وَيَقُولُ
Appears 11 times in Quran
Occurrences in Quran
Found 11 verses containing "وَيَقُولُ".
يَوْمَ يَغْشَىٰهُمُ ٱلْعَذَابُ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِمْ وَيَقُولُ ذُوقُوا۟ مَا كُنتُمْ تَعْمَلُونَ
6:9.
Commentary:
The verse purports to say that God is Compassionate and Merciful. He is very slow in sending down punishment. He delays and defers it. But when the iniquity and transgressions of evildoers exceed all legitimate bounds and they throw all decency and propriety to the winds and set their face against God and His Prophets and His laws, then God’s wrath is kindled and punishment overtakes them. It is sudden and swift and like a cataract overwhelms them from every direction.
d
6:9.
984
安拉的惩罚降临时, 像洪水那样迅猛地从各个方向摧毁不信的人。
b
6:9.
2979
Commentary:
The verse purports to say that God is Compassionate and Merciful. He is very slow in sending down punishment. He delays and defers it. But when the iniquity and transgressions of evildoers exceed all legitimate bounds and they throw all decency and propriety to the winds and set their face against God and His Prophets and His laws, then God’s wrath is kindled and punishment overtakes them. It is sudden and swift and like a cataract overwhelms them from every direction.
d
6:9.
2262
When Divine punishment comes, it is sudden and swift and like a cataract overwhelms disbelievers from every direction.
وَيَقُولُ ٱلَّذِينَ ءَامَنُوٓا۟ أَهَٰٓؤُلَآءِ ٱلَّذِينَ أَقْسَمُوا۟ بِٱللَّهِ جَهْدَ أَيْمَٰنِهِمْ ۙ إِنَّهُمْ لَمَعَكُمْ ۚ حَبِطَتْ أَعْمَٰلُهُمْ فَأَصْبَحُوا۟ خَٰسِرِينَ
اردو میں انڈائرکٹ(indirect) طریق پر کلام نہیں ہوتا۔ اس لئے قرآنی الفاظ اِنَّھُمْ لَمَعَکُمْ کا ہم نے اردو محاورہ کے مطابق (جوڈائرکٹ (direct) طریق کلام اختیار کرتا ہے) یہ ترجمہ کر دیا ہے کہ ’’ہم کلی طور پر تمہارے ساتھ ہیں۔‘‘
1
اردو میں انڈائرکٹ(indirect) طریق پر کلام نہیں ہوتا۔ اس لئے قرآنی الفاظ اِنَّھُمْ لَمَعَکُمْ کا ہم نے اردو محاورہ کے مطابق (جوڈائرکٹ (direct) طریق کلام اختیار کرتا ہے) یہ ترجمہ کر دیا ہے کہ ’’ہم کلی طور پر تمہارے ساتھ ہیں۔‘‘
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا ۚ أُو۟لَٰٓئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ ٱلْأَشْهَٰدُ هَٰٓؤُلَآءِ ٱلَّذِينَ كَذَبُوا۟ عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ ٱللَّهِ عَلَى ٱلظَّٰلِمِينَ
6:22; 10:18; 61:8.
39:61.
The witnesses may be the Divine Prophets.
6:22; 10:18; 61:8.
39:61.
Commentary:
The verse tells us that it is quite easy to distinguish a true claimant from a false one. Those who falsely lay claim to prophethood are most unjust and the unjust are under God’s curse. So it is not difficult to distinguish between true and false prophets. One can know false prophets from their very appearance and their very circumstances.
The word الاشھاد (witnesses) may here refer to true Prophets who will give the lie to their rejecters by pointing to the accursed condition of false prophets and inviting comparison with them.
b
6:22; 10:18; 61:8.
c
39:61.
a
6:22; 10:18; 61:8.
b
39:61.
1400
Commentary:
The verse tells us that it is quite easy to distinguish a true claimant from a false one. Those who falsely lay claim to prophethood are most unjust and the unjust are under God’s curse. So it is not difficult to distinguish between true and false prophets. One can know false prophets from their very appearance and their very circumstances.
The word الاشھاد (witnesses) may here refer to true Prophets who will give the lie to their rejecters by pointing to the accursed condition of false prophets and inviting comparison with them.
a
6:22; 10:18; 61:8.
b
39:61.
1305
The witnesses may be the Divine Prophets.
وَيَقُولُ ٱلَّذِينَ كَفَرُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِۦٓ ۗ إِنَّمَآ أَنتَ مُنذِرٌ ۖ وَلِكُلِّ قَوْمٍ هَادٍ
6:38; 10:21.
11:13; 35:24.
Important Words:
انما (surely) is a compound of ان (inna) and ما (ma) and generally gives the sense of "only." Sometimes it is used in the sense of "verily, certainly or surely" (Taj). See also 6:110.
Commentary:
A study of the Quran makes it clear that whenever disbelievers demand a sign, they invariably mean the sign of punishment, unless the context points to some other meaning. This is why disbelievers are here depicted as saying, Wherefore has not a sign been sent down to him, as if the many signs already shown to them were no signs at all. In reply to this foolish demand they are told that it is clear from the very title of the Prophet—a Warner—that punishment will at last surely overtake disbelievers; but before it comes upon them, they will be given ample opportunities to benefit by the guidance the Prophet has brought because he is also a guide for them.
g
6:38; 10:21.
h
11:13; 35:24.
636
除非经文的上下暗示某一其他含义, “迹象” 总是指惩罚的迹象。
a
6:38; 10:21.
b
11:13; 35:24.
1619
Important Words:
انما (surely) is a compound of ان (inna) and ما (ma) and generally gives the sense of "only." Sometimes it is used in the sense of "verily, certainly or surely" (Taj). See also 6:110.
Commentary:
A study of the Quran makes it clear that whenever disbelievers demand a sign, they invariably mean the sign of punishment, unless the context points to some other meaning. This is why disbelievers are here depicted as saying, Wherefore has not a sign been sent down to him, as if the many signs already shown to them were no signs at all. In reply to this foolish demand they are told that it is clear from the very title of the Prophet—a Warner—that punishment will at last surely overtake disbelievers; but before it comes upon them, they will be given ample opportunities to benefit by the guidance the Prophet has brought because he is also a guide for them.
e
6:38; 10:21.
f
11:13; 35:24.
1424
'Sign' invariably means, the Sign of punishment unless the context points to some other meaning.
وَيَقُولُ ٱلَّذِينَ كَفَرُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِۦ ۗ قُلْ إِنَّ ٱللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهْدِىٓ إِلَيْهِ مَنْ أَنَابَ
6:38; 10:21; 29:51.
14:5; 74:32.
It is God’s immutable law that He guides those who are desirous of turning to Him and leaves to go astray those who themselves turn away from Him and refuse to accept His guidance.
6:38; 10:21; 29:51.
14:5; 74:32.
Commentary:
In the previous verse, it was said that God straitens His provision for some men if He so pleases. The present verse says that when the attention of disbelievers is drawn to the fact that God possesses the power to deprive men of their sustenance, they hasten to demand that this power of God should come into operation with regard to them so that it may serve as a sign. The Quran answers them by saying that God is already showing signs as a result of which some are being spiritually guided and some made to perish but disbelievers do not benefit by them and demand instead the sign of punishment. Thus, according to them, the signs of mercy and signs of the deep knowledge of God are of no account. With them, the only signs to which they attach any importance are the signs of punishment. But what benefit could they derive from the signs of destructive punishment when no opportunity would be left for them to accept guidance after they had been destroyed? The tragic truth is that most people become deserving of punishment on account of their sins, and this is why they do not benefit by the signs of guidance. God therefore decrees and decides the destruction of such people. For an explanation of the word یضل see note on v. 34.
As the words, Allah causes to perish those whom He wills, might give rise to the doubt that God brings destruction on men arbitrarily, the Quran rightly adds, and guides to Himself those who turn to Him, meaning that God does not destroy men arbitrarily but it is His immutable law that He guides those who are desirous of turning to Him and destroys only those who seek to turn away from Him and refuse to accept His guidance.
d
6:38; 10:21; 29:51.
e
14:5; 74:32.
641
安拉必定引导意欲归向他的人, 但让那些背弃和拒绝接受他引导的人走向迷途, 这是安拉不可改变的原则。
a
6:38; 10:21; 29:51.
b
14:5; 74:32.
1639
Commentary:
In the previous verse, it was said that God straitens His provision for some men if He so pleases. The present verse says that when the attention of disbelievers is drawn to the fact that God possesses the power to deprive men of their sustenance, they hasten to demand that this power of God should come into operation with regard to them so that it may serve as a sign. The Quran answers them by saying that God is already showing signs as a result of which some are being spiritually guided and some made to perish but disbelievers do not benefit by them and demand instead the sign of punishment. Thus, according to them, the signs of mercy and signs of the deep knowledge of God are of no account. With them, the only signs to which they attach any importance are the signs of punishment. But what benefit could they derive from the signs of destructive punishment when no opportunity would be left for them to accept guidance after they had been destroyed? The tragic truth is that most people become deserving of punishment on account of their sins, and this is why they do not benefit by the signs of guidance. God therefore decrees and decides the destruction of such people. For an explanation of the word یضل see note on v. 34.
As the words, Allah causes to perish those whom He wills, might give rise to the doubt that God brings destruction on men arbitrarily, the Quran rightly adds, and guides to Himself those who turn to Him, meaning that God does not destroy men arbitrarily but it is His immutable law that He guides those who are desirous of turning to Him and destroys only those who seek to turn away from Him and refuse to accept His guidance.
c
6:38; 10:21; 29:51.
d
14:5; 74:32.
1439
It is God’s immutable law that He guides those who are desirous of turning to Him and leaves to go astray those who themselves turn away from Him and refuse to accept His guidance.
وَيَقُولُ ٱلَّذِينَ كَفَرُوا۟ لَسْتَ مُرْسَلًا ۚ قُلْ كَفَىٰ بِٱللَّهِ شَهِيدًۢا بَيْنِى وَبَيْنَكُمْ وَمَنْ عِندَهُۥ عِلْمُ ٱلْكِتَٰبِ
25:42.
4:167; 6:20; 29:53; 48:29.
The words, knowledge of the Book, may mean, fresh Signs from Heaven and the prophecies of the previous Scriptures regarding the Holy Prophet.
25:42.
4:167; 6:20; 29:53; 48:29.
Commentary:
The Holy Prophet is told in this verse not to get annoyed or perturbed if, in spite of the many signs and arguments that establish his truth, evilly-disposed disbelievers continue to deny his divine mission. Why at all should he worry when he possesses these two powerful witnesses—fresh signs from heaven and the prophecies of the previous Scriptures? Indeed, it is only these two powerful supports that have always helped and will always help the cause of the Divine Messengers to triumph. This is what is hinted at in the concluding words of the verse: Sufficient is Allah as a witness…and so is he, who possesses knowledge of the Book.
c
25:42.
d
4:167; 6:20; 29:53; 48:29.
645
‘天经知识’ 这些字可能意为来自天国的新启示以及前经中有关穆圣的预言。
c
25:42.
d
4:167; 6:20; 29:53; 48:29.
1654
Commentary:
The Holy Prophet is told in this verse not to get annoyed or perturbed if, in spite of the many signs and arguments that establish his truth, evilly-disposed disbelievers continue to deny his divine mission. Why at all should he worry when he possesses these two powerful witnesses—fresh signs from heaven and the prophecies of the previous Scriptures? Indeed, it is only these two powerful supports that have always helped and will always help the cause of the Divine Messengers to triumph. This is what is hinted at in the concluding words of the verse: Sufficient is Allah as a witness…and so is he, who possesses knowledge of the Book.
d
25:42.
e
4:167; 6:20; 29:53; 48:29.
1451B
The words, knowledge of the Book, may mean, fresh Signs from Heaven and the prophecies of the previous Scriptures regarding the Holy Prophet.
ثُمَّ يَوْمَ ٱلْقِيَٰمَةِ يُخْزِيهِمْ وَيَقُولُ أَيْنَ شُرَكَآءِىَ ٱلَّذِينَ كُنتُمْ تُشَٰٓقُّونَ فِيهِمْ ۚ قَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ إِنَّ ٱلْخِزْىَ ٱلْيَوْمَ وَٱلسُّوٓءَ عَلَى ٱلْكَٰفِرِينَ
28:63, 75.
28:63, 75.
28:63, 75.
Commentary:
Sometimes man suffers material loss or a calamity afflicts him but that loss or calamity does not bring disgrace or humiliation to him. At another time he suffers disgrace and humiliation but no loss. The verse means to say that when punishment overtakes the opponents of the Holy Prophet they would suffer both disgrace and the loss of their material possessions.
a
28:63, 75.
a
28:63, 75.
1829
Commentary:
Sometimes man suffers material loss or a calamity afflicts him but that loss or calamity does not bring disgrace or humiliation to him. At another time he suffers disgrace and humiliation but no loss. The verse means to say that when punishment overtakes the opponents of the Holy Prophet they would suffer both disgrace and the loss of their material possessions.
b
28:63, 75.
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.
وَيَقُولُ ٱلْإِنسَٰنُ أَءِذَا مَا مِتُّ لَسَوْفَ أُخْرَجُ حَيًّا
23:38; 36:79.
23:38; 36:79.
Al-Insan (man) does not here mean man in general but a particular class of men, viz. those unfortunate disbelievers who doubt the existence of the Life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits—that they express their doubt or denial of the Life beyond the grave.
23:38; 36:79.
Commentary:
الانسان (man) does not here mean man in general but a particular class of men, viz. those who doubt the existence of the life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by their words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits, that they express their doubt or denial of the life beyond the grave. The interrogative form of the words used in the verse shows that such people suffer merely from a lack of certainty with regard to life after death and not that they totally deny it. As the Surah deals with Christian dogmas and doctrines, so the present and the following several verses deal also with the doubts of Christians about life after death.
b
23:38; 36:79.
b
23:38; 36:79.
2207
Commentary:
الانسان (man) does not here mean man in general but a particular class of men, viz. those who doubt the existence of the life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by their words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits, that they express their doubt or denial of the life beyond the grave. The interrogative form of the words used in the verse shows that such people suffer merely from a lack of certainty with regard to life after death and not that they totally deny it. As the Surah deals with Christian dogmas and doctrines, so the present and the following several verses deal also with the doubts of Christians about life after death.
a
23:38; 36:79.
1788
Al-Insan (man) does not here mean man in general but a particular class of men, viz. those unfortunate disbelievers who doubt the existence of the Life after death. In fact, there are very few people in the world who totally deny the existence of the Hereafter. It is not by words of mouth but by their actual actions and deeds—their entire engrossment in material pursuits—that they express their doubt or denial of the Life beyond the grave.
وَيَقُولُ ٱلَّذِينَ ءَامَنُوا۟ لَوْلَا نُزِّلَتْ سُورَةٌ ۖ فَإِذَآ أُنزِلَتْ سُورَةٌ مُّحْكَمَةٌ وَذُكِرَ فِيهَا ٱلْقِتَالُ ۙ رَأَيْتَ ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ يَنظُرُونَ إِلَيْكَ نَظَرَ ٱلْمَغْشِىِّ عَلَيْهِ مِنَ ٱلْمَوْتِ ۖ فَأَوْلَىٰ لَهُمْ
یعنی مومنوں کو عمل شریعت کا اس قدر شوق ہوتا ہے کہ وہ تو انتظار کرتے رہتے ہیں کہ خدا کا کوئی حکم نازل ہو اور ہم اس پر عمل کریں۔ مگر منافق کی حالت یہ ہوتی ہے کہ جب کوئی قربانی والا حکم نازل ہو تو اس پر موت اپنے آنے سے پہلے وارد ہو جاتی ہے۔
یعنی ایسی غشی جو موت کے قریب آتی ہے جس وقت آنکھیں بالکل پھٹی کی پھٹی رہ جاتی ہیں۔
Important Words:
أولٰی (ruin) is derived from ولی and means, nearer; more deserving; more competent; more fit. The expression أولٰی لک is used to give warning, and means mischief or trouble has approached near thee, so be on your guard. The expression also means, woe to thee; woe be thy lot (Aqrab).
Commentary:
The verse means to say that whereas true believers avidly wait for a verse to be revealed which should embody a Divine commandment directing them to fight in the way of Allah, "those in whose heart is a disease," shudder at the very idea of being invited to fight.
2
یعنی مومنوں کو عمل شریعت کا اس قدر شوق ہوتا ہے کہ وہ تو انتظار کرتے رہتے ہیں کہ خدا کا کوئی حکم نازل ہو اور ہم اس پر عمل کریں۔ مگر منافق کی حالت یہ ہوتی ہے کہ جب کوئی قربانی والا حکم نازل ہو تو اس پر موت اپنے آنے سے پہلے وارد ہو جاتی ہے۔
3
یعنی ایسی غشی جو موت کے قریب آتی ہے جس وقت آنکھیں بالکل پھٹی کی پھٹی رہ جاتی ہیں۔
3805
Important Words:
أولٰی (ruin) is derived from ولی and means, nearer; more deserving; more competent; more fit. The expression أولٰی لک is used to give warning, and means mischief or trouble has approached near thee, so be on your guard. The expression also means, woe to thee; woe be thy lot (Aqrab).
Commentary:
The verse means to say that whereas true believers avidly wait for a verse to be revealed which should embody a Divine commandment directing them to fight in the way of Allah, "those in whose heart is a disease," shudder at the very idea of being invited to fight.
إِنَّآ أَنذَرْنَٰكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ ٱلْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ ٱلْكَافِرُ يَٰلَيْتَنِى كُنتُ تُرَٰبًۢا
یعنی جو عمل وہ کر چکاہے۔
بعض مسلمان فرقے صحابہؓ کے بُغض میں اس قدر بڑھ گئے ہیں کہ وہ کہتے ہیں کہ حضرت ابوبکرؓ موت کے وقت یہی فقرہ کہتے تھے۔ پس ان کا کفر ثابت ہے۔ حالانکہ اگر یہ روایت ثابت ہو اور یہ آیت حضرت ابوبکرؓ کے متعلق ہو‘ تو ابوبکرؓ کے ایمان کے لحاظ سے اس کے یہ معنے ہوں گے کہ کفار کی باتوں کا منکر یعنی ابوبکرؓ یہ کہے گا کہ کاش! میرے ساتھ خداتعالیٰ کا معاملہ ایسا ہی ہوتا کہ نہ وہ میرے نیک اعمال کا بدلہ دیتا اور نہ میری غلطیوں کی سزا دیتا۔ اور یہ فقرہ ایک مومن کامل کا فقرہ ہے۔ حدیثوں میں تو خود رسول کریم صلی اللہ علیہ وسلم کے متعلق بھی آتا ہے کہ آپ یہ فرمایا کرتے تھے کہ میں اپنے اعمال کی و
4:43.
"The punishment" may be the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Qur’an (32:22) this punishment has been described as nearer punishment as against the greater punishment which is punishment in the Hereafter.
4:43.
Commentary:
"The punishment which is near at hand," seems to refer to the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Quran (32:22) this punishment has been described as العذاب الادنی (nearer punishment) as against العذاب الاکبر (the greater punishment) which is punishment in the Hereafter. This nearer punishment took the form of the defeats which the disbelievers suffered at the hands of Muslims, and finally that of the Fall of Mecca when the cup of their utter mortification and humiliation became full to the brim. The verse gives a befitting picture of the state of mind of the Quraish leaders on that day.
d
4:43.
1581
“惩罚” 的意思可以指今世有罪的不信者要遭受的惩罚。另外在 «古兰经» 32:22中, 这个惩罚被描写为更临近的惩罚, 以对照后世更大的惩罚。
1
یعنی جو عمل وہ کر چکاہے۔
2
بعض مسلمان فرقے صحابہؓ کے بُغض میں اس قدر بڑھ گئے ہیں کہ وہ کہتے ہیں کہ حضرت ابوبکرؓ موت کے وقت یہی فقرہ کہتے تھے۔ پس ان کا کفر ثابت ہے۔ حالانکہ اگر یہ روایت ثابت ہو اور یہ آیت حضرت ابوبکرؓ کے متعلق ہو‘ تو ابوبکرؓ کے ایمان کے لحاظ سے اس کے یہ معنے ہوں گے کہ کفار کی باتوں کا منکر یعنی ابوبکرؓ یہ کہے گا کہ کاش! میرے ساتھ خداتعالیٰ کا معاملہ ایسا ہی ہوتا کہ نہ وہ میرے نیک اعمال کا بدلہ دیتا اور نہ میری غلطیوں کی سزا دیتا۔ اور یہ فقرہ ایک مومن کامل کا فقرہ ہے۔ حدیثوں میں تو خود رسول کریم صلی اللہ علیہ وسلم کے متعلق بھی آتا ہے کہ آپ یہ فرمایا کرتے تھے کہ میں اپنے اعمال کی و
d
4:43.
4550
Commentary:
"The punishment which is near at hand," seems to refer to the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Quran (32:22) this punishment has been described as العذاب الادنی (nearer punishment) as against العذاب الاکبر (the greater punishment) which is punishment in the Hereafter. This nearer punishment took the form of the defeats which the disbelievers suffered at the hands of Muslims, and finally that of the Fall of Mecca when the cup of their utter mortification and humiliation became full to the brim. The verse gives a befitting picture of the state of mind of the Quraish leaders on that day.
a
4:43.
3235
"The punishment" may be the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Qur’an (32:22) this punishment has been described as nearer punishment as against the greater punishment which is punishment in the Hereafter.