قَوْمًا
Appears 35 times in Quran
Occurrences in Quran
Found 35 verses containing "قَوْمًا".
ٱسْلُكْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوٓءٍ وَٱضْمُمْ إِلَيْكَ جَنَاحَكَ مِنَ ٱلرَّهْبِ ۖ فَذَٰنِكَ بُرْهَٰنَانِ مِن رَّبِّكَ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦٓ ۚ إِنَّهُمْ كَانُوا۟ قَوْمًا فَٰسِقِينَ
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
7:109; 20:23; 27:13.
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
c
7:109; 20:23; 27:13.
c
7:109; 20:23; 27:13.
2898
Important Words:
ذانک (those two) is the dual of ذاک which is formed from ذا which is a noun of indication (properly meaning this, but sometimes, when repeated, better rendered that), relating to an object of masc. gender, such as is near: or it relates to what is distant (according to some, and therefore should always be rendered that). ذاک relates to an object which is distant or to that which occupies a middle place between the near and the distant. They say جاءنی ذانک الرجلان i.e. those two persons came to me (Lane & Aqrab).
a
7:109; 20:23; 27:13.
وَمَا كُنتَ بِجَانِبِ ٱلطُّورِ إِذْ نَادَيْنَا وَلَٰكِن رَّحْمَةً مِّن رَّبِّكَ لِتُنذِرَ قَوْمًا مَّآ أَتَىٰهُم مِّن نَّذِيرٍ مِّن قَبْلِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ
یعنی کفار مکہ کہ گو ابراہیمؑ کی نسل سے تھے مگر ابراہیمؑ ان سے صدیوں پہلے گذرے تھے۔ پس ضروری تھا کہ کوئی نیا نبی آکر ان کو خدا کی طرف توجہ دلائے۔
20:12, 13; 79:17.
32:4; 36:7.
The verse implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him (Deut. 18: 18) and then to have claimed to have come in fulfilment of that prophecy.
20:12-13; 79:17.
32:4; 36:7.
Commentary:
The present verse continues the theme of the preceding two verses and purports to say that God spoke to Moses at the side of Mount Sinai, giving him the glad tidings that a Prophet like unto him would appear among the brethren of the Israelites (Deut. 18:18). It further implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him and then to have claimed to have come in fulfilment of that prophecy. The verse emphasizes the fact that one Prophet (Moses) made a prophecy concerning another Prophet (the Holy Prophet) about two thousand years ago in a place far away from the scene of the activities of the latter, and that that prophecy was literally fulfilled in him. It proves beyond the shadow of a doubt that the maker of the prophecy, and he about whom the prophecy was made were both true Prophets of God.
d
20:12, 13; 79:17.
e
32:4; 36:7.
1
یعنی کفار مکہ کہ گو ابراہیمؑ کی نسل سے تھے مگر ابراہیمؑ ان سے صدیوں پہلے گذرے تھے۔ پس ضروری تھا کہ کوئی نیا نبی آکر ان کو خدا کی طرف توجہ دلائے۔
a
20:12-13; 79:17.
b
32:4; 36:7.
2909
Commentary:
The present verse continues the theme of the preceding two verses and purports to say that God spoke to Moses at the side of Mount Sinai, giving him the glad tidings that a Prophet like unto him would appear among the brethren of the Israelites (Deut. 18:18). It further implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him and then to have claimed to have come in fulfilment of that prophecy. The verse emphasizes the fact that one Prophet (Moses) made a prophecy concerning another Prophet (the Holy Prophet) about two thousand years ago in a place far away from the scene of the activities of the latter, and that that prophecy was literally fulfilled in him. It proves beyond the shadow of a doubt that the maker of the prophecy, and he about whom the prophecy was made were both true Prophets of God.
a
20:12, 13; 79:17.
b
32:4; 36:7.
2220
The verse implies that it was not possible for the Holy Prophet first to have caused Moses to make a prophecy concerning him (Deut. 18: 18) and then to have claimed to have come in fulfilment of that prophecy.
كَيْفَ يَهْدِى ٱللَّهُ قَوْمًا كَفَرُوا۟ بَعْدَ إِيمَٰنِهِمْ وَشَهِدُوٓا۟ أَنَّ ٱلرَّسُولَ حَقٌّ وَجَآءَهُمُ ٱلْبَيِّنَٰتُ ۚ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
一个民族起初信仰先知的真理, 公开宣告他们信仰先知, 并且成为安拉的迹象的见证者, 但以后由于害怕别人以及世俗的顾虑却又否认先知; 这个民族肯定失去再次被引导到正道的一切资格。
Certainly a people, who at first believe in the truth of a Prophet and proclaim their belief openly in him and become witnesses of Heavenly Signs but afterwards reject him through fear of men or other worldly considerations, lose all title to be again guided to the right path. Or the verse may refer to those who believed in the former Prophets but rejected the Holy Prophet.
Commentary:
Certainly a people who at first believe in the truth of a Prophet and proclaim their belief openly and become witnesses of heavenly signs but afterwards reject that Prophet through fear of men or other worldly considerations lose all title to be again guided to the right path. The verse lays down a general principle that God lets a person go astray only when the latter knowingly allows disbelief and wickedness to get hold of him and does not try to improve his ways.
258
一个民族起初信仰先知的真理, 公开宣告他们信仰先知, 并且成为安拉的迹象的见证者, 但以后由于害怕别人以及世俗的顾虑却又否认先知; 这个民族肯定失去再次被引导到正道的一切资格。
375
Commentary:
Certainly a people who at first believe in the truth of a Prophet and proclaim their belief openly and become witnesses of heavenly signs but afterwards reject that Prophet through fear of men or other worldly considerations lose all title to be again guided to the right path. The verse lays down a general principle that God lets a person go astray only when the latter knowingly allows disbelief and wickedness to get hold of him and does not try to improve his ways.
436
Certainly a people, who at first believe in the truth of a Prophet and proclaim their belief openly in him and become witnesses of Heavenly Signs but afterwards reject him through fear of men or other worldly considerations, lose all title to be again guided to the right path. Or the verse may refer to those who believed in the former Prophets but rejected the Holy Prophet.
قَالُوا۟ يَٰمُوسَىٰٓ إِنَّ فِيهَا قَوْمًا جَبَّارِينَ وَإِنَّا لَن نَّدْخُلَهَا حَتَّىٰ يَخْرُجُوا۟ مِنْهَا فَإِن يَخْرُجُوا۟ مِنْهَا فَإِنَّا دَٰخِلُونَ
اس وقت اس جگہ عمالقہ اور دوسری عرب قومیں بستی تھیں ان سے یہود ڈر گئے۔
This means that the annals of these people were known to the Israelites. The Amalekites and other unruly Arab tribes lived in the Holy Land at that time. The Israelites were very much afraid of them.
Compare this insolent and cowardly attitude of the companions of Moses to the willing and almost unbelievable sacrifices of the Companions of the Holy Prophet, who were ever eager to jump into the very jaws of death at the slightest bidding of their Master. When the Holy Prophet, with a handful of his ill-equipped Companions intended to go forth to meet the vastly superior and much better-equipped Meccan force at Badr, he consulted them about it. Thereupon one of the Companions stood up and addressed the Holy Prophet in the memorable words: "We would not say to thee, O Prophet of God, as was said by the companions of Moses, 'go thou and thy Lord and fight and here we sit.' On the contrary, O Prophet of the Lord! We are ever with thee and we will go with thee whither thou goest. We will fight the enemy on thy right and on thy left and in thy front and behind thy back; and we trust God that thou wilt see from us what will comfort thine eyes" (Bukhari).
Important Words:
جبّارین (haughty and powerful) is the plural of جبار which is derived from جبر. They say جبرالعظم (jabaral-‘azma) or جبّرالعظم(jabbaral-‘azma), i.e. he set the bone; he reduced it from the fractured state. جبرالرجل (jabaral-rajula) or جبّرالرجل (jabbaral-rajula) means, he restored the man from the state of poverty and weakness to that of wealth and strength. جبرت الیتیم means, I put the affairs of the orphan into good order. جبّره means, he compelled and forced him against his will. جبّار means, one who magnifies himself and behaves proudly, haughtily and insolently; one who slays when in anger or one who slays unjustly; one who domineers over others by absolute force and power; one extravagant in acts of wrongdoing, disobedience and rebellion; one huge, tall and strong; a giant. When used about God, الجبّار means, One Who can force His creatures to obey His commands; the Supreme, the Unattainable, the High above His creatures; the Restorer of the poor and the weak to wealth and power; the Reformer of the people by raising them from a low state to a high one (Lane & Aqrab).
Commentary:
Compare this insolent and cowardly attitude of the companions of Moses to the willing and almost unbelievable sacrifices of the Companions of the Holy Prophet, who were ever eager to jump into the very jaws of death at the bidding of their Master.
1
اس وقت اس جگہ عمالقہ اور دوسری عرب قومیں بستی تھیں ان سے یہود ڈر گئے۔
659
Important Words:
جبّارین (haughty and powerful) is the plural of جبار which is derived from جبر. They say جبرالعظم (jabaral-‘azma) or جبّرالعظم(jabbaral-‘azma), i.e. he set the bone; he reduced it from the fractured state. جبرالرجل (jabaral-rajula) or جبّرالرجل (jabbaral-rajula) means, he restored the man from the state of poverty and weakness to that of wealth and strength. جبرت الیتیم means, I put the affairs of the orphan into good order. جبّره means, he compelled and forced him against his will. جبّار means, one who magnifies himself and behaves proudly, haughtily and insolently; one who slays when in anger or one who slays unjustly; one who domineers over others by absolute force and power; one extravagant in acts of wrongdoing, disobedience and rebellion; one huge, tall and strong; a giant. When used about God, الجبّار means, One Who can force His creatures to obey His commands; the Supreme, the Unattainable, the High above His creatures; the Restorer of the poor and the weak to wealth and power; the Reformer of the people by raising them from a low state to a high one (Lane & Aqrab).
Commentary:
Compare this insolent and cowardly attitude of the companions of Moses to the willing and almost unbelievable sacrifices of the Companions of the Holy Prophet, who were ever eager to jump into the very jaws of death at the bidding of their Master.
732
This means that the annals of these people were known to the Israelites. The Amalekites and other unruly Arab tribes lived in the Holy Land at that time. The Israelites were very much afraid of them.
733
Compare this insolent and cowardly attitude of the companions of Moses to the willing and almost unbelievable sacrifices of the Companions of the Holy Prophet, who were ever eager to jump into the very jaws of death at the slightest bidding of their Master. When the Holy Prophet, with a handful of his ill-equipped Companions intended to go forth to meet the vastly superior and much better-equipped Meccan force at Badr, he consulted them about it. Thereupon one of the Companions stood up and addressed the Holy Prophet in the memorable words: "We would not say to thee, O Prophet of God, as was said by the companions of Moses, 'go thou and thy Lord and fight and here we sit.' On the contrary, O Prophet of the Lord! We are ever with thee and we will go with thee whither thou goest. We will fight the enemy on thy right and on thy left and in thy front and behind thy back; and we trust God that thou wilt see from us what will comfort thine eyes" (Bukhari).
أُو۟لَٰٓئِكَ ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ وَٱلْحُكْمَ وَٱلنُّبُوَّةَ ۚ فَإِن يَكْفُرْ بِهَا هَٰٓؤُلَآءِ فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَّيْسُوا۟ بِهَا بِكَٰفِرِينَ
45:17.
这节经文并不意味着每个先知都赐有一本各自的经典。“赐了经典” 是 «古兰经» 中的一个习用语。它的意义一般是通过一位特有经典的先知来赐予经典。«古兰经» 在其他经文中 (45:17) 说, 经典、主权和先知品位是赐予所有以色列后裔的三样东西。在5:45节中我们看到, 穆撒之后出现无数的先知, 他们没赐有新的经典而是遵循 «摩西五经» 所载的经律而且依它来判断。事实上, 先知有两种--------持有经典的先知, 即赐予他们一本经典 (经律) 的先知, 以及没有赐予他们经典的先知, 即遵循有经先知的经典的那些先知。在他们的情况下, “我赐了他们经典” 这一句话的意思是, 赐了他们这经典的知识, 或者从他们持有经典的前辈那里继承了经典。
45:17.
The verse does not mean that every Prophet was given a separate Book. "Giving of the Book" is an expression used in the Qur’an generally in the sense of giving it through a Law-bearing Prophet. Elsewhere in the Qur’an (45:17) it is stated that three things, viz. Book, dominion and Prophethood were given to all the Children of Israel. In 5:45 we read that a galaxy of Prophets appeared after Moses who were given no new Law but followed the Law as given in the Torah and judged by it. In fact, Prophets are of two categories—Law-bearing Prophets to whom a Book (Law or the Shari‘ah) is given and Prophets, who are given no Book or Shari‘ah, and who follow the Shari‘ah of the Law-bearing Prophet. In their case the expression "We gave them the Book" means that they were given the knowledge of the Book or they inherited the Book or the Shari‘ah from their Law-bearing predecessor.
45:17.
Commentary:
The giving of a Book by God generally occurs in two ways: Firstly, directly, as in the case of Moses and the Holy Prophet of Islam. Secondly, indirectly, as in the case of those Prophets to whom no new Book was revealed and who only followed a Book that had been revealed to a previous Prophet. Thus of the Torah we are told in the Quran, Surely, We sent down the Torah wherein was guidance and light. By it did the Prophets who were obedient to Us judge for the Jews(5:45). The above quoted verse proves that there appeared many Prophets among the Israelites to whom no new Book was revealed and who only followed the Torah. This statement of the Quran is also borne out by history, which tells us that there were many Prophets among the Israelites to whom no Book was revealed. Hence, when the verse under comment says: It is these to whom We gave the Book, it does not mean that a Book was given to every Prophet separately but only that every Prophet received knowledge of the Divine Book. Another consideration which lends support to the above conclusion is that the word "these" put in the beginning of the verse not only refers to the Prophets named in the foregoing verses, but also to some of their fathers and their children and their brethren (6:88), and it is evident that the latter did not receive any new Book.
There are also other verses of the Quran in which the expression, "We gave the Book" has been used in the sense of giving the Book indirectly. Among others the reader is referred to 2:122; 2:147; 29:48 & 45:17. It is of interest that in the last-mentioned verse, i.e. 45:17, not only the Book but all the three things mentioned in the verse under comment have been spoken of as having been given to the Children of Israel. The verse runs thus: And We gave the Children of Israel the Book, and sovereignty, and prophethood, and We provided them with good things, and exalted them over the people of the time (45:17).
In short, when on the one hand we learn not only from the Quran but also from history that there have been many Prophets who did not receive any new Book directly, and on the other hand, we see that the expression, "We gave the Book" has also been used in the Quran in the sense of giving a Book indirectly, the verse under comment cannot be interpreted to mean that every Prophet was given a Book directly from God. Muslim commentators are agreed in holding that every Prophet was not given a Book directly by God, and that in the case of those Prophets to whom no Book was given directly, the words, "We gave the Book", simply mean, "We gave them knowledge or understanding of the Book", or "We made them inherit the Book."
The word "people" in the latter portion of the verse refers to Muslims; and the pronoun "them" at the end refers to the Book, dominion and prophethood mentioned in the opening clause of the verse.
c
45:17.
436
这节经文并不意味着每个先知都赐有一本各自的经典。“赐了经典” 是 «古兰经» 中的一个习用语。它的意义一般是通过一位特有经典的先知来赐予经典。«古兰经» 在其他经文中 (45:17) 说, 经典、主权和先知品位是赐予所有以色列后裔的三样东西。在5:45节中我们看到, 穆撒之后出现无数的先知, 他们没赐有新的经典而是遵循 «摩西五经» 所载的经律而且依它来判断。事实上, 先知有两种--------持有经典的先知, 即赐予他们一本经典 (经律) 的先知, 以及没有赐予他们经典的先知, 即遵循有经先知的经典的那些先知。在他们的情况下, “我赐了他们经典” 这一句话的意思是, 赐了他们这经典的知识, 或者从他们持有经典的前辈那里继承了经典。
b
45:17.
832
Commentary:
The giving of a Book by God generally occurs in two ways: Firstly, directly, as in the case of Moses and the Holy Prophet of Islam. Secondly, indirectly, as in the case of those Prophets to whom no new Book was revealed and who only followed a Book that had been revealed to a previous Prophet. Thus of the Torah we are told in the Quran, Surely, We sent down the Torah wherein was guidance and light. By it did the Prophets who were obedient to Us judge for the Jews(5:45). The above quoted verse proves that there appeared many Prophets among the Israelites to whom no new Book was revealed and who only followed the Torah. This statement of the Quran is also borne out by history, which tells us that there were many Prophets among the Israelites to whom no Book was revealed. Hence, when the verse under comment says: It is these to whom We gave the Book, it does not mean that a Book was given to every Prophet separately but only that every Prophet received knowledge of the Divine Book. Another consideration which lends support to the above conclusion is that the word "these" put in the beginning of the verse not only refers to the Prophets named in the foregoing verses, but also to some of their fathers and their children and their brethren (6:88), and it is evident that the latter did not receive any new Book.
There are also other verses of the Quran in which the expression, "We gave the Book" has been used in the sense of giving the Book indirectly. Among others the reader is referred to 2:122; 2:147; 29:48 & 45:17. It is of interest that in the last-mentioned verse, i.e. 45:17, not only the Book but all the three things mentioned in the verse under comment have been spoken of as having been given to the Children of Israel. The verse runs thus: And We gave the Children of Israel the Book, and sovereignty, and prophethood, and We provided them with good things, and exalted them over the people of the time (45:17).
In short, when on the one hand we learn not only from the Quran but also from history that there have been many Prophets who did not receive any new Book directly, and on the other hand, we see that the expression, "We gave the Book" has also been used in the Quran in the sense of giving a Book indirectly, the verse under comment cannot be interpreted to mean that every Prophet was given a Book directly from God. Muslim commentators are agreed in holding that every Prophet was not given a Book directly by God, and that in the case of those Prophets to whom no Book was given directly, the words, "We gave the Book", simply mean, "We gave them knowledge or understanding of the Book", or "We made them inherit the Book."
The word "people" in the latter portion of the verse refers to Muslims; and the pronoun "them" at the end refers to the Book, dominion and prophethood mentioned in the opening clause of the verse.
b
45:17.
871
The verse does not mean that every Prophet was given a separate Book. "Giving of the Book" is an expression used in the Qur’an generally in the sense of giving it through a Law-bearing Prophet. Elsewhere in the Qur’an (45:17) it is stated that three things, viz. Book, dominion and Prophethood were given to all the Children of Israel. In 5:45 we read that a galaxy of Prophets appeared after Moses who were given no new Law but followed the Law as given in the Torah and judged by it. In fact, Prophets are of two categories—Law-bearing Prophets to whom a Book (Law or the Shari‘ah) is given and Prophets, who are given no Book or Shari‘ah, and who follow the Shari‘ah of the Law-bearing Prophet. In their case the expression "We gave them the Book" means that they were given the knowledge of the Book or they inherited the Book or the Shari‘ah from their Law-bearing predecessor.
أَمْ يَقُولُونَ ٱفْتَرَىٰهُ ۚ بَلْ هُوَ ٱلْحَقُّ مِن رَّبِّكَ لِتُنذِرَ قَوْمًا مَّآ أَتَىٰهُم مِّن نَّذِيرٍ مِّن قَبْلِكَ لَعَلَّهُمْ يَهْتَدُونَ
28:47; 36:7.
The Surah is the last of the Alif Lam Mim group. The central theme of these four Chapters (29-32) is the regeneration of a people who had sunk deep in the morass of moral turpitude and who were now going to be raised to the apex of spiritual glory through the Holy Prophet Muhammad. This awakening to new life of a morally dead people has been adduced as an argument in support of Resurrection and the Hereafter. In all these Chapters this subject has been introduced with reference to the creation of the universe.
28:47; 36:7.
Important Words:
الحق (the truth) is substantive-noun from حق (haqqa) which means, it was or became just, proper, right, true, authentic, genuine, substantial or real; it was or became an established fact or confirmed truth; it was or became binding, incumbent or due or it was or became suitable to the requirements of wisdom, justice, truth and right (Aqrab & Lane). See also 2:43, 148.
Commentary:
In view of the different meanings of the word الحق the verse would mean that the fact that the Quran is الحق i.e. it has been revealed consistently with the requirements of wisdom, truth and justice, constitutes an infallible argument that it is not a forgery. Long centuries had passed since no Divine Messenger had appeared among the Arabs. It was, therefore, in the fitness of things that a Prophet should have been sent to these people. The Holy Prophet has come in the fulness of time, in accordance with the Divine plan, and the prophecies of God’s great Prophets such as Abraham, Moses, David, Solomon, Isaiah, Daniel, Jesus, etc.
d
28:47; 36:7.
1013
这一章是 الٓـمّٓ (Alif Lam Mim) 经组的最后一章。这四章 (29章-32章) 的中心论题是: 深陷在道德堕落泥潭中而现在将由穆圣提高他们的精神到光荣顶点的一个民族的复兴。这种在道德上已经死亡的民族复活而得到新生, 暗示着一个论据, 证实了死后复生和后世。所有这些经文中, 开始这一论题时都述及宇宙的创造。
d
28:47; 36:7.
3060
Important Words:
الحق (the truth) is substantive-noun from حق (haqqa) which means, it was or became just, proper, right, true, authentic, genuine, substantial or real; it was or became an established fact or confirmed truth; it was or became binding, incumbent or due or it was or became suitable to the requirements of wisdom, justice, truth and right (Aqrab & Lane). See also 2:43, 148.
Commentary:
In view of the different meanings of the word الحق the verse would mean that the fact that the Quran is الحق i.e. it has been revealed consistently with the requirements of wisdom, truth and justice, constitutes an infallible argument that it is not a forgery. Long centuries had passed since no Divine Messenger had appeared among the Arabs. It was, therefore, in the fitness of things that a Prophet should have been sent to these people. The Holy Prophet has come in the fulness of time, in accordance with the Divine plan, and the prophecies of God’s great Prophets such as Abraham, Moses, David, Solomon, Isaiah, Daniel, Jesus, etc.
d
28:47; 36:7.
2320
The Surah is the last of the Alif Lam Mim group. The central theme of these four Chapters (29-32) is the regeneration of a people who had sunk deep in the morass of moral turpitude and who were now going to be raised to the apex of spiritual glory through the Holy Prophet Muhammad. This awakening to new life of a morally dead people has been adduced as an argument in support of Resurrection and the Hereafter. In all these Chapters this subject has been introduced with reference to the creation of the universe.
فَكَذَّبُوهُ فَأَنجَيْنَٰهُ وَٱلَّذِينَ مَعَهُۥ فِى ٱلْفُلْكِ وَأَغْرَقْنَا ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَٰتِنَآ ۚ إِنَّهُمْ كَانُوا۟ قَوْمًا عَمِينَ
7:73; 26:120-121.
فِیْ کے معنے ذریعہ کے بھی ہوتے ہیں۔ (مُغْنی اللَّبِیب)
7:73; 26:120-121.
Important Words:
عمین (blind) or عمون is the plural of اعمی meaning a blind man. The word is derived from عمی meaning, he was or became blind in both eyes; or, figuratively, he was blind in respect of the mind; he erred and did not find the right way. اعمی means, blind in both eyes; blind in respect of the mind; erring (Lane).
Commentary:
In spite of all his arguments and appeals, the people rejected the Prophet Noah and began to treat him as a liar, for they were a "blind people" and could not see and understand the evidence and proofs of his truth. The Flood engulfed them all.
a
7:73; 26:120-121.
1
فِیْ کے معنے ذریعہ کے بھی ہوتے ہیں۔ (مُغْنی اللَّبِیب)
a
7:73; 26:120-121.
963
Important Words:
عمین (blind) or عمون is the plural of اعمی meaning a blind man. The word is derived from عمی meaning, he was or became blind in both eyes; or, figuratively, he was blind in respect of the mind; he erred and did not find the right way. اعمی means, blind in both eyes; blind in respect of the mind; erring (Lane).
Commentary:
In spite of all his arguments and appeals, the people rejected the Prophet Noah and began to treat him as a liar, for they were a "blind people" and could not see and understand the evidence and proofs of his truth. The Flood engulfed them all.
d
7:73; 26:120-121.
994
‘Amin is the plural of A‘ma which means, blind in both eyes; blind in respect of the mind; erring (Lane).
فَأَرْسَلْنَا عَلَيْهِمُ ٱلطُّوفَانَ وَٱلْجَرَادَ وَٱلْقُمَّلَ وَٱلضَّفَادِعَ وَٱلدَّمَ ءَايَٰتٍ مُّفَصَّلَٰتٍ فَٱسْتَكْبَرُوا۟ وَكَانُوا۟ قَوْمًا مُّجْرِمِينَ
17:102; 43:49.
دریا لہو بن گیا (خروج باب۷ آیت۲۰۔ ۲۱) مینڈک اور جوئیں (خروج باب۸) طوفان یعنی اولے وغیرہ (خروج باب۹) ٹڈی (خروج باب۱۰)
کَانَ بمعنے صَارَ بھی آتا ہے (اقرب) اور یہاں یہی معنے کیے گئے ہیں۔
17:102; 43:49.
The Bible mentions ten Signs besides the Signs of the rod and the white hand (Exod. chaps. 7-11). The biblical account seems to have greatly exaggerated the Signs.
17:102; 43:49.
Important Words:
القمل (lice) is derived from قمل. They say قمل رأسه i.e. his head became infected with lice or the lice abounded in his head. قمل القوم means, the people multiplied and increased in number (like unto lice). قمل فلان means, such a one became corpulent and big-bellied. So القمل (al-qaml) means, lice, etc., that infect the head or body of a person as a result of uncleanliness and filth. القمل (al-qummal) means, small ants; small insects like flies or mosquitoes having small wings and infesting vegetation and animals and men; the word has also been taken to mean lice, etc. (Aqrab & Lisan).
مفصلات (clear) also mean, separate, distinct, etc.
Commentary:
This verse explains the two kinds of punishment mentioned in 7:131 above. Locusts and storms bring about famine, whereas lice and frogs and blood may cause disease resulting in loss of life.
The Bible mentions 10 signs, besides the signs of the rod and of the white hand:
(1) the turning of the water of the river into blood; (2) frogs; (3) lice; (4) swarms of flies; (5) the murrain of beasts; (6) the plague of boils and blains; (7) the plague of hail; (8) locusts; (9) the plague of darkness; and (10) the death of the firstborn (Exod. Chaps. 7–11). All these signs are included in the signs mentioned in the verse under comment. Thus the word طوفان (storm) comprises the plague of hail and the plague of darkness; جراد (locusts) expresses the plague of locusts; قمل (lice) comprises lice, the swarms of flies, the murrain of beasts and the death of the firstborn, because all these may be caused by infection carried through lice, flies, mosquitoes, etc. The sign of الدم (the blood) comprises the turning of the water of the river into blood as well as boils and blains. The sign of blood may also comprise the death of the firstborn. The turning of the water of the river into blood may also mean that the water of the river became vitiated so that it spoiled the blood of those who drank of it. That the river was actually turned into blood is negated by the Bible itself, for we read there that the water only became blood when it was sprinkled on the land (Exod.4:9). This only means that the water of the river became unfit for drinking purpose and it vitiated the blood of those who drank it. Similarly, the storms raised dust which in turn gave rise to lice. These signs seem to have been greatly exaggerated in the Bible.
d
17:102; 43:49.
2
دریا لہو بن گیا (خروج باب۷ آیت۲۰۔ ۲۱) مینڈک اور جوئیں (خروج باب۸) طوفان یعنی اولے وغیرہ (خروج باب۹) ٹڈی (خروج باب۱۰)
3
کَانَ بمعنے صَارَ بھی آتا ہے (اقرب) اور یہاں یہی معنے کیے گئے ہیں۔
b
17:102; 43:49.
1023
Important Words:
القمل (lice) is derived from قمل. They say قمل رأسه i.e. his head became infected with lice or the lice abounded in his head. قمل القوم means, the people multiplied and increased in number (like unto lice). قمل فلان means, such a one became corpulent and big-bellied. So القمل (al-qaml) means, lice, etc., that infect the head or body of a person as a result of uncleanliness and filth. القمل (al-qummal) means, small ants; small insects like flies or mosquitoes having small wings and infesting vegetation and animals and men; the word has also been taken to mean lice, etc. (Aqrab & Lisan).
مفصلات (clear) also mean, separate, distinct, etc.
Commentary:
This verse explains the two kinds of punishment mentioned in 7:131 above. Locusts and storms bring about famine, whereas lice and frogs and blood may cause disease resulting in loss of life.
The Bible mentions 10 signs, besides the signs of the rod and of the white hand:
(1) the turning of the water of the river into blood; (2) frogs; (3) lice; (4) swarms of flies; (5) the murrain of beasts; (6) the plague of boils and blains; (7) the plague of hail; (8) locusts; (9) the plague of darkness; and (10) the death of the firstborn (Exod. Chaps. 7–11). All these signs are included in the signs mentioned in the verse under comment. Thus the word طوفان (storm) comprises the plague of hail and the plague of darkness; جراد (locusts) expresses the plague of locusts; قمل (lice) comprises lice, the swarms of flies, the murrain of beasts and the death of the firstborn, because all these may be caused by infection carried through lice, flies, mosquitoes, etc. The sign of الدم (the blood) comprises the turning of the water of the river into blood as well as boils and blains. The sign of blood may also comprise the death of the firstborn. The turning of the water of the river into blood may also mean that the water of the river became vitiated so that it spoiled the blood of those who drank of it. That the river was actually turned into blood is negated by the Bible itself, for we read there that the water only became blood when it was sprinkled on the land (Exod.4:9). This only means that the water of the river became unfit for drinking purpose and it vitiated the blood of those who drank it. Similarly, the storms raised dust which in turn gave rise to lice. These signs seem to have been greatly exaggerated in the Bible.
d
17:102; 43:49.
1040
The Bible mentions ten Signs besides the Signs of the rod and the white hand (Exod. chaps. 7-11). The biblical account seems to have greatly exaggerated the Signs.
وَإِذْ قَالَتْ أُمَّةٌ مِّنْهُمْ لِمَ تَعِظُونَ قَوْمًا ۙ ٱللَّهُ مُهْلِكُهُمْ أَوْ مُعَذِّبُهُمْ عَذَابًا شَدِيدًا ۖ قَالُوا۟ مَعْذِرَةً إِلَىٰ رَبِّكُمْ وَلَعَلَّهُمْ يَتَّقُونَ
یعنی بنی اسرائیل میں سے۔
Commentary:
This verse shows how necessary it is to preach the truth to others. We must not fail to tell our brethren what is good for them and what is not. The thought that those in whom we inculcate the doing of good will not benefit by our advice should not deter us from doing our duty. Our preaching may or may not produce any good result, but we will have done our duty and will not be held answerable before God for neglecting to do what we should have done. The verse mentions two possible results of preaching and both are equally meritorious: (1) either our preaching will take effect and the people preached to will become righteous, or (2) we will at least have done our duty to God.
2
یعنی بنی اسرائیل میں سے۔
1054
Commentary:
This verse shows how necessary it is to preach the truth to others. We must not fail to tell our brethren what is good for them and what is not. The thought that those in whom we inculcate the doing of good will not benefit by our advice should not deter us from doing our duty. Our preaching may or may not produce any good result, but we will have done our duty and will not be held answerable before God for neglecting to do what we should have done. The verse mentions two possible results of preaching and both are equally meritorious: (1) either our preaching will take effect and the people preached to will become righteous, or (2) we will at least have done our duty to God.
أَلَا تُقَٰتِلُونَ قَوْمًا نَّكَثُوٓا۟ أَيْمَٰنَهُمْ وَهَمُّوا۟ بِإِخْرَاجِ ٱلرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَٱللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ
The tribes in or about Medina who, when the Holy Prophet went on an expedition to Tabuk, plotted to bring about his downfall by inciting the various tribes of Arabia to stand up against him.
These words also do not refer to the pagan Meccans but to those infidels, whether open or secret, who lived in and around Medina. They provided ample proof of the fact that, far from being the transgressor, Islam was transgressed against rather than being the aggressor.
Commentary:
The words, who plotted to turn out the Messenger, do not refer to the Meccans, but to those who, when the Holy Prophet went on an expedition to the Syrian border, plotted to bring about his downfall by making the different tribes of Arabia stand up as one man against him on his return (see notes on 9:3,4, above). The Meccans did not merely plot to turn out the Holy Prophet, but actually turned him out (see 47:14). Moreover, by the time these verses were revealed, the Meccans had embraced Islam and all hostilities between Muslims and Meccans had ceased.
The words, they were the first to commence hostilities against you, also refer not to the Meccans but to those infidels, whether open or secret, who lived in and about Medina. The words provide conclusive proof of the fact that, far from being the transgressor, Islam was transgressed against. It was the infidels who first began hostilities against it. They acted most treacherously and resorted to all sorts of foul means to annihilate it. It was only such men that Muslims had been commanded to fight. Christian critics of Islam will do well to compare the wars of Islam with the wars of their great Lawgiver, Moses, against a people who had never taken up arms against him and had done nothing to offend him. Yet these people were ruthlessly butchered and even their women and children were not spared (Deut. 20:16, 17). As compared with this, the Holy
Prophet took up arms only against those who first started hostilities, and even then he directed that their women and children and their religious devotees, as well as their churches, should be spared (Muslim, Tahawi & Dawud). Those, who regard the wars of Moses as holy, have certainly no reason to criticize the wars of the Holy Prophet of Islam.
1176
Commentary:
The words, who plotted to turn out the Messenger, do not refer to the Meccans, but to those who, when the Holy Prophet went on an expedition to the Syrian border, plotted to bring about his downfall by making the different tribes of Arabia stand up as one man against him on his return (see notes on 9:3,4, above). The Meccans did not merely plot to turn out the Holy Prophet, but actually turned him out (see 47:14). Moreover, by the time these verses were revealed, the Meccans had embraced Islam and all hostilities between Muslims and Meccans had ceased.
The words, they were the first to commence hostilities against you, also refer not to the Meccans but to those infidels, whether open or secret, who lived in and about Medina. The words provide conclusive proof of the fact that, far from being the transgressor, Islam was transgressed against. It was the infidels who first began hostilities against it. They acted most treacherously and resorted to all sorts of foul means to annihilate it. It was only such men that Muslims had been commanded to fight. Christian critics of Islam will do well to compare the wars of Islam with the wars of their great Lawgiver, Moses, against a people who had never taken up arms against him and had done nothing to offend him. Yet these people were ruthlessly butchered and even their women and children were not spared (Deut. 20:16, 17). As compared with this, the Holy
Prophet took up arms only against those who first started hostilities, and even then he directed that their women and children and their religious devotees, as well as their churches, should be spared (Muslim, Tahawi & Dawud). Those, who regard the wars of Moses as holy, have certainly no reason to criticize the wars of the Holy Prophet of Islam.
1165
The tribes in or about Medina who, when the Holy Prophet went on an expedition to Tabuk, plotted to bring about his downfall by inciting the various tribes of Arabia to stand up against him.
1166
These words also do not refer to the pagan Meccans but to those infidels, whether open or secret, who lived in and around Medina. They provided ample proof of the fact that, far from being the transgressor, Islam was transgressed against rather than being the aggressor.
إِلَّا تَنفِرُوا۟ يُعَذِّبْكُمْ عَذَابًا أَلِيمًا وَيَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّوهُ شَيْـًٔا ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
قُلْ أَنفِقُوا۟ طَوْعًا أَوْ كَرْهًا لَّن يُتَقَبَّلَ مِنكُمْ ۖ إِنَّكُمْ كُنتُمْ قَوْمًا فَٰسِقِينَ
Nature of the punishment meted out to the Hypocrites is worthy of special note. No fine was imposed on them, nor were they imprisoned nor subjected to punishment generally inflicted for offences of this nature. They were simply told that Zakat, which was a means of purifying their souls would not be accepted from them. This shows that the dealings of the Holy Prophet with the Hypocrites were not dictated by any monetary or mundane considerations.
Commentary:
The expression, it shall not be accepted from you, means that if the hypocrites offered to pay the Zakah or any other subscription, it should not be accepted from them in expiation of their non-participation in the expedition. The nature of the punishment meted out to the hypocrites is worthy of special notice. No fine was levied on them, nor were they imprisoned nor subjected to a punishment generally inflicted for offences of this nature. They were simply told that as, by disobeying the command of God and refusing to serve Islam at a time of great danger, they were doomed, Zakah, which was a means of purification and, therefore, of winning salvation, would not be accepted from them. This shows that the dealings of the Holy Prophet with the hypocrites were not dictated by any monetary or mundane considerations.
1209
Commentary:
The expression, it shall not be accepted from you, means that if the hypocrites offered to pay the Zakah or any other subscription, it should not be accepted from them in expiation of their non-participation in the expedition. The nature of the punishment meted out to the hypocrites is worthy of special notice. No fine was levied on them, nor were they imprisoned nor subjected to a punishment generally inflicted for offences of this nature. They were simply told that as, by disobeying the command of God and refusing to serve Islam at a time of great danger, they were doomed, Zakah, which was a means of purification and, therefore, of winning salvation, would not be accepted from them. This shows that the dealings of the Holy Prophet with the hypocrites were not dictated by any monetary or mundane considerations.
1191
Nature of the punishment meted out to the Hypocrites is worthy of special note. No fine was imposed on them, nor were they imprisoned nor subjected to punishment generally inflicted for offences of this nature. They were simply told that Zakat, which was a means of purifying their souls would not be accepted from them. This shows that the dealings of the Holy Prophet with the Hypocrites were not dictated by any monetary or mundane considerations.
ثُمَّ بَعَثْنَا مِنۢ بَعْدِهِم مُّوسَىٰ وَهَٰرُونَ إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ بِـَٔايَٰتِنَا فَٱسْتَكْبَرُوا۟ وَكَانُوا۟ قَوْمًا مُّجْرِمِينَ
7:104.
7:104.
7:104.
Commentary:
A Prophet of God is rejected for two reasons. Either the people to whom he preaches his Message look upon his claim as too big, thinking that God cannot speak to a man; or, behaving arrogantly, they think it to be beneath their dignity to follow his lead. This happened with Moses. Some of those to whom he delivered his Message rejected his claim because they thought it impossible that God should have condescended to speak to a mortal; others thought it incompatible with their dignity to obey a man of no consequence like Moses.
The clause, they were a sinful people, may have two meanings: (1) They were already a sinful people and therefore they rejected Moses. Taken in this sense, the words furnish the reason why they behaved with arrogance and paid no heed to the truth. (2) They became sinful in consequence of their rejection of Moses. Both interpretations explain why people reject the truth. Evil is born of evil and also leads to it; and therefore those who lead a sinful life cannot accept the truth. Again, the goodness and godliness of a person sometimes make him proud and prompt him to reject the truth. The rejection of truth is therefore no light matter, and one should think a thousand times before one rejects a claimant to prophethood.
d
7:104.
b
7:104.
1349
Commentary:
A Prophet of God is rejected for two reasons. Either the people to whom he preaches his Message look upon his claim as too big, thinking that God cannot speak to a man; or, behaving arrogantly, they think it to be beneath their dignity to follow his lead. This happened with Moses. Some of those to whom he delivered his Message rejected his claim because they thought it impossible that God should have condescended to speak to a mortal; others thought it incompatible with their dignity to obey a man of no consequence like Moses.
The clause, they were a sinful people, may have two meanings: (1) They were already a sinful people and therefore they rejected Moses. Taken in this sense, the words furnish the reason why they behaved with arrogance and paid no heed to the truth. (2) They became sinful in consequence of their rejection of Moses. Both interpretations explain why people reject the truth. Evil is born of evil and also leads to it; and therefore those who lead a sinful life cannot accept the truth. Again, the goodness and godliness of a person sometimes make him proud and prompt him to reject the truth. The rejection of truth is therefore no light matter, and one should think a thousand times before one rejects a claimant to prophethood.
b
7:104.
وَيَٰقَوْمِ لَآ أَسْـَٔلُكُمْ عَلَيْهِ مَالًا ۖ إِنْ أَجْرِىَ إِلَّا عَلَى ٱللَّهِ ۚ وَمَآ أَنَا۠ بِطَارِدِ ٱلَّذِينَ ءَامَنُوٓا۟ ۚ إِنَّهُم مُّلَٰقُوا۟ رَبِّهِمْ وَلَٰكِنِّىٓ أَرَىٰكُمْ قَوْمًا تَجْهَلُونَ
10:73; 26:110.
26:115.
Commentary:
After referring to the prejudiced attitude of his opponents, Noah now proceeds to defend himself and his followers. In the first place, he asks what purpose he could possibly have in fabricating lies. Was it self-interest or personal aggrandizement that he was seeking? They knew that he asked for no reward from them. Then why should he have resorted to the abominable practice of forging lies? It might be argued that though Noah asked for no reward, he at least commanded the allegiance of his followers and that in itself constituted sufficient motive for his activities. But this objection, too, stands on no solid ground, because the Prophets of God are always the first to act upon the commandments which they enjoin upon others and they subject themselves to a greater discipline than they demand from their followers. They do not exult in the authority they enjoy. Theirs is only a life of sacrifice and service and not of dictatorial authority over others.
After having defended himself, Noah goes on to defend his followers. He repudiates the strictures of his opponents against them by saying that, as they had professed to believe in him, he had no right to drive them away merely on the basis of groundless mistrust and suspicion. Again, as he asked for no reward or recompense from anybody, the distinction of rich and poor did not exist for him and therefore he could not reject or spurn his followers on account of their being of humble origin. Only true and sincere faith carried weight with him, and that his followers possessed in abundance. Therefore, the objection that those who believed in him were poor and lowly was, besides being absurd, quite irrelevant.
Another objection which Noah’s opponents levelled at his followers was that their faith was insincere. Noah rebutted this charge by saying that just as he did not demand any material benefit from them, they also did not demand anything from him. They only sought the favour of God Whom they were sure to meet, and He to Whom nothing is hidden would deal with them according to their faith. So, why should he question or doubt their sincerity?
The words, They shall certainly meet their Lord, also contain an answer to the taunt of disbelievers that Noah’s followers had acquired no superiority over them by believing in him. Noah asked what greater superiority there could be than that his followers had attained nearness to God and had made great moral and spiritual progress, so much so that heavenly light shone in their faces. If in their ignorance his enemies could not see so patent a fact, the fault was their own.
The clause, But I consider you to be a people who act ignorantly, may refer to the sacrifices which the followers of Noah made in the cause of truth, for to believe in a Prophet in the beginning is not an easy matter. It is like plunging into fire. So Noah drew the attention of his opponents to the sacrifices of his followers and pointed out how unreasonable it was to hold their faith to be insincere in view of their great sacrifices for the sake of their faith.
b
10:73; 26:110.
c
26:115.
a
10:73; 26:110.
b
26:115.
1411
Commentary:
After referring to the prejudiced attitude of his opponents, Noah now proceeds to defend himself and his followers. In the first place, he asks what purpose he could possibly have in fabricating lies. Was it self-interest or personal aggrandizement that he was seeking? They knew that he asked for no reward from them. Then why should he have resorted to the abominable practice of forging lies? It might be argued that though Noah asked for no reward, he at least commanded the allegiance of his followers and that in itself constituted sufficient motive for his activities. But this objection, too, stands on no solid ground, because the Prophets of God are always the first to act upon the commandments which they enjoin upon others and they subject themselves to a greater discipline than they demand from their followers. They do not exult in the authority they enjoy. Theirs is only a life of sacrifice and service and not of dictatorial authority over others.
After having defended himself, Noah goes on to defend his followers. He repudiates the strictures of his opponents against them by saying that, as they had professed to believe in him, he had no right to drive them away merely on the basis of groundless mistrust and suspicion. Again, as he asked for no reward or recompense from anybody, the distinction of rich and poor did not exist for him and therefore he could not reject or spurn his followers on account of their being of humble origin. Only true and sincere faith carried weight with him, and that his followers possessed in abundance. Therefore, the objection that those who believed in him were poor and lowly was, besides being absurd, quite irrelevant.
Another objection which Noah’s opponents levelled at his followers was that their faith was insincere. Noah rebutted this charge by saying that just as he did not demand any material benefit from them, they also did not demand anything from him. They only sought the favour of God Whom they were sure to meet, and He to Whom nothing is hidden would deal with them according to their faith. So, why should he question or doubt their sincerity?
The words, They shall certainly meet their Lord, also contain an answer to the taunt of disbelievers that Noah’s followers had acquired no superiority over them by believing in him. Noah asked what greater superiority there could be than that his followers had attained nearness to God and had made great moral and spiritual progress, so much so that heavenly light shone in their faces. If in their ignorance his enemies could not see so patent a fact, the fault was their own.
The clause, But I consider you to be a people who act ignorantly, may refer to the sacrifices which the followers of Noah made in the cause of truth, for to believe in a Prophet in the beginning is not an easy matter. It is like plunging into fire. So Noah drew the attention of his opponents to the sacrifices of his followers and pointed out how unreasonable it was to hold their faith to be insincere in view of their great sacrifices for the sake of their faith.
a
26:115.
d
10:73; 26:110.
فَإِن تَوَلَّوْا۟ فَقَدْ أَبْلَغْتُكُم مَّآ أُرْسِلْتُ بِهِۦٓ إِلَيْكُمْ ۚ وَيَسْتَخْلِفُ رَبِّى قَوْمًا غَيْرَكُمْ وَلَا تَضُرُّونَهُۥ شَيْـًٔا ۚ إِنَّ رَبِّى عَلَىٰ كُلِّ شَىْءٍ حَفِيظٌ
7:69; 46:24.
4:134; 6:134.
Important Words:
حفیظ (Guardian) is derived from حفظ. They say حفظه i.e. he kept it, preserved it, guarded it or protected it; he prevented it from perishing or becoming lost. حفظ السر means, he kept the secret. حفظ یـمینه means, he kept or fulfilled his oath. حفظ القرآنmeans, he committed the Quran to memory or he retained the Quran in his memory. حافظ or حفیظ means, a keeper, preserver, watcher or guardian of a thing; one who is careful, mindful, attentive or considerate. الحفیظ is one of the attributive names of God and means the Preserver of all things; He from Whose preservation nothing is excluded (Lane & Aqrab).
Commentary:
The opponents of God’s Prophets, in their ignorance, often think that by rejecting the Message of a Prophet, they can do him any harm. But in no way can they harm a Divine Messenger. In fact, the rejection of a message can either harm the person who sends the message or the person to whom the message is sent. It cannot harm the bearer of the message. So the Prophet Hud says that he is only a Message-bearer, and therefore he would come to harm only if he failed to deliver his Message, but as he has faithfully delivered the Message he need fear no harm. Again, the rejection of the Message by the people can do no harm to God, Who is the Sender of the Message, for He is All-Powerful. So the only people who can come to grief by the rejection of the Message are those who reject it. If the people to whom it is originally addressed do not accept it, some other people will accept it and it will make them prosper. The Divine Message can never go in vain.
By the words, my Lord is Guardian over all things, Prophet Hud means to say that God will guard the teachings which He has sent through him. They also mean that the works of disbelievers are in the custody of God and they will have to render an account of them before Him.
d
7:69; 46:24.
e
4:134; 6:134.
a
7:69; 46:24.
b
4:134; 6:134.
1438
Important Words:
حفیظ (Guardian) is derived from حفظ. They say حفظه i.e. he kept it, preserved it, guarded it or protected it; he prevented it from perishing or becoming lost. حفظ السر means, he kept the secret. حفظ یـمینه means, he kept or fulfilled his oath. حفظ القرآنmeans, he committed the Quran to memory or he retained the Quran in his memory. حافظ or حفیظ means, a keeper, preserver, watcher or guardian of a thing; one who is careful, mindful, attentive or considerate. الحفیظ is one of the attributive names of God and means the Preserver of all things; He from Whose preservation nothing is excluded (Lane & Aqrab).
Commentary:
The opponents of God’s Prophets, in their ignorance, often think that by rejecting the Message of a Prophet, they can do him any harm. But in no way can they harm a Divine Messenger. In fact, the rejection of a message can either harm the person who sends the message or the person to whom the message is sent. It cannot harm the bearer of the message. So the Prophet Hud says that he is only a Message-bearer, and therefore he would come to harm only if he failed to deliver his Message, but as he has faithfully delivered the Message he need fear no harm. Again, the rejection of the Message by the people can do no harm to God, Who is the Sender of the Message, for He is All-Powerful. So the only people who can come to grief by the rejection of the Message are those who reject it. If the people to whom it is originally addressed do not accept it, some other people will accept it and it will make them prosper. The Divine Message can never go in vain.
By the words, my Lord is Guardian over all things, Prophet Hud means to say that God will guard the teachings which He has sent through him. They also mean that the works of disbelievers are in the custody of God and they will have to render an account of them before Him.
c
7:69; 46:24.
d
4:134; 6:134.
ٱقْتُلُوا۟ يُوسُفَ أَوِ ٱطْرَحُوهُ أَرْضًا يَخْلُ لَكُمْ وَجْهُ أَبِيكُمْ وَتَكُونُوا۟ مِنۢ بَعْدِهِۦ قَوْمًا صَٰلِحِينَ
Just as the brothers of Joseph plotted to kill him, the Quraish also conspired to put the Holy Prophet to death (8:31).
Commentary:
Like the brothers of Joseph, who plotted to kill him, the Quraish of Mecca also conspired to put the Holy Prophet to death (8:31). This is the sixth point of resemblance between the two Prophets. But here again the Quran differs from the Bible. According to the Quran, Joseph’s brothers first held a secret conference and matured a plan to put Joseph out of their way, and then went in a body to their father asking him to send him with them, while according to the Bible, they came to a sudden decision to slay him as soon as they saw him approaching them in the fields, without previous consultation (Gen. 37:18-20). Of the two accounts the Quranic one is obviously nearer truth. Only an insane person or a hardened or habitual murderer or dacoit can take the life of an innocent person suddenly and without premeditation. The brothers of Joseph were members of a respectable family. They could not be expected to come to so atrocious a decision on the spur of the moment. Their decision to murder Joseph was the result of a mature and well-thought-out plan. Moreover, if the decision to kill Joseph was the outcome of a sudden impulse, the man who made the suggestion should have thought twice before doing so lest the others refused to accept his suggestion and he should be branded a potential murderer. Their words, and you can thereafter become a righteous people, also show that they were not habitual criminals and that in their heart of hearts they disliked the foul deed, though they were temporarily blinded by hatred and jealousy.
1514
Commentary:
Like the brothers of Joseph, who plotted to kill him, the Quraish of Mecca also conspired to put the Holy Prophet to death (8:31). This is the sixth point of resemblance between the two Prophets. But here again the Quran differs from the Bible. According to the Quran, Joseph’s brothers first held a secret conference and matured a plan to put Joseph out of their way, and then went in a body to their father asking him to send him with them, while according to the Bible, they came to a sudden decision to slay him as soon as they saw him approaching them in the fields, without previous consultation (Gen. 37:18-20). Of the two accounts the Quranic one is obviously nearer truth. Only an insane person or a hardened or habitual murderer or dacoit can take the life of an innocent person suddenly and without premeditation. The brothers of Joseph were members of a respectable family. They could not be expected to come to so atrocious a decision on the spur of the moment. Their decision to murder Joseph was the result of a mature and well-thought-out plan. Moreover, if the decision to kill Joseph was the outcome of a sudden impulse, the man who made the suggestion should have thought twice before doing so lest the others refused to accept his suggestion and he should be branded a potential murderer. Their words, and you can thereafter become a righteous people, also show that they were not habitual criminals and that in their heart of hearts they disliked the foul deed, though they were temporarily blinded by hatred and jealousy.
1363
Just as the brothers of Joseph plotted to kill him, the Quraish also conspired to put the Holy Prophet to death (8:31).
حَتَّىٰٓ إِذَا بَلَغَ مَغْرِبَ ٱلشَّمْسِ وَجَدَهَا تَغْرُبُ فِى عَيْنٍ حَمِئَةٍ وَوَجَدَ عِندَهَا قَوْمًا ۗ قُلْنَا يَٰذَا ٱلْقَرْنَيْنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمْ حُسْنًا
“日落之处” 这些字意指塞鲁士的帝国最西端的那些部分, 或者小亚细亚的西北边界, 指的是黑海, 因为黑海形成他帝国的西北边界。这节经文述及塞鲁士征服他西方敌人的远征 (《大英百科全書》和 «历史学家的世界历史» “Cyrus” 项下)。
اس سے مراد بحیرہ اسود کا علاقہ ہے جہاں ذوالقرنین گیا تھا۔ اور جہاں پانی سیاہ ہونے کی وجہ سے گدلا نظر آتا ہے اس کو بحیرہ اسود کہتے ہیں۔
اس جگہ جو قومیں آباد تھیں۔ انہوں نے مید اور فارس کی کامیابی کے بعد دوسری قوموں سے مل کر خورس یعنی ذوالقرنین پر حملہ کر دیا جس کے نتیجہ میں خورس نے بھی ان پر چڑھائی کی اور ان کو محکوم بنا لیا۔
The words, the setting-place of the sun, signify the westernmost parts of Cyrus’s Empire or the north-western boundary of Asia Minor and refer to the Black Sea, because it formed the north-western boundary of his Empire. The verse refers to the expedition which Cyrus undertook against his enemies in the West (Enc. Brit. & Historians’ History of the World, under "Cyrus").
Important Words:
عین حمئة (pool of murky water) حمئة is derived from حما. They say حما البئر i.e. he cleansed the well of its black, fetid mud. حمئت البئر means, the well had in it black mud in abundance. حمئی العین means, a man of evil eye who injures with his eye him whom he sees and admires. The words عین حمئة mean, a well or a spring or pool foul with black, fetid mud (Lane). See also 15:29.
Commentary:
The words مغرب الشمس i.e. the place where the sun set; signify the westernmost parts of Cyrus’ Empire or the north-western boundary of Asia Minor and refer to the Black Sea because it formed the north-western boundary of the Empire of Cyrus. The verse refers to the expedition which Cyrus undertook against his enemies in the west. "Soon after the conquest of the Median empire Cyrus was attacked by a coalition of the other powers of the East-Babylon, Egypt and Lydia, joined by Sparta, the greatest military power of Greece. In the spring of 546 Croesus of Lydia began the attack and advanced into Cappadocia, while the other powers were still gathering their troops. But Cyrus anticipated them; he defeated Croesus and followed him to his capital. In the autumn of 546 Sardis was taken and the Lydian kingdom became a province of the Persians… During the next few years the Persian army suppressed a rebellion of the Lydian. The King of Cilicia voluntarily acknowledged the Persian supremacy "(Enc. Brit., & Historians’ History of the World, under Cyrus).
The words, "he found it (the sun) setting in a spring of murky water," signify that it is not a small pool to which they refer. The waters referred to are so extensive that if one were to take his stand on the shore at the time of sunset, the sun would appear to be setting in the sea.
776
“日落之处” 这些字意指塞鲁士的帝国最西端的那些部分, 或者小亚细亚的西北边界, 指的是黑海, 因为黑海形成他帝国的西北边界。这节经文述及塞鲁士征服他西方敌人的远征 (《大英百科全書》和 «历史学家的世界历史» “Cyrus” 项下)。
2
اس سے مراد بحیرہ اسود کا علاقہ ہے جہاں ذوالقرنین گیا تھا۔ اور جہاں پانی سیاہ ہونے کی وجہ سے گدلا نظر آتا ہے اس کو بحیرہ اسود کہتے ہیں۔
3
اس جگہ جو قومیں آباد تھیں۔ انہوں نے مید اور فارس کی کامیابی کے بعد دوسری قوموں سے مل کر خورس یعنی ذوالقرنین پر حملہ کر دیا جس کے نتیجہ میں خورس نے بھی ان پر چڑھائی کی اور ان کو محکوم بنا لیا۔
2124
Important Words:
عین حمئة (pool of murky water) حمئة is derived from حما. They say حما البئر i.e. he cleansed the well of its black, fetid mud. حمئت البئر means, the well had in it black mud in abundance. حمئی العین means, a man of evil eye who injures with his eye him whom he sees and admires. The words عین حمئة mean, a well or a spring or pool foul with black, fetid mud (Lane). See also 15:29.
Commentary:
The words مغرب الشمس i.e. the place where the sun set; signify the westernmost parts of Cyrus’ Empire or the north-western boundary of Asia Minor and refer to the Black Sea because it formed the north-western boundary of the Empire of Cyrus. The verse refers to the expedition which Cyrus undertook against his enemies in the west. "Soon after the conquest of the Median empire Cyrus was attacked by a coalition of the other powers of the East-Babylon, Egypt and Lydia, joined by Sparta, the greatest military power of Greece. In the spring of 546 Croesus of Lydia began the attack and advanced into Cappadocia, while the other powers were still gathering their troops. But Cyrus anticipated them; he defeated Croesus and followed him to his capital. In the autumn of 546 Sardis was taken and the Lydian kingdom became a province of the Persians… During the next few years the Persian army suppressed a rebellion of the Lydian. The King of Cilicia voluntarily acknowledged the Persian supremacy "(Enc. Brit., & Historians’ History of the World, under Cyrus).
The words, "he found it (the sun) setting in a spring of murky water," signify that it is not a small pool to which they refer. The waters referred to are so extensive that if one were to take his stand on the shore at the time of sunset, the sun would appear to be setting in the sea.
1721
The words, the setting-place of the sun, signify the westernmost parts of Cyrus’s Empire or the north-western boundary of Asia Minor and refer to the Black Sea, because it formed the north-western boundary of his Empire. The verse refers to the expedition which Cyrus undertook against his enemies in the West (Enc. Brit. & Historians’ History of the World, under "Cyrus").
حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا
"The two mountains" signify two barriers. The pass of Derbent in which the Wall was built was bounded on one side by the Caspian Sea and on the other by the Caucasian mountains. These two served as two barriers for it.
The people of these regions spoke a language different from that of Cyrus but living in the immediate neighbourhood of Persia and, having constant contact with the Persians and the Medians, they had learnt to understand and speak their language, though very imperfectly and with very great difficulty. The region in which the Wall was built was adjacent to Persia and later formed a part of it. Now, however, it is included in the Russian territories. For a fuller note on Dhul-Qarnain see "The Larger Edition of the Commentary," pp. 1531-1540.
Commentary:
The verse means to say that the people of these regions spoke a different language from that of Cyrus but living in the immediate neighbourhood of Persia and, having constant contact with the Persians and the Medians, they had learnt to understand and speak their language, though very imperfectly and with very great difficulty. The region in which the wall was built was adjacent to Persia and later formed a part of it. Now, however, it is included in the Russian territories.
The word سدین (mountains) signifies two barriers. The pass of Derbent in which the wall was built was bounded on one side by the Caspian Sea and on the other by the Caucasian mountains. These two served as two barriers for it.
780
“两山” 意指两道屏障。窦本 (دَرْبَند, Derbent) 关口的城墙所在地, 它的一侧靠着里海而另一侧依着高加索山。这两个地形作为它的屏障。
781
这些地区的民众和塞鲁士讲的话是不同的, 但就生活在波斯的最邻近的土地上。他们经常同波斯人和米底亚人接触, 学着理解和说他们的语言, 虽然很不好而且有极大的困难。建筑城墙的那一地区连接着波斯, 后来成为波斯的一部分。不过现在它包括在俄罗斯领土之内。关于祖尔夸尔纳英更完全的注释见 «大版本的注释本» 1531-1540页。
2130
Commentary:
The verse means to say that the people of these regions spoke a different language from that of Cyrus but living in the immediate neighbourhood of Persia and, having constant contact with the Persians and the Medians, they had learnt to understand and speak their language, though very imperfectly and with very great difficulty. The region in which the wall was built was adjacent to Persia and later formed a part of it. Now, however, it is included in the Russian territories.
The word سدین (mountains) signifies two barriers. The pass of Derbent in which the wall was built was bounded on one side by the Caspian Sea and on the other by the Caucasian mountains. These two served as two barriers for it.
1726
"The two mountains" signify two barriers. The pass of Derbent in which the Wall was built was bounded on one side by the Caspian Sea and on the other by the Caucasian mountains. These two served as two barriers for it.
1727
The people of these regions spoke a language different from that of Cyrus but living in the immediate neighbourhood of Persia and, having constant contact with the Persians and the Medians, they had learnt to understand and speak their language, though very imperfectly and with very great difficulty. The region in which the Wall was built was adjacent to Persia and later formed a part of it. Now, however, it is included in the Russian territories. For a fuller note on Dhul-Qarnain see "The Larger Edition of the Commentary," pp. 1531-1540.
فَإِنَّمَا يَسَّرْنَٰهُ بِلِسَانِكَ لِتُبَشِّرَ بِهِ ٱلْمُتَّقِينَ وَتُنذِرَ بِهِۦ قَوْمًا لُّدًّا
44:59; 54:18.
44:59; 54:18.
44:59; 54:18.
Important Words:
لداً (contentious) is derived from لد (ladda) which means, he was violent or vehement in contention; in dispute; in litigation. لدہ means, he overcame him or opposed him violently in contention or altercation; in dispute; in litigation. لداً is the plural of ألد which means, a man violent or vehement in contention; in dispute; in litigation; or difficult therein, and vehement in war: or a contentious or litigious and tenacious adversary who will not incline to the truth (Lane, Aqrab & Mufradat).
b
44:59; 54:18.
a
44:59; 54:18.
2235
Important Words:
لداً (contentious) is derived from لد (ladda) which means, he was violent or vehement in contention; in dispute; in litigation. لدہ means, he overcame him or opposed him violently in contention or altercation; in dispute; in litigation. لداً is the plural of ألد which means, a man violent or vehement in contention; in dispute; in litigation; or difficult therein, and vehement in war: or a contentious or litigious and tenacious adversary who will not incline to the truth (Lane, Aqrab & Mufradat).
b
44:59; 54:18.
وَكَمْ قَصَمْنَا مِن قَرْيَةٍ كَانَتْ ظَالِمَةً وَأَنشَأْنَا بَعْدَهَا قَوْمًا ءَاخَرِينَ
7:5; 22:46; 28:59; 50:37; 65:9.
7:5; 22:46; 28:59; 50:37; 65:9.
7:5; 22:46; 28:59; 50:37; 65:9.
Important Words:
قصمنا (We utterly destroyed) is derived from قصم. They say قصم الشیء i.e. he broke the thing into pieces; he broke it completely, utterly.قصم الرجل means, he destroyed the man. قصم اللّٰه ظھر الظالم means, God afflicted the transgressor with calamity and broke his back (Aqrab).
قریة meaning a township signifies its inhabitants. See also 12:83.
Commentary:
ظلم meaning the improper use of God-given powers and faculties, the verse implies that all transgressions and sins flow from their misuse.
c
7:5; 22:46; 28:59; 50:37; 65:9.
a
7:5; 22:46; 28:59; 50:37; 65:9.
2353
Important Words:
قصمنا (We utterly destroyed) is derived from قصم. They say قصم الشیء i.e. he broke the thing into pieces; he broke it completely, utterly.قصم الرجل means, he destroyed the man. قصم اللّٰه ظھر الظالم means, God afflicted the transgressor with calamity and broke his back (Aqrab).
قریة meaning a township signifies its inhabitants. See also 12:83.
Commentary:
ظلم meaning the improper use of God-given powers and faculties, the verse implies that all transgressions and sins flow from their misuse.
b
7:5; 22:46; 28:59; 50:37; 65:9.
إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَٱسْتَكْبَرُوا۟ وَكَانُوا۟ قَوْمًا عَالِينَ
قَالَ إِنَّمَا ٱلْعِلْمُ عِندَ ٱللَّهِ وَأُبَلِّغُكُم مَّآ أُرْسِلْتُ بِهِۦ وَلَٰكِنِّىٓ أَرَىٰكُمْ قَوْمًا تَجْهَلُونَ
As God alone knows the circumstances under which a man does his actions, good or bad, therefore only He knows whether or not he has incurred Divine punishment; and the knowledge of the time, manner and form of the punishment also rests with Him.
11:34.
Commentary:
When tauntingly asked by his people, when and how they would be punished for rejecting him, Hud pleaded ignorance of the time and manner of the Divine punishment. But he warned them at the same time that Divine punishment was sure to overtake them and that if they had some wisdom left with them they should have read the writing on the wall because the rejection of Divine Message never goes unpunished. This is the significance of the words: "but I see you to be a very ignorant people."
b
11:34.
3777
Commentary:
When tauntingly asked by his people, when and how they would be punished for rejecting him, Hud pleaded ignorance of the time and manner of the Divine punishment. But he warned them at the same time that Divine punishment was sure to overtake them and that if they had some wisdom left with them they should have read the writing on the wall because the rejection of Divine Message never goes unpunished. This is the significance of the words: "but I see you to be a very ignorant people."
2729
As God alone knows the circumstances under which a man does his actions, good or bad, therefore only He knows whether or not he has incurred Divine punishment; and the knowledge of the time, manner and form of the punishment also rests with Him.
قَالُوا۟ رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَآلِّينَ
لِتُنذِرَ قَوْمًا مَّآ أُنذِرَ ءَابَآؤُهُمْ فَهُمْ غَٰفِلُونَ
28:47; 32:4.
28:47; 32:4.
28:47; 32:4.
Commentary:
The Arabs were the immediate addressees of the Holy Prophet and among them no Divine Messenger had appeared for a long time. But in His infallible wisdom God selected them for preaching to mankind the last Divine Message. The Quran has incontestibly laid claim to being that Message. The following verses of the Quran speak of its finality and universality: "Say, O mankind, truly I am a Messenger to you all from Allah" (7:159); "And We have sent thee not but as a mercy for all peoples" (21:108); "Blessed is He Who has sent down the Discrimin-ation to His servant, that he may be a Warner to all the worlds" (25:2); "And We have not sent thee but as a Bearer of good news and as a Warner to all mankind" (34:29).
a
28:47; 32:4.
b
28:47; 32:4.
3216
Commentary:
The Arabs were the immediate addressees of the Holy Prophet and among them no Divine Messenger had appeared for a long time. But in His infallible wisdom God selected them for preaching to mankind the last Divine Message. The Quran has incontestibly laid claim to being that Message. The following verses of the Quran speak of its finality and universality: "Say, O mankind, truly I am a Messenger to you all from Allah" (7:159); "And We have sent thee not but as a mercy for all peoples" (21:108); "Blessed is He Who has sent down the Discrimin-ation to His servant, that he may be a Warner to all the worlds" (25:2); "And We have not sent thee but as a Bearer of good news and as a Warner to all mankind" (34:29).
c
28:47; 32:4.
وَأَدْخِلْ يَدَكَ فِى جَيْبِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوٓءٍ ۖ فِى تِسْعِ ءَايَٰتٍ إِلَىٰ فِرْعَوْنَ وَقَوْمِهِۦٓ ۚ إِنَّهُمْ كَانُوا۟ قَوْمًا فَٰسِقِينَ
فِیْ تِسْعِ اٰیٰٰتٍ فرعون اور اس کی قوم کے لئے موسیٰ علیہ السلام کے ذریعہ خداتعالیٰ نے نو نشان دکھائے تھے۔ جن میں سے ایک نشان یہ بھی تھا کہ اپنے ہاتھ کو اپنی بغل میں دباؤ۔ جب نکالو گے تو وہ سفید ہو گا بغیر اس کے کہ کوئی بیماری ہو۔
ہاتھ عربی زبان کے محاورہ میں بھائیوں اور قوم کو کہتے ہیں۔ پس اس کا مطلب یہ تھا کہ اے موسٰیؑ ! اپنی قوم کو اپنے ساتھ چمٹائے رکھ۔ اس کا نتیجہ یہ ہوگا کہ تیری تربیت سے وہ نیک اور اچھی ہو جائے گی اور بے عیب بن جائے گی اور کوئی برائی اس میں باقی نہ رہے گی۔ چنانچہ ہم دیکھتے ہیں کہ موسٰیؑ کی قوم موسٰیؑ کے آنے سے پہلے نہایت گندی ہو گئی تھی اور
17:102; 20:23, 24.
For 'nine Signs' see 17:102. Briefly, they were the Signs (1) of the rod and (2) of the white hand (7:108, 109); (3) of lice; (4) of frogs which implied unusual, incessant rains; and (5) of locusts; (6) of blood, i.e. a plague which caused bleeding from the nose; (7) and of storm which caused the sea- water to overwhelm Pharaoh and his hosts when they were crossing the sea after the Israelites had crossed it safely (7:134); (8) of drought and (9) of destruction of fruits (7:131).
7:109; 17:102; 20:24.
Commentary:
For nine signs see 7:134. Briefly, they were: the signs (1) of the rod and (2) the white hand (7:108-109); (3) of lice; (4) frogs; and (5) locusts; (6) of blood; (7) and storm; (7:134); (8) of drought and (9) destruction of fruits (7:131).
d
17:102; 20:23, 24.
939
关于 “九种迹象” 见 17:102。简短地说, 它们是以下这些迹象: (1)手杖、(2)白手 (7:108-109); (3) 虱子; (4) 青蛙, 意示不平常的持续不断的下雨; (5) 蝗虫; (6) 血, 即使鼻子出血的一种瘟疫; (7) 风暴, 在以色列人安全渡过了海之后而在法老和他的军队渡海时使海水倾覆了他们 (7:134); (8) 以及干旱 (9) 果实的毁灭 (7:131)。
3
فِیْ تِسْعِ اٰیٰٰتٍ فرعون اور اس کی قوم کے لئے موسیٰ علیہ السلام کے ذریعہ خداتعالیٰ نے نو نشان دکھائے تھے۔ جن میں سے ایک نشان یہ بھی تھا کہ اپنے ہاتھ کو اپنی بغل میں دباؤ۔ جب نکالو گے تو وہ سفید ہو گا بغیر اس کے کہ کوئی بیماری ہو۔
ہاتھ عربی زبان کے محاورہ میں بھائیوں اور قوم کو کہتے ہیں۔ پس اس کا مطلب یہ تھا کہ اے موسٰیؑ ! اپنی قوم کو اپنے ساتھ چمٹائے رکھ۔ اس کا نتیجہ یہ ہوگا کہ تیری تربیت سے وہ نیک اور اچھی ہو جائے گی اور بے عیب بن جائے گی اور کوئی برائی اس میں باقی نہ رہے گی۔ چنانچہ ہم دیکھتے ہیں کہ موسٰیؑ کی قوم موسٰیؑ کے آنے سے پہلے نہایت گندی ہو گئی تھی اور
a
7:109; 17:102; 20:24.
2821
Commentary:
For nine signs see 7:134. Briefly, they were: the signs (1) of the rod and (2) the white hand (7:108-109); (3) of lice; (4) frogs; and (5) locusts; (6) of blood; (7) and storm; (7:134); (8) of drought and (9) destruction of fruits (7:131).
c
17:102; 20:23, 24.
2149
For 'nine Signs' see 17:102. Briefly, they were the Signs (1) of the rod and (2) of the white hand (7:108, 109); (3) of lice; (4) of frogs which implied unusual, incessant rains; and (5) of locusts; (6) of blood, i.e. a plague which caused bleeding from the nose; (7) and of storm which caused the sea- water to overwhelm Pharaoh and his hosts when they were crossing the sea after the Israelites had crossed it safely (7:134); (8) of drought and (9) of destruction of fruits (7:131).
وَمَا كَانَ لَنَا عَلَيْكُم مِّن سُلْطَٰنٍۭ ۖ بَلْ كُنتُمْ قَوْمًا طَٰغِينَ
14:23; 15:43.
14:23; 15:43.
14:23; 15:43.
c
14:23; 15:43.
b
14:23; 15:43.
c
14:23; 15:43.
أَفَنَضْرِبُ عَنكُمُ ٱلذِّكْرَ صَفْحًا أَن كُنتُمْ قَوْمًا مُّسْرِفِينَ
以安拉的迹象为形式的醒世物将源源不断地显现。如果否定安拉的迹象有合理的依据, 认为安拉的迹象不会出现, 那么, 第一个先知出现之后就不应该有再来者。但是众先知却紧接着出现。
Duraba ‘an-hu means, he left him and turned away from him. Safaha ‘an-hu also means, he turned away from him and left him. The Quranic expression means, 'Shall We take away the Reminder from you and turn Ourselves away from you and leave you without guidance' (Lane)?
Heavenly Reminders in the form of Divine Signs will never cease to come. If rejection of Heavenly Signs had been a reasonable ground that they should discontinue to appear, then no Prophet would have come after the first one. But Prophets continued to appear.
Important Words:
أفنضرب (shall We take away). ضربه means, he struck him. They say, ضرب الدھر بیننا i.e. the time separated us. ضرب عنه means, he shunned, left or avoided him or turned away from him (Lane & Aqrab).
صفحا (neglecting) is derived from صفح. They say صفح عنه i.e. he turned away from him or he turned away from him and left him; he turned away from his sins, or he forgave him. ضربت عنه صفحا means, I turned away from him and left him. The word صفحاً is here an infinitive-noun and therefore is in the accus. case as in the phrase قعدت جلوساً (I sat down); or it is in the accus. case as an adv. noun, and the meaning is, I turned away from him aside.أفنضرب عنکم الذکر صفحاً would thus mean, shall We take away the Reminder from you or separate you from the Reminder and turn away Ourselves from you and neglect you. Or shall We then turn away the Reminder from you, and not invite you thereby to the Faith, turning away Ourselves from you. Or shall We then neglect you and not teach you what is incumbent on you (Lane & Aqrab). See also 2:274 and 15:86.
Commentary:
The verse means to say that Heavenly Reminders in the form of Divine signs will never cease to come. If rejection of heavenly signs had been a reasonable ground for their discontinuance no Prophet would have come after the first one. But Prophets continued to appear and to show signs in spite of the fact that most of them were rejected. The Prophets are sent to the world to lead men to God and to warn wrongdoers of the evil consequences of their transgressions and iniquitous behaviour. So long as man needs to be guided and led to God—and man will need guidance till the end of time—and so long as there are wicked men in the world who require to be warned and reformed, so long will Prophets continue to appear.
1220
以安拉的迹象为形式的醒世物将源源不断地显现。如果否定安拉的迹象有合理的依据, 认为安拉的迹象不会出现, 那么, 第一个先知出现之后就不应该有再来者。但是众先知却紧接着出现。
3645
Important Words:
أفنضرب (shall We take away). ضربه means, he struck him. They say, ضرب الدھر بیننا i.e. the time separated us. ضرب عنه means, he shunned, left or avoided him or turned away from him (Lane & Aqrab).
صفحا (neglecting) is derived from صفح. They say صفح عنه i.e. he turned away from him or he turned away from him and left him; he turned away from his sins, or he forgave him. ضربت عنه صفحا means, I turned away from him and left him. The word صفحاً is here an infinitive-noun and therefore is in the accus. case as in the phrase قعدت جلوساً (I sat down); or it is in the accus. case as an adv. noun, and the meaning is, I turned away from him aside.أفنضرب عنکم الذکر صفحاً would thus mean, shall We take away the Reminder from you or separate you from the Reminder and turn away Ourselves from you and neglect you. Or shall We then turn away the Reminder from you, and not invite you thereby to the Faith, turning away Ourselves from you. Or shall We then neglect you and not teach you what is incumbent on you (Lane & Aqrab). See also 2:274 and 15:86.
Commentary:
The verse means to say that Heavenly Reminders in the form of Divine signs will never cease to come. If rejection of heavenly signs had been a reasonable ground for their discontinuance no Prophet would have come after the first one. But Prophets continued to appear and to show signs in spite of the fact that most of them were rejected. The Prophets are sent to the world to lead men to God and to warn wrongdoers of the evil consequences of their transgressions and iniquitous behaviour. So long as man needs to be guided and led to God—and man will need guidance till the end of time—and so long as there are wicked men in the world who require to be warned and reformed, so long will Prophets continue to appear.
2670
Duraba ‘an-hu means, he left him and turned away from him. Safaha ‘an-hu also means, he turned away from him and left him. The Quranic expression means, 'Shall We take away the Reminder from you and turn Ourselves away from you and leave you without guidance' (Lane)?
2671
Heavenly Reminders in the form of Divine Signs will never cease to come. If rejection of Heavenly Signs had been a reasonable ground that they should discontinue to appear, then no Prophet would have come after the first one. But Prophets continued to appear.
فَٱسْتَخَفَّ قَوْمَهُۥ فَأَطَاعُوهُ ۚ إِنَّهُمْ كَانُوا۟ قَوْمًا فَٰسِقِينَ
كَذَٰلِكَ ۖ وَأَوْرَثْنَٰهَا قَوْمًا ءَاخَرِينَ
7:138; 26:60; 28:7.
اس سے مراد استعارۃً بنی اسرائیل بھی ہیں جن کو بعد میں بڑی عزت ملی اور انہوں نے مصر کو ایک دفعہ تہ و بالا کر دیا اور اس سے مراد فرعون اور اس کی قوم کی نسل بھی ہے کہ گو انہوں نے فرعون جیسی شان نہیں پائی مگر پھر بھی ایک حد تک مصر پر حکومت کرتے رہے۔
7:138; 26:60; 28:7.
7:138; 26:60; 28:7.
a
7:138; 26:60; 28:7.
1
اس سے مراد استعارۃً بنی اسرائیل بھی ہیں جن کو بعد میں بڑی عزت ملی اور انہوں نے مصر کو ایک دفعہ تہ و بالا کر دیا اور اس سے مراد فرعون اور اس کی قوم کی نسل بھی ہے کہ گو انہوں نے فرعون جیسی شان نہیں پائی مگر پھر بھی ایک حد تک مصر پر حکومت کرتے رہے۔
a
7:138; 26:60; 28:7.
c
7:138; 26:60; 28:7.
وَأَمَّا ٱلَّذِينَ كَفَرُوٓا۟ أَفَلَمْ تَكُنْ ءَايَٰتِى تُتْلَىٰ عَلَيْكُمْ فَٱسْتَكْبَرْتُمْ وَكُنتُمْ قَوْمًا مُّجْرِمِينَ
23:106; 67:9, 10.
23:106; 67:9, 10.
23:106; 67:9-10.
e
23:106; 67:9, 10.
d
23:106; 67:9-10.
c
23:106; 67:9, 10.
هَٰٓأَنتُمْ هَٰٓؤُلَآءِ تُدْعَوْنَ لِتُنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ فَمِنكُم مَّن يَبْخَلُ ۖ وَمَن يَبْخَلْ فَإِنَّمَا يَبْخَلُ عَن نَّفْسِهِۦ ۚ وَٱللَّهُ ٱلْغَنِىُّ وَأَنتُمُ ٱلْفُقَرَآءُ ۚ وَإِن تَتَوَلَّوْا۟ يَسْتَبْدِلْ قَوْمًا غَيْرَكُمْ ثُمَّ لَا يَكُونُوٓا۟ أَمْثَٰلَكُم
یعنی اپنی جان ہی کو ثواب سے محروم رکھتا ہے۔
یہاں ثُمَّ کا لفظ ہے جس کے عام معنے ’’پھر‘‘ کے ہوتے ہیں۔ لیکن لغت میں ثُمَّ کے معنے ’’اور‘‘ بھی لکھے ہیں (مُغْنِی اللَّبِیب جلد اول ص۱۰۰ و املاء ابوالبقاء جلد۲ ص۱۲۵) اور وہی اردو میں چسپاں ہوتے ہیں۔ پس ہم نے ان کو اختیار کر لیا ہے۔
5:55.
Miserliness is a deadly moral disease that eats into the vitals of man’s moral and spiritual well-being. Elsewhere, the Qur’an has used very strong language about such people (9:35).
When the Holy Prophet was once asked as to whom the words, 'He will bring instead a people other than you,' referred, he is reported to have said, 'If Faith were to go up to the Pleiades, a man of Persian descent will bring it back to the earth' (Ruhul-Ma‘ani).
35:16.
5:55.
Commentary:
The address in this verse is of general application. Miserliness is a deadly moral disease that eats into the vitals of man’s moral and spiritual well-being. Elsewhere the Quran has used very strong language about misers or niggardly people (9:35). When the Holy Prophet was once asked as to whom the words, "He will bring instead a people other than you," referred, he is reported to have said, "If Faith were to go up to the Pleiades, a man of Persian descent will bring it back to the earth" (Ruhul-Ma‘ani).
a
5:55.
1263
有一次穆圣曾被问到 “安拉将带领一个民族, 但不是你们” 这一句话指谁, 据记载那时他曾说: “如果对安拉的信仰升上昴 (宿) 星团, 有位波斯血统的人会把这信仰带回人间”。(رُوْحُ الْمَعَانِی, Ruhul-Ma‘ani)
2
یعنی اپنی جان ہی کو ثواب سے محروم رکھتا ہے۔
3
یہاں ثُمَّ کا لفظ ہے جس کے عام معنے ’’پھر‘‘ کے ہوتے ہیں۔ لیکن لغت میں ثُمَّ کے معنے ’’اور‘‘ بھی لکھے ہیں (مُغْنِی اللَّبِیب جلد اول ص۱۰۰ و املاء ابوالبقاء جلد۲ ص۱۲۵) اور وہی اردو میں چسپاں ہوتے ہیں۔ پس ہم نے ان کو اختیار کر لیا ہے۔
a
35:16.
b
5:55.
3816
Commentary:
The address in this verse is of general application. Miserliness is a deadly moral disease that eats into the vitals of man’s moral and spiritual well-being. Elsewhere the Quran has used very strong language about misers or niggardly people (9:35). When the Holy Prophet was once asked as to whom the words, "He will bring instead a people other than you," referred, he is reported to have said, "If Faith were to go up to the Pleiades, a man of Persian descent will bring it back to the earth" (Ruhul-Ma‘ani).
a
5:55.
2761
Miserliness is a deadly moral disease that eats into the vitals of man’s moral and spiritual well-being. Elsewhere, the Qur’an has used very strong language about such people (9:35).
2762
When the Holy Prophet was once asked as to whom the words, 'He will bring instead a people other than you,' referred, he is reported to have said, 'If Faith were to go up to the Pleiades, a man of Persian descent will bring it back to the earth' (Ruhul-Ma‘ani).
وَقَوْمَ نُوحٍ مِّن قَبْلُ ۖ إِنَّهُمْ كَانُوا۟ قَوْمًا فَٰسِقِينَ
Commentary:
For a somewhat detailed account of Noah see 11:37-50.
3920
Commentary:
For a somewhat detailed account of Noah see 11:37-50.
۞ أَلَمْ تَرَ إِلَى ٱلَّذِينَ تَوَلَّوْا۟ قَوْمًا غَضِبَ ٱللَّهُ عَلَيْهِم مَّا هُم مِّنكُمْ وَلَا مِنْهُمْ وَيَحْلِفُونَ عَلَى ٱلْكَذِبِ وَهُمْ يَعْلَمُونَ
60:14.
60:14.
60:14.
a
60:14.
a
60:14.
a
60:14.
لَّا تَجِدُ قَوْمًا يُؤْمِنُونَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ يُوَآدُّونَ مَنْ حَآدَّ ٱللَّهَ وَرَسُولَهُۥ وَلَوْ كَانُوٓا۟ ءَابَآءَهُمْ أَوْ أَبْنَآءَهُمْ أَوْ إِخْوَٰنَهُمْ أَوْ عَشِيرَتَهُمْ ۚ أُو۟لَٰٓئِكَ كَتَبَ فِى قُلُوبِهِمُ ٱلْإِيمَٰنَ وَأَيَّدَهُم بِرُوحٍ مِّنْهُ ۖ وَيُدْخِلُهُمْ جَنَّٰتٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا ۚ رَضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ أُو۟لَٰٓئِكَ حِزْبُ ٱللَّهِ ۚ أَلَآ إِنَّ حِزْبَ ٱللَّهِ هُمُ ٱلْمُفْلِحُونَ
3:29; 4:145; 9:23.
5:120; 9:100; 98:9.
信者和不信者之间显然不可能有真挚而诚恳的友谊或亲密的关系。两者的理想、原则和宗教信仰南辕北辙, 不存在真正亲密的关系所必不可少的共同兴趣, 那么, 就不能要求信者跟不信者保持亲密无间的关系。笃信安拉之情超越所有其他束缚, 甚至血缘关系。这节经文似有广泛性, 但特别适用于与穆斯林作战的不信者。
5:120; 9:100; 98:9.
3:29; 4:145; 9:23.
Obviously, there could be no true or sincere friendship or relationship of love between the believers and the disbelievers. The ideals, principles and religious beliefs of the two being poles apart, and the community of interests which is the sine qua non of real intimate relationship being non-existent, believers are required not to have intimate and affectionate friendship with disbelievers. The bonds of Faith transcend all other bonds, even the close ties of blood. The verse seems to be of general application. But it applies specially to disbelievers who are at war with Muslims.
3:29; 4:145; 9:23.
5:120; 9:100; 98:9.
Commentary:
Obviously, there could be no true or sincere friendship or relationship of love between the Faithful and the disbelievers. The ideals, principles, and religious beliefs of the two being poles apart and the community of interest which is the sine qua non of intimate relationship being non-existent, the verse requires believers not to have intimate, loving and affectionate friendship with disbelievers. The bond of belief transcends all other bonds even the close ties of blood. The verse seems to have a general application. But it applies specially to disbelievers who are at war with Muslims. See also 60:10. The word, "Allah is well-pleased with them" constitute a Divine certificate of honour that is bestowed upon the Faithful who prefer God and His Messengers to all worldly connections, even very near blood relationships.
a
3:29; 4:145; 9:23.
b
5:120; 9:100; 98:9.
1408
信者和不信者之间显然不可能有真挚而诚恳的友谊或亲密的关系。两者的理想、原则和宗教信仰南辕北辙, 不存在真正亲密的关系所必不可少的共同兴趣, 那么, 就不能要求信者跟不信者保持亲密无间的关系。笃信安拉之情超越所有其他束缚, 甚至血缘关系。这节经文似有广泛性, 但特别适用于与穆斯林作战的不信者。
a
3:29; 4:145; 9:23.
b
5:120; 9:100; 98:9.
4188
Commentary:
Obviously, there could be no true or sincere friendship or relationship of love between the Faithful and the disbelievers. The ideals, principles, and religious beliefs of the two being poles apart and the community of interest which is the sine qua non of intimate relationship being non-existent, the verse requires believers not to have intimate, loving and affectionate friendship with disbelievers. The bond of belief transcends all other bonds even the close ties of blood. The verse seems to have a general application. But it applies specially to disbelievers who are at war with Muslims. See also 60:10. The word, "Allah is well-pleased with them" constitute a Divine certificate of honour that is bestowed upon the Faithful who prefer God and His Messengers to all worldly connections, even very near blood relationships.
a
5:120; 9:100; 98:9.
c
3:29; 4:145; 9:23.
3014
Obviously, there could be no true or sincere friendship or relationship of love between the believers and the disbelievers. The ideals, principles and religious beliefs of the two being poles apart, and the community of interests which is the sine qua non of real intimate relationship being non-existent, believers are required not to have intimate and affectionate friendship with disbelievers. The bonds of Faith transcend all other bonds, even the close ties of blood. The verse seems to be of general application. But it applies specially to disbelievers who are at war with Muslims.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَتَوَلَّوْا۟ قَوْمًا غَضِبَ ٱللَّهُ عَلَيْهِمْ قَدْ يَئِسُوا۟ مِنَ ٱلْءَاخِرَةِ كَمَا يَئِسَ ٱلْكُفَّارُ مِنْ أَصْحَٰبِ ٱلْقُبُورِ
58:15.
مراد یہ ہے کہ جن لوگوں پر خداتعالیٰ ناراض نہیں ہوتا وہ اپنی دشمنی میں حد سے نہیں بڑھتے۔ لیکن جن پر خداتعالیٰ ناراض ہوتا ہے وہ اپنی دشمنی میں حد سے بڑھ جاتے ہیں اور اس وجہ سے ان سے تعلق رکھنا ناجائز ہو جاتا ہے۔
58:15.
The words, they (disbelievers) have indeed despaired of the Hereafter,mean that they have no faith in the Hereafter, just as they have no faith that dead will ever come to life. The word "they" may particularly apply to the Jews, since the expression, with whom Allah is wroth, has been used about the Jews in several verses of the Qur’an.
58:15.
Commentary:
The verse sums up the subject matter of the Surah, viz. that there could be no real union of hearts without community of ideals and principles and that the beliefs and ideas of believers and disbelievers are poles apart from each other. The last sentence of the verse may mean that disbelievers have despaired of the Hereafter i.e. they have absolute no faith in the Hereafter, just as they have no faith that the dead would ever again come to life. The word "they" may also refer to the Jews, since the expression "with whom Allah is wroth," has been used about the Jews in several verses of the Quran.
a
58:15.
3
مراد یہ ہے کہ جن لوگوں پر خداتعالیٰ ناراض نہیں ہوتا وہ اپنی دشمنی میں حد سے نہیں بڑھتے۔ لیکن جن پر خداتعالیٰ ناراض ہوتا ہے وہ اپنی دشمنی میں حد سے بڑھ جاتے ہیں اور اس وجہ سے ان سے تعلق رکھنا ناجائز ہو جاتا ہے۔
a
58:15.
4221
Commentary:
The verse sums up the subject matter of the Surah, viz. that there could be no real union of hearts without community of ideals and principles and that the beliefs and ideas of believers and disbelievers are poles apart from each other. The last sentence of the verse may mean that disbelievers have despaired of the Hereafter i.e. they have absolute no faith in the Hereafter, just as they have no faith that the dead would ever again come to life. The word "they" may also refer to the Jews, since the expression "with whom Allah is wroth," has been used about the Jews in several verses of the Quran.
a
58:15.
3033
The words, they (disbelievers) have indeed despaired of the Hereafter,mean that they have no faith in the Hereafter, just as they have no faith that dead will ever come to life. The word "they" may particularly apply to the Jews, since the expression, with whom Allah is wroth, has been used about the Jews in several verses of the Qur’an.