لِّكُلِّ
Appears 13 times in Quran
Occurrences in Quran
Found 13 verses containing "لِّكُلِّ".
لِّكُلِّ نَبَإٍ مُّسْتَقَرٌّ ۚ وَسَوْفَ تَعْلَمُونَ
The verse signifies that God, in His infallible wisdom, has fixed a time for the fulfilment of every prophecy. So the punishment that has been promised to the rejecters of truth will also come to pass in due time.
Commentary:
The verse signifies that God, in His infinite wisdom, has fixed a time for the fulfilment of every prophecy. So the punishment that has been promised to the rejecters of truth will also come to pass in due time. Then will they know that it was not a false prophecy. Disbelievers demand that the Divine punishment should come upon them at once. That cannot be; for nothing that has a fixed time can come before its time.
813
Commentary:
The verse signifies that God, in His infinite wisdom, has fixed a time for the fulfilment of every prophecy. So the punishment that has been promised to the rejecters of truth will also come to pass in due time. Then will they know that it was not a false prophecy. Disbelievers demand that the Divine punishment should come upon them at once. That cannot be; for nothing that has a fixed time can come before its time.
861
The verse signifies that God, in His infallible wisdom, has fixed a time for the fulfilment of every prophecy. So the punishment that has been promised to the rejecters of truth will also come to pass in due time.
أَلَمْ تَرَ أَنَّ ٱلْفُلْكَ تَجْرِى فِى ٱلْبَحْرِ بِنِعْمَتِ ٱللَّهِ لِيُرِيَكُم مِّنْ ءَايَٰتِهِۦٓ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
17:67; 30:47; 45:13.
نعمت سے مراد انسانوں کے کام آنے والا وہ سامان ہے جس کو لے کر جہاز مختلف ملکوں کی طرف جاتے رہتے ہیں۔
صَبَّار صَابِر سے مبالغہ کا صیغہ ہے اور شَکُوْر شَاکِر سے مبالغہ کا صیغہ ہے۔
17:67; 30:47; 45:13.
The sailing of ships is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea-power is generally the richest and the most powerful country in the world.
17:67; 30:47; 45:13.
Commentary:
The sailing of ships, as is mentioned in the present verse, is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea power is generally the richest and the most powerful nation in the world.
d
17:67; 30:47; 45:13.
3
نعمت سے مراد انسانوں کے کام آنے والا وہ سامان ہے جس کو لے کر جہاز مختلف ملکوں کی طرف جاتے رہتے ہیں۔
4
صَبَّار صَابِر سے مبالغہ کا صیغہ ہے اور شَکُوْر شَاکِر سے مبالغہ کا صیغہ ہے۔
a
17:67; 30:47; 45:13.
3055
Commentary:
The sailing of ships, as is mentioned in the present verse, is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea power is generally the richest and the most powerful nation in the world.
a
17:67; 30:47; 45:13.
2317
The sailing of ships is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea-power is generally the richest and the most powerful country in the world.
ثُمَّ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ تَمَامًا عَلَى ٱلَّذِىٓ أَحْسَنَ وَتَفْصِيلًا لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً لَّعَلَّهُم بِلِقَآءِ رَبِّهِمْ يُؤْمِنُونَ
2:54; 5:45.
7:146.
The words "all things" signify all those things which satisfied the moral and spiritual needs of the Jews. The Torah fulfilled all those needs.
2:54; 5:45.
7:146.
Important Words:
تماما (completing) is the noun-infinitive from تم. They say تم الشیء i.e. the thing was or became complete or entire or full or perfect or free from deficiency. تم الی کذا means, he reached or repaired to or came to such a thing. تم علیه means, he performed or executed it; or he accomplished it. اتم from which the infinitive is اتمام means, he made (a thing) complete or entire or full, etc. (Lane). For the sake of convenience the word تماما has been rendered in the verse as "completing".
Commentary:
In some of the previous verses the Quran referred to the diverse paths which, when followed, lead away from God’s way. Here we are told that when there come into existence diverse paths, then God sends a Messenger to remove differences and appoints one way for all. Then it becomes incumbent on all to follow that path. This is what is meant by the words, We gave Moses the Book.
The expression الذی احسن (him who did good) refers to Moses. Thus, the sentence means that the Book was revealed to Moses to complete divine favours upon him. The words احسن الذی (him who did good) may also be taken in the general sense, meaning "any person who did good." In that case the sentence would mean that the Book was revealed so that those who were righteous and did good, might have divine favours completed upon them.
The words کل شیء (all things) are not absolute but refer to the things the explanation of which was needed in the days of Moses, the words meaning that the Book given to Moses fulfilled all the needs of the time.
The verse mentions four things as the objects of a revealed Book: (1) That God desires to complete His favour by means of it. (2) That it embodies all the commandments that are needed for the period of time for which it is meant, (3) That it contains the means for guiding men to the right path. (4) That it is a mercy, i.e. those who follow it receive blessings from God.
f
2:54; 5:45.
g
7:146.
b
2:54; 5:45.
c
7:146.
894
Important Words:
تماما (completing) is the noun-infinitive from تم. They say تم الشیء i.e. the thing was or became complete or entire or full or perfect or free from deficiency. تم الی کذا means, he reached or repaired to or came to such a thing. تم علیه means, he performed or executed it; or he accomplished it. اتم from which the infinitive is اتمام means, he made (a thing) complete or entire or full, etc. (Lane). For the sake of convenience the word تماما has been rendered in the verse as "completing".
Commentary:
In some of the previous verses the Quran referred to the diverse paths which, when followed, lead away from God’s way. Here we are told that when there come into existence diverse paths, then God sends a Messenger to remove differences and appoints one way for all. Then it becomes incumbent on all to follow that path. This is what is meant by the words, We gave Moses the Book.
The expression الذی احسن (him who did good) refers to Moses. Thus, the sentence means that the Book was revealed to Moses to complete divine favours upon him. The words احسن الذی (him who did good) may also be taken in the general sense, meaning "any person who did good." In that case the sentence would mean that the Book was revealed so that those who were righteous and did good, might have divine favours completed upon them.
The words کل شیء (all things) are not absolute but refer to the things the explanation of which was needed in the days of Moses, the words meaning that the Book given to Moses fulfilled all the needs of the time.
The verse mentions four things as the objects of a revealed Book: (1) That God desires to complete His favour by means of it. (2) That it embodies all the commandments that are needed for the period of time for which it is meant, (3) That it contains the means for guiding men to the right path. (4) That it is a mercy, i.e. those who follow it receive blessings from God.
a
2:54; 5:45.
b
7:146.
931
The words "all things" signify all those things which satisfied the moral and spiritual needs of the Jews. The Torah fulfilled all those needs.
وَكَتَبْنَا لَهُۥ فِى ٱلْأَلْوَاحِ مِن كُلِّ شَىْءٍ مَّوْعِظَةً وَتَفْصِيلًا لِّكُلِّ شَىْءٍ فَخُذْهَا بِقُوَّةٍ وَأْمُرْ قَوْمَكَ يَأْخُذُوا۟ بِأَحْسَنِهَا ۚ سَأُو۟رِيكُمْ دَارَ ٱلْفَٰسِقِينَ
6:155.
یعنی بدکاروں کو سزا دے کر ان کے انجام کو روشن کر دوں گا۔
6:155.
Katabna means, We prescribed, appointed, ordained or made binding (Lane).
Everything that was required to be explained to the Israelites.
Moses is asked here to exhort his people to try to practise higher forms of virtue and not to remain content with merely acting upon the injunctions that are meant for the weak of faith.
Dar here signifies "station" or "position;" and the words, Soon shall I show you the abode of the transgressors, mean that soon the obedient shall be distinguished and separated from the disobedient.
6:155.
Commentary:
The word "wrote" here does not mean that God actually wrote the commandments upon the tablets with His own hand. The same word has been used elsewhere with regard to the Psalms (21:106). It was indeed Moses, and not God, who wrote on the tablets the commandments that were revealed to him on the Mount; but as the commandments were revealed by God, the act of writing has been ascribed to Him. It is also possible that the word کتبنا does not here mean "We wrote" but "We enjoined" or "We made binding".
The words "everything" and "all things" used in this verse are not absolute but mean respectively "everything" concerning which an admonition was needed at the time of Moses and "all things" that required to be explained to the Israelites.
The words, follow the best thereof, point to a golden principle of individual and national advancement. The teachings of God’s Prophet are of different grades. Some are meant for the weak of faith, others for those whose faith is firm and strong and from whom a high standard of virtue is expected. Moses is asked here to exhort his people to try to practise the higher form of virtue and not to remain content with merely acting upon the injunctions that are meant for the weak of faith.
The words, Soon shall I show you the abode of the transgressors, mean that soon the obedient shall be distinguished and separated from the disobedient. At the time of the flight of the Israelites from Egypt, it was a medley host of all sorts of people that had fled from fear of Pharaoh. But when the Law was revealed to Moses, it served to distinguish the true from the false. Those who were sincere, obeyed the Law, while those who had no faith in their hearts, rejected and defied it. Thus, true believers became distinguished and separated from the transgressors. The word دار (abode) here signifies "station or position".
a
6:155.
1
یعنی بدکاروں کو سزا دے کر ان کے انجام کو روشن کر دوں گا۔
a
6:155.
1035
Commentary:
The word "wrote" here does not mean that God actually wrote the commandments upon the tablets with His own hand. The same word has been used elsewhere with regard to the Psalms (21:106). It was indeed Moses, and not God, who wrote on the tablets the commandments that were revealed to him on the Mount; but as the commandments were revealed by God, the act of writing has been ascribed to Him. It is also possible that the word کتبنا does not here mean "We wrote" but "We enjoined" or "We made binding".
The words "everything" and "all things" used in this verse are not absolute but mean respectively "everything" concerning which an admonition was needed at the time of Moses and "all things" that required to be explained to the Israelites.
The words, follow the best thereof, point to a golden principle of individual and national advancement. The teachings of God’s Prophet are of different grades. Some are meant for the weak of faith, others for those whose faith is firm and strong and from whom a high standard of virtue is expected. Moses is asked here to exhort his people to try to practise the higher form of virtue and not to remain content with merely acting upon the injunctions that are meant for the weak of faith.
The words, Soon shall I show you the abode of the transgressors, mean that soon the obedient shall be distinguished and separated from the disobedient. At the time of the flight of the Israelites from Egypt, it was a medley host of all sorts of people that had fled from fear of Pharaoh. But when the Law was revealed to Moses, it served to distinguish the true from the false. Those who were sincere, obeyed the Law, while those who had no faith in their hearts, rejected and defied it. Thus, true believers became distinguished and separated from the transgressors. The word دار (abode) here signifies "station or position".
a
6:155.
1049
Katabna means, We prescribed, appointed, ordained or made binding (Lane).
1050
Everything that was required to be explained to the Israelites.
1051
Moses is asked here to exhort his people to try to practise higher forms of virtue and not to remain content with merely acting upon the injunctions that are meant for the weak of faith.
1052
Dar here signifies "station" or "position;" and the words, Soon shall I show you the abode of the transgressors, mean that soon the obedient shall be distinguished and separated from the disobedient.
وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَٰتِنَآ أَنْ أَخْرِجْ قَوْمَكَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ وَذَكِّرْهُم بِأَيَّىٰمِ ٱللَّهِ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
14:2.
14:2.
The expression Ayyamullah signifies the favours and punishments of Allah (Taj), like the well-known Arabic phrase Ayyamul-‘Arab which means, the fights and conflicts of the Arabs.
14:2.
Commentary:
The example of Moses has been mentioned here to show that, the Holy Prophet being like him, his opponents shall come to grief like the enemies of Moses. The Prophet’s enemies are thus warned that, while denying him, they should not forget the case of Moses and his enemies.
By the words, the days of Allah, are meant the days when God assisted believers against their enemies; also the days when He punished the enemies of the Prophets for their evil deeds. The verse means that the right way to bring men from darkness into light is to draw their attention to both the favours of God and His punishments. It is not at all right to think that faith based on fear lacks elements of reality. Such a view, indeed, betrays ignorance of human nature. Many people refrain from evil only due to the fear of punishment. If the incentive of fear were altogether dispensed with, nothing could wean such people from their evil ways. The Quran, being a perfect book, has provided guidance for men of all sorts of dispositions and temperaments and has made use of the incentives both of love and of fear.
In the words, Surely, therein are Signs for every patient and thankful person, Muslims are warned that, like the followers of Moses, they will have to pass through trials and tribulations and it is only when they have patiently borne the ordeal and come out of it with untarnished faith and sincerity that they will inherit the favours of God. But if, like the people of Moses, they prove ungrateful to God, they will be visited with punishment.
a
14:2.
a
14:2.
1660
Commentary:
The example of Moses has been mentioned here to show that, the Holy Prophet being like him, his opponents shall come to grief like the enemies of Moses. The Prophet’s enemies are thus warned that, while denying him, they should not forget the case of Moses and his enemies.
By the words, the days of Allah, are meant the days when God assisted believers against their enemies; also the days when He punished the enemies of the Prophets for their evil deeds. The verse means that the right way to bring men from darkness into light is to draw their attention to both the favours of God and His punishments. It is not at all right to think that faith based on fear lacks elements of reality. Such a view, indeed, betrays ignorance of human nature. Many people refrain from evil only due to the fear of punishment. If the incentive of fear were altogether dispensed with, nothing could wean such people from their evil ways. The Quran, being a perfect book, has provided guidance for men of all sorts of dispositions and temperaments and has made use of the incentives both of love and of fear.
In the words, Surely, therein are Signs for every patient and thankful person, Muslims are warned that, like the followers of Moses, they will have to pass through trials and tribulations and it is only when they have patiently borne the ordeal and come out of it with untarnished faith and sincerity that they will inherit the favours of God. But if, like the people of Moses, they prove ungrateful to God, they will be visited with punishment.
b
14:2.
1454
The expression Ayyamullah signifies the favours and punishments of Allah (Taj), like the well-known Arabic phrase Ayyamul-‘Arab which means, the fights and conflicts of the Arabs.
أَفَلَمْ يَرَوْا۟ إِلَىٰ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُم مِّنَ ٱلسَّمَآءِ وَٱلْأَرْضِ ۚ إِن نَّشَأْ نَخْسِفْ بِهِمُ ٱلْأَرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفًا مِّنَ ٱلسَّمَآءِ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَةً لِّكُلِّ عَبْدٍ مُّنِيبٍ
6:66; 17:69; 67:17, 18.
یعنی پے در پے بارش ان کے ملک پر آئے اور ان کو تباہ کر دے۔
6:66; 17:69; 67:17, 18.
Mountain tribes. For a similar expression see 12:83.
6:66; 17:69; 67:17-18.
Commentary:
The verse under comment continues the theme of the preceding verses and purports to say that there are evident signs in the heavens and the earth which constitute an unmistakable evidence of the fast approaching triumph of Islam and the downfall and disgrace of disbelievers. The words "We will make the earth sink with them" refer to the signs of the earth; and the words "or cause to fall upon them a portion of the heaven" allude to heavenly signs. Undoubtedly, the manner in which the forces of darkness and disbelief were put to rout in their combat against Islam showed that the victory of Islam was due solely to Divine help and succour which came to Muslims in the nick of time.
d
6:66; 17:69; 67:17, 18.
1
یعنی پے در پے بارش ان کے ملک پر آئے اور ان کو تباہ کر دے۔
b
6:66; 17:69; 67:17-18.
3136
Commentary:
The verse under comment continues the theme of the preceding verses and purports to say that there are evident signs in the heavens and the earth which constitute an unmistakable evidence of the fast approaching triumph of Islam and the downfall and disgrace of disbelievers. The words "We will make the earth sink with them" refer to the signs of the earth; and the words "or cause to fall upon them a portion of the heaven" allude to heavenly signs. Undoubtedly, the manner in which the forces of darkness and disbelief were put to rout in their combat against Islam showed that the victory of Islam was due solely to Divine help and succour which came to Muslims in the nick of time.
b
6:66; 17:69; 67:17, 18.
2378
Mountain tribes. For a similar expression see 12:83.
لَهَا سَبْعَةُ أَبْوَٰبٍ لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ
قرآن مجید میں جُزْئٌ کا لفظ ہے اور چونکہ جہنم میں ایک گروہ نے جانا تھا۔ ہم نے ’’مقرّر حصہ‘‘ ترجمہ کیا ہے اور یہی صحیح ہے۔
In Arabic the number "seven," as also "seventy," are often used to express not a specific numeral but the idea either of perfection and completeness or of profusion. The verse signifies that Hell will have the number of gates corresponding to the number and variety of sins committed by the guilty persons. The number "seven" may also refer to the seven exteroceptive senses, viz. the senses of vision, hearing, smell, taste, touch, pain and temperature, by which man receives impressions from the outer world.
Commentary:
As regards the seven gates of Hell, as stated in the present verse, it may be remembered that in Arabic the number seven, as also the number seventy, is often used to express not a specific numeral but the idea either of perfection or completeness or of profusion. In this sense the verse would signify that Hell will have the number of gates corresponding to the number and variety of offences committed by the sinful. The number "seven" may also refer to the seven exteroceptive senses viz. the senses of vision, hearing, smell, taste, touch, pain and temperature, granted to man for receiving impressions from the outer world.
The words جزء مقسوم (a portion allotted to it) signify that each of the inmates of Hell will enter it by the door corresponding to his offence. With regard to Heaven also it is reported in a saying of the Holy Prophet that each of its inmates will enter it by a door corresponding to his specific good deeds (Bukhari, ch. on Fada’il-e-Ashabun-Nabi).
The word جزء (a portion) does not mean, as is clear from this verse, part of one’s body. It only means a section or party of sinners as distinct from others. This explains the meaning of this word in 2:261 where it signifies one bird as distinct from others and not different parts of one bird.
Incidentally, it may be mentioned here that elsewhere the Quran mentions the number of guards placed over Hell as nineteen (74:31). The reason for this might lie in the fact that man has been endowed with nine major senses i.e. the seven exteroceptive senses mentioned above, one proprioceptive sense of position in space and one enteroceptive sense arising from internal organs relating to sensations of hunger, thirst, etc. These, coupled with their nine spiritual counterparts together with the guardian or the controlling sense i.e. the will-power which dominates and controls all these different faculties of human nature, are nineteen in number and hence the nineteen guardians of Hell. This specific mention of the number of the guardian angels of Hell as nineteen forcefully draws attention to the fact that man becomes deserving of Hell on account of his having abused his God-given faculties.
1
قرآن مجید میں جُزْئٌ کا لفظ ہے اور چونکہ جہنم میں ایک گروہ نے جانا تھا۔ ہم نے ’’مقرّر حصہ‘‘ ترجمہ کیا ہے اور یہی صحیح ہے۔
1748
Commentary:
As regards the seven gates of Hell, as stated in the present verse, it may be remembered that in Arabic the number seven, as also the number seventy, is often used to express not a specific numeral but the idea either of perfection or completeness or of profusion. In this sense the verse would signify that Hell will have the number of gates corresponding to the number and variety of offences committed by the sinful. The number "seven" may also refer to the seven exteroceptive senses viz. the senses of vision, hearing, smell, taste, touch, pain and temperature, granted to man for receiving impressions from the outer world.
The words جزء مقسوم (a portion allotted to it) signify that each of the inmates of Hell will enter it by the door corresponding to his offence. With regard to Heaven also it is reported in a saying of the Holy Prophet that each of its inmates will enter it by a door corresponding to his specific good deeds (Bukhari, ch. on Fada’il-e-Ashabun-Nabi).
The word جزء (a portion) does not mean, as is clear from this verse, part of one’s body. It only means a section or party of sinners as distinct from others. This explains the meaning of this word in 2:261 where it signifies one bird as distinct from others and not different parts of one bird.
Incidentally, it may be mentioned here that elsewhere the Quran mentions the number of guards placed over Hell as nineteen (74:31). The reason for this might lie in the fact that man has been endowed with nine major senses i.e. the seven exteroceptive senses mentioned above, one proprioceptive sense of position in space and one enteroceptive sense arising from internal organs relating to sensations of hunger, thirst, etc. These, coupled with their nine spiritual counterparts together with the guardian or the controlling sense i.e. the will-power which dominates and controls all these different faculties of human nature, are nineteen in number and hence the nineteen guardians of Hell. This specific mention of the number of the guardian angels of Hell as nineteen forcefully draws attention to the fact that man becomes deserving of Hell on account of his having abused his God-given faculties.
1501
In Arabic the number "seven," as also "seventy," are often used to express not a specific numeral but the idea either of perfection and completeness or of profusion. The verse signifies that Hell will have the number of gates corresponding to the number and variety of sins committed by the guilty persons. The number "seven" may also refer to the seven exteroceptive senses, viz. the senses of vision, hearing, smell, taste, touch, pain and temperature, by which man receives impressions from the outer world.
وَيَوْمَ نَبْعَثُ فِى كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِم مِّنْ أَنفُسِهِمْ ۖ وَجِئْنَا بِكَ شَهِيدًا عَلَىٰ هَٰٓؤُلَآءِ ۚ وَنَزَّلْنَا عَلَيْكَ ٱلْكِتَٰبَ تِبْيَٰنًا لِّكُلِّ شَىْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ
10:38; 12:112.
4:42; 16:85.
4:42; 16:85.
10:38; 12:112.
Commentary:
This verse brings to completion the theme of the preceding verses and purports to say that when on the Day of Judgement various Prophets will present their own examples to establish the guilt of disbelievers, the Holy Prophet also will be presented as a witness against the latter. Disbelievers will be told that when the Holy Prophet who was like them and was one of them eschewed all idolatrous practices and succeeded not only himself in winning the pleasure of God but also led many others to the goal of their life, why could not they benefit by his example? Was this not due to his belief in the Divine teaching which was revealed to him and their rejection of that teaching and their refusal even to recognize its need?
The verse then proceeds to describe the eminent qualities of the Quran and says that it contains an exposition of all the spiritual needs of man and of the means which attract the Grace and Mercy of God.
The words کل شیء (everything) should not be understood to mean everything absolutely, but only all those things that pertain to the spiritual needs of man. So the verse means to say that all fundamental and basic principles which are necessary for the moral and spiritual development of man are embodied in the Quran. The fact that the exposition and explanation of some injunctions and principles is to be found in the Hadith may not be understood to contradict this claim of the Quran. The Hadith contains only explanations and expositions of the Quranic teaching and nothing over and above it or in opposition to it. The Holy Prophet was the greatest exponent of the Quran and so what he said in explanation of a certain injunction of the Quran was perfectly in harmony with it and was free from the possibility of error. This view is also corroborated by the Quran itself (53:4). Indeed they are in grievous error who say that the Prophet was an ordinary mortal like them and therefore they were not bound by all the interpretations, expositions and explanations of the Quranic verses given by him and that they could explain and interpret the Quran as well as he.
a
4:42; 16:85.
b
10:38; 12:112.
c
4:42; 16:85.
d
10:38; 12:112.
1890
Commentary:
This verse brings to completion the theme of the preceding verses and purports to say that when on the Day of Judgement various Prophets will present their own examples to establish the guilt of disbelievers, the Holy Prophet also will be presented as a witness against the latter. Disbelievers will be told that when the Holy Prophet who was like them and was one of them eschewed all idolatrous practices and succeeded not only himself in winning the pleasure of God but also led many others to the goal of their life, why could not they benefit by his example? Was this not due to his belief in the Divine teaching which was revealed to him and their rejection of that teaching and their refusal even to recognize its need?
The verse then proceeds to describe the eminent qualities of the Quran and says that it contains an exposition of all the spiritual needs of man and of the means which attract the Grace and Mercy of God.
The words کل شیء (everything) should not be understood to mean everything absolutely, but only all those things that pertain to the spiritual needs of man. So the verse means to say that all fundamental and basic principles which are necessary for the moral and spiritual development of man are embodied in the Quran. The fact that the exposition and explanation of some injunctions and principles is to be found in the Hadith may not be understood to contradict this claim of the Quran. The Hadith contains only explanations and expositions of the Quranic teaching and nothing over and above it or in opposition to it. The Holy Prophet was the greatest exponent of the Quran and so what he said in explanation of a certain injunction of the Quran was perfectly in harmony with it and was free from the possibility of error. This view is also corroborated by the Quran itself (53:4). Indeed they are in grievous error who say that the Prophet was an ordinary mortal like them and therefore they were not bound by all the interpretations, expositions and explanations of the Quranic verses given by him and that they could explain and interpret the Quran as well as he.
a
10:38; 12:112.
f
4:42; 16:85.
فَقَالُوا۟ رَبَّنَا بَٰعِدْ بَيْنَ أَسْفَارِنَا وَظَلَمُوٓا۟ أَنفُسَهُمْ فَجَعَلْنَٰهُمْ أَحَادِيثَ وَمَزَّقْنَٰهُمْ كُلَّ مُمَزَّقٍ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
حضرت سلیمان علیہ السلام کے زمانہ میں فلسطین بلکہ ایک ملک اوپر سے لیکر تمام عرب کا ساحل بشمولیت یمن ان کے ماتحت تھا۔ پھر ان کی حکومت عدن سے ہوتی ہوئی خلیج فارس کے اوپر تک عرب ساحل پر جاتی تھی۔ مگر بعد میں تباہی آئی تو عرب آزاد ہو گیا۔ اور ملک میں طوائف الملوکی قائم ہو کر آبادیاں اجڑ گئیں اور سفر لمبے اور تکلیف دہ ہو گئے۔
یعنی ان کی تاریخ ایسی مٹی کہ ان کے واقعات لوگوں کو کہانی معلوم ہوتے تھے۔
The words put in the mouth of the Sabaeans, in fact, describe their actual condition when they defied and disobeyed Divine commandments and consequently fell on evil days. The prosperous and frequented route became deserted and desolate. The words, 'place longer distances between the stages of our journeys,' signify that because many towns on the route fell into ruin, the distance between one stage to the other became much longer and less safe. The Sabaeans were so utterly destroyed that no sign or mark was left of them. They became only a subject for story-tellers.
Commentary:
The words shown as spoken by the people of Saba’ in the verse were not actually spoken by them but are used to describe their actual condition when they defied and disobeyed Divine commandments and consequently fell on evil days. The prosperous and frequented route became deserted, and desolate. The words "place longer distances between the stages of our journey" signify that because many towns on the route fell into ruin, the distance between one stage to the other became much longer and less safe.
The expression "and so We made them by-words" means that the Sabaeans were so utterly destroyed that no sign or mark was left of them. They became only a subject for story-tellers.
1
حضرت سلیمان علیہ السلام کے زمانہ میں فلسطین بلکہ ایک ملک اوپر سے لیکر تمام عرب کا ساحل بشمولیت یمن ان کے ماتحت تھا۔ پھر ان کی حکومت عدن سے ہوتی ہوئی خلیج فارس کے اوپر تک عرب ساحل پر جاتی تھی۔ مگر بعد میں تباہی آئی تو عرب آزاد ہو گیا۔ اور ملک میں طوائف الملوکی قائم ہو کر آبادیاں اجڑ گئیں اور سفر لمبے اور تکلیف دہ ہو گئے۔
2
یعنی ان کی تاریخ ایسی مٹی کہ ان کے واقعات لوگوں کو کہانی معلوم ہوتے تھے۔
3146
Commentary:
The words shown as spoken by the people of Saba’ in the verse were not actually spoken by them but are used to describe their actual condition when they defied and disobeyed Divine commandments and consequently fell on evil days. The prosperous and frequented route became deserted, and desolate. The words "place longer distances between the stages of our journey" signify that because many towns on the route fell into ruin, the distance between one stage to the other became much longer and less safe.
The expression "and so We made them by-words" means that the Sabaeans were so utterly destroyed that no sign or mark was left of them. They became only a subject for story-tellers.
2386
The words put in the mouth of the Sabaeans, in fact, describe their actual condition when they defied and disobeyed Divine commandments and consequently fell on evil days. The prosperous and frequented route became deserted and desolate. The words, 'place longer distances between the stages of our journeys,' signify that because many towns on the route fell into ruin, the distance between one stage to the other became much longer and less safe. The Sabaeans were so utterly destroyed that no sign or mark was left of them. They became only a subject for story-tellers.
لِّكُلِّ أُمَّةٍ جَعَلْنَا مَنسَكًا هُمْ نَاسِكُوهُ ۖ فَلَا يُنَٰزِعُنَّكَ فِى ٱلْأَمْرِ ۚ وَٱدْعُ إِلَىٰ رَبِّكَ ۖ إِنَّكَ لَعَلَىٰ هُدًى مُّسْتَقِيمٍ
在不同的国家和民族中崇拜安拉有不同的形式。这一事实证明了一个真理, 即在所有的宗教中伊斯兰教第一个宣告: 安拉的使者来到各民族中, 并教给他们不同的崇拜形式和方法。
اُمَّۃٌ کا لفظ مؤنث ہے لیکن اس کے بعد ھُمْ نَاسِکُوْہُ کے الفاظ ہیں جو مذکر اور جمع کے لئے ہیں اس کی وجہ یہ ہے کہ عربی زبان میں بعض دفعہ جماعت کے افراد کی طرف ضمیر پھیری جاتی ہے اور اس کے مجموعہ کو ضمیر میں ادا کر دیا جاتا ہے۔ پس ھُمْ جو یہاں آیا ہے اسی وجہ سے آیا ہے۔
Divine worship is found in one form or another among all nations and peoples. This fact leads to the great truth which Islam, among all religions, was the first to proclaim that Divine Messengers appeared among all peoples to teach them the different forms and ways of worship.
Important Words:
منسک (ways of worship) means, rites of sacrifice; religious rites and ceremonies of the Pilgrimage; animals of sacrifice; ways of worship; acts of devotion. See also 6:163 & 22:35.
Commentary:
Taking منسک in the sense of animals of sacrifice or the rites of sacrifice the verse signifies (a) that the ritual of sacrifice in one form or another is common to all religions; and (b) that it was the sacrifice of animals that was at first enjoined by God and not human sacrifice which was invented afterwards.
Taking the word منسک in the sense of 'ways of worship,' the verse means that Divine worship is found in one form or another among all nations and peoples. This fact leads to another great truth which Islam, among all religions, was the first to proclaim, viz. that Divine Messengers appeared at different times among all nations and peoples to teach them the different forms and ways of worship.
The words فی الامر (in the matter) mean, 'in the matter of Islam' or 'in the matter of the Quran.' In this sense of the words the verse purports to say that when it has been made clear that Prophets were raised among all peoples, the disbelievers have no right or justification to say that the Holy Prophet has brought a novel teaching. He has done no new thing and has introduced no innovation. See 46:10.
876
在不同的国家和民族中崇拜安拉有不同的形式。这一事实证明了一个真理, 即在所有的宗教中伊斯兰教第一个宣告: 安拉的使者来到各民族中, 并教给他们不同的崇拜形式和方法。
2
اُمَّۃٌ کا لفظ مؤنث ہے لیکن اس کے بعد ھُمْ نَاسِکُوْہُ کے الفاظ ہیں جو مذکر اور جمع کے لئے ہیں اس کی وجہ یہ ہے کہ عربی زبان میں بعض دفعہ جماعت کے افراد کی طرف ضمیر پھیری جاتی ہے اور اس کے مجموعہ کو ضمیر میں ادا کر دیا جاتا ہے۔ پس ھُمْ جو یہاں آیا ہے اسی وجہ سے آیا ہے۔
2497
Important Words:
منسک (ways of worship) means, rites of sacrifice; religious rites and ceremonies of the Pilgrimage; animals of sacrifice; ways of worship; acts of devotion. See also 6:163 & 22:35.
Commentary:
Taking منسک in the sense of animals of sacrifice or the rites of sacrifice the verse signifies (a) that the ritual of sacrifice in one form or another is common to all religions; and (b) that it was the sacrifice of animals that was at first enjoined by God and not human sacrifice which was invented afterwards.
Taking the word منسک in the sense of 'ways of worship,' the verse means that Divine worship is found in one form or another among all nations and peoples. This fact leads to another great truth which Islam, among all religions, was the first to proclaim, viz. that Divine Messengers appeared at different times among all nations and peoples to teach them the different forms and ways of worship.
The words فی الامر (in the matter) mean, 'in the matter of Islam' or 'in the matter of the Quran.' In this sense of the words the verse purports to say that when it has been made clear that Prophets were raised among all peoples, the disbelievers have no right or justification to say that the Holy Prophet has brought a novel teaching. He has done no new thing and has introduced no innovation. See 46:10.
1972
Divine worship is found in one form or another among all nations and peoples. This fact leads to the great truth which Islam, among all religions, was the first to proclaim that Divine Messengers appeared among all peoples to teach them the different forms and ways of worship.
إِن يَشَأْ يُسْكِنِ ٱلرِّيحَ فَيَظْلَلْنَ رَوَاكِدَ عَلَىٰ ظَهْرِهِۦٓ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
Important Words:
رواکد (motionless) is the plural of راکدة which is fem. active participle from رکد which means, it was or became still, motionless, fixed or stationary (Lane).
Commentary:
In this and several other verses the Quran points to the great part that ships were to play in international intercourse. This truth, revealed to a son of the desert, as far back as fourteen hundred years ago, speaks volumes for the Divine origin of the Quran.
3626
Important Words:
رواکد (motionless) is the plural of راکدة which is fem. active participle from رکد which means, it was or became still, motionless, fixed or stationary (Lane).
Commentary:
In this and several other verses the Quran points to the great part that ships were to play in international intercourse. This truth, revealed to a son of the desert, as far back as fourteen hundred years ago, speaks volumes for the Divine origin of the Quran.
وَيْلٌ لِّكُلِّ أَفَّاكٍ أَثِيمٍ
Commentary:
Evidently a man who rejects clear signs of God is a forger and teller of lies and a committer of abominations and, therefore, legitimately deserves a painful punishment.
3737
Commentary:
Evidently a man who rejects clear signs of God is a forger and teller of lies and a committer of abominations and, therefore, legitimately deserves a painful punishment.
وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ
49:13; 68:12.
Humazah means, one who finds fault with others behind their backs and Lumazah is he who finds fault with them behind their backs or before their eyes (Aqrab). As against two basic good qualities—goodness and patience mentioned in the preceding Surah, two bad qualities which cut at the root of all social peace and harmony have been mentioned in this Surah. Backbiting and slander-mongering are the two main evils from which the so- called civilized society badly suffers today.
49:12; 68:12.
Important Words:
ھمزة (backbiter is derived from ھمز) which means he goaded or spurred him, he beat him; he broke it; he drove him; he reproached him or found fault with him; he spoke ill of him behind his back. They say ھمزته الیه الحاجة i.e. want drove him to it; ھمزة means, one who finds fault with others behind their backs much or habitually; one who backbites others; who defames men (Lane & Aqrab).
لمزة (slanderer) possesses all the meanings of ھمزة with this difference that whereas ھمزة means, one who finds fault with people behind their backs, لمزة means, who finds fault with them behind their backs or before their faces. لمزہ also means, he made a sign to him with the eye or the head and the lip with low speech (Lane & Aqrab).
Commentary:
The Surah is of general application but has been applied in particular to those evil-minded opponents of the Holy Prophet, who not being satisfied with persecuting him, defamed him and spread all sorts of lies and slanders about him. As against two basic good qualities, viz. goodness and patience, mentioned in the preceding Surah, two evil qualities which cut at the root of all social peace and harmony have been mentioned in this Surah. Backbiting and slander-mongering are the two main evils from which the so-called civilized society badly suffers today.
b
49:13; 68:12.
1782
هُمَزَة (Humazah) 的意思是一个在背后挑剔别人的人。لُمَزَة (Lumazah) 是一个在背后或当面挑剔别人的人 (اَقْرَبْ, Aqrab)。在上一节经章中提到了两种基本的好品性, 即善良和坚忍, 作为对照, 在这一经章中提到了在根子上损害社会平安与和谐的两种坏品性。背后诽谤人和造谣中伤是今天所谓文明社会深受其害的两种主要罪恶。
b
49:12; 68:12.
4835
Important Words:
ھمزة (backbiter is derived from ھمز) which means he goaded or spurred him, he beat him; he broke it; he drove him; he reproached him or found fault with him; he spoke ill of him behind his back. They say ھمزته الیه الحاجة i.e. want drove him to it; ھمزة means, one who finds fault with others behind their backs much or habitually; one who backbites others; who defames men (Lane & Aqrab).
لمزة (slanderer) possesses all the meanings of ھمزة with this difference that whereas ھمزة means, one who finds fault with people behind their backs, لمزة means, who finds fault with them behind their backs or before their faces. لمزہ also means, he made a sign to him with the eye or the head and the lip with low speech (Lane & Aqrab).
Commentary:
The Surah is of general application but has been applied in particular to those evil-minded opponents of the Holy Prophet, who not being satisfied with persecuting him, defamed him and spread all sorts of lies and slanders about him. As against two basic good qualities, viz. goodness and patience, mentioned in the preceding Surah, two evil qualities which cut at the root of all social peace and harmony have been mentioned in this Surah. Backbiting and slander-mongering are the two main evils from which the so-called civilized society badly suffers today.
b
49:13; 68:12.
3431
Humazah means, one who finds fault with others behind their backs and Lumazah is he who finds fault with them behind their backs or before their eyes (Aqrab). As against two basic good qualities—goodness and patience mentioned in the preceding Surah, two bad qualities which cut at the root of all social peace and harmony have been mentioned in this Surah. Backbiting and slander-mongering are the two main evils from which the so- called civilized society badly suffers today.