كَذِبًا
Appears 15 times in Quran
Occurrences in Quran
Found 15 verses containing "كَذِبًا".
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِٱلْحَقِّ لَمَّا جَآءَهُۥٓ ۚ أَلَيْسَ فِى جَهَنَّمَ مَثْوًى لِّلْكَٰفِرِينَ
ایک تو وہ شخص ہوتا ہے جو خداتعالیٰ پر افترا تو کرتا ہے مگر وہی بات اس کی طرف منسوب کرتا ہے جو اس کے الہام میں موجود ہوتی ہے گو اسے نہیں کہی جاتی۔ اور ایک اور شخص ہوتا ہے جو اللہ کی طرف ایک بات غلط طور پر منسوب کرتا ہے اور خداتعالیٰ نے وہ بات کسی کتاب میں بھی نہیں کہی ہوتی۔ پس یہ شخص افترا بھی کرتا ہے اور اس افترا کی بنیاد بھی جھوٹ پر ہوتی ہے۔
6:22; 10:18; 39:33.
18:103; 33:9; 48:14.
Commentary:
This verse reverts to the central theme of the Surah, viz. the truth of the claim of the Holy Prophet as a Divine Messenger, and sums up the argument to support and substantiate it. The argument is to the effect, (1) that a false claimant must eventually come to a sad end, and (2) that the rejecters and deniers of Divine Messengers never thrive and prosper.
a
6:22; 10:18; 39:33.
b
18:103; 33:9; 48:14.
2
ایک تو وہ شخص ہوتا ہے جو خداتعالیٰ پر افترا تو کرتا ہے مگر وہی بات اس کی طرف منسوب کرتا ہے جو اس کے الہام میں موجود ہوتی ہے گو اسے نہیں کہی جاتی۔ اور ایک اور شخص ہوتا ہے جو اللہ کی طرف ایک بات غلط طور پر منسوب کرتا ہے اور خداتعالیٰ نے وہ بات کسی کتاب میں بھی نہیں کہی ہوتی۔ پس یہ شخص افترا بھی کرتا ہے اور اس افترا کی بنیاد بھی جھوٹ پر ہوتی ہے۔
a
6:22; 10:18; 39:33.
b
18:103; 33:9; 48:14.
2987
Commentary:
This verse reverts to the central theme of the Surah, viz. the truth of the claim of the Holy Prophet as a Divine Messenger, and sums up the argument to support and substantiate it. The argument is to the effect, (1) that a false claimant must eventually come to a sad end, and (2) that the rejecters and deniers of Divine Messengers never thrive and prosper.
d
6:22; 10:18; 39:33.
e
18:103; 33:9; 48:14.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَٰتِهِۦٓ ۗ إِنَّهُۥ لَا يُفْلِحُ ٱلظَّٰلِمُونَ
قرآن مجید میں اِنَّـہٗ ہے۔ اِنَّ تاکید کے لئے آتا ہے اور ہ ضمیر شان ہے جس کے یہ معنے ہوتے ہیں۔ کہ حقیقت یہ ہے۔ چنانچہ یہی معنے اس جگہ کیے گئے ہیں۔
6:94; 7:38; 10:18; 11:19; 61:8.
The third kind of testimony is based on human reason. Every sane man will admit that if a person claims to speak in the name of God and forges lies against Him, he would but end his life in utter failure and destruction. On the other hand, those who oppose a Divine Messenger are never allowed to prosper and their efforts to arrest or retard the progress of the new Faith end in complete frustration.
6:94; 7:38; 10:18; 11:19; 61:8.
Commentary:
This verse mentions the third way by means of which God bears witness. This kind of testimony is based on human reason. Every sane man will testify that if a person claims to speak in the name of God while God has not spoken to him, and he forges lies against Him, such a person is one of the greatest culprits and God must bring him to naught; for if impostors are allowed to prosper like true Prophets, there will remain no criterion to distinguish the true from the false, and the truth will be lost. So, in order to distinguish between the true and the false, God must bring to naught the false claimant. Thus the hard fact that God is helping the Prophet of Islam and causing him to prosper in the teeth of all opposition and against heavy odds is a clear testimony from God to his being a true Prophet.
On the other hand, those who reject true Prophets and treat them as impostors are also among the greatest culprits who, by reason of their opposing God’s Messengers and leaving no stone unturned to bring to naught the movement set on foot by them, must incur God’s anger; and, instead of being permitted to destroy the heavenly movement, must themselves be destroyed. Thus, not only by granting success to the Holy Prophet but also by bringing about the destruction of his enemies God is bearing witness to his truth.
b
6:94; 7:38; 10:18; 11:19; 61:8.
421
第三种作证的根据是人的理智。每一个神智正常的人都承认, 如果一个人口里说奉安拉之名, 而捏造谎言来反对安拉, 他只能以完全失败和毁灭来结束他的生命。另一方面, 那些反对安拉派遣的先知的人们是一定不会成功的, 他们想阻止或延迟新宗教进展的种种努力, 将会以完全挫败而告终的。
1
قرآن مجید میں اِنَّـہٗ ہے۔ اِنَّ تاکید کے لئے آتا ہے اور ہ ضمیر شان ہے جس کے یہ معنے ہوتے ہیں۔ کہ حقیقت یہ ہے۔ چنانچہ یہی معنے اس جگہ کیے گئے ہیں۔
b
6:94; 7:38; 10:18; 11:19; 61:8.
769
Commentary:
This verse mentions the third way by means of which God bears witness. This kind of testimony is based on human reason. Every sane man will testify that if a person claims to speak in the name of God while God has not spoken to him, and he forges lies against Him, such a person is one of the greatest culprits and God must bring him to naught; for if impostors are allowed to prosper like true Prophets, there will remain no criterion to distinguish the true from the false, and the truth will be lost. So, in order to distinguish between the true and the false, God must bring to naught the false claimant. Thus the hard fact that God is helping the Prophet of Islam and causing him to prosper in the teeth of all opposition and against heavy odds is a clear testimony from God to his being a true Prophet.
On the other hand, those who reject true Prophets and treat them as impostors are also among the greatest culprits who, by reason of their opposing God’s Messengers and leaving no stone unturned to bring to naught the movement set on foot by them, must incur God’s anger; and, instead of being permitted to destroy the heavenly movement, must themselves be destroyed. Thus, not only by granting success to the Holy Prophet but also by bringing about the destruction of his enemies God is bearing witness to his truth.
b
6:94; 7:38; 10:18; 11:19; 61:8.
835
The third kind of testimony is based on human reason. Every sane man will admit that if a person claims to speak in the name of God and forges lies against Him, he would but end his life in utter failure and destruction. On the other hand, those who oppose a Divine Messenger are never allowed to prosper and their efforts to arrest or retard the progress of the new Faith end in complete frustration.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ قَالَ أُوحِىَ إِلَىَّ وَلَمْ يُوحَ إِلَيْهِ شَىْءٌ وَمَن قَالَ سَأُنزِلُ مِثْلَ مَآ أَنزَلَ ٱللَّهُ ۗ وَلَوْ تَرَىٰٓ إِذِ ٱلظَّٰلِمُونَ فِى غَمَرَٰتِ ٱلْمَوْتِ وَٱلْمَلَٰٓئِكَةُ بَاسِطُوٓا۟ أَيْدِيهِمْ أَخْرِجُوٓا۟ أَنفُسَكُمُ ۖ ٱلْيَوْمَ تُجْزَوْنَ عَذَابَ ٱلْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى ٱللَّهِ غَيْرَ ٱلْحَقِّ وَكُنتُمْ عَنْ ءَايَٰتِهِۦ تَسْتَكْبِرُونَ
46:21.
6:22; 7:38; 10:18; 11:19; 61:8.
This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejectors of Prophets from the very moment of their death.
6:22; 7:38; 10:18; 11:19; 61:8.
46:21.
Commentary:
The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.
The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.
By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.
The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it.
a
6:22; 7:38; 10:18; 11:19; 61:8.
b
46:21.
a
6:22; 7:38; 10:18; 11:19; 61:8.
b
46:21.
836
Commentary:
The verse gives another reason of the fact that the Quran is the revealed Word of God. If this Book, says the verse, is not the Word of God, then he who has forged this lie against God is the most guilty of men and cannot escape Divine punishment. But the verse also reminds deniers or rejecters that if the Quran is not a forged Book but the Word of God, as it actually is, then they are as great offenders as the one who forges a lie against God. In this case, it will be they who will be visited with Divine punishment.
The second sentence, i.e. or says, It has been revealed to me while nothing has been revealed to him, may be taken as an explanation or elaboration of the first sentence, i.e. who forges a lie against Allah; or the first sentence is general, while the second is particular. For instance, falsely to ascribe any teaching to God will come under the first category, and to claim falsely that God has spoken to him particular words will come under the second.
By saying, I will send down the like of that which Allah has sent down, a disbeliever only borrows the phraseology of those whom he addresses, viz. believers. Being a disbeliever in Divine revelation, he does not believe that God sends down anything, so he only quotes the expression made use of by believers concerning Divine revelation. Another instance of such usage is to be met with in 5:44.
The words, if thou couldst only see, signify that if anyone should witness the torment which the deniers of Prophets undergo when their souls leave their bodies, he would at once realize how severe is the torment of those who reject a Divine Messenger. This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejecters of Prophets from the very moment of their death. The "punishment of disgrace" mentioned in the latter part of the verse refers, as the words "this day" indicate, not to the punishment of Hell but to the punishment which sinners begin to undergo immediately after death and before the Day of Resurrection. This is known as عذاب القبر (‘Adhabul-Qabr), i.e. punishment in the grave, in Islamic religious terminology, قبر or grave being the name given to the place where souls are kept after death but before Resurrection. Says the Holy Prophet: "When anyone dies, a window is opened out for him in the grave facing Heaven or Hell as the case may be" (Majah, ch. on Qabr). This is, of course, not the final retribution but only preparatory to it.
a
46:21.
d
6:22; 7:38; 10:18; 11:19; 61:8.
877
This torment is not to be identified with the ordinary agonies of death, which are shared, under the general law of nature, by righteous and unrighteous alike, but to the specific punishment that clings to the rejectors of Prophets from the very moment of their death.
وَمِنَ ٱلْإِبِلِ ٱثْنَيْنِ وَمِنَ ٱلْبَقَرِ ٱثْنَيْنِ ۗ قُلْ ءَآلذَّكَرَيْنِ حَرَّمَ أَمِ ٱلْأُنثَيَيْنِ أَمَّا ٱشْتَمَلَتْ عَلَيْهِ أَرْحَامُ ٱلْأُنثَيَيْنِ ۖ أَمْ كُنتُمْ شُهَدَآءَ إِذْ وَصَّىٰكُمُ ٱللَّهُ بِهَٰذَا ۚ فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا لِّيُضِلَّ ٱلنَّاسَ بِغَيْرِ عِلْمٍ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ
6:22; 7:38; 11:19.
6:22; 7:38; 11:19.
The idolaters are asked whether they were present when Allah forbade the eating of oxen and camels. They are called upon to produce a Divine authority showing that the cow and the camel were really forbidden. This is so because eating of the flesh of cows and the camel is regarded as forbidden by some people on Scriptural authority—the cow by the Hindus and the camel by some Jews.
6:22; 7:38; 11:19.
Commentary:
Speaking of the laws devised by man, the Quran had referred to some pagan customs with regard to animals (6:140, 141). Now it gives its own laws with regard to them.
While speaking of sheep and goats in 6:144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful, i.e. not fit for eating, and to bring forward (as hinted in the words نبٔونی بعلم i.e. inform me with knowledge) some rational argument or scientific reason to show that they should not be eaten. When, however, it speaks of oxen and camels in the present verse, the Quran asks idolaters whether they were witnesses when Allah forbade the eating of these animals. In other words, the verse here calls upon them to produce a religious authority showing that the cow and the camel were really forbidden. This is so because the cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasons and the Jews look upon the camel as forbidden by their scriptures.
This restriction is, however, unjustified; for, as regards beef, it is clearly allowed by the Vedas and was freely used in ancient India not only as ordinary food but also as an essential part of many religious ceremonies (Indo-Aryans by R. Mitra, LL.D., C.I.E.; The Review of Religions for 1923). As regards the camel, it is indeed forbidden by the Bible, but that prohibition is not meant for all time, for the Bible announces the advent of another Lawgiver whose Law was to abrogate the Law of the Bible (Deut. 18:18).
The words, Were you present when Allah enjoined, signify that when pagans do not believe in any revelation, they cannot possibly know that anything was forbidden by God.
d
6:22; 7:38; 11:19.
b
6:22; 7:38; 11:19.
884
Commentary:
Speaking of the laws devised by man, the Quran had referred to some pagan customs with regard to animals (6:140, 141). Now it gives its own laws with regard to them.
While speaking of sheep and goats in 6:144 above, the Holy Prophet is made here to ask the idolaters to inform him if these animals were unlawful, i.e. not fit for eating, and to bring forward (as hinted in the words نبٔونی بعلم i.e. inform me with knowledge) some rational argument or scientific reason to show that they should not be eaten. When, however, it speaks of oxen and camels in the present verse, the Quran asks idolaters whether they were witnesses when Allah forbade the eating of these animals. In other words, the verse here calls upon them to produce a religious authority showing that the cow and the camel were really forbidden. This is so because the cow and the camel are looked upon as forbidden by some on religious authority. For instance, the Hindus think it unlawful to eat beef for religious reasons and the Jews look upon the camel as forbidden by their scriptures.
This restriction is, however, unjustified; for, as regards beef, it is clearly allowed by the Vedas and was freely used in ancient India not only as ordinary food but also as an essential part of many religious ceremonies (Indo-Aryans by R. Mitra, LL.D., C.I.E.; The Review of Religions for 1923). As regards the camel, it is indeed forbidden by the Bible, but that prohibition is not meant for all time, for the Bible announces the advent of another Lawgiver whose Law was to abrogate the Law of the Bible (Deut. 18:18).
The words, Were you present when Allah enjoined, signify that when pagans do not believe in any revelation, they cannot possibly know that anything was forbidden by God.
a
6:22; 7:38; 11:19.
923
The idolaters are asked whether they were present when Allah forbade the eating of oxen and camels. They are called upon to produce a Divine authority showing that the cow and the camel were really forbidden. This is so because eating of the flesh of cows and the camel is regarded as forbidden by some people on Scriptural authority—the cow by the Hindus and the camel by some Jews.
فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَٰتِهِۦٓ ۚ أُو۟لَٰٓئِكَ يَنَالُهُمْ نَصِيبُهُم مِّنَ ٱلْكِتَٰبِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ قَالُوٓا۟ أَيْنَ مَا كُنتُمْ تَدْعُونَ مِن دُونِ ٱللَّهِ ۖ قَالُوا۟ ضَلُّوا۟ عَنَّا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَٰفِرِينَ
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
a
6:131.
e
6:22; 10:18; 11:19; 61:8.
f
6:23; 40:74-75.
490
这话意味着拒绝安拉的使者的人将亲眼看到预告他们失败的那些预言的实现, 并将遭受由于他们反对安拉的使者而为他们固定的惩罚。
1
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
a
6:22; 10:18; 11:19; 61:8.
b
6:23; 40:74-75.
c
6:131.
938
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
b
6:22; 10:18; 11:19; 61:8.
c
6:23; 40:74-75.
d
6:131.
971
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
قَدِ ٱفْتَرَيْنَا عَلَى ٱللَّهِ كَذِبًا إِنْ عُدْنَا فِى مِلَّتِكُم بَعْدَ إِذْ نَجَّىٰنَا ٱللَّهُ مِنْهَا ۚ وَمَا يَكُونُ لَنَآ أَن نَّعُودَ فِيهَآ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّنَا ۚ وَسِعَ رَبُّنَا كُلَّ شَىْءٍ عِلْمًا ۚ عَلَى ٱللَّهِ تَوَكَّلْنَا ۚ رَبَّنَا ٱفْتَحْ بَيْنَنَا وَبَيْنَ قَوْمِنَا بِٱلْحَقِّ وَأَنتَ خَيْرُ ٱلْفَٰتِحِينَ
2:256; 40:8.
2:256; 40:8.
2:256; 40:8.
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
b
2:256; 40:8.
b
2:256; 40:8.
988
Commentary:
The argument of the followers of Shu‘aib for not renouncing their religion is continued in this verse. There could be only two reasons, they said, for giving up their faith; firstly if they had been false and insincere in their profession of faith; secondly, if their religion itself had been false. But as neither of these two things was true, therefore, it was impossible for them to give up their faith. They further reinforce their argument by the words, Our Lord comprehends all things in His knowledge, meaning that when they are fully convinced of their religion being the religion of God and of God being always in the right, it is impossible for them to recant their faith. There is only one possibility of their doing so, i.e. that Allah, our Lord, should so will, viz. that some hidden weakness or sin of theirs may move God to cut them asunder like a diseased limb. But they have faith in their Lord and trust in Him Who has given them the opportunity and the power to accept the truth. He would not let them go astray because His permitting them to forsake the path of rectitude would be inconsistent with His attribute of being their رب or Lord.
The words, In Allah have we put our trust, are also intended to imply that, as the votaries of truth have perfect faith in God, so no amount of persecution can intimidate them into giving it up. They are encouraged and strengthened by constantly praying to God to protect them from the plots and machinations of their enemies.
a
2:256; 40:8.
فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَٰتِهِۦٓ ۚ إِنَّهُۥ لَا يُفْلِحُ ٱلْمُجْرِمُونَ
6:22; 11:19; 61:8.
The verse brings to light two eternal truths: (a) Those persons who invent lies about God and those who reject and oppose His Messengers can never escape God’s punishment. (b) Impostors and false prophets cannot succeed in their mission.
6:22; 11:19; 61:8.
Commentary:
This verse brings to light two eternal truths. The first of these is that both those who fabricate lies against God and those who reject and oppose His Messengers are highly unjust and can never escape God’s punishment. The second is that impostors and false prophets cannot succeed in fulfilling the object of their mission. It is indeed possible that a false prophet may temporarily succeed in securing a number of followers or in amassing wealth. But even in this case he will not be regarded as having succeeded in fulfilling his mission, because the amassing of wealth or the securing of a number of followers has never been the mission of a Prophet of God. The true mission of a Divine Messenger is either to introduce and establish a new Law or to strengthen the old one, and unless he succeeds in achieving this object, he cannot be said to have been successful in his mission. This is a criterion the truth of which cannot legitimately be disputed or denied. The apparent failure of a true Prophet like John the Baptist or the apparent success of a claimant like Baha’ullah can be fully explained with the help of this touchstone. John came with the mission of announcing the coming of the Messiah, which was in the nature of strengthening the old Law, and he was successful in that mission. On the other hand, Baha’ullah, even if he be taken to have come only as a Divine Messenger and not as God’s incarnation as he declared himself to be, claimed to have brought a new law that was to replace the Quranic Dispensation and therein he utterly failed, for his law has not been truly established even in a single household, not to speak of a whole people or country.
a
6:22; 11:19; 61:8.
586
这节经文阐明两个永恒真理: (a) 捏造有关安拉的谎言以及拒绝和反对他的使者的那些人从来也逃不脱安拉的惩罚。(b) 骗子和假的先知的活动不会成功。
a
6:22; 11:19; 61:8.
1293
Commentary:
This verse brings to light two eternal truths. The first of these is that both those who fabricate lies against God and those who reject and oppose His Messengers are highly unjust and can never escape God’s punishment. The second is that impostors and false prophets cannot succeed in fulfilling the object of their mission. It is indeed possible that a false prophet may temporarily succeed in securing a number of followers or in amassing wealth. But even in this case he will not be regarded as having succeeded in fulfilling his mission, because the amassing of wealth or the securing of a number of followers has never been the mission of a Prophet of God. The true mission of a Divine Messenger is either to introduce and establish a new Law or to strengthen the old one, and unless he succeeds in achieving this object, he cannot be said to have been successful in his mission. This is a criterion the truth of which cannot legitimately be disputed or denied. The apparent failure of a true Prophet like John the Baptist or the apparent success of a claimant like Baha’ullah can be fully explained with the help of this touchstone. John came with the mission of announcing the coming of the Messiah, which was in the nature of strengthening the old Law, and he was successful in that mission. On the other hand, Baha’ullah, even if he be taken to have come only as a Divine Messenger and not as God’s incarnation as he declared himself to be, claimed to have brought a new law that was to replace the Quranic Dispensation and therein he utterly failed, for his law has not been truly established even in a single household, not to speak of a whole people or country.
d
6:22; 11:19; 61:8.
1246
The verse brings to light two eternal truths: (a) Those persons who invent lies about God and those who reject and oppose His Messengers can never escape God’s punishment. (b) Impostors and false prophets cannot succeed in their mission.
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.
أَفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَم بِهِۦ جِنَّةٌۢ ۗ بَلِ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ فِى ٱلْعَذَابِ وَٱلضَّلَٰلِ ٱلْبَعِيدِ
17:11; 27:5.
17:11; 27:5.
17:11; 27:5.
c
17:11; 27:5.
a
17:11; 27:5.
a
17:11; 27:5.
مَّا لَهُم بِهِۦ مِنْ عِلْمٍ وَلَا لِءَابَآئِهِمْ ۚ كَبُرَتْ كَلِمَةً تَخْرُجُ مِنْ أَفْوَٰهِهِمْ ۚ إِن يَقُولُونَ إِلَّا كَذِبًا
22:72; 40:43.
19:91-92.
Commentary:
The expression کبرت کلمة (grievous is the word) is really کبرت ھی کلمة which means that the saying of this word is very grievous, or that it is very grievous even to open the lips with this word and it is against reason and common sense to utter it. The verse constitutes a severe indictment of the doctrine that Jesus is the son of God. This doctrine is not only blasphemous but also revolting to human intellect. It is an insult to human understanding to say that a weak and helpless man who could not save himself from being hung on the cross was God or the Son of God. Misguided and erring leaders of the Christian Church fabricated a most heinous and blasphemous doctrine without even a modicum of sense or reason to support it. They were fully aware of the fact that the disciples of Jesus and early Christians were strict monotheists and yet they departed from their pristine Faith. The later Christians, however, had with them the excellent Islamic teaching about the Unity of God, but they did not benefit by it, nor by the monotheistic beliefs of their own forebears. Without rhyme or reason they ascribed Godhead to a weak human being.
The words, they speak naught but a lie, signify that Jesus never taught such a foolish doctrine but later Christians themselves invented it and they are to blame for it. In fact, even the canonical Gospels lend no support to this blasphemous doctrine. No doubt the Bible has used the epithet "son of God" about Jesus but so has it also done about several other persons. For instance in Exod. 4:22 we have, "Thus saith the Lord, Israel is my son, even my first born." See also Gen. 6:2, John 10:35, etc.
e
22:72; 40:43.
f
19:91, 92.
a
22:72; 40:43.
b
19:91-92.
2046
Commentary:
The expression کبرت کلمة (grievous is the word) is really کبرت ھی کلمة which means that the saying of this word is very grievous, or that it is very grievous even to open the lips with this word and it is against reason and common sense to utter it. The verse constitutes a severe indictment of the doctrine that Jesus is the son of God. This doctrine is not only blasphemous but also revolting to human intellect. It is an insult to human understanding to say that a weak and helpless man who could not save himself from being hung on the cross was God or the Son of God. Misguided and erring leaders of the Christian Church fabricated a most heinous and blasphemous doctrine without even a modicum of sense or reason to support it. They were fully aware of the fact that the disciples of Jesus and early Christians were strict monotheists and yet they departed from their pristine Faith. The later Christians, however, had with them the excellent Islamic teaching about the Unity of God, but they did not benefit by it, nor by the monotheistic beliefs of their own forebears. Without rhyme or reason they ascribed Godhead to a weak human being.
The words, they speak naught but a lie, signify that Jesus never taught such a foolish doctrine but later Christians themselves invented it and they are to blame for it. In fact, even the canonical Gospels lend no support to this blasphemous doctrine. No doubt the Bible has used the epithet "son of God" about Jesus but so has it also done about several other persons. For instance in Exod. 4:22 we have, "Thus saith the Lord, Israel is my son, even my first born." See also Gen. 6:2, John 10:35, etc.
a
19:91, 92.
e
22:72; 40:43.
هَٰٓؤُلَآءِ قَوْمُنَا ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةً ۖ لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَٰنٍۭ بَيِّنٍ ۖ فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا
قرآن مجید میں مثبت کے الفاظ ہیں۔ مگر اردو میں صحیح ترجمہ ’’کوئی نہیں‘‘ کے ساتھ ہو سکتا ہے۔ ہم نے الفاظ قرآنی کو قائم رکھنے کے لئے مثبت ترجمہ ہی قائم رکھا ہے۔ کیونکہ اس سے مطلب سمجھ میں آجاتا ہے۔
6:145; 7:38; 10:18; 11:19.
21:25; 25:4.
The people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans.
21:25; 25:4.
6:145; 7:38; 10:18; 11:19.
Commentary:
By using the words "our people" the verse shows that the people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans who worshipped idols.
a
21:25; 25:4.
b
6:145; 7:38; 10:18; 11:19.
1
قرآن مجید میں مثبت کے الفاظ ہیں۔ مگر اردو میں صحیح ترجمہ ’’کوئی نہیں‘‘ کے ساتھ ہو سکتا ہے۔ ہم نے الفاظ قرآنی کو قائم رکھنے کے لئے مثبت ترجمہ ہی قائم رکھا ہے۔ کیونکہ اس سے مطلب سمجھ میں آجاتا ہے۔
a
21:25; 25:4.
b
6:145; 7:38; 10:18; 11:19.
2056
Commentary:
By using the words "our people" the verse shows that the people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans who worshipped idols.
a
6:145; 7:38; 10:18; 11:19.
b
21:25; 25:4.
1672
The people to whom the Dwellers of the Cave belonged were idol-worshippers. Such were the Romans.
قَالَ لَهُم مُّوسَىٰ وَيْلَكُمْ لَا تَفْتَرُوا۟ عَلَى ٱللَّهِ كَذِبًا فَيُسْحِتَكُم بِعَذَابٍ ۖ وَقَدْ خَابَ مَنِ ٱفْتَرَىٰ
The verse lays down an infallible criterion to test the truth of a claimant to Divine revelation, viz. that a forger of lies against God, though he may appear to progress and prosper for a short while, ultimately perishes and comes to a miserable and ignoble end. This is a truth writ large on the pages of all religious history.
Important Words:
فیسحتکم (destroy you utterly) is derived from سحت which means, he earned unlawful money.سحته او أسحته means, he destroyed him or it; exterminated him or it; he corrupted it. سحت رأسه means, he shaved his head so as to remove the hair utterly. ماله سحت means, his property may be taken and destroyed with impunity; دمه سحت means, his blood may be shed with impunity (Lane & Aqrab). See also 5:43.
Commentary:
The verse lays down an infallible criterion to test the truth of a claimant to Divine revelation, viz. that a forger of lies against God, though he may appear to progress and prosper for a while, ultimately perishes and comes to a miserable and ignoble end. This is a truth writ large on the pages of all religious history.
2281
Important Words:
فیسحتکم (destroy you utterly) is derived from سحت which means, he earned unlawful money.سحته او أسحته means, he destroyed him or it; exterminated him or it; he corrupted it. سحت رأسه means, he shaved his head so as to remove the hair utterly. ماله سحت means, his property may be taken and destroyed with impunity; دمه سحت means, his blood may be shed with impunity (Lane & Aqrab). See also 5:43.
Commentary:
The verse lays down an infallible criterion to test the truth of a claimant to Divine revelation, viz. that a forger of lies against God, though he may appear to progress and prosper for a while, ultimately perishes and comes to a miserable and ignoble end. This is a truth writ large on the pages of all religious history.
1831
The verse lays down an infallible criterion to test the truth of a claimant to Divine revelation, viz. that a forger of lies against God, though he may appear to progress and prosper for a short while, ultimately perishes and comes to a miserable and ignoble end. This is a truth writ large on the pages of all religious history.
إِنْ هُوَ إِلَّا رَجُلٌ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا وَمَا نَحْنُ لَهُۥ بِمُؤْمِنِينَ
Commentary:
The present and the preceding five verses contain the objections which disbelievers have always raised against God’s Messengers and these exactly were the objections which Noah’s opponents had raised against him, and which, in fact, were raised against every Prophet, viz. "There is no life after death; men live and die and are followed by others; this is how the world has gone on and how life will continue; it is foolish to give up the time-honoured beliefs of our forefathers and accept the leadership of a man who is in no way superior to us and is subject to all the weaknesses and frailties to which human flesh is heir and who has invented some stories, seeking in this way to impose his leadership upon us."
2537
Commentary:
The present and the preceding five verses contain the objections which disbelievers have always raised against God’s Messengers and these exactly were the objections which Noah’s opponents had raised against him, and which, in fact, were raised against every Prophet, viz. "There is no life after death; men live and die and are followed by others; this is how the world has gone on and how life will continue; it is foolish to give up the time-honoured beliefs of our forefathers and accept the leadership of a man who is in no way superior to us and is subject to all the weaknesses and frailties to which human flesh is heir and who has invented some stories, seeking in this way to impose his leadership upon us."
أَمْ يَقُولُونَ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا ۖ فَإِن يَشَإِ ٱللَّهُ يَخْتِمْ عَلَىٰ قَلْبِكَ ۗ وَيَمْحُ ٱللَّهُ ٱلْبَٰطِلَ وَيُحِقُّ ٱلْحَقَّ بِكَلِمَٰتِهِۦٓ ۚ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
13:40.
یعنی اگر جھوٹ بولتا تو اس کا تقویٰ ضائع ہو جاتا اور دل پر مہر لگ جاتی۔ مگر یہ تو نزول قرآن کے بعد تقویٰ میں بڑھ گیا ہے۔ پس دشمن کا الزام جھوٹا ہے۔ یہ بھی یاد رکھنا چاہیے کہ قرآن کریم میں کفار کے لئے بھی مہر کا لفظ آتا ہے مگر وہاں اس کے یہ معنے ہیں کہ اس درجہ کے بعد ان کے دل میں کسی قسم کا تقویٰ داخل نہیں ہو سکتا۔ لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کے متعلق یہ مراد ہے کہ یہ اس مقام پر پہنچ گیا ہے کہ اس کے دل میں کسی قسم کا کفر داخل نہیں ہو سکتا۔ جیسے رسول کریم صلی اللہ علیہ وسلم فرماتے ہیں کہ میرا شیطان بھی مسلمان ہو گیا ہے یعنی وہ جو بات بھی میرے دل میں ڈالتا ہے وہ نیک
13:40.
The words may mean, 'If God had willed that your enemies should have been punished for calling you a liar and a forger, He would have sealed your heart, i.e. He would have made your heart devoid of all mercy and solicitude for them, so that instead of being solicitous for their spiritual well- being, you would have invoked God’s curses upon them, but He has chosen not to do so.' Or, the meaning is, that had the Holy Prophet forged a lie against Allah, his conduct thereafter would have been that of a man who had rebelled against Allah. But the Holy Prophet advances continuously towards higher grades of virtue and righteousness which shows that he is under the care and protection of Allah and is kept immune from error.
13:40.
Commentary:
The verse seems to administer a rebuke to disbelievers by saying to the Holy Prophet, "Do disbelievers have the hardihood to say that you are a liar and an impostor? Do they not look at your life and your work? Is the great work that you are doing the work of an impostor? Invention of lies against God is a deadly poison which causes moral death of the inventor and brings about his complete destruction. But your noble efforts in the cause of truth are producing excellent results. Moreover, the hearts of liars and forgers are sealed, but your heart has been opened (94:2) and you have scaled the highest peaks of spiritual eminence. All this shows that you are not an impostor but a true Prophet of God and are under His care and protection."
The verse may also mean: "If God has willed that your enemies should have been punished for calling you a liar and a forger, He would have sealed your heart i.e. He would have made your heart devoid of all mercy and solicitude for them, so that instead of being solicitous for their spiritual well-being, you would have invoked God’s curses upon them, but He has chosen not to do so." In fact, the Holy Prophet’s heart was full of the milk of human kindness ever for his bitterest enemies and he never prayed against them as Prophets Moses and Noah had prayed (11:89 & 71:27).
The words, But Allah is blotting out falsehood through thee and is establishing the truth by His words, may signify: Why should God make the Prophet’s heart devoid of sympathy for his opponents when He has decreed that falsehood shall be vanquished and truth shall triumph and the Prophet’s erstwhile enemies shall become his devoted followers; and why should the Prophet make use of forgery for the propagation of his ideals when disbelievers will certainly accept Islam by seeing divine prophecies being fulfilled before their very eyes.
c
13:40.
1
یعنی اگر جھوٹ بولتا تو اس کا تقویٰ ضائع ہو جاتا اور دل پر مہر لگ جاتی۔ مگر یہ تو نزول قرآن کے بعد تقویٰ میں بڑھ گیا ہے۔ پس دشمن کا الزام جھوٹا ہے۔ یہ بھی یاد رکھنا چاہیے کہ قرآن کریم میں کفار کے لئے بھی مہر کا لفظ آتا ہے مگر وہاں اس کے یہ معنے ہیں کہ اس درجہ کے بعد ان کے دل میں کسی قسم کا تقویٰ داخل نہیں ہو سکتا۔ لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کے متعلق یہ مراد ہے کہ یہ اس مقام پر پہنچ گیا ہے کہ اس کے دل میں کسی قسم کا کفر داخل نہیں ہو سکتا۔ جیسے رسول کریم صلی اللہ علیہ وسلم فرماتے ہیں کہ میرا شیطان بھی مسلمان ہو گیا ہے یعنی وہ جو بات بھی میرے دل میں ڈالتا ہے وہ نیک
a
13:40.
3620
Commentary:
The verse seems to administer a rebuke to disbelievers by saying to the Holy Prophet, "Do disbelievers have the hardihood to say that you are a liar and an impostor? Do they not look at your life and your work? Is the great work that you are doing the work of an impostor? Invention of lies against God is a deadly poison which causes moral death of the inventor and brings about his complete destruction. But your noble efforts in the cause of truth are producing excellent results. Moreover, the hearts of liars and forgers are sealed, but your heart has been opened (94:2) and you have scaled the highest peaks of spiritual eminence. All this shows that you are not an impostor but a true Prophet of God and are under His care and protection."
The verse may also mean: "If God has willed that your enemies should have been punished for calling you a liar and a forger, He would have sealed your heart i.e. He would have made your heart devoid of all mercy and solicitude for them, so that instead of being solicitous for their spiritual well-being, you would have invoked God’s curses upon them, but He has chosen not to do so." In fact, the Holy Prophet’s heart was full of the milk of human kindness ever for his bitterest enemies and he never prayed against them as Prophets Moses and Noah had prayed (11:89 & 71:27).
The words, But Allah is blotting out falsehood through thee and is establishing the truth by His words, may signify: Why should God make the Prophet’s heart devoid of sympathy for his opponents when He has decreed that falsehood shall be vanquished and truth shall triumph and the Prophet’s erstwhile enemies shall become his devoted followers; and why should the Prophet make use of forgery for the propagation of his ideals when disbelievers will certainly accept Islam by seeing divine prophecies being fulfilled before their very eyes.
a
13:40.
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The words may mean, 'If God had willed that your enemies should have been punished for calling you a liar and a forger, He would have sealed your heart, i.e. He would have made your heart devoid of all mercy and solicitude for them, so that instead of being solicitous for their spiritual well- being, you would have invoked God’s curses upon them, but He has chosen not to do so.' Or, the meaning is, that had the Holy Prophet forged a lie against Allah, his conduct thereafter would have been that of a man who had rebelled against Allah. But the Holy Prophet advances continuously towards higher grades of virtue and righteousness which shows that he is under the care and protection of Allah and is kept immune from error.
وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ ٱلْإِنسُ وَٱلْجِنُّ عَلَى ٱللَّهِ كَذِبًا