وَهِىَ
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "وَهِىَ".
وَتَرَى ٱلْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِىَ تَمُرُّ مَرَّ ٱلسَّحَابِ ۚ صُنْعَ ٱللَّهِ ٱلَّذِىٓ أَتْقَنَ كُلَّ شَىْءٍ ۚ إِنَّهُۥ خَبِيرٌۢ بِمَا تَفْعَلُونَ
穆圣降临后, 那些看来像山岳那样坚固不移的旧思想和旧体制, 犹如浮云般地融化消失了。“山岳” 在此处也可同样意指建立得巨大而稳固的罗马帝国和波斯王国。它们在不可抵抗的、胜利的穆斯林军队面前纷纷瓦解。
اس میں زمین کے چلنے کا ذکر ہے برخلاف پرانے جغرافیہ نویسوں کے جو سورج کو چلتا بتاتے ہیں اور زمین کو ساکن۔
At the advent of the Holy Prophet old ideas and institutions which seemed to have been firmly rooted like mountains, melted and vanished away like the passing of clouds. 'Mountains' may here equally refer to the great and firmly established Roman and Persian Empires which were scattered like chaff before the irresistible victorious Muslim armies.
Commentary:
At the advent of the Holy Prophet old ideas and institutions that seemed to have been firmly rooted like mountains, melted and vanished away like the passing of clouds. Human history fails to cite an instance of such a mighty revolution brought about in so short a time in every sphere of men’s ideas and actions as was wrought by the great and noble Prophet of Islam. The word جبال (mountains) may equally refer to the great and firmly established Roman and Persian Empires which were scattered like chaff before the irresistible victorious Muslim armies.
958
穆圣降临后, 那些看来像山岳那样坚固不移的旧思想和旧体制, 犹如浮云般地融化消失了。“山岳” 在此处也可同样意指建立得巨大而稳固的罗马帝国和波斯王国。它们在不可抵抗的、胜利的穆斯林军队面前纷纷瓦解。
3
اس میں زمین کے چلنے کا ذکر ہے برخلاف پرانے جغرافیہ نویسوں کے جو سورج کو چلتا بتاتے ہیں اور زمین کو ساکن۔
2871
Commentary:
At the advent of the Holy Prophet old ideas and institutions that seemed to have been firmly rooted like mountains, melted and vanished away like the passing of clouds. Human history fails to cite an instance of such a mighty revolution brought about in so short a time in every sphere of men’s ideas and actions as was wrought by the great and noble Prophet of Islam. The word جبال (mountains) may equally refer to the great and firmly established Roman and Persian Empires which were scattered like chaff before the irresistible victorious Muslim armies.
2194
At the advent of the Holy Prophet old ideas and institutions which seemed to have been firmly rooted like mountains, melted and vanished away like the passing of clouds. 'Mountains' may here equally refer to the great and firmly established Roman and Persian Empires which were scattered like chaff before the irresistible victorious Muslim armies.
أَوْ كَٱلَّذِى مَرَّ عَلَىٰ قَرْيَةٍ وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْىِۦ هَٰذِهِ ٱللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ ٱللَّهُ مِا۟ئَةَ عَامٍ ثُمَّ بَعَثَهُۥ ۖ قَالَ كَمْ لَبِثْتَ ۖ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ ۖ قَالَ بَل لَّبِثْتَ مِا۟ئَةَ عَامٍ فَٱنظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ۖ وَٱنظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ ءَايَةً لِّلنَّاسِ ۖ وَٱنظُرْ إِلَى ٱلْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًا ۚ فَلَمَّا تَبَيَّنَ لَهُۥ قَالَ أَعْلَمُ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
23:15.
یہاں آیت میں اَوْ کا لفظ استعمال ہوا ہے جس کے عام معنے تو ’’یا‘‘ کے ہیں۔ لیکن کبھی ’’اور‘‘ کے معنے بھی دیتا ہے۔
کَالَّذِیْ میں ک کا ترجمہ ہم نے حالت کا کیا ہے۔ لیکن عام طور پر اس کے معنے ’’طرح‘‘ کے ہوتے ہیں۔ ان معنوں کومدِّنظر رکھ کر ترجمہ ہونا چاہیے تھا ’’اس شخص کی طرح‘‘ لیکن ہم نے ترجمہ کیا ہے ’’اس شخص کی مثل‘‘ اور یہ معنے بھی جائز ہیں۔ چنانچہ علامہ ابن ہشام لکھتے ہیں وَ اَمَّا الْکَافُ الْاِسْمِیَّۃُ الْجَارَّۃُ فَمُرَادِفَۃٌ لِّمِثْل یعنی ایک کاف اسمیّہ ہوتا ہے جو جرّ دیتا ہے اور اس کے معنے مثل یعنی مشابہ کے ہوتے ہیں (مُغْنی اللَّبِیب)
پہلے حضرت ابراہیم علیہ السلام کی ایک بحث کا ذکر کیا۔ پھر بعد کی آیات میں ایک مردہ شہر کا ذکر کیا۔ یہ اس بات کا ثبوت ہے کہ جو میں نے اوپر دلیل دی ہے وہی ٹھیک ہے یعنی حضرت ابراہیم علیہ السلام نے اپنے مخالف سے حیات فردی کا ذکر نہیں کیا تھا بلکہ حیات قومی یا جنسی کا ذکر کیا تھا۔ کیونکہ یہ مثال جو اب بیان کی گئی ہے اس میں حیات قومی یا جنسی کا ذکر ہے۔ حیات فردی کا ذکر نہیں۔
خَاوِیَۃٌ: خَوٰی یَخْوِیْ خَوَائٌ سے نکلا ہے کہتے ہیں خَوَی الْبَیْتُ: سَقَطَ وَ تَھَدَّمَ گھر کر گیا۔ نیز فَرَغَ وَ خَلَا گھر خالی ہو گیا۔ ویران ہو گیا (اقرب) پس جملہ کے یہ معنے ہوئے کہ وہ شہر اپنی چھتوں پر گرا ہوا تھا یعنی پہلے چھتیں گریں پھر ان پر دیواریں گر گئیں۔ بعض نے ’’خالی ہو گیا‘‘ کے معنے کرکے عَلٰی عُرُوْشِھَا سے پہلے ایک اور ساقط محذوف نکالا ہے یعنی شہر خالی تھا اور اپنی چھتوں پر گرا ہوا تھا۔ دونوں معنے درست ہیں لمبی ویرانی پر دلالت کرنے کے لئے یہ الفاظ استعمال ہوئے ہیں کیونکہ جو مکان عدم استعمال کی وجہ سے گریں بالعموم پہلے ان
بَلْ حرف ہے جو اِضْرَاب کے معنے دیتا ہے یعنی بات کو پھیر کر دوسری طرف لے جانا۔ یہ اِضْرَاب دو طرح کا ہوتا ہے ایک تو انکار کی غرض سے ہوتا ہے جیسے قرآن کریم میں ہے۔ وَ قَالُوا اتَّخَذَ الرَّحْمٰنُ وَلَدًا سُبْحَانَہٗ بَلْ عِبَادٌ مُّکْرَمُوْنَ (انبیاء: ۲۷) یعنی پہلی بات غلط ہے۔ حقیقت یہ ہے کہ جن کو خدا کا بیٹا کہتے ہیں وہ اللہ کے معزز بندے ہیں اور دوسری اقسام اضراب کی یہ ہے کہ ایک غرض سے دوسری غرض کی طرف مضمون کو پھیرنا مقصود ہوتا ہے۔ بَل سے پہلے جملہ کی تردید مدنظر نہیں ہوتی۔ جیسے قران کریم میں ہے قَدْ اَفْلَح مَنْ تَزَکّٰی وَ ذَکَرَ اسْمَ رَبِ
قَرْیَۃ سے مراد یوروشلم ہے جسے بخت نصر نے تباہ کر دیا تھا۔ وہ آدمی جو یوروشلم کے پاس سے گذرا حزقیل نبی تھا۔ اللہ تعالیٰ نے کشف کے ذریعہ سے ان پر ظاہر کیا کہ ایک سو سال تک یہ شہر دوبارہ آباد ہو جائے گا۔ (حزقیل کے کشف کے لئے دیکھیں پرانا عہدنامہ حزقیل باب۳۷)
23:15.
The ruined town referred to in the verse is Jerusalem which was laid waste by Nebuchadnezzar, the King of Babylon in 599 B.C. Ezekiel, the Prophet, was among the Jews whom Nebuchadnezzar carried away into captivity to Babylon and who was made to pass by, and witness the ghastly sight of, the devastated town.
Ezekiel was naturally shocked at the sad sight and prayed to God in words full of extreme pathos as to when the ruined town would be restored to life. His prayer was heard and he was made to see a vision that the restoration prayed for would take place in a hundred years. The verse does not mean that Ezekiel remained actually dead for a hundred years. Only he saw a vision that he had died and had remained dead for a hundred years and then had come back to life. The Qur’an sometimes mentions scenes seen in a vision as having actually taken place without stating that they were witnessed in a vision or dream (12:5). The vision signified, and Ezekiel understood the significance, that the Children of Israel would remain in the state of captivity and complete national degradation for about a hundred years after which they would receive a new life and would come back to their sacred city. And it actually came to pass as Ezekiel had dreamt. Jerusalem was taken by Nebuchadnezzar in 599 B.C. (2 Kings 24: 10). Ezek
The words are intended to express indefiniteness of time (18:20 & 23:114) and mean, according to the Quranic usage, that Ezekiel did not know how long he had remained in that state. Yaum here does not mean a day of 24 hours but time absolutely (see 1:4). The words, I have remained a day or part of a day, may also refer to the time for which Ezekiel slept or the time he took in seeing the vision. Apparently Ezekiel thought that he was being asked about the duration of the time of the vision.
Bal is a particle of digression signifying (a) the cancellation of what precedes as in 21:27, or (b) transition from one object of discourse to another as in 87:17. Here bal has been used in the latter sense.
The clause, It is so but thou hast also remained in this state for a hundred years, points out that although in one sense Ezekiel had remained in that state for a hundred years (for he had dreamt that he had been dead for a hundred years), yet the statement that he had tarried for a day or part of a day was also correct, for the actual time spent in seeing the vision was naturally very short.
To bring home this fact to the mind of Ezekiel, God directed his attention to his food and drink and his ass. That his food and drink had not rotted and his ass was still alive showed that he had really tarried only for a day or part of it. The words, look at thy ass, also indicate that Ezekiel saw the vision while sleeping in the fields with his ass by his side, for while in captivity, the Israelites were made to work in the fields as farmers.
Ezekiel represented in his person the whole Jewish nation. His symbolic death for a hundred years represented their national degradation and sorrows in captivity, for that was the period after which they came to their own. This is how Ezekiel became a Sign. See also Ezekiel, chap. 37.
23:15.
Important Word:
خاویة (fallen) is derived from خوی. They say خوی البیت i.e. (1) the house fell down in ruins; (2) the house became empty and untenanted (Aqrab).
عروش (roofs) is the plural of عرش (roof). They say عرش i.e. he built a house. عرش البیت means, he raised the roof of the house. عرش means: (1) the roof of a house; (2) the throne or the ceremonious chair of a king; (3) the pillar, etc. supporting a thing; (4) honour and prowess; (5) leaders and chiefs among men; (6) tent, canopy, shed etc. affordingshade; (7) trellis supporting vines (Aqrab & Lane).
یتسنه (have rotted) is derived from سنه i.e. (1) it passed through a time extending over years; (2) it (food, etc.) became altered and rotten by the lapse of years or absolutely. تسنه gives the same meaning as سنه (Aqrab).
Commentary:
The preceding verse contained one illustration of how Allah brings His friends out of darkness into light. The present verse cites, as hinted in the words, or like him, another illustration of how He breathes new life into a people after they have fallen and become degraded.
The ruined town referred to in the verse is Jerusalem which was laid waste by Nebuchadnezzar. The person who, as the verse says, passed by it was Ezekiel, the Prophet; and the words which had fallen down upon its roofs hint that it was soon after its destruction by Nebuchadnezzar that Ezekiel passed by the town. Ezekiel was among the Israelite captives whom Nebuchadnezzar carried away to Babylon and who, in accordance with an ancient custom, were made to pass by the ruins of the town so that they might witness with their own eyes how their city had been laid in ruins by the conqueror. Ezekiel, who was a great well-wisher of his people, was immensely pained to see the ruins of the sacred city and pathetically asked God when the time would come when the ruined city would be restored to life, i.e. when its inhabitants, the children of Israel, would come back to it, rebuild it and make it prosperous once more. This prayer, it appears, was heard by God Who showed him in a vision that the restoration asked for would come in a hundred years.
The clause then Allah caused him to die for a hundred years does not mean that Ezekiel was actually made to die and then raised to life again. It was, in fact, a vision which Ezekiel saw (Ezek. 37). The Quran sometimes mentions scenes seen in a vision as if they had actually happened, without stating that they were witnessed in a vision or a dream (e.g. 12:5). What actually happened was that Ezekiel saw in a vision that he had died and remained dead for a hundred years and then had come back to life. As he was the representative of his people, his death signified the death of the Israelites. Thus God informed him through this vision that the children of Israel would remain in their state of captivity and lifelessness for a hundred years, after which a new life would be given them and they would return to inhabit their sacred city. And this dream or vision actually turned out to be true. For Jerusalem was first invaded by Nebuchadnezzar in 597 B.C. and again in 587 B.C., when after a long siege the city was totally destroyed by his general in 586 B.C. Ezekiel probably saw the vision in 586 B.C. The city was rebuilt about 100 years after its destruction and thus the vision came true.
It is wrong to think that God actually caused Ezekiel to die and that he remained dead for a hundred years and was then brought back to life; for that would have been no answer to his prayer, which did not pertain to the death and resurrection of any individual but to that of a town which was lying in ruins.
The words, which had fallen down upon its roofs; point out that Ezekiel saw the ruins soon after the destruction (not necessarily the complete and final destruction) of the town when the fallen roofs were still to be seen under the debris of the walls.
The words, I have remained a day or part of a day, are intended to express indefiniteness of time and mean, according to the Quranic usage, that Ezekiel did not know how long he had remained in that state. The words have been used in this sense in another passage of the Quran as well: They said, We have tarried a day or part of a day. Others said, Your Lord knows best the time you have tarried (18:20). Again, They will say, We tarried a day or part of a day, but ask those who keep count (23:114). In fact, یوم (day) here does not mean a day of 24 or 12 hours but time absolutely (see 1:4). The clause, I have remained a day or part of a day, may also refer to the time for which Ezekiel slept or the time he took in seeing the vision or the dream. Apparently Ezekiel thought that he was being asked about the duration of the time of the vision.
The clause, Nay, thou hast remained in this state for a hundred years, points out that although in one sense he had remained in that state for a hundred years (for he had dreamt that he had been dead for a hundred years), yet the statement that he had tarried for a day or part of a day, was also correct, for the time spent in seeing the vision was naturally very short. To bring home this fact to the mind of Ezekiel, God directed his attention to his food and drink and to the ass. That his food and drink had not become stale and that his ass was still alive, showed that he had really tarried only for a short time. The words and look at thy ass also indicate that Ezekiel saw the vision while sleeping in his fields with his ass by his side, for while in captivity the Israelites were made to work in the fields as farmers.
The words that We may make thee a Sign unto men show that Ezekiel was to be made a Sign to men inasmuch as his vision, according to which Jerusalem was to become re-inhabited by the children of Israel, was to come true. The words, look at the bones, are intended to echo the words used by the children of Israel in those days of misery, viz. that they had become like dry bones and there was no hope of their being ever endued with new life (Ezek. 37:11, 12). The words along with the accompanying clause meant that God had power to clothe the bones with flesh and to breathe new life into them. The bones were first to be set or placed in position and thereafter clothed with flesh, i.e. the Israelites, then like dead bones, were first to be brought back to their town and then the process of the clothing of the bones with flesh, i.e. the rebuilding of the town, etc. was to be completed.
The vision of Ezekiel has been mentioned in the Bible in chapter 37 of his book.
a
23:15.
1
یہاں آیت میں اَوْ کا لفظ استعمال ہوا ہے جس کے عام معنے تو ’’یا‘‘ کے ہیں۔ لیکن کبھی ’’اور‘‘ کے معنے بھی دیتا ہے۔
2
کَالَّذِیْ میں ک کا ترجمہ ہم نے حالت کا کیا ہے۔ لیکن عام طور پر اس کے معنے ’’طرح‘‘ کے ہوتے ہیں۔ ان معنوں کومدِّنظر رکھ کر ترجمہ ہونا چاہیے تھا ’’اس شخص کی طرح‘‘ لیکن ہم نے ترجمہ کیا ہے ’’اس شخص کی مثل‘‘ اور یہ معنے بھی جائز ہیں۔ چنانچہ علامہ ابن ہشام لکھتے ہیں وَ اَمَّا الْکَافُ الْاِسْمِیَّۃُ الْجَارَّۃُ فَمُرَادِفَۃٌ لِّمِثْل یعنی ایک کاف اسمیّہ ہوتا ہے جو جرّ دیتا ہے اور اس کے معنے مثل یعنی مشابہ کے ہوتے ہیں (مُغْنی اللَّبِیب)
3
پہلے حضرت ابراہیم علیہ السلام کی ایک بحث کا ذکر کیا۔ پھر بعد کی آیات میں ایک مردہ شہر کا ذکر کیا۔ یہ اس بات کا ثبوت ہے کہ جو میں نے اوپر دلیل دی ہے وہی ٹھیک ہے یعنی حضرت ابراہیم علیہ السلام نے اپنے مخالف سے حیات فردی کا ذکر نہیں کیا تھا بلکہ حیات قومی یا جنسی کا ذکر کیا تھا۔ کیونکہ یہ مثال جو اب بیان کی گئی ہے اس میں حیات قومی یا جنسی کا ذکر ہے۔ حیات فردی کا ذکر نہیں۔
4
خَاوِیَۃٌ: خَوٰی یَخْوِیْ خَوَائٌ سے نکلا ہے کہتے ہیں خَوَی الْبَیْتُ: سَقَطَ وَ تَھَدَّمَ گھر کر گیا۔ نیز فَرَغَ وَ خَلَا گھر خالی ہو گیا۔ ویران ہو گیا (اقرب) پس جملہ کے یہ معنے ہوئے کہ وہ شہر اپنی چھتوں پر گرا ہوا تھا یعنی پہلے چھتیں گریں پھر ان پر دیواریں گر گئیں۔ بعض نے ’’خالی ہو گیا‘‘ کے معنے کرکے عَلٰی عُرُوْشِھَا سے پہلے ایک اور ساقط محذوف نکالا ہے یعنی شہر خالی تھا اور اپنی چھتوں پر گرا ہوا تھا۔ دونوں معنے درست ہیں لمبی ویرانی پر دلالت کرنے کے لئے یہ الفاظ استعمال ہوئے ہیں کیونکہ جو مکان عدم استعمال کی وجہ سے گریں بالعموم پہلے ان
5
بَلْ حرف ہے جو اِضْرَاب کے معنے دیتا ہے یعنی بات کو پھیر کر دوسری طرف لے جانا۔ یہ اِضْرَاب دو طرح کا ہوتا ہے ایک تو انکار کی غرض سے ہوتا ہے جیسے قرآن کریم میں ہے۔ وَ قَالُوا اتَّخَذَ الرَّحْمٰنُ وَلَدًا سُبْحَانَہٗ بَلْ عِبَادٌ مُّکْرَمُوْنَ (انبیاء: ۲۷) یعنی پہلی بات غلط ہے۔ حقیقت یہ ہے کہ جن کو خدا کا بیٹا کہتے ہیں وہ اللہ کے معزز بندے ہیں اور دوسری اقسام اضراب کی یہ ہے کہ ایک غرض سے دوسری غرض کی طرف مضمون کو پھیرنا مقصود ہوتا ہے۔ بَل سے پہلے جملہ کی تردید مدنظر نہیں ہوتی۔ جیسے قران کریم میں ہے قَدْ اَفْلَح مَنْ تَزَکّٰی وَ ذَکَرَ اسْمَ رَبِ
6
قَرْیَۃ سے مراد یوروشلم ہے جسے بخت نصر نے تباہ کر دیا تھا۔ وہ آدمی جو یوروشلم کے پاس سے گذرا حزقیل نبی تھا۔ اللہ تعالیٰ نے کشف کے ذریعہ سے ان پر ظاہر کیا کہ ایک سو سال تک یہ شہر دوبارہ آباد ہو جائے گا۔ (حزقیل کے کشف کے لئے دیکھیں پرانا عہدنامہ حزقیل باب۳۷)
a
23:15.
266
Important Word:
خاویة (fallen) is derived from خوی. They say خوی البیت i.e. (1) the house fell down in ruins; (2) the house became empty and untenanted (Aqrab).
عروش (roofs) is the plural of عرش (roof). They say عرش i.e. he built a house. عرش البیت means, he raised the roof of the house. عرش means: (1) the roof of a house; (2) the throne or the ceremonious chair of a king; (3) the pillar, etc. supporting a thing; (4) honour and prowess; (5) leaders and chiefs among men; (6) tent, canopy, shed etc. affordingshade; (7) trellis supporting vines (Aqrab & Lane).
یتسنه (have rotted) is derived from سنه i.e. (1) it passed through a time extending over years; (2) it (food, etc.) became altered and rotten by the lapse of years or absolutely. تسنه gives the same meaning as سنه (Aqrab).
Commentary:
The preceding verse contained one illustration of how Allah brings His friends out of darkness into light. The present verse cites, as hinted in the words, or like him, another illustration of how He breathes new life into a people after they have fallen and become degraded.
The ruined town referred to in the verse is Jerusalem which was laid waste by Nebuchadnezzar. The person who, as the verse says, passed by it was Ezekiel, the Prophet; and the words which had fallen down upon its roofs hint that it was soon after its destruction by Nebuchadnezzar that Ezekiel passed by the town. Ezekiel was among the Israelite captives whom Nebuchadnezzar carried away to Babylon and who, in accordance with an ancient custom, were made to pass by the ruins of the town so that they might witness with their own eyes how their city had been laid in ruins by the conqueror. Ezekiel, who was a great well-wisher of his people, was immensely pained to see the ruins of the sacred city and pathetically asked God when the time would come when the ruined city would be restored to life, i.e. when its inhabitants, the children of Israel, would come back to it, rebuild it and make it prosperous once more. This prayer, it appears, was heard by God Who showed him in a vision that the restoration asked for would come in a hundred years.
The clause then Allah caused him to die for a hundred years does not mean that Ezekiel was actually made to die and then raised to life again. It was, in fact, a vision which Ezekiel saw (Ezek. 37). The Quran sometimes mentions scenes seen in a vision as if they had actually happened, without stating that they were witnessed in a vision or a dream (e.g. 12:5). What actually happened was that Ezekiel saw in a vision that he had died and remained dead for a hundred years and then had come back to life. As he was the representative of his people, his death signified the death of the Israelites. Thus God informed him through this vision that the children of Israel would remain in their state of captivity and lifelessness for a hundred years, after which a new life would be given them and they would return to inhabit their sacred city. And this dream or vision actually turned out to be true. For Jerusalem was first invaded by Nebuchadnezzar in 597 B.C. and again in 587 B.C., when after a long siege the city was totally destroyed by his general in 586 B.C. Ezekiel probably saw the vision in 586 B.C. The city was rebuilt about 100 years after its destruction and thus the vision came true.
It is wrong to think that God actually caused Ezekiel to die and that he remained dead for a hundred years and was then brought back to life; for that would have been no answer to his prayer, which did not pertain to the death and resurrection of any individual but to that of a town which was lying in ruins.
The words, which had fallen down upon its roofs; point out that Ezekiel saw the ruins soon after the destruction (not necessarily the complete and final destruction) of the town when the fallen roofs were still to be seen under the debris of the walls.
The words, I have remained a day or part of a day, are intended to express indefiniteness of time and mean, according to the Quranic usage, that Ezekiel did not know how long he had remained in that state. The words have been used in this sense in another passage of the Quran as well: They said, We have tarried a day or part of a day. Others said, Your Lord knows best the time you have tarried (18:20). Again, They will say, We tarried a day or part of a day, but ask those who keep count (23:114). In fact, یوم (day) here does not mean a day of 24 or 12 hours but time absolutely (see 1:4). The clause, I have remained a day or part of a day, may also refer to the time for which Ezekiel slept or the time he took in seeing the vision or the dream. Apparently Ezekiel thought that he was being asked about the duration of the time of the vision.
The clause, Nay, thou hast remained in this state for a hundred years, points out that although in one sense he had remained in that state for a hundred years (for he had dreamt that he had been dead for a hundred years), yet the statement that he had tarried for a day or part of a day, was also correct, for the time spent in seeing the vision was naturally very short. To bring home this fact to the mind of Ezekiel, God directed his attention to his food and drink and to the ass. That his food and drink had not become stale and that his ass was still alive, showed that he had really tarried only for a short time. The words and look at thy ass also indicate that Ezekiel saw the vision while sleeping in his fields with his ass by his side, for while in captivity the Israelites were made to work in the fields as farmers.
The words that We may make thee a Sign unto men show that Ezekiel was to be made a Sign to men inasmuch as his vision, according to which Jerusalem was to become re-inhabited by the children of Israel, was to come true. The words, look at the bones, are intended to echo the words used by the children of Israel in those days of misery, viz. that they had become like dry bones and there was no hope of their being ever endued with new life (Ezek. 37:11, 12). The words along with the accompanying clause meant that God had power to clothe the bones with flesh and to breathe new life into them. The bones were first to be set or placed in position and thereafter clothed with flesh, i.e. the Israelites, then like dead bones, were first to be brought back to their town and then the process of the clothing of the bones with flesh, i.e. the rebuilding of the town, etc. was to be completed.
The vision of Ezekiel has been mentioned in the Bible in chapter 37 of his book.
a
23:15.
322
The ruined town referred to in the verse is Jerusalem which was laid waste by Nebuchadnezzar, the King of Babylon in 599 B.C. Ezekiel, the Prophet, was among the Jews whom Nebuchadnezzar carried away into captivity to Babylon and who was made to pass by, and witness the ghastly sight of, the devastated town.
323
Ezekiel was naturally shocked at the sad sight and prayed to God in words full of extreme pathos as to when the ruined town would be restored to life. His prayer was heard and he was made to see a vision that the restoration prayed for would take place in a hundred years. The verse does not mean that Ezekiel remained actually dead for a hundred years. Only he saw a vision that he had died and had remained dead for a hundred years and then had come back to life. The Qur’an sometimes mentions scenes seen in a vision as having actually taken place without stating that they were witnessed in a vision or dream (12:5). The vision signified, and Ezekiel understood the significance, that the Children of Israel would remain in the state of captivity and complete national degradation for about a hundred years after which they would receive a new life and would come back to their sacred city. And it actually came to pass as Ezekiel had dreamt. Jerusalem was taken by Nebuchadnezzar in 599 B.C. (2 Kings 24: 10). Ezek
323A
The words are intended to express indefiniteness of time (18:20 & 23:114) and mean, according to the Quranic usage, that Ezekiel did not know how long he had remained in that state. Yaum here does not mean a day of 24 hours but time absolutely (see 1:4). The words, I have remained a day or part of a day, may also refer to the time for which Ezekiel slept or the time he took in seeing the vision. Apparently Ezekiel thought that he was being asked about the duration of the time of the vision.
323B
Bal is a particle of digression signifying (a) the cancellation of what precedes as in 21:27, or (b) transition from one object of discourse to another as in 87:17. Here bal has been used in the latter sense.
324
The clause, It is so but thou hast also remained in this state for a hundred years, points out that although in one sense Ezekiel had remained in that state for a hundred years (for he had dreamt that he had been dead for a hundred years), yet the statement that he had tarried for a day or part of a day was also correct, for the actual time spent in seeing the vision was naturally very short.
325
To bring home this fact to the mind of Ezekiel, God directed his attention to his food and drink and his ass. That his food and drink had not rotted and his ass was still alive showed that he had really tarried only for a day or part of it. The words, look at thy ass, also indicate that Ezekiel saw the vision while sleeping in the fields with his ass by his side, for while in captivity, the Israelites were made to work in the fields as farmers.
326
Ezekiel represented in his person the whole Jewish nation. His symbolic death for a hundred years represented their national degradation and sorrows in captivity, for that was the period after which they came to their own. This is how Ezekiel became a Sign. See also Ezekiel, chap. 37.
وَهِىَ تَجْرِى بِهِمْ فِى مَوْجٍ كَٱلْجِبَالِ وَنَادَىٰ نُوحٌ ٱبْنَهُۥ وَكَانَ فِى مَعْزِلٍ يَٰبُنَىَّ ٱرْكَب مَّعَنَا وَلَا تَكُن مَّعَ ٱلْكَٰفِرِينَ
عربی میں موج مفرد ہے۔ مگر اردو میں اس جگہ جمع کا لفظ بولا جاتا ہے۔ اس لئے ہم نے ترجمہ میں موجوں کا لفظ استعمال کیا ہے۔
Commentary:
Commentators differ as to whether the person referred to in this verse as Noah’s son was his real son or only a near relative. According to some, he was his stepson. Ibn Mas‘ud, Ibn ‘Abbas, ‘Ikrimah, Ad-Dahhak, Ibn Jubair and many other commentators, however, are inclined to view that he was Noah’s own son. But discussion of this subject seems to be super-fluous and unnecessary.
Christian annotators have question-ed the authenticity of this incident on the ground that it does not agree with the Biblical account. But the authenticity of the Bible itself as a historical record is open to doubt and it is unreasonable to accept or reject an incident on its authority alone.
2
عربی میں موج مفرد ہے۔ مگر اردو میں اس جگہ جمع کا لفظ بولا جاتا ہے۔ اس لئے ہم نے ترجمہ میں موجوں کا لفظ استعمال کیا ہے۔
1423
Commentary:
Commentators differ as to whether the person referred to in this verse as Noah’s son was his real son or only a near relative. According to some, he was his stepson. Ibn Mas‘ud, Ibn ‘Abbas, ‘Ikrimah, Ad-Dahhak, Ibn Jubair and many other commentators, however, are inclined to view that he was Noah’s own son. But discussion of this subject seems to be super-fluous and unnecessary.
Christian annotators have question-ed the authenticity of this incident on the ground that it does not agree with the Biblical account. But the authenticity of the Bible itself as a historical record is open to doubt and it is unreasonable to accept or reject an incident on its authority alone.
وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَآ أَخَذَ ٱلْقُرَىٰ وَهِىَ ظَٰلِمَةٌ ۚ إِنَّ أَخْذَهُۥٓ أَلِيمٌ شَدِيدٌ
54:43; 85:13.
54:43; 85:13.
54:43; 85:13.
Commentary:
This verse gives the reason why all the foregoing events—the destruction of the people of Noah down to Moses have been related. The reason is that when the punishment of God overtakes a people, they are simply annihilated. The enemies of the Holy Prophet are told by implication that they should take warning from the fate of the opponents of former Prophets.
The word ظالمة (doing wrong) is used here in the sense of مشرکة (those who associate gods with God). The word ظلم (wrong) has been used in the sense of شرك (idol-worship) at several places in the Quran. What is meant to be conveyed here is that the punishment which overtakes a people when they become idolaters and lose faith in the Unity of God is most destructive and generally extirpatory, while the ruin which comes upon a people from natural causes is gradual.
e
54:43; 85:13.
a
54:43; 85:13.
1483
Commentary:
This verse gives the reason why all the foregoing events—the destruction of the people of Noah down to Moses have been related. The reason is that when the punishment of God overtakes a people, they are simply annihilated. The enemies of the Holy Prophet are told by implication that they should take warning from the fate of the opponents of former Prophets.
The word ظالمة (doing wrong) is used here in the sense of مشرکة (those who associate gods with God). The word ظلم (wrong) has been used in the sense of شرك (idol-worship) at several places in the Quran. What is meant to be conveyed here is that the punishment which overtakes a people when they become idolaters and lose faith in the Unity of God is most destructive and generally extirpatory, while the ruin which comes upon a people from natural causes is gradual.
a
54:43; 85:13.
وَأُحِيطَ بِثَمَرِهِۦ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَىٰ مَآ أَنفَقَ فِيهَا وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَٰلَيْتَنِى لَمْ أُشْرِكْ بِرَبِّىٓ أَحَدًا
68:32.
68:20.
All the efforts and endeavours of Christian peoples to maintain continuity of their material wealth will end in smoke and their power and prestige will speedily and unexpectedly decline. The verse incidentally shows that the word "garden" used in these verses has not been used in its literal sense because gardens do not fall upon their trellises.
68:20.
68:32.
Important Words:
یقلب کفیه (began to wring his hands). یقلب is formed from قلب (qallaba) which is derived from قلب (qalaba). قلبه means, he turned it over or upside down. فاصبح یقلب کفیه means, And he began to turn his hands upside-down or to do so repeatedly in grief or regret; or he became in a state or condition of repenting or grieving, for تقلیب الکفین is the action of a man who is repenting or grieving, and therefore metonymically denotes repentance or grief (Lane). See also 2:145 & 9:48.
Commentary:
The verse means to say that all the efforts and endeavours of Christian peoples to add to their material wealth and power will fail to produce any wholesome results. These efforts will end in smoke and their power and prestige will speedily decline. In the hour of their misery and desolation the western Christian nations will lament that they had expended so much labour and money on the illusory things of this life.
The words, it had all fallen down on its trellises, show that these people will be given to erecting lofty and imposing buildings and that the calamities which will befall them in quick succession will raze their prosperous and rich cities to the ground and their eleventh-hour repentance will avail them nothing. The verse incidentally shows that the word 'garden' used in these verses is not used literally because gardens do not fall down upon their trellises.
a
68:20.
b
68:32.
765
基督教民族想继续维持他们的物质财富的一切努力尽成泡影, 他们的权力和威望将迅速和出乎意料地衰落。这节经文附带表明用在这几节经文中的 “果园” 这个单词并非用它的直义, 因为果园不会塌倒在它们的棚架上。
a
68:20.
b
68:32.
2083
Important Words:
یقلب کفیه (began to wring his hands). یقلب is formed from قلب (qallaba) which is derived from قلب (qalaba). قلبه means, he turned it over or upside down. فاصبح یقلب کفیه means, And he began to turn his hands upside-down or to do so repeatedly in grief or regret; or he became in a state or condition of repenting or grieving, for تقلیب الکفین is the action of a man who is repenting or grieving, and therefore metonymically denotes repentance or grief (Lane). See also 2:145 & 9:48.
Commentary:
The verse means to say that all the efforts and endeavours of Christian peoples to add to their material wealth and power will fail to produce any wholesome results. These efforts will end in smoke and their power and prestige will speedily decline. In the hour of their misery and desolation the western Christian nations will lament that they had expended so much labour and money on the illusory things of this life.
The words, it had all fallen down on its trellises, show that these people will be given to erecting lofty and imposing buildings and that the calamities which will befall them in quick succession will raze their prosperous and rich cities to the ground and their eleventh-hour repentance will avail them nothing. The verse incidentally shows that the word 'garden' used in these verses is not used literally because gardens do not fall down upon their trellises.
a
68:32.
b
68:20.
1695
All the efforts and endeavours of Christian peoples to maintain continuity of their material wealth will end in smoke and their power and prestige will speedily and unexpectedly decline. The verse incidentally shows that the word "garden" used in these verses has not been used in its literal sense because gardens do not fall upon their trellises.
فَكَأَيِّن مِّن قَرْيَةٍ أَهْلَكْنَٰهَا وَهِىَ ظَالِمَةٌ فَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَبِئْرٍ مُّعَطَّلَةٍ وَقَصْرٍ مَّشِيدٍ
7:5; 21:12; 28:59; 65:9, 10.
7:5; 21:12; 28:59; 65:9, 10.
7:5; 21:12; 28:59; 65:9-10.
Important Words:
خاویة (fallen) is derived from خوی. They say خوی البیت i.e. (1) the house fell down in ruins; (2) it became empty and untenanted (Aqrab). See also 2:260.
معطلة (deserted) is derived from عطل. They say عطل الشیء (attala) i.e. he rendered the thing untended or neglected. عطل البئرmeans, he gave up going to the well to drink from it. عطل الابل means, the camels went away without a pastor to look after them (Aqrab). واذا العشار عطلت means, and when the she-camels ten-months pregnant are abandoned or are left without a pastor to look after them (81:5).
مشید (lofty) means, lofty, strongly or firmly built. See also 4:79.
b
7:5; 21:12; 28:59; 65:9, 10.
a
7:5; 21:12; 28:59; 65:9-10.
2475
Important Words:
خاویة (fallen) is derived from خوی. They say خوی البیت i.e. (1) the house fell down in ruins; (2) it became empty and untenanted (Aqrab). See also 2:260.
معطلة (deserted) is derived from عطل. They say عطل الشیء (attala) i.e. he rendered the thing untended or neglected. عطل البئرmeans, he gave up going to the well to drink from it. عطل الابل means, the camels went away without a pastor to look after them (Aqrab). واذا العشار عطلت means, and when the she-camels ten-months pregnant are abandoned or are left without a pastor to look after them (81:5).
مشید (lofty) means, lofty, strongly or firmly built. See also 4:79.
a
7:5; 21:12; 28:59; 65:9, 10.
وَكَأَيِّن مِّن قَرْيَةٍ أَمْلَيْتُ لَهَا وَهِىَ ظَالِمَةٌ ثُمَّ أَخَذْتُهَا وَإِلَىَّ ٱلْمَصِيرُ
Commentary:
The verse is of general application but it specially alludes to the punishment in store for the peoples mentioned in the preceding verses.
2478
Commentary:
The verse is of general application but it specially alludes to the punishment in store for the peoples mentioned in the preceding verses.
وَضَرَبَ لَنَا مَثَلًا وَنَسِىَ خَلْقَهُۥ ۖ قَالَ مَن يُحْىِ ٱلْعِظَٰمَ وَهِىَ رَمِيمٌ
19:67; 23:38; 45:25.
19:67; 23:38; 45:25.
19:67; 23:38; 45:25.
Important Words:
رمیم (decayed) is derived from رم. They say رم العظم i.e. the bone became old and decayed. رم الامر means, he repaired or mended the affair. رمیم means, an old and decayed bone (Aqrab & Lane).
g
19:67; 23:38; 45:25.
a
19:67; 23:38; 45:25.
3265
Important Words:
رمیم (decayed) is derived from رم. They say رم العظم i.e. the bone became old and decayed. رم الامر means, he repaired or mended the affair. رمیم means, an old and decayed bone (Aqrab & Lane).
e
19:67; 23:38; 45:25.
ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ وَهِىَ دُخَانٌ فَقَالَ لَهَا وَلِلْأَرْضِ ٱئْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَآ أَتَيْنَا طَآئِعِينَ
这节经文表示, 宇宙万物都服从某些规律, 并遵循、依照这些规律活动。宇宙万物没有斟酌决定的自由, 只有人类赋有这种自由或意志, 以服从或反抗真主的指令, 但人类常利用了这种自由而遭殃。这也是经文33:73中的含意。
Kurhan or Karhan in both forms is infinitive-noun from Kariha (he disliked), the former (Kurhan) meaning, what you yourself do not like and the latter (Karhan) meaning, what you are compelled to do against your will by someone else. Fa‘ala-hu Karhan means, he did it unwillingly (Lane).
The verse signifies that everything in the universe is subject to certain laws which it obeys and according to which it works. It has no discretion. It is man alone who has been endowed with volition or discretion to obey or defy the Divine laws and it is not unoften that he uses his discretion to his detriment. This is also the meaning and significance of 33:73.
Important Words:
دخان (smoke) is infinitive-noun from دخن. They say دخنت النار i.e. the fire sent up smoke. دخان means, smoke or gaseous matter; evil or mischief, dearth, drought, sterility; hunger (Lane & Aqrab).
کرھا (unwillingly) is derived from کرہ. They say کرہ الشیء (kariha) i.e. he did not desire, disapproved, disliked, hated or loathed the thing. أکرھه علی الامر means, he compelled him to do the thing against his will. کرھا (kurhan and karhan) in both forms is infinitive-noun from کرہ, the former کرھا i.e. (kurhan) meaning, what you yourself do not like and the latter (karhan) meaning, what you are compelled to do against your will by someone else. فعله کرھا (karhan) means, he did it unwillingly (Lane & Aqrab). See also 2:217.
Commentary:
The verse signifies that everything in the universe is subject to certain laws which it obeys and according to which it works. It has no discretion. It is man alone who has been endowed with volition or discretion to obey or defy the Divine laws and it is not unoften that he uses his discretion to his detriment. This is also the meaning and significance of 33:73.
1180
这节经文表示, 宇宙万物都服从某些规律, 并遵循、依照这些规律活动。宇宙万物没有斟酌决定的自由, 只有人类赋有这种自由或意志, 以服从或反抗真主的指令, 但人类常利用了这种自由而遭殃。这也是经文33:73中的含意。
3564
Important Words:
دخان (smoke) is infinitive-noun from دخن. They say دخنت النار i.e. the fire sent up smoke. دخان means, smoke or gaseous matter; evil or mischief, dearth, drought, sterility; hunger (Lane & Aqrab).
کرھا (unwillingly) is derived from کرہ. They say کرہ الشیء (kariha) i.e. he did not desire, disapproved, disliked, hated or loathed the thing. أکرھه علی الامر means, he compelled him to do the thing against his will. کرھا (kurhan and karhan) in both forms is infinitive-noun from کرہ, the former کرھا i.e. (kurhan) meaning, what you yourself do not like and the latter (karhan) meaning, what you are compelled to do against your will by someone else. فعله کرھا (karhan) means, he did it unwillingly (Lane & Aqrab). See also 2:217.
Commentary:
The verse signifies that everything in the universe is subject to certain laws which it obeys and according to which it works. It has no discretion. It is man alone who has been endowed with volition or discretion to obey or defy the Divine laws and it is not unoften that he uses his discretion to his detriment. This is also the meaning and significance of 33:73.
2625
Kurhan or Karhan in both forms is infinitive-noun from Kariha (he disliked), the former (Kurhan) meaning, what you yourself do not like and the latter (Karhan) meaning, what you are compelled to do against your will by someone else. Fa‘ala-hu Karhan means, he did it unwillingly (Lane).
2626
The verse signifies that everything in the universe is subject to certain laws which it obeys and according to which it works. It has no discretion. It is man alone who has been endowed with volition or discretion to obey or defy the Divine laws and it is not unoften that he uses his discretion to his detriment. This is also the meaning and significance of 33:73.
إِذَآ أُلْقُوا۟ فِيهَا سَمِعُوا۟ لَهَا شَهِيقًا وَهِىَ تَفُورُ
11:107; 21:101; 25:13.
یہاں سَمِعُوْا لَھَا کے الفاظ ہیں اور لام ملکیت کے لئے بھی آتا ہے اور یہی معنے ہم نے کیے ہیں‘ یعنی وہ چیخ جہنم کی ہوگی جس میں سے شدتِ گرمی کی وجہ سے آوازیں نکلتی ہوں گی۔ جیسا کہ تیز گرمی ہو جائے تو تنور سے آواز نکلنے لگ جاتی ہے۔
11:107; 21:101; 25:13.
c
11:107; 21:101; 25:13.
1
یہاں سَمِعُوْا لَھَا کے الفاظ ہیں اور لام ملکیت کے لئے بھی آتا ہے اور یہی معنے ہم نے کیے ہیں‘ یعنی وہ چیخ جہنم کی ہوگی جس میں سے شدتِ گرمی کی وجہ سے آوازیں نکلتی ہوں گی۔ جیسا کہ تیز گرمی ہو جائے تو تنور سے آواز نکلنے لگ جاتی ہے۔
c
11:107; 21:101; 25:13.
4294
Important Words:
شھیق (roaring) signifies the ending or final part of the crying or braying of an ass. It also signifies a high sound; a cry of distress (Lane). See also 11:107.
c
11:107; 21:101; 25:13.