conditions cannot be disregarded. Dr. Timme calls attention to this possibility as the result of a certain type of tumours, known as arrhenoblastoma (from the Greek words for "male" and "germ") which are occasionally found in the female pelvis or lower body. These tumours are capable of generating male sperm cells. Naturally, if these male sperm cells were alive and active and came in contact with the female’s own egg cell or ovum, conception might occur. There is nothing illogical in this process of reasoning…Dr. Timme states that there are twenty authentic cases reported in Europe in which an arrhenoblastoma had been found to develop male sperm cells…The arrhenoblastoma is a tumour that contains blastodermic cells...These cells are creative structures and are capable of development at any time and the fact, therefore, that arrhenoblas-tomacontaining these "embryonic cells" might create testicular tissue, capable of producing male sperm cells seems scientifically not impossible. If living male sperm cells are produced in a female body by arrhenoblastoma, the possibility of self-fertilization of a woman, even though a virgin, cannot be denied. That is to say, her own body would produce the same result as though sperm cells from a man’s body had been transferred to hers in the more usual way, or by a physician’s aid" (American Medical Journal).
There are cases on record of children having been born without fathers: "A young girl of great moral purity became pregnant without the slightest knowledge of the source… There is a case of pregnancy in an unmarried woman, who successfully resisted an attempt at criminal connection and yet became impreg-nated and gave birth to a perfectly formed female child" (Anomalies and Curiosities of Medicine by George M. Gould, A.M., M.D., and Walter L. Payle, A.M., M.D., published by W. B. Saunders & Co., London).
b
19:21.
c
2:118.
a
19:21.
b
See 2:118.
337
Commentary:
The news of a son, however happy in ordinary circumstances, greatly perplexed Mary who was not only as yet unmarried but was also meant to remain so for life. The verse reflects her justified perplexity. It also shows that Jesus had no father, as hinted in Mary’s words, no man has touched me. Having been dedicated to the service of the Temple, Mary could not, consistently with her vow of celibacy, marry. If she was to marry and have children in due course there was no occasion for her to be surprised when the birth of a child was announced to her by the angel in a vision. No normal girl would be surprised if she were told in a vision that a son would be born to her; for she would naturally infer that the promised child would be born to her after marriage. In the Gospel of Mary, the vow of celibacy is clearly referred to. In chapter 5 of the said Gospel we read that when the high priest made a public order that all the virgins living in the temple who had reached their fourteenth year should return home, all the other virgins yielded obed-ience to this command, but "Mary the virgin of the Lord" alone answered that she could not comply with it; and for this refusal of hers she assigned the reason that both she and her parents had devoted her to the service of the Lord, and that she had vowed virginity to the Lord, which vow she was resolved never to break (Gospel of Mary, 5: 4, 5, 6).
Mary’s subsequent marriage with Joseph was thus contrary to the vow and against her own wish. She was, however, compelled by circumstances to marry when found with child. The priests had to arrange her marriage with Joseph in order to avoid scandal. It does not, however, appear from the Gospels how Joseph was prevailed upon to consent, for he was obviously in the dark about her being pregnant at the time of marriage (Matt. 1:18, 19). Presumably some plausible excuse was found to justify the breaking of the vow.
Christians and Jews are both agreed that the birth of Jesus was something out of the ordinary–the Christians holding it as supernatural and the Jews as illegitimate (Jew. Enc.). Even in the family birth register, Jesus’ birth was recorded as such (Talmud). This fact alone should constitute a sufficient proof of Jesus’ birth being out of the ordinary. But it was neither supernatural nor illegitimate. To quote only one medical authority: "Medical men have not ruled out altogether the possibility of natural parthenogenesis of the production of a child by a female, without any relation to a male. Such a statement off-hand appears ridiculous, yet its possibility, from a purely biological standpoint, under certain conditions cannot be disregarded. Dr. Timme calls attention to this possibility as the result of a certain type of tumours, known as arrhenoblastoma (from the Greek words for "male" and "germ") which are occasionally found in the female pelvis or lower body. These tumours are capable of generating male sperm cells. Naturally, if these male sperm cells were alive and active and came in contact with the female’s own egg cell or ovum, conception might occur. There is nothing illogical in this process of reasoning…Dr. Timme states that there are twenty authentic cases reported in Europe in which an arrhenoblastoma had been found to develop male sperm cells…The arrhenoblastoma is a tumour that contains blastodermic cells...These cells are creative structures and are capable of development at any time and the fact, therefore, that arrhenoblas-tomacontaining these "embryonic cells" might create testicular tissue, capable of producing male sperm cells seems scientifically not impossible. If living male sperm cells are produced in a female body by arrhenoblastoma, the possibility of self-fertilization of a woman, even though a virgin, cannot be denied. That is to say, her own body would produce the same result as though sperm cells from a man’s body had been transferred to hers in the more usual way, or by a physician’s aid" (American Medical Journal).
There are cases on record of children having been born without fathers: "A young girl of great moral purity became pregnant without the slightest knowledge of the source… There is a case of pregnancy in an unmarried woman, who successfully resisted an attempt at criminal connection and yet became impreg-nated and gave birth to a perfectly formed female child" (Anomalies and Curiosities of Medicine by George M. Gould, A.M., M.D., and Walter L. Payle, A.M., M.D., published by W. B. Saunders & Co., London).
a
See 2:118.
b
19:21.
419
The news of a son, however happy, in ordinary circumstances, must have greatly perplexed Mary who was not only still unmarried but was also meant to remain so for life. The verse reflects her justified perplexity. It also shows that Jesus had no father, as hinted in Mary’s words, no man has touched me. Having been dedicated to the service of the Temple, Mary could not, consistently with her vow of celibacy, marry. If she was to marry and have children in due course, there was no occasion for her to be surprised when the birth of a child was announced to her by the angel in a vision. No normal girl would be surprised, if she were told in a vision that a son would be born to her; for she would naturally infer that the promised child would be born to her after marriage. In the Gospel of Mary, the vow of celibacy is clearly referred to. We have it in chapter 5 of the said Gospel that when the high priest made a general order that all the virgins living in the Temple who had reached their fourteenth ye
وَمَا كَانَ لِمُؤْمِنٍ وَلَا مُؤْمِنَةٍ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُۥٓ أَمْرًا أَن يَكُونَ لَهُمُ ٱلْخِيَرَةُ مِنْ أَمْرِهِمْ ۗ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ فَقَدْ ضَلَّ ضَلَٰلًا مُّبِينًا
4:66.
4:66.
The immediate occasion for the revelation of this verse may have been Zainab’s hesitation to comply with the Holy Prophet’s greatly cherished wish that she should marry Zaid, his freed slave. It goes to Zainab’s credit that in deference to the Prophet’s wish she agreed to her marriage with Zaid, much against her personal inclination. The Holy Prophet did not press her to accept Zaid as her husband. She only deferred to the wish of the Holy Prophet.
4:66.
Commentary:
The verse under comment continues the general theme of the preceding verses, viz. that believers should try as far as possible, to subordinate their own desires to the desire of the Holy Prophet and when he has given his decision regarding an affair, they should accept it unhesitatingly without the least mental reservation. The immediate occasion for the revelation of this verse may have been Zainab’s hesitation to comply with the Holy Prophet’s greatly cherished wish that she should marry Zaid, his freed slave. It goes to Zainab’s credit that in deference to the Prophet’s wish she agreed to her marriage with Zaid, much against her personal inclination. Zainab’s marriage with Zaid and their subsequent separation has been dealt with in some detail in the next verse. It is, however, wrong to assume, as some commentators have mistakenly assumed, that the Holy Prophet pressed and compelled Zainab against her will to accept Zaid as her husband. It being inconsistent with Islamic teaching, the Holy Prophet could not have done this. Zainab only deferred to the wish of the Holy Prophet.
a
4:66.
a
4:66.
3103
Commentary:
The verse under comment continues the general theme of the preceding verses, viz. that believers should try as far as possible, to subordinate their own desires to the desire of the Holy Prophet and when he has given his decision regarding an affair, they should accept it unhesitatingly without the least mental reservation. The immediate occasion for the revelation of this verse may have been Zainab’s hesitation to comply with the Holy Prophet’s greatly cherished wish that she should marry Zaid, his freed slave. It goes to Zainab’s credit that in deference to the Prophet’s wish she agreed to her marriage with Zaid, much against her personal inclination. Zainab’s marriage with Zaid and their subsequent separation has been dealt with in some detail in the next verse. It is, however, wrong to assume, as some commentators have mistakenly assumed, that the Holy Prophet pressed and compelled Zainab against her will to accept Zaid as her husband. It being inconsistent with Islamic teaching, the Holy Prophet could not have done this. Zainab only deferred to the wish of the Holy Prophet.
b
4:66.
2356
The immediate occasion for the revelation of this verse may have been Zainab’s hesitation to comply with the Holy Prophet’s greatly cherished wish that she should marry Zaid, his freed slave. It goes to Zainab’s credit that in deference to the Prophet’s wish she agreed to her marriage with Zaid, much against her personal inclination. The Holy Prophet did not press her to accept Zaid as her husband. She only deferred to the wish of the Holy Prophet.
إِذْ أَنتُم بِٱلْعُدْوَةِ ٱلدُّنْيَا وَهُم بِٱلْعُدْوَةِ ٱلْقُصْوَىٰ وَٱلرَّكْبُ أَسْفَلَ مِنكُمْ ۚ وَلَوْ تَوَاعَدتُّمْ لَٱخْتَلَفْتُمْ فِى ٱلْمِيعَٰدِ ۙ وَلَٰكِن لِّيَقْضِىَ ٱللَّهُ أَمْرًا كَانَ مَفْعُولًا لِّيَهْلِكَ مَنْ هَلَكَ عَنۢ بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَىَّ عَنۢ بَيِّنَةٍ ۗ وَإِنَّ ٱللَّهَ لَسَمِيعٌ عَلِيمٌ
这节经文对那三伙人在白德尔战场上的阵地作了一幅绘图式的描写。穆斯林在离麦地那较近的一侧, 麦加的军队在离该城较远的一个地方, 而麦加商队那时正从叙利亚来, 在向着海岸走。这节经文说, 如果让穆斯林来约定交战时间, 他们在这点上意见肯定会分歧, 他们宁愿拖延第一次交战的日期, 因为他们觉得自己还不够强大, 在战场上迎战比他们强大得多而且装备精良的敌人。可是, 安拉的目的显示了强力的迹象, 他带来了这场遭遇战。
The verse gives a graphic picture of the position of the three parties at Badr. The Muslims were on the side nearer to Medina, the Meccan army was in a place farther away from the town and the Meccan caravan which was coming from Syria was towards the sea-coast. The verse says that if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better equipped enemy in the field of battle. But God’s object being to show a powerful Sign, He brought about the encounter.
God had decreed that the Meccans should suffer defeat.
Commentary:
In this verse and those that follow, the Quran describes how God arranged and planned to bring about an encounter at Badr between believers and disbelievers, so that He might thereby crush the power of the enemy and show a sign in support of Islam.
The verse begins with a graphic picture of the situation of the different parties at Badr and then proceeds to say that, if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better-equipped enemy in a field of battle. As, however, God’s object was to show a powerful sign, so He brought about the encounter at a time when the Muslims were still very weak and the enemy very strong. This was done so that the party, which had been proved to be in error and to be spiritually dead by means of clear reasons and arguments, might perish and the party, which had been proved to be spiritually alive and established on the firm basis of truth, might survive and live.
The Quran has mentioned, more than once, the Divine attribute of "All-Hearing" in connection with the Battle of Badr in order to allude to the fact that prayers had played a great part in bringing about the victory and that they can play a similar part again.
548
这节经文对那三伙人在白德尔战场上的阵地作了一幅绘图式的描写。穆斯林在离麦地那较近的一侧, 麦加的军队在离该城较远的一个地方, 而麦加商队那时正从叙利亚来, 在向着海岸走。这节经文说, 如果让穆斯林来约定交战时间, 他们在这点上意见肯定会分歧, 他们宁愿拖延第一次交战的日期, 因为他们觉得自己还不够强大, 在战场上迎战比他们强大得多而且装备精良的敌人。可是, 安拉的目的显示了强力的迹象, 他带来了这场遭遇战。
1131
Commentary:
In this verse and those that follow, the Quran describes how God arranged and planned to bring about an encounter at Badr between believers and disbelievers, so that He might thereby crush the power of the enemy and show a sign in support of Islam.
The verse begins with a graphic picture of the situation of the different parties at Badr and then proceeds to say that, if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better-equipped enemy in a field of battle. As, however, God’s object was to show a powerful sign, so He brought about the encounter at a time when the Muslims were still very weak and the enemy very strong. This was done so that the party, which had been proved to be in error and to be spiritually dead by means of clear reasons and arguments, might perish and the party, which had been proved to be spiritually alive and established on the firm basis of truth, might survive and live.
The Quran has mentioned, more than once, the Divine attribute of "All-Hearing" in connection with the Battle of Badr in order to allude to the fact that prayers had played a great part in bringing about the victory and that they can play a similar part again.
1124
The verse gives a graphic picture of the position of the three parties at Badr. The Muslims were on the side nearer to Medina, the Meccan army was in a place farther away from the town and the Meccan caravan which was coming from Syria was towards the sea-coast. The verse says that if it had been left to the Muslims to appoint the time of the encounter, they would certainly have differed with regard to it and would have preferred to postpone the date of the first clash, for at that time they did not feel strong enough to meet their much more powerful and far better equipped enemy in the field of battle. But God’s object being to show a powerful Sign, He brought about the encounter.
1125
God had decreed that the Meccans should suffer defeat.
وَإِذْ يُرِيكُمُوهُمْ إِذِ ٱلْتَقَيْتُمْ فِىٓ أَعْيُنِكُمْ قَلِيلًا وَيُقَلِّلُكُمْ فِىٓ أَعْيُنِهِمْ لِيَقْضِىَ ٱللَّهُ أَمْرًا كَانَ مَفْعُولًا ۗ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ
یہاں ظاہر کا ذکر ہے رؤیا کا نہیں۔ عربی میں ’’قَلِیْل‘‘ کے معنے کمزور کے بھی ہوتے ہیں اور مراد یہ ہے کہ تمہارے دل اس قدر مضبوط کر دئے گئے کہ باوجود کفار کے زیادہ ہونے کے تم ان کو بے حقیقت سمجھتے تھے اور شیر کی طرح ان پر حملہ کرکے تم نے ان کو تباہ کردیا۔
یعنی مومن اپنے ایمان کی وجہ سے کافروں کو جو زیادہ تھے کمزور سمجھتے تھے اور کافر اپنے بغض کی وجہ سے مومنوں کی ایمانی طاقت کو نظر انداز کر رہے تھے۔
3:14.
2:211; 3:110; 35:5.
Whereas the preceding verse referred to the appearance of the enemy in a vision to the Holy Prophet, the present verse refers to its actual disposition on the battlefield. The enemy had kept one-third of their number hidden behind the mounds so that, when both parties came face to face, the Muslims saw only two-thirds of their actual number. This naturally gave heart to them. The enemy on their part did so, as they thought, lest the Muslims being overawed might flee from battlefield and refuse to give battle. Both these impressions helped to encourage either party to come to grips with their opponents with the result that "the thing decreed" was brought about, i.e. the Meccans suffered an ignominious and crushing defeat.
3:14.
2:211; 3:110; 35:5.
Commentary:
Whereas the preceding verse referred to the appearance of the enemy in a dream, the present verse refers to its actual appearance on the battlefield. What happened was that the enemy had kept one-third of their number behind mounds so that, when both parties came face to face, Muslims saw only two-thirds of their army. The Meccan army, about 1,000 strong, was more than three times the number of the Muslims who were only 313, but it so happened that the latter saw them to be only twice their own number. This naturally made the Faithful more hopeful. As hinted above, the enemy had concealed one-third of their number from the Muslims so that (as they thought) the latter might not be overawed and flee from the battlefield. This ruse was meant by them as an enticement to the Muslims so that the latter might be encouraged to give them battle and consequently be annihilated. Indeed, the Muslims were so weak at that time that the Meccans were anxious to get them within their grip, so that they might wipe them out of existence and thus extirpate Islam. The weakness of the Muslims became all the more apparent when the Meccans actually saw them, for they saw them smaller than their actual number, and both these impressions helped to encourage either party to come to grips with the opposing party, with the result that the "thing decreed" was miraculously brought about.
a
3:14.
b
2:211; 3:110; 35:5.
1
یہاں ظاہر کا ذکر ہے رؤیا کا نہیں۔ عربی میں ’’قَلِیْل‘‘ کے معنے کمزور کے بھی ہوتے ہیں اور مراد یہ ہے کہ تمہارے دل اس قدر مضبوط کر دئے گئے کہ باوجود کفار کے زیادہ ہونے کے تم ان کو بے حقیقت سمجھتے تھے اور شیر کی طرح ان پر حملہ کرکے تم نے ان کو تباہ کردیا۔
2
یعنی مومن اپنے ایمان کی وجہ سے کافروں کو جو زیادہ تھے کمزور سمجھتے تھے اور کافر اپنے بغض کی وجہ سے مومنوں کی ایمانی طاقت کو نظر انداز کر رہے تھے۔
a
3:14.
b
2:211; 3:110; 35:5.
1133
Commentary:
Whereas the preceding verse referred to the appearance of the enemy in a dream, the present verse refers to its actual appearance on the battlefield. What happened was that the enemy had kept one-third of their number behind mounds so that, when both parties came face to face, Muslims saw only two-thirds of their army. The Meccan army, about 1,000 strong, was more than three times the number of the Muslims who were only 313, but it so happened that the latter saw them to be only twice their own number. This naturally made the Faithful more hopeful. As hinted above, the enemy had concealed one-third of their number from the Muslims so that (as they thought) the latter might not be overawed and flee from the battlefield. This ruse was meant by them as an enticement to the Muslims so that the latter might be encouraged to give them battle and consequently be annihilated. Indeed, the Muslims were so weak at that time that the Meccans were anxious to get them within their grip, so that they might wipe them out of existence and thus extirpate Islam. The weakness of the Muslims became all the more apparent when the Meccans actually saw them, for they saw them smaller than their actual number, and both these impressions helped to encourage either party to come to grips with the opposing party, with the result that the "thing decreed" was miraculously brought about.
a
3:14.
b
2:211; 3:110; 35:5.
1127
Whereas the preceding verse referred to the appearance of the enemy in a vision to the Holy Prophet, the present verse refers to its actual disposition on the battlefield. The enemy had kept one-third of their number hidden behind the mounds so that, when both parties came face to face, the Muslims saw only two-thirds of their actual number. This naturally gave heart to them. The enemy on their part did so, as they thought, lest the Muslims being overawed might flee from battlefield and refuse to give battle. Both these impressions helped to encourage either party to come to grips with their opponents with the result that "the thing decreed" was brought about, i.e. the Meccans suffered an ignominious and crushing defeat.
وَجَآءُو عَلَىٰ قَمِيصِهِۦ بِدَمٍ كَذِبٍ ۚ قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ وَٱللَّهُ ٱلْمُسْتَعَانُ عَلَىٰ مَا تَصِفُونَ
12:84.
12:84.
These words indicate that Jacob regarded the report of his sons as a concocted story.
12:84.
Important Words:
کذب (false) really means either a lie or a falsehood or the act of telling a lie, but here it is used in the sense of مکذوب i.e. false or that about which a lie is uttered (Lane).
سولت (made a great thing appear light) is derived from سال. The verb سول (sawila) of which the aorist is یسول means, he or it was or became lax, flaccid or uncompact; or it hung down loosely; or it was or became pendent or pendulous. They say سول له الشیطان i.e. Satan led him into error; or he facilitated to him the commission of great sins; or he incited him to indulgence in lusts; or he made the commission of great sins appear small in his eyes. The Arabic expression سولت له نفسه امراmeans, his soul embellished or commended to him a thing or an affair; or his soul made it appear easy to him; or made it appear as a light matter in his eyes; or pictured to him what is foul as goodly (Lane & Aqrab).
Commentary:
This verse alludes to another point of difference between the Quranic account and the Biblical version. According to the Bible, Jacob believed the report of his sons to be true and declared that Joseph had really been "rent in pieces" by a wolf (Gen. 37:33); while the Quran says that he regarded their report as a concocted story. Other parts of the Bible, however, support the Quranic version. In Gen. 44:28 we have: And the one (child) went out from me, and I said, Surely he is torn in pieces; and I saw him not since. If Jacob was really convinced that Joseph had been torn in pieces, the sentence, "I saw him not since" becomes quite meaningless. These words clearly show that in his heart of hearts Jacob thought Joseph to be alive, though for the time being he yielded to the inevitable.
The Talmud also agrees with the Quranic account and says that Jacob did not believe the statement of his sons to be true and that he was told in a vision that Joseph was alive (Jew. Enc.).
The verse provides another point of resemblance between Joseph and the Holy Prophet. Just as Joseph’s brothers falsely declared that he had been slain, similarly, the Quraish falsely announced first at Uhud and then at Mecca that the Prophet had been killed, with the difference that whereas Joseph’s brethren spoke of Joseph as having been killed by a wolf, the Quraish asserted that they had themselves killed the Holy Prophet. This is the tenth point of resemblance between the Holy Prophet and Joseph.
a
12:84.
a
12:84.
1522
Important Words:
کذب (false) really means either a lie or a falsehood or the act of telling a lie, but here it is used in the sense of مکذوب i.e. false or that about which a lie is uttered (Lane).
سولت (made a great thing appear light) is derived from سال. The verb سول (sawila) of which the aorist is یسول means, he or it was or became lax, flaccid or uncompact; or it hung down loosely; or it was or became pendent or pendulous. They say سول له الشیطان i.e. Satan led him into error; or he facilitated to him the commission of great sins; or he incited him to indulgence in lusts; or he made the commission of great sins appear small in his eyes. The Arabic expression سولت له نفسه امراmeans, his soul embellished or commended to him a thing or an affair; or his soul made it appear easy to him; or made it appear as a light matter in his eyes; or pictured to him what is foul as goodly (Lane & Aqrab).
Commentary:
This verse alludes to another point of difference between the Quranic account and the Biblical version. According to the Bible, Jacob believed the report of his sons to be true and declared that Joseph had really been "rent in pieces" by a wolf (Gen. 37:33); while the Quran says that he regarded their report as a concocted story. Other parts of the Bible, however, support the Quranic version. In Gen. 44:28 we have: And the one (child) went out from me, and I said, Surely he is torn in pieces; and I saw him not since. If Jacob was really convinced that Joseph had been torn in pieces, the sentence, "I saw him not since" becomes quite meaningless. These words clearly show that in his heart of hearts Jacob thought Joseph to be alive, though for the time being he yielded to the inevitable.
The Talmud also agrees with the Quranic account and says that Jacob did not believe the statement of his sons to be true and that he was told in a vision that Joseph was alive (Jew. Enc.).
The verse provides another point of resemblance between Joseph and the Holy Prophet. Just as Joseph’s brothers falsely declared that he had been slain, similarly, the Quraish falsely announced first at Uhud and then at Mecca that the Prophet had been killed, with the difference that whereas Joseph’s brethren spoke of Joseph as having been killed by a wolf, the Quraish asserted that they had themselves killed the Holy Prophet. This is the tenth point of resemblance between the Holy Prophet and Joseph.
a
12:84.
1367
These words indicate that Jacob regarded the report of his sons as a concocted story.
قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا ۖ فَصَبْرٌ جَمِيلٌ ۖ عَسَى ٱللَّهُ أَن يَأْتِيَنِى بِهِمْ جَمِيعًا ۚ إِنَّهُۥ هُوَ ٱلْعَلِيمُ ٱلْحَكِيمُ
12:19.
یعنی بن یامین کی دشمنی کی وجہ سے ایک سادہ واقعہ کو چوری قرار دے دیا ہے۔
12:19.
Commentary:
The verse does not mean that Jacob accused his sons of making a false report about the detention of Benjamin. What he is represented here as saying is that, owing to their enmity with Benjamin, the idea that he could not be guilty of theft did not occur to them, but there must certainly have been some misunderstanding in the matter. The verse shows that Jacob had been foretold by God that Joseph was living and that all three brothers would come back safe.
The pronoun ھم (them) used in the words, Maybe, Allah will bring them all to me, is in the plural which, according to the rules of Arabic grammar applies to more than two. The persons referred to here thus are Joseph, Benjamin, and Judah. Judah’s regard for his promise seems to have made a good impression on Jacob’s mind and therefore he began to feel pain at his absence also and did not forget him in his prayer.
In the words, He is the All-Knowing, the Wise, Jacob seems to hint that God had revealed to him the reality of the matter, and that whatever had happened, had happened in pursuance of a divine plan for the welfare of the family and that their past sufferings would serve as a prelude to future prosperity.
a
12:19.
1
یعنی بن یامین کی دشمنی کی وجہ سے ایک سادہ واقعہ کو چوری قرار دے دیا ہے۔
a
12:19.
1583
Commentary:
The verse does not mean that Jacob accused his sons of making a false report about the detention of Benjamin. What he is represented here as saying is that, owing to their enmity with Benjamin, the idea that he could not be guilty of theft did not occur to them, but there must certainly have been some misunderstanding in the matter. The verse shows that Jacob had been foretold by God that Joseph was living and that all three brothers would come back safe.
The pronoun ھم (them) used in the words, Maybe, Allah will bring them all to me, is in the plural which, according to the rules of Arabic grammar applies to more than two. The persons referred to here thus are Joseph, Benjamin, and Judah. Judah’s regard for his promise seems to have made a good impression on Jacob’s mind and therefore he began to feel pain at his absence also and did not forget him in his prayer.
In the words, He is the All-Knowing, the Wise, Jacob seems to hint that God had revealed to him the reality of the matter, and that whatever had happened, had happened in pursuance of a divine plan for the welfare of the family and that their past sufferings would serve as a prelude to future prosperity.
a
12:19.
1402
Joseph, Benjamin and Judah.
مَا كَانَ لِلَّهِ أَن يَتَّخِذَ مِن وَلَدٍ ۖ سُبْحَٰنَهُۥٓ ۚ إِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
10:69; 17:112; 18:5; 19:89; 21:27; 25:3; 39:5.
基督教徒相信, 伊撒是安拉的儿子。他们是根据 «圣经» 称他为 “安拉的儿子” 这一设想而产生这一信念的。可是 «圣经» 中也有称呼其他人为 “安拉的儿子” 的。伊撒在这方面并没有什么特殊之处, 因此他不过是像称呼那些其他人那样的一个安拉的儿子 («路加» 20:36; «耶利米亚书» 31:9; «马太» 6:9; «约翰» 8:41和 «以弗所书» 4:6)。
在阿拉伯语中, كُنْ (Kun) 这个单词, 除了可以向一样东西说以外, 还可以用 来表达一个深切感到的愿望。有一次远征中, 穆圣的一个非常勇敢而忠实的伙伴阿布•卡撒马 (اَبُوْخَيْثَمَة, Abu Khaithamah) 恰巧不在。穆圣深切地感觉到他没在身旁。在战斗中, 他看见一个人从远处骑着马飞驰而来, 他就喊道: كُنْ اَبَا خَيْثَمَة (Kun Aba Khaithamah), 也就是说, 但愿那是阿布•卡撒马; 瞧! 真的是阿布•卡撒马 (حَلْبِيَّة, Halbiyyah)。因此, كُنْ (Kun) 这一单词可以意示, 当安拉想要一件事或东西成为现实时, 它就成为现实; 或者, 当安拉表达这样一个愿望时, 它就具体地出现在面前。这一单词并不支持这样的看法, 说灵魂和物质是和安拉永远并存的或自古就有的。
10:69; 17:112; 18:5; 19:89; 21:27; 25:3; 39:5.
Christians believe that Jesus was God’s son. They base this belief on the assumption that the Bible calls him "son of God." But in the Bible other persons have also been called or addressed as "sons of God." Jesus enjoys no special distinction in this respect and he is, therefore, no more a son of God than those persons who have also been addressed as such (Luke, 20: 36; Jer., 31: 9; Matt., 6: 9; John, 8: 41 & Ephes., 4: 6).
In the Arabic language the word Kun, besides being addressed to a thing, is also used to express a greatly felt desire. In an expedition the Holy Prophet’s very brave and loyal Companion, Abu Khaithamah happened to be absent. The Holy Prophet keenly felt his absence. When in the midst of the battle he saw from a great distance a rider coming to him at full speed, he exclaimed Kun Aba Khaithamah, i.e. would that it were Abu Khaithamah; and lo! it was really Abu Khaithamah (Halbiyyah). So the word Kun would signify that when God desires or intends a thing to come into being, it comes into being; or when God expresses such a desire it takes a concrete form. The word lends no support to the view that soul and matter are primeval or coeternal with God.
10:69; 17:112; 18:5; 19:89; 21:27; 25:3; 39:5.
Important Words:
ماکان للّٰه (It does not befit the Majesty of Allah). They say ماکان له i.e. (1) it does not befit him; behove him; it is inconsistent with his dignity; it is not proper for him; (2) it is beyond his power to do so. In the present verse ماکان للّٰه means, it is inconsistent with the Majesty of Allah or it does not befit His Holiness (Aqrab, Lane & Mufradat). See also 2:35.
Commentary:
The words ان یتخذ من ولد express two senses (a) that He should have a son; and (b) that He should adopt someone as His son. When it is inconsistent with God’s Majesty to adopt someone as His son, it is all the more repugnant to His Holiness and Glory to have a real son. These words repudiate the Christian belief, namely (i) that God has adopted Jesus as His son or (ii) that Jesus is God’s son.
Christians believe that Jesus was God’s son. The onus for proving such a manifestly absurd belief lies on them. They base this belief on the assumption that the Bible calls him the son of God. But in the Bible other persons have also been called or addressed as sons of God. Jesus enjoys no special prerogative in this respect and is therefore no more a son of God than those persons who have also been addressed as such.
The Bible says:
(a) "Neither can they die any more: for they are equal unto the angels; and are the children of God" (Luke 20: 36);
(b) "For I am a father to Israel, and Ephraim is my firstborn" (Jer. 31:9);
(c) "Our Father which art in heaven, hallowed be thy name" (Matt. 6:9);
(d) "For if you forgive men their trespasses your heavenly Father will also forgive you" (Matt. 6:14);
(e) "That your Father also which is in heaven may forgive you your trespasses" (Mark 11: 25);
(f) "Your Father knoweth that ye have need of these things" (Luke 12: 30);
(g) "We have one Father, even God" (John 8: 41);
(h) "One God and Father of all, who is above all, and through all, and in you all" (Ephes. 4:6);
(i) "Thus saith the Lord, Israel is my son, even my firstborn" (Exod. 4:22).
The Bible rather supports the Quranic statement, viz.it does not befit the Majesty of Allah to take unto Himself a son.He is the One Lord, God, Who has, or needs, no son.
It says:
(a) "Hear, O Israel: The Lord our God is one Lord" (Deut. 6:4);
(b) "I am the Lord, that is my name: and my glory will I not give to another, neither my praise to graven images" (Isa. 42:8);
(c) "Hear, O Israel; the Lord our God is one Lord" (Mark 12: 29);
(d) "To the only wise God our Saviour, be glory and majesty" (Jude 1: 25);
(e) "Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory forever and ever" (I Timothy 1: 17).
The verse under comment gives three reasons why God does not stand in need of a son:(1) if God were supposed to have a son, He must be subject to carnal desires and must have a wife to satisfy them; (2) He must be subject to decay and death because the procreation of species which the attribution of a son to God implies, is the characteristic of mortals; and (3) He must require a helper to assist Him in His work or to continue his work after His death. But God as represented by Islam is completely free from all these defects and therefore needs no son. In fact, the Christian dogma of sonship of Jesus is an insoluble riddle and beyond human comprehension. If Jesus is God’s son, then God will have to be admitted as incapable of carrying on the affairs of the universe alone and unaided, and therefore will have to be accepted as imperfect and defective. But because God is Perfect and All-Powerful, therefore He needs no son and no helper. Again, according to the Christian dogma each of the three deities, God, the Son, and the Holy Ghost, being perfect can and should carry on the work of the universe unaided and yet these three combine to do the thing which each one is able to accomplish by himself. This is absurd.
Those who are ignorant of Arabic language pretend to find in the word کن (be) a ground for their belief in the eternity and indestructibility of matter and soul. They argue in this way. This word shows that there had already existed something to which the order کن (be) was given. But in the Arabic language this word, besides being addressed to a thing, is also used to express a greatly felt desire. In an expedition the Holy Prophet’s very brave and loyal companion, Abu Khaithamah happened to be absent. The Prophet keenly felt his absence. When in the midst of the battle he saw from a great distance a rider coming to him at full speed he exclaimed کن ابا خیثمة i.e. would that it were Abu Khaithamah; and lo! it was really Abu Khaithamah (Halbiyyah). So an Arab would use the word کن when he would passionately desire a thing to happen.
According to this sense of کن the expression کن فیکون would mean that when God desires or intends that a thing should be, it comes into being or that when God expresses a desire it takes a concrete form. The words lend no support to the view that soul and matter are primeval or eternal. See also 2:117-118.
c
10:69; 17:112; 18:5; 19:89; 21:27; 25:3; 39:5.
802
基督教徒相信, 伊撒是安拉的儿子。他们是根据 «圣经» 称他为 “安拉的儿子” 这一设想而产生这一信念的。可是 «圣经» 中也有称呼其他人为 “安拉的儿子” 的。伊撒在这方面并没有什么特殊之处, 因此他不过是像称呼那些其他人那样的一个安拉的儿子 («路加» 20:36; «耶利米亚书» 31:9; «马太» 6:9; «约翰» 8:41和 «以弗所书» 4:6)。
803
在阿拉伯语中, كُنْ (Kun) 这个单词, 除了可以向一样东西说以外, 还可以用 来表达一个深切感到的愿望。有一次远征中, 穆圣的一个非常勇敢而忠实的伙伴阿布•卡撒马 (اَبُوْخَيْثَمَة, Abu Khaithamah) 恰巧不在。穆圣深切地感觉到他没在身旁。在战斗中, 他看见一个人从远处骑着马飞驰而来, 他就喊道: كُنْ اَبَا خَيْثَمَة (Kun Aba Khaithamah), 也就是说, 但愿那是阿布•卡撒马; 瞧! 真的是阿布•卡撒马 (حَلْبِيَّة, Halbiyyah)。因此, كُنْ (Kun) 这一单词可以意示, 当安拉想要一件事或东西成为现实时, 它就成为现实; 或者, 当安拉表达这样一个愿望时, 它就具体地出现在面前。这一单词并不支持这样的看法, 说灵魂和物质是和安拉永远并存的或自古就有的。
a
10:69; 17:112; 18:5; 19:89; 21:27; 25:3; 39:5.
2180
Important Words:
ماکان للّٰه (It does not befit the Majesty of Allah). They say ماکان له i.e. (1) it does not befit him; behove him; it is inconsistent with his dignity; it is not proper for him; (2) it is beyond his power to do so. In the present verse ماکان للّٰه means, it is inconsistent with the Majesty of Allah or it does not befit His Holiness (Aqrab, Lane & Mufradat). See also 2:35.
Commentary:
The words ان یتخذ من ولد express two senses (a) that He should have a son; and (b) that He should adopt someone as His son. When it is inconsistent with God’s Majesty to adopt someone as His son, it is all the more repugnant to His Holiness and Glory to have a real son. These words repudiate the Christian belief, namely (i) that God has adopted Jesus as His son or (ii) that Jesus is God’s son.
Christians believe that Jesus was God’s son. The onus for proving such a manifestly absurd belief lies on them. They base this belief on the assumption that the Bible calls him the son of God. But in the Bible other persons have also been called or addressed as sons of God. Jesus enjoys no special prerogative in this respect and is therefore no more a son of God than those persons who have also been addressed as such.
The Bible says:
(a) "Neither can they die any more: for they are equal unto the angels; and are the children of God" (Luke 20: 36);
(b) "For I am a father to Israel, and Ephraim is my firstborn" (Jer. 31:9);
(c) "Our Father which art in heaven, hallowed be thy name" (Matt. 6:9);
(d) "For if you forgive men their trespasses your heavenly Father will also forgive you" (Matt. 6:14);
(e) "That your Father also which is in heaven may forgive you your trespasses" (Mark 11: 25);
(f) "Your Father knoweth that ye have need of these things" (Luke 12: 30);
(g) "We have one Father, even God" (John 8: 41);
(h) "One God and Father of all, who is above all, and through all, and in you all" (Ephes. 4:6);
(i) "Thus saith the Lord, Israel is my son, even my firstborn" (Exod. 4:22).
The Bible rather supports the Quranic statement, viz.it does not befit the Majesty of Allah to take unto Himself a son.He is the One Lord, God, Who has, or needs, no son.
It says:
(a) "Hear, O Israel: The Lord our God is one Lord" (Deut. 6:4);
(b) "I am the Lord, that is my name: and my glory will I not give to another, neither my praise to graven images" (Isa. 42:8);
(c) "Hear, O Israel; the Lord our God is one Lord" (Mark 12: 29);
(d) "To the only wise God our Saviour, be glory and majesty" (Jude 1: 25);
(e) "Now unto the King eternal, immortal, invisible, the only wise God, be honour and glory forever and ever" (I Timothy 1: 17).
The verse under comment gives three reasons why God does not stand in need of a son:(1) if God were supposed to have a son, He must be subject to carnal desires and must have a wife to satisfy them; (2) He must be subject to decay and death because the procreation of species which the attribution of a son to God implies, is the characteristic of mortals; and (3) He must require a helper to assist Him in His work or to continue his work after His death. But God as represented by Islam is completely free from all these defects and therefore needs no son. In fact, the Christian dogma of sonship of Jesus is an insoluble riddle and beyond human comprehension. If Jesus is God’s son, then God will have to be admitted as incapable of carrying on the affairs of the universe alone and unaided, and therefore will have to be accepted as imperfect and defective. But because God is Perfect and All-Powerful, therefore He needs no son and no helper. Again, according to the Christian dogma each of the three deities, God, the Son, and the Holy Ghost, being perfect can and should carry on the work of the universe unaided and yet these three combine to do the thing which each one is able to accomplish by himself. This is absurd.
Those who are ignorant of Arabic language pretend to find in the word کن (be) a ground for their belief in the eternity and indestructibility of matter and soul. They argue in this way. This word shows that there had already existed something to which the order کن (be) was given. But in the Arabic language this word, besides being addressed to a thing, is also used to express a greatly felt desire. In an expedition the Holy Prophet’s very brave and loyal companion, Abu Khaithamah happened to be absent. The Prophet keenly felt his absence. When in the midst of the battle he saw from a great distance a rider coming to him at full speed he exclaimed کن ابا خیثمة i.e. would that it were Abu Khaithamah; and lo! it was really Abu Khaithamah (Halbiyyah). So an Arab would use the word کن when he would passionately desire a thing to happen.
According to this sense of کن the expression کن فیکون would mean that when God desires or intends that a thing should be, it comes into being or that when God expresses a desire it takes a concrete form. The words lend no support to the view that soul and matter are primeval or eternal. See also 2:117-118.
a
10:69; 17:112; 18:5; 19:89; 21:27; 25:3; 39:5.
1769
Christians believe that Jesus was God’s son. They base this belief on the assumption that the Bible calls him "son of God." But in the Bible other persons have also been called or addressed as "sons of God." Jesus enjoys no special distinction in this respect and he is, therefore, no more a son of God than those persons who have also been addressed as such (Luke, 20: 36; Jer., 31: 9; Matt., 6: 9; John, 8: 41 & Ephes., 4: 6).
1770
In the Arabic language the word Kun, besides being addressed to a thing, is also used to express a greatly felt desire. In an expedition the Holy Prophet’s very brave and loyal Companion, Abu Khaithamah happened to be absent. The Holy Prophet keenly felt his absence. When in the midst of the battle he saw from a great distance a rider coming to him at full speed, he exclaimed Kun Aba Khaithamah, i.e. would that it were Abu Khaithamah; and lo! it was really Abu Khaithamah (Halbiyyah). So the word Kun would signify that when God desires or intends a thing to come into being, it comes into being; or when God expresses such a desire it takes a concrete form. The word lends no support to the view that soul and matter are primeval or coeternal with God.
قَالَ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ صَابِرًا وَلَآ أَعْصِى لَكَ أَمْرًا
Commentary:
This verse also shows that the Journey of Moses was a vision because being an independent Prophet he could not pledge himself to obey a person, however spiritually eminent, in matters of Shari‘ah. He was the divinely appointed Leader and Guide for his people and therefore could not afford to seek guidance from any other source except the Divine. The verse also implies the hint that it would be binding on Moses’ followers of the Holy Prophet’s time to accept him. It is to this fact, perhaps, that the saying of the Prophet, "If Moses and Jesus had been alive, they could not help being among my followers" (Kathir, vol. 11, p. 246), refers.
2109
Commentary:
This verse also shows that the Journey of Moses was a vision because being an independent Prophet he could not pledge himself to obey a person, however spiritually eminent, in matters of Shari‘ah. He was the divinely appointed Leader and Guide for his people and therefore could not afford to seek guidance from any other source except the Divine. The verse also implies the hint that it would be binding on Moses’ followers of the Holy Prophet’s time to accept him. It is to this fact, perhaps, that the saying of the Prophet, "If Moses and Jesus had been alive, they could not help being among my followers" (Kathir, vol. 11, p. 246), refers.
قَالَ كَذَٰلِكِ قَالَ رَبُّكِ هُوَ عَلَىَّ هَيِّنٌ ۖ وَلِنَجْعَلَهُۥٓ ءَايَةً لِّلنَّاسِ وَرَحْمَةً مِّنَّا ۚ وَكَانَ أَمْرًا مَّقْضِيًّا
3:41, 48; 19:22; 51:31.
یورپ کے متعدد ڈاکٹروں نے اب اس بات کا اعلان کیا ہے کہ کنواری کے بطن سے لڑکا پیدا ہونا ممکن ہی نہیں بلکہ اس کی کئی مثالیں یقینی طور پر طب سے ثابت ہو چکی ہیں۔ (تفصیل کے لئے دیکھئے تفسیر کبیر جلد پنجم صفحہ ۱۷۱ تا ۱۷۵ تفسیر سورۂ مریم)
3:41, 48; 19:22; 51:31.
The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus which was indeed a great Sign for the Israelites. It pointed to the impending transition of Prophethood from the House of Israel to that of Ishmael and constituted a warning to the Israelites that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. It is in this sense that Jesus has also been spoken of as 'a Sign of the Hour' in the Qur’an (43:62), i.e. a Sign of the time when Prophethood was to have passed from the Israelites to the Ishmaelites.
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Qur’an has used two words Qadar and Qada’ to express the sense of Divine decree. The former word means designing or determining, while the latter means decreeing. When a scheme or plan is only designed to be put into execution, it is called Qadar, and when it is decreed by God that it should be carried into effect, it is named Qada’. The fatherless birth of Jesus was a Qada’ (decree) of God.
3:41, 48; 19:22; 51:31.
Important Words:
مقضیا (decreed) is derived from قضی. They say قضی امراً i.e. he decreed or ordained or commanded the thing (Lane). See also 15:67.
Commentary:
The words, It is easy for Me, signify that a most unusual and apparently impossible thing such as to cause a child to be born without the instrumentality of a father is quite easy for God to bring about. The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus. That birth was indeed a great Sign for the Israelites. It pointed to the impending transition of prophethood from the House of Israel to that of Ishmael. It also constituted a warning to the Israelites in the sense that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. So God decreed to bring about Jesus’ birth independently of a father. Jesus had an Israelite mother only and had no father. As the final step in the process of transition, however, the Great and Noble Messenger who was to follow him was to have neither an Israelite father nor an Israelite mother. He was to appear from another people, from among the Ishmaelites, the brethren of the Israelites, in accordance with the Divine promise made to Moses (Deut. 18:18). It is in this sense that Jesus has been spoken of as 'a Sign of the Hour' in the Quran (43:62), i.e. a Sign of the time when prophethood was to have passed from the Israelites to the Ishmaelites. See also Introduction to this Surah.
Jesus has also been spoken of 'as a mercy from Us.' He was a mercy from God in the sense that he taught meekness and humility to the Jews who had become hard-hearted and conceited to the core. He was also a mercy in the sense that he came as a forerunner of the Holy Prophet who himself 'was sent as a mercy for all the worlds' (21:108). Again Jesus was a divine mercy inasmuch as he paved the way for the revelation of the Quran which has also been referred to as 'a mercy from the Lord' (29:52; 43:33). But this use of the words, 'That We may make him a Sign unto men and a mercy from Us' should not be understood to entitle Jesus to any special spiritual status. Other persons and prophets of God have also been styled 'as a mercy and a Sign from God' in the Quran (2:260; 7:74; 10:93; 21:108).
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Quran has used two words قدر and قضا to express the sense of Divine decree. They are sometimes erroneously taken one for the other. But while قدر means designing or determining, قضی means decreeing. When a scheme or plan is only designed to be put into execution, it is called قدر but when it is decreed by God that it should be carried into actual effect, it is named قضاء. The fatherless birth of Jesus was a قضاء (Divine decree) of God and not a قدر.
d
3:41, 48; 19:22; 51:31.
3
یورپ کے متعدد ڈاکٹروں نے اب اس بات کا اعلان کیا ہے کہ کنواری کے بطن سے لڑکا پیدا ہونا ممکن ہی نہیں بلکہ اس کی کئی مثالیں یقینی طور پر طب سے ثابت ہو چکی ہیں۔ (تفصیل کے لئے دیکھئے تفسیر کبیر جلد پنجم صفحہ ۱۷۱ تا ۱۷۵ تفسیر سورۂ مریم)
a
3:41, 48; 19:22; 51:31.
2166
Important Words:
مقضیا (decreed) is derived from قضی. They say قضی امراً i.e. he decreed or ordained or commanded the thing (Lane). See also 15:67.
Commentary:
The words, It is easy for Me, signify that a most unusual and apparently impossible thing such as to cause a child to be born without the instrumentality of a father is quite easy for God to bring about. The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus. That birth was indeed a great Sign for the Israelites. It pointed to the impending transition of prophethood from the House of Israel to that of Ishmael. It also constituted a warning to the Israelites in the sense that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. So God decreed to bring about Jesus’ birth independently of a father. Jesus had an Israelite mother only and had no father. As the final step in the process of transition, however, the Great and Noble Messenger who was to follow him was to have neither an Israelite father nor an Israelite mother. He was to appear from another people, from among the Ishmaelites, the brethren of the Israelites, in accordance with the Divine promise made to Moses (Deut. 18:18). It is in this sense that Jesus has been spoken of as 'a Sign of the Hour' in the Quran (43:62), i.e. a Sign of the time when prophethood was to have passed from the Israelites to the Ishmaelites. See also Introduction to this Surah.
Jesus has also been spoken of 'as a mercy from Us.' He was a mercy from God in the sense that he taught meekness and humility to the Jews who had become hard-hearted and conceited to the core. He was also a mercy in the sense that he came as a forerunner of the Holy Prophet who himself 'was sent as a mercy for all the worlds' (21:108). Again Jesus was a divine mercy inasmuch as he paved the way for the revelation of the Quran which has also been referred to as 'a mercy from the Lord' (29:52; 43:33). But this use of the words, 'That We may make him a Sign unto men and a mercy from Us' should not be understood to entitle Jesus to any special spiritual status. Other persons and prophets of God have also been styled 'as a mercy and a Sign from God' in the Quran (2:260; 7:74; 10:93; 21:108).
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Quran has used two words قدر and قضا to express the sense of Divine decree. They are sometimes erroneously taken one for the other. But while قدر means designing or determining, قضی means decreeing. When a scheme or plan is only designed to be put into execution, it is called قدر but when it is decreed by God that it should be carried into actual effect, it is named قضاء. The fatherless birth of Jesus was a قضاء (Divine decree) of God and not a قدر.
a
3:41, 48; 19:22; 51:31.
1753
The expression, that We may make him a Sign unto men, implies the fatherless birth of Jesus which was indeed a great Sign for the Israelites. It pointed to the impending transition of Prophethood from the House of Israel to that of Ishmael and constituted a warning to the Israelites that they had become spiritually so corrupt and morally so degenerate that no male among them was fit enough to become the father of a Prophet of God. It is in this sense that Jesus has also been spoken of as 'a Sign of the Hour' in the Qur’an (43:62), i.e. a Sign of the time when Prophethood was to have passed from the Israelites to the Ishmaelites.
1754
The expression, and it is a thing decreed, means that God had decreed that a fatherless son would be born to Mary and that this Divine decree was irrevocable. The Qur’an has used two words Qadar and Qada’ to express the sense of Divine decree. The former word means designing or determining, while the latter means decreeing. When a scheme or plan is only designed to be put into execution, it is called Qadar, and when it is decreed by God that it should be carried into effect, it is named Qada’. The fatherless birth of Jesus was a Qada’ (decree) of God.
هُوَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ ۖ فَإِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
2:29; 22:67; 30:41.
2:118; 3:48; 16:41; 36:83.
It is the will and decree of God, Who gives life and causes death that a people—the Arabs—who were morally and spiritually as good as dead, should now rise to a new life through the Holy Prophet and none can thwart and frustrate Allah’s decree.
2:29; 22:67; 30:41.
2:118; 3:48; 16:41; 36:83.
Commentary:
It is the will and decree of God, Who gives life and causes death, that a people—the Arabs—who were morally and spiritually as good as dead, should now rise to a new life through the Holy Prophet; and none can thwart and frustrate His decree.
The word کن (be) does not here denote command; but expresses a desire or wish. For significance of this word see 19:36.
c
2:29; 22:67; 30:41.
d
2:118; 3:48; 16:41; 36:83.
c
2:29; 22:67; 30:41.
d
2:118; 3:48; 16:41; 36:83.
3544
Commentary:
It is the will and decree of God, Who gives life and causes death, that a people—the Arabs—who were morally and spiritually as good as dead, should now rise to a new life through the Holy Prophet; and none can thwart and frustrate His decree.
The word کن (be) does not here denote command; but expresses a desire or wish. For significance of this word see 19:36.
a
2:29; 22:67; 30:41.
b
2:118; 3:48; 16:41; 36:83.
2616
It is the will and decree of God, Who gives life and causes death that a people—the Arabs—who were morally and spiritually as good as dead, should now rise to a new life through the Holy Prophet and none can thwart and frustrate Allah’s decree.
أَمْ أَبْرَمُوٓا۟ أَمْرًا فَإِنَّا مُبْرِمُونَ
کتنا بڑا نشان ہے زُخْرُف مکّی سورۃ ہے۔ اس میں ایک تو یہ خبر دی ہے کہ کفار مکہ رسول اللہ صلی اللہ علیہ وسلم کے خلاف خطرناک منصوبہ کریں گے اور دوسری خبر یہ دی ہے کہ وہ ناکام رہیں گے اور ہم ان کو تباہ کر دیں گے اور یہ دونوں پیشگوئیاں پوری ہوگئیں۔ منکرین قرآن کے لئے اب انکار کی کیا گنجائش ہے۔
Commentary:
The verse means to say that the plans and plots of disbelievers against Islam are doomed to end in failure. While on the one hand disbelievers are leaving no stone unturned to bring to naught the endeavours of the Holy Prophet and his followers to preach and spread Islam; on the other the Almighty has decreed that it shall grow and prosper in the teeth of determined opposition.
1
کتنا بڑا نشان ہے زُخْرُف مکّی سورۃ ہے۔ اس میں ایک تو یہ خبر دی ہے کہ کفار مکہ رسول اللہ صلی اللہ علیہ وسلم کے خلاف خطرناک منصوبہ کریں گے اور دوسری خبر یہ دی ہے کہ وہ ناکام رہیں گے اور ہم ان کو تباہ کر دیں گے اور یہ دونوں پیشگوئیاں پوری ہوگئیں۔ منکرین قرآن کے لئے اب انکار کی کیا گنجائش ہے۔
3691
Commentary:
The verse means to say that the plans and plots of disbelievers against Islam are doomed to end in failure. While on the one hand disbelievers are leaving no stone unturned to bring to naught the endeavours of the Holy Prophet and his followers to preach and spread Islam; on the other the Almighty has decreed that it shall grow and prosper in the teeth of determined opposition.
أَمْرًا مِّنْ عِندِنَآ ۚ إِنَّا كُنَّا مُرْسِلِينَ
اس میں یہ بتایا گیا ہے کہ یہ تعلیم قطعی طور پر ہماری طرف سے ہوتی ہے اور ہم ہی اس کے اتارنے والے ہوتے ہیں خواہ لوگ اس کا کتنا ہی انکار کریں۔
3
اس میں یہ بتایا گیا ہے کہ یہ تعلیم قطعی طور پر ہماری طرف سے ہوتی ہے اور ہم ہی اس کے اتارنے والے ہوتے ہیں خواہ لوگ اس کا کتنا ہی انکار کریں۔
فَٱلْمُقَسِّمَٰتِ أَمْرًا
这四节 (2-5) 经文从注意自然现象叫人注意平行的精神现象。这一平行现象是很引人注目的--------当这四个词--------اَلذّٰرِيٰت (adh-Dhariyat, 飘散的), اَلْحٰمِلٰت (al-Hamilat, 带走的), اَلْجٰرِيٰت (al-Jariyat, 轻盈且迅速而去的) 和 اَلْمُقَسِّمٰت (al-Muqassimat, 作分配的) 指自然现象时可以代表向四面八方飘散的风, 海洋中升起的水蒸气带着充满雨水的云轻轻吹动, 然后使雨落在干枯焦灼的土地上, 并使之成为一片生气勃勃的可喜的地方, 到处郁郁葱葱, 艳花盛开, 硕果累累。从精神上讲, 这四个词可以代表一群正直的人, 他们畅饮穆圣促发的精神之泉, 吸收了壮丽而有生气的 «古兰经» 教义, 并得到它的抚育, 去到阿拉伯的穷乡僻壤, 去到遥远的国土, 带着福祉的担子, 把安拉的启示散布在多神信仰和不道德的气习的国家。他们不是用剑而是用爱与和平, 像轻轻吹动的风儿把雨水带到枯萎的土地上。
见注释1079。
From a phenomenon in physical nature, the four verses (2-5) draw attention to a parallel spiritual phenomenon. The parallelism is very striking. The four words— adh-Dhariyat (those that scatter), al-Hamilat (those that carry), al-Jariyat (those that speed lightly along) and al-Muqassimat (those that distribute)—when pointing to the physical phenomenon, may stand for winds that scatter far and wide, the vapours that rise from the oceans, carry the clouds laden with rain-water, blow gently and then cause rain to fall on dry, parched and burnt land and turn it into a smiling, blooming and blossoming piece of earth, full of verdure, beautiful flowers and sweet fruits. Spiritually speaking, these four words may stand for that band of righteous men, who drinking deep at the spiritual fountain that the Holy Prophet caused to flow, and who, after assimilating and being impregnated with the beautiful and life- giving Quranic teaching, went forth to the remote corners of Arabia and af
Commentary:
From a phenomenon in physical nature the four verses (2-5) draw attention to a parallel spiritual phenomenon. The parallelism is striking. The four words الذاریات (those that scatter), الحاملات (those that carry), الجاریات (those that speed lightly along) and المقسمات (those that distribute), when pointing to the physical phenomenon, may stand for winds that scatter far and wide the vapours that rise from the oceans, carry the clouds laden with rainwater, blow gently and then cause rain to fall on dry, parched and burnt land and turn it into a smiling, blooming and blossoming piece of earth, full of verdure, beautiful flowers and sweet fruits. These four words may also stand for the band of righteous men who drinking deep at the spiritual fountain that the Holy Prophet caused to flow: and after; assimilating and becoming impregnated with the beautiful and life-giving Quranic teaching, went to the remote corners of Arabia and afterwards to far-off lands, carrying their blessed load, and scattering the revealed Word of God in countries, reeking with polytheistic beliefs and immoral practices—not with the sword but with love and peace, like winds that blow gently and carry rain to withered land.
1298
这四节 (2-5) 经文从注意自然现象叫人注意平行的精神现象。这一平行现象是很引人注目的--------当这四个词--------اَلذّٰرِيٰت (adh-Dhariyat, 飘散的), اَلْحٰمِلٰت (al-Hamilat, 带走的), اَلْجٰرِيٰت (al-Jariyat, 轻盈且迅速而去的) 和 اَلْمُقَسِّمٰت (al-Muqassimat, 作分配的) 指自然现象时可以代表向四面八方飘散的风, 海洋中升起的水蒸气带着充满雨水的云轻轻吹动, 然后使雨落在干枯焦灼的土地上, 并使之成为一片生气勃勃的可喜的地方, 到处郁郁葱葱, 艳花盛开, 硕果累累。从精神上讲, 这四个词可以代表一群正直的人, 他们畅饮穆圣促发的精神之泉, 吸收了壮丽而有生气的 «古兰经» 教义, 并得到它的抚育, 去到阿拉伯的穷乡僻壤, 去到遥远的国土, 带着福祉的担子, 把安拉的启示散布在多神信仰和不道德的气习的国家。他们不是用剑而是用爱与和平, 像轻轻吹动的风儿把雨水带到枯萎的土地上。
1299
见注释1079。
3893
Commentary:
From a phenomenon in physical nature the four verses (2-5) draw attention to a parallel spiritual phenomenon. The parallelism is striking. The four words الذاریات (those that scatter), الحاملات (those that carry), الجاریات (those that speed lightly along) and المقسمات (those that distribute), when pointing to the physical phenomenon, may stand for winds that scatter far and wide the vapours that rise from the oceans, carry the clouds laden with rainwater, blow gently and then cause rain to fall on dry, parched and burnt land and turn it into a smiling, blooming and blossoming piece of earth, full of verdure, beautiful flowers and sweet fruits. These four words may also stand for the band of righteous men who drinking deep at the spiritual fountain that the Holy Prophet caused to flow: and after; assimilating and becoming impregnated with the beautiful and life-giving Quranic teaching, went to the remote corners of Arabia and afterwards to far-off lands, carrying their blessed load, and scattering the revealed Word of God in countries, reeking with polytheistic beliefs and immoral practices—not with the sword but with love and peace, like winds that blow gently and carry rain to withered land.
2824
From a phenomenon in physical nature, the four verses (2-5) draw attention to a parallel spiritual phenomenon. The parallelism is very striking. The four words— adh-Dhariyat (those that scatter), al-Hamilat (those that carry), al-Jariyat (those that speed lightly along) and al-Muqassimat (those that distribute)—when pointing to the physical phenomenon, may stand for winds that scatter far and wide, the vapours that rise from the oceans, carry the clouds laden with rain-water, blow gently and then cause rain to fall on dry, parched and burnt land and turn it into a smiling, blooming and blossoming piece of earth, full of verdure, beautiful flowers and sweet fruits. Spiritually speaking, these four words may stand for that band of righteous men, who drinking deep at the spiritual fountain that the Holy Prophet caused to flow, and who, after assimilating and being impregnated with the beautiful and life- giving Quranic teaching, went forth to the remote corners of Arabia and af
يَٰٓأَيُّهَا ٱلنَّبِىُّ إِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَطَلِّقُوهُنَّ لِعِدَّتِهِنَّ وَأَحْصُوا۟ ٱلْعِدَّةَ ۖ وَٱتَّقُوا۟ ٱللَّهَ رَبَّكُمْ ۖ لَا تُخْرِجُوهُنَّ مِنۢ بُيُوتِهِنَّ وَلَا يَخْرُجْنَ إِلَّآ أَن يَأْتِينَ بِفَٰحِشَةٍ مُّبَيِّنَةٍ ۚ وَتِلْكَ حُدُودُ ٱللَّهِ ۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَقَدْ ظَلَمَ نَفْسَهُۥ ۚ لَا تَدْرِى لَعَلَّ ٱللَّهَ يُحْدِثُ بَعْدَ ذَٰلِكَ أَمْرًا
2:232, 233.
2:230.
声明离婚不得在两次月经之间的时期内, 在这同时夫妻不得同房。这就保证了离婚的决定不是一时生气仓促做出的, 也不是由于其受瞬间冲动的影响, 而是经过冷静而仔细考虑做出的。此外, 离了婚的妻子在家里一直要住到待婚期 (عِدَّة, ‘Iddah) 结束为止。这个离婚程序是有法律规定的, 因为在待婚期, 不和的原因有可能消失, 隔阂的双方可能言归于好。
اَمْر (Amr) 在这里指隔阂的夫妻和解。
خطاب میں لفظ نبی ہے‘ مگر مراد ان کے ماننے والے ہیں۔ کیونکہ اَتباع نبی کے ماتحت ہوتے ہیں۔
یعنی غصّہ کی حالت میں طلاق نہ دو۔ بلکہ ایسے طُہر میں طلاق دو جس سے پہلے صحبت نہ کی ہو۔ تاکہ سب غصہ دور ہو چکا ہو اور شہوت نے بھڑک کر محبت پیدا کر دی ہو۔ اور طلاق کی نوبت ہی نہ آئے۔
مطلب یہ کہ اگر وہ نکلیں گی تو وہ ایک کھلے گناہ کی مرتکب ہوں گی۔
2:232, 233.
2:230.
This is one of those verses of the Qur’an in which the address made to the Holy Prophet is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
The pronouncement of divorce should be made in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘Iddah (period of waiting). This procedure of divorce is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
Amr here signifies reconciliation between the estranged husband and wife.
2:232-233.
2:230.
Commentary:
This is one of those verses of the Quran in which the address made to the Holy Prophet, is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
The procedure of divorce given in this Surah is as follows:
The first pronouncement of divorce should be in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘iddah (the period of waiting) which extends over three courses.
The words "it may be that thereafter Allah will bring about something new to pass," signify that the above-mentioned procedure is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
b
2:232, 233.
c
2:230.
1436
声明离婚不得在两次月经之间的时期内, 在这同时夫妻不得同房。这就保证了离婚的决定不是一时生气仓促做出的, 也不是由于其受瞬间冲动的影响, 而是经过冷静而仔细考虑做出的。此外, 离了婚的妻子在家里一直要住到待婚期 (عِدَّة, ‘Iddah) 结束为止。这个离婚程序是有法律规定的, 因为在待婚期, 不和的原因有可能消失, 隔阂的双方可能言归于好。
1437
اَمْر (Amr) 在这里指隔阂的夫妻和解。
1
خطاب میں لفظ نبی ہے‘ مگر مراد ان کے ماننے والے ہیں۔ کیونکہ اَتباع نبی کے ماتحت ہوتے ہیں۔
2
یعنی غصّہ کی حالت میں طلاق نہ دو۔ بلکہ ایسے طُہر میں طلاق دو جس سے پہلے صحبت نہ کی ہو۔ تاکہ سب غصہ دور ہو چکا ہو اور شہوت نے بھڑک کر محبت پیدا کر دی ہو۔ اور طلاق کی نوبت ہی نہ آئے۔
3
مطلب یہ کہ اگر وہ نکلیں گی تو وہ ایک کھلے گناہ کی مرتکب ہوں گی۔
b
2:232-233.
c
2:230.
4268
Commentary:
This is one of those verses of the Quran in which the address made to the Holy Prophet, is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
The procedure of divorce given in this Surah is as follows:
The first pronouncement of divorce should be in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘iddah (the period of waiting) which extends over three courses.
The words "it may be that thereafter Allah will bring about something new to pass," signify that the above-mentioned procedure is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
b
2:232, 233.
c
2:230.
3064
This is one of those verses of the Qur’an in which the address made to the Holy Prophet is, in reality, meant for the believers. Since the Holy Prophet was debarred from divorcing any of his wives (33:53), the injunction is meant clearly for his followers.
3064A
The pronouncement of divorce should be made in the interval between two monthly courses, during which the husband and wife should not have conjugal relations. This ensures that the decision to divorce has not been taken hastily in a fit of anger or under the influence of some other momentary impulse but after cool and deliberate reflection. Moreover, a divorced wife is to remain in her house till the expiry of ‘Iddah (period of waiting). This procedure of divorce is enjoined because it is possible that during the period of waiting the causes of friction may wear out and reconciliation may take place between the estranged parties.
3065
Amr here signifies reconciliation between the estranged husband and wife.
فَٱلْمُدَبِّرَٰتِ أَمْرًا
مُدَبِّرٰت (Mudabbirat) 的意思是: 以优良的方式计划、设法并处理信托给他们的事情的人或组。
有些 «古兰经» 学者和注经家认为经文 (2-6) 是指众天使的, 并且可以理解为: 众天使证明第7-8节经文所提到的大事曾发生过。但天使的证明超越了人的知识和理解。因此正像经文的前后关联所显示的那样, 看来这几节经文是指穆圣的伙伴们, 并可以认为其中体现了一个预言, 说到了经过他们无私而不倦的努力而使伊斯兰教向四面八方传播。其中还有一个预言是: 他们被委以重任, 能干而公正地指导并处理重要的公共事务。简单地说, 这几节经文提到了穆圣的伙伴们的特出品德。另见《大版本的注释本》。
یعنی دنیا کی اصلاح اور ترقی ان کا مقصدِ زندگی ہوتا ہے۔
Mudabbirat means, those beings or groups of people who plan, manage and conduct the affairs entrusted to them in an excellent manner.
The verses (2-6) are taken to apply to angels by some scholars and Commentators of the Qur’an and have been understood to signify that angels bear witness to the occurrence of the great event mentioned in vv. 7, 8. But the evidence of angels is beyond human knowledge or comprehension. The verses, therefore, as the context shows, seem to refer to the Companions of the Holy Prophet and may be taken as embodying a prophecy about the spread of Islam far and wide through their selfless and vigorous efforts and a further prophecy that they would be entrusted with the responsibility of conducting and administering public affairs of great importance with ability and justice. Briefly, the verses mention some of the prominent qualities of the Holy Prophet’s Companions. See also "The Larger Edition of the Commentary."
Important Words:
المدبرات (manage their affairs in an excellent manner) is the plural of مدبرة which is act. part. fem. gender from دبر(dabbara). They say دبر الامر i.e. he performed or executed the affair with thoughtfulness or consideration; he devised or planned the affair; he governed, managed, conducted or regulated the affair (Lane & Aqrab). المدبرات means, those beings or groups of people who plan, manage and conduct the affairs entrusted to them in an excellent manner.
Commentary:
The five verses (2-6) are taken to apply to angels by some scholars and commentators of the Quran, and واو being a particle of swearing and meaning "I call to witness," they have been understood as signifying that angels bear witness to the occurrence of the great event mentioned in vv. 7-8. But the evidence of angels is beyond human knowledge or comprehension. The verses, therefore, as the context shows, seem to refer to the Companions of the Holy Prophet and may be taken as embodying a prophecy about the spread of Islam far and wide through their selfless and vigorous efforts and a further prophecy about their being entrusted with the responsibility of conducting and administering public affairs of great importance with ability and justice. Briefly, the verses mention some of the prominent qualities of the Holy Prophet’s Companions, viz. that they will diligently acquire spiritual knowledge, and will establish firm relationship with God, and then will carry the Message of Islam to the farthest ends of the earth, will try to excel one another in carrying out their mission and will attain high standards of righteousness in administering public affairs. See also 77:2-6.
1586
مُدَبِّرٰت (Mudabbirat) 的意思是: 以优良的方式计划、设法并处理信托给他们的事情的人或组。
1587
有些 «古兰经» 学者和注经家认为经文 (2-6) 是指众天使的, 并且可以理解为: 众天使证明第7-8节经文所提到的大事曾发生过。但天使的证明超越了人的知识和理解。因此正像经文的前后关联所显示的那样, 看来这几节经文是指穆圣的伙伴们, 并可以认为其中体现了一个预言, 说到了经过他们无私而不倦的努力而使伊斯兰教向四面八方传播。其中还有一个预言是: 他们被委以重任, 能干而公正地指导并处理重要的公共事务。简单地说, 这几节经文提到了穆圣的伙伴们的特出品德。另见《大版本的注释本》。
5
یعنی دنیا کی اصلاح اور ترقی ان کا مقصدِ زندگی ہوتا ہے۔
4554
Important Words:
المدبرات (manage their affairs in an excellent manner) is the plural of مدبرة which is act. part. fem. gender from دبر(dabbara). They say دبر الامر i.e. he performed or executed the affair with thoughtfulness or consideration; he devised or planned the affair; he governed, managed, conducted or regulated the affair (Lane & Aqrab). المدبرات means, those beings or groups of people who plan, manage and conduct the affairs entrusted to them in an excellent manner.
Commentary:
The five verses (2-6) are taken to apply to angels by some scholars and commentators of the Quran, and واو being a particle of swearing and meaning "I call to witness," they have been understood as signifying that angels bear witness to the occurrence of the great event mentioned in vv. 7-8. But the evidence of angels is beyond human knowledge or comprehension. The verses, therefore, as the context shows, seem to refer to the Companions of the Holy Prophet and may be taken as embodying a prophecy about the spread of Islam far and wide through their selfless and vigorous efforts and a further prophecy about their being entrusted with the responsibility of conducting and administering public affairs of great importance with ability and justice. Briefly, the verses mention some of the prominent qualities of the Holy Prophet’s Companions, viz. that they will diligently acquire spiritual knowledge, and will establish firm relationship with God, and then will carry the Message of Islam to the farthest ends of the earth, will try to excel one another in carrying out their mission and will attain high standards of righteousness in administering public affairs. See also 77:2-6.
3240
Mudabbirat means, those beings or groups of people who plan, manage and conduct the affairs entrusted to them in an excellent manner.
The verses (2-6) are taken to apply to angels by some scholars and Commentators of the Qur’an and have been understood to signify that angels bear witness to the occurrence of the great event mentioned in vv. 7, 8. But the evidence of angels is beyond human knowledge or comprehension. The verses, therefore, as the context shows, seem to refer to the Companions of the Holy Prophet and may be taken as embodying a prophecy about the spread of Islam far and wide through their selfless and vigorous efforts and a further prophecy that they would be entrusted with the responsibility of conducting and administering public affairs of great importance with ability and justice. Briefly, the verses mention some of the prominent qualities of the Holy Prophet’s Companions. See also "The Larger Edition of the Commentary."