Search Results for "نَزِدْ"
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وَلَمَّا فَتَحُوا۟ مَتَٰعَهُمْ وَجَدُوا۟ بِضَٰعَتَهُمْ رُدَّتْ إِلَيْهِمْ ۖ قَالُوا۟ يَٰٓأَبَانَا مَا نَبْغِى ۖ هَٰذِهِۦ بِضَٰعَتُنَا رُدَّتْ إِلَيْنَا ۖ وَنَمِيرُ أَهْلَنَا وَنَحْفَظُ أَخَانَا وَنَزْدَادُ كَيْلَ بَعِيرٍ ۖ ذَٰلِكَ كَيْلٌ يَسِيرٌ
اردو میں اتنا کہنا کافی ہوتا ہے کہ ان کی پونجی واپس کر دی گئی ہے۔ مگر عربی میں ’’ان کی طرف‘‘ کا لفظ بھی بڑھایا جاتا ہے اس لئے قرآن مجید میں اِلَیْنَا کا لفظ بھی آیا ہے۔ گو اردو کچھ معیوب ہو گئی ہے لیکن ہم نے اس نوٹ کے ساتھ عربی کا لفظی ترجمہ دے دیا ہے۔
قرآن مجید میں کَیْلٌ یَّسِیْرٌ ہے۔ مترجموں نے یہ ترجمہ کیا ہے کہ جو غلّہ ہم اس دفعہ لائے ہیں تھوڑا ہے مگر انہوں نے لُغت نہیں دیکھی۔ یَسِیْرٌ کے معنے آسان یا آسانی پیدا کرنے والے کے بھی ہیں۔ یعنی نعمت۔ ہم نے یہی ترجمہ اختیار کیا ہے اور اس سے مضمون واضح ہوتا ہے۔
A 'camel-load' may not necessarily mean a load put on a camel’s back, but may denote also the load which a camel can ordinarily carry, though it may be loaded on an ass.
Important Words:
نمیر (we shall bring provision) is derived from مار. They say مار اھله i.e. he brought or conveyed wheat or other corn or provision of any kind to or for his family or his household (Lane).
یسیر (easy to obtain) is derived from یسر (yassara) which is again derived from یسر (yasara) which means, he was or became gentle, tractable, submissive, manageable or easy. یسرہ means, he made it easy; he facilitated it. یسر means, little or small in quantity; petty; paltry; of no weight or worth; easy to get; easy and gentle in tractableness, submissiveness or manageableness (Lane). See also 2:220.
Commentary:
Although the Quran does not clearly mention what conveyance was used by Joseph’s brethren in their journey; the words, the measure of a camel-load, used here as well as in 12:73 apparently lead to the inference that they made their journey on camels. But the Bible says that the journey was made on asses; for we read in Gen. 43:24, "And he gave their asses provender." The question which of the two statements is correct can best be answered by finding out which conveyance the Prophet Jacob and his family generally used on their journeys. The Bible itself tells us that the animal which they usually used was the camel (Gen. 31:17).
Moreover, the long and difficult nature of the journey also favours the inference that it was performed on camels. It must, however, be noted that the words "a camel-load" may not necessarily mean a load put on a camel’s back, but may denote only the load which a camel can ordinarily carry, though it may be loaded on asses. In this case the difference between the statements of the Bible and the Quran about the form of conveyance disappears.
1
اردو میں اتنا کہنا کافی ہوتا ہے کہ ان کی پونجی واپس کر دی گئی ہے۔ مگر عربی میں ’’ان کی طرف‘‘ کا لفظ بھی بڑھایا جاتا ہے اس لئے قرآن مجید میں اِلَیْنَا کا لفظ بھی آیا ہے۔ گو اردو کچھ معیوب ہو گئی ہے لیکن ہم نے اس نوٹ کے ساتھ عربی کا لفظی ترجمہ دے دیا ہے۔
2
قرآن مجید میں کَیْلٌ یَّسِیْرٌ ہے۔ مترجموں نے یہ ترجمہ کیا ہے کہ جو غلّہ ہم اس دفعہ لائے ہیں تھوڑا ہے مگر انہوں نے لُغت نہیں دیکھی۔ یَسِیْرٌ کے معنے آسان یا آسانی پیدا کرنے والے کے بھی ہیں۔ یعنی نعمت۔ ہم نے یہی ترجمہ اختیار کیا ہے اور اس سے مضمون واضح ہوتا ہے۔
1567
Important Words:
نمیر (we shall bring provision) is derived from مار. They say مار اھله i.e. he brought or conveyed wheat or other corn or provision of any kind to or for his family or his household (Lane).
یسیر (easy to obtain) is derived from یسر (yassara) which is again derived from یسر (yasara) which means, he was or became gentle, tractable, submissive, manageable or easy. یسرہ means, he made it easy; he facilitated it. یسر means, little or small in quantity; petty; paltry; of no weight or worth; easy to get; easy and gentle in tractableness, submissiveness or manageableness (Lane). See also 2:220.
Commentary:
Although the Quran does not clearly mention what conveyance was used by Joseph’s brethren in their journey; the words, the measure of a camel-load, used here as well as in 12:73 apparently lead to the inference that they made their journey on camels. But the Bible says that the journey was made on asses; for we read in Gen. 43:24, "And he gave their asses provender." The question which of the two statements is correct can best be answered by finding out which conveyance the Prophet Jacob and his family generally used on their journeys. The Bible itself tells us that the animal which they usually used was the camel (Gen. 31:17).
Moreover, the long and difficult nature of the journey also favours the inference that it was performed on camels. It must, however, be noted that the words "a camel-load" may not necessarily mean a load put on a camel’s back, but may denote only the load which a camel can ordinarily carry, though it may be loaded on asses. In this case the difference between the statements of the Bible and the Quran about the form of conveyance disappears.
1391
A 'camel-load' may not necessarily mean a load put on a camel’s back, but may denote also the load which a camel can ordinarily carry, though it may be loaded on an ass.
مَن كَانَ يُرِيدُ حَرْثَ ٱلْءَاخِرَةِ نَزِدْ لَهُۥ فِى حَرْثِهِۦ ۖ وَمَن كَانَ يُرِيدُ حَرْثَ ٱلدُّنْيَا نُؤْتِهِۦ مِنْهَا وَمَا لَهُۥ فِى ٱلْءَاخِرَةِ مِن نَّصِيبٍ
3:146; 17:19, 20.
Those whose efforts are wholly directed towards acquiring the vain and paltry things of this life will be deprived of the bliss and blessings of everlasting life of the Hereafter, but those who prepare for the next life will have Divine blessings bestowed upon them without measure and diminution.
3:146; 4:135; 17:20.
3:146; 17:19.
Commentary:
In v. 19 above believers and disbelievers in life after death have been mentioned together. The present verse warns those whose efforts are wholly directed towards acquiring the vanities and paltry things of this life that they will be deprived of the bliss and blessings of everlasting life of the Hereafter, but those who prepare for the next life will have Divine blessings bestowed upon them without measure or diminution.
c
3:146; 17:19, 20.
1205
那些完全致力于获得今生虚荣及价值卑微的东西的人将被剥夺后世的幸福和永恒的赐福, 而那些为后世准备的人将获得安拉给予的不可计量的赐福。
c
3:146; 4:135; 17:20.
d
3:146; 17:19.
3617
Commentary:
In v. 19 above believers and disbelievers in life after death have been mentioned together. The present verse warns those whose efforts are wholly directed towards acquiring the vanities and paltry things of this life that they will be deprived of the bliss and blessings of everlasting life of the Hereafter, but those who prepare for the next life will have Divine blessings bestowed upon them without measure or diminution.
c
3:146; 17:19, 20.
2652
Those whose efforts are wholly directed towards acquiring the vain and paltry things of this life will be deprived of the bliss and blessings of everlasting life of the Hereafter, but those who prepare for the next life will have Divine blessings bestowed upon them without measure and diminution.
ذَٰلِكَ ٱلَّذِى يُبَشِّرُ ٱللَّهُ عِبَادَهُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ ۗ قُل لَّآ أَسْـَٔلُكُمْ عَلَيْهِ أَجْرًا إِلَّا ٱلْمَوَدَّةَ فِى ٱلْقُرْبَىٰ ۗ وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُۥ فِيهَا حُسْنًا ۚ إِنَّ ٱللَّهَ غَفُورٌ شَكُورٌ
25:58; 38:87.
شیعہ لوگ اس کے معنے یہ کرتے ہیں کہ میں اور کوئی اجر نہیں مانگتا صرف میرے رشتہ داروں سے محبت کرو۔ حالانکہ یہ بھی تو اجر ہے۔ اس آیت کے اصل معنے وہی ہیں‘ جو ہم نے کیے ہیں۔ اَلْمَوَدَّۃُ فِی الْقُرْبٰیٰ‘ چاہتا ہوں۔ یعنی بحیثیتِ رسول اس کا مطالبہ کرتا ہوں‘ کہ جو قریب ترین رشتہ دار سے محبت کی جاتی ہے وہ مجھ سے کرو۔ چنانچہ ایک دوسری جگہ اس مضمون کو واضح کیا گیا ہے اور بتایا گیا ہے کہ خدا اور رسول سے رشتہ داروں سے بھی زیادہ محبت ہونی چاہیے چنانچہ فرمایاقُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَ اَبۡنَآؤُکُمۡ وَ اِخۡوَانُکُمۡ وَ اَزۡوَاجُکُمۡ وَ عَشِیۡرَتُکُمۡ وَ اَمۡوَا
یعنی وہ نیکیوں پر اس طرح ٹوٹ ٹوٹ کر پڑتا ہے جیسے کسی حسین چیز پر عاشق گرتا ہے۔
25:58; 38:87.
The words may also mean: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to do so. (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations. (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you. (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word, Qurba meaning Qurbah, nearness). This last meaning agrees with 25:58 where the Holy Prophet is depicted as saying: I ask of you naught in return for it except that he, who will, may take a way to his Lord.
25:58; 38:87.
Commentary:
The expression لا أسئلکم علیه أجرا إلا الـمودة فی القربی is supposed to bear several interpretations. Some of these are as follows: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to invite you to accept the message of truth. In this case إلا is إستثناء منقطع; (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations; (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you; and (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word قربی meaning قربة i.e. nearness). This last meaning agrees with 25:58 where the Holy Prophet is stated as saying to his people: "I ask of you naught in return for it except that he who will, may take a way to his Lord."
b
25:58; 38:87.
1
شیعہ لوگ اس کے معنے یہ کرتے ہیں کہ میں اور کوئی اجر نہیں مانگتا صرف میرے رشتہ داروں سے محبت کرو۔ حالانکہ یہ بھی تو اجر ہے۔ اس آیت کے اصل معنے وہی ہیں‘ جو ہم نے کیے ہیں۔ اَلْمَوَدَّۃُ فِی الْقُرْبٰیٰ‘ چاہتا ہوں۔ یعنی بحیثیتِ رسول اس کا مطالبہ کرتا ہوں‘ کہ جو قریب ترین رشتہ دار سے محبت کی جاتی ہے وہ مجھ سے کرو۔ چنانچہ ایک دوسری جگہ اس مضمون کو واضح کیا گیا ہے اور بتایا گیا ہے کہ خدا اور رسول سے رشتہ داروں سے بھی زیادہ محبت ہونی چاہیے چنانچہ فرمایاقُلۡ اِنۡ کَانَ اٰبَآؤُکُمۡ وَ اَبۡنَآؤُکُمۡ وَ اِخۡوَانُکُمۡ وَ اَزۡوَاجُکُمۡ وَ عَشِیۡرَتُکُمۡ وَ اَمۡوَا
2
یعنی وہ نیکیوں پر اس طرح ٹوٹ ٹوٹ کر پڑتا ہے جیسے کسی حسین چیز پر عاشق گرتا ہے۔
b
25:58; 38:87.
3619
Commentary:
The expression لا أسئلکم علیه أجرا إلا الـمودة فی القربی is supposed to bear several interpretations. Some of these are as follows: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to invite you to accept the message of truth. In this case إلا is إستثناء منقطع; (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations; (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you; and (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word قربی meaning قربة i.e. nearness). This last meaning agrees with 25:58 where the Holy Prophet is stated as saying to his people: "I ask of you naught in return for it except that he who will, may take a way to his Lord."
b
25:58; 38:87.
2654
The words may also mean: (1) I ask of you no reward for calling you to the way of God except that, being related to you by ties of kinship, my solicitude for your spiritual well-being impels me to do so. (2) I ask of you no reward for the great work I am doing for your spiritual benefit except that you should learn to live and behave like blood relations. (3) I ask no reward or return for my solicitude and love for you except that in offering opposition to me you should at least have some regard for the ties of relationship that I have with you. (4) I want no reward from you except that you should learn to develop a liking for attaining nearness to God (the word, Qurba meaning Qurbah, nearness). This last meaning agrees with 25:58 where the Holy Prophet is depicted as saying: I ask of you naught in return for it except that he, who will, may take a way to his Lord.