يَنفَعُ
Appears 8 times in Quran
Occurrences in Quran
Found 8 verses containing "يَنفَعُ".
إِنَّ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَٱلْفُلْكِ ٱلَّتِى تَجْرِى فِى ٱلْبَحْرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ وَتَصْرِيفِ ٱلرِّيَٰحِ وَٱلسَّحَابِ ٱلْمُسَخَّرِ بَيْنَ ٱلسَّمَآءِ وَٱلْأَرْضِ لَءَايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ
3:191; 10:7; 30:23; 45:6.
3:191; 10:7; 30:23; 45:6.
The Qur’an takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken collectively. The earth may be said to owe its existence to a fortuitous concourse of atoms, and a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible for one to escape the conclusion, that this universe has not come into existence accidentally. Indeed, the consummate harmony that pervades it forcefully points to the fact that the whole system has been created and is being directed by One Intelligent Being Who is All-Powerful and All-Knowing. Moreover, by laying special emphasis on the study of the phenomena of nature, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet,
3:191; 10:7; 30:23; 45:6.
Important Words:
اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).
الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).
دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).
المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).
Commentary:
This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.
The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.
Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.
Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.
f
3:191; 10:7; 30:23; 45:6.
a
3:191; 10:7; 30:23; 45:6.
171
Important Words:
اختلاف (alternation) is derived from خلف. They say خلفه i.e. he or it was or became his or its successor. خلف الرجل means, he came after or remained after the man and stood in his place. اختلفه means, he followed him as his successor. اختلفوا means (1) they came one after another by turn; (2) they differed or disagreed (Aqrab).
الفلك (ships) is derived from the verb فلك meaning, it became round or circular. الفلك (al-fulk) means a ship, or a boat, probably because it looks round and shapeless when seen at sea from a distance. The word is both singular and plural. الفلك (al-falak) means, the vault of heaven or the firmament in which the stars move. This is also probably owing to the apparently round shape of the sky (Aqrab, Mufradat & Lane).
دابة (beast) is the active participle from دب which means, he or it crept or crawled or walked slowly like an ant or a reptile or a child or a weak or sickly person. دابة means, all such animals or insects as creep or crawl or walk slowly (Aqrab). The word is used about all moving animals, whether big or small, whether walking on two legs or on four legs or creeping on the belly, etc. (24:46). It is also used about beasts used for riding or for carrying burden, like the horse, the mule, the donkey, etc. (Lane).
المسخر (pressed into service) is the passive participle from سخر sakhkhara. They say سخره (sakhkhara-hu or سخره sakhara-hu, not سخر sakhira which gives a different meaning), i.e. (1) he employed him or imposed on him a task without compensation; (2) he subjugated him and made him subservient to himself. Thus مسخر is that who or which has been made subservient to another, being unable to free himself or itself from constraint (Aqrab).
Commentary:
This verse gives a twofold meaning, one literal and the other metaphorical. In the former sense, it supplies an argument in support of the existence of God referred to in the preceding verse. A careful study of the universe unfailingly points to a Creator on the one hand and to man being created with a definite object on the other. It also proves that, having created the world, God did not leave it alone but continues to watch over and control its affairs and is the First Cause of all change and every working in the universe. Heaven and earth, night and day (with alternating light and darkness), the supply of provisions, rainfall with its power of quickening and devastating, the means of communications, the blowing of winds, and shade and sunshine, all point to one controlling agency, God, the Maker of heavens and earth. And if God has done so much for the material requirements of man, He cannot be imagined to have neglected his spiritual needs which are much more important. Let all thinking men think and ponder and again think and ponder.
The Quran takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken together. The earth may be said to owe its existence to a fortuitous concourse of atoms, or a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible to escape the conclusion that this universe has not come into existence accidentally. Indeed, the consummate harmony that prevails throughout the universe, forcefully points to the fact that the whole system has been created and is being directed by one Intelligent Being Who is All-Powerful and All-Knowing.
Taken in the metaphorical sense, the ship mentioned in the verse will be taken to stand for Prophets who help men to cross the gulfs of carnal desires and materialistic concepts of things which separate men from God, rain being likened to God’s revelation which comes down like rain and gives life to the world after it has become dead. The clouds send down no new water. Water already exists in the vast oceans of the earth but, as it is impure, men cannot make use of it. God purifies it and changes it into clouds and then sends it back to earth in the form of pure rainwater. Similarly, by sending a new revelation God purifies beliefs, which, with the passage of time, get mixed up with false notions and superstitious ideas. It is inconceivable that God Who supplies man with fresh rainwater for the maintenance of his physical life should have omitted to supply him with heavenly water which is so necessary for the preservation of his spiritual life. Similarly, night and day stand for the alternating periods of light and darkness, it being hinted that the coming of the Holy Prophet heralds the dawn of a new day.
Moreover, by laying special emphasis on the study of the phenomena of nature in the verse under comment, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet, because the whole universe is controlled by God and is working in favour of His Prophet and in furthering his cause.
e
3:191; 10:7; 30:23; 45:6.
188
The Qur’an takes the universe as a whole to prove its theme. The objects of nature taken individually do not furnish such conclusive evidence of the existence of God as the whole universe taken collectively. The earth may be said to owe its existence to a fortuitous concourse of atoms, and a similar reason may be given for the origin of the sun and the moon and so on. But when the universe as one united whole and the deep order that permeates it are taken into consideration, it becomes impossible for one to escape the conclusion, that this universe has not come into existence accidentally. Indeed, the consummate harmony that pervades it forcefully points to the fact that the whole system has been created and is being directed by One Intelligent Being Who is All-Powerful and All-Knowing. Moreover, by laying special emphasis on the study of the phenomena of nature, the attention of disbelievers is also drawn to the fact that they could not possibly hope to succeed in their designs against the Holy Prophet,
فَيَوْمَئِذٍ لَّا يَنفَعُ ٱلَّذِينَ ظَلَمُوا۟ مَعْذِرَتُهُمْ وَلَا هُمْ يُسْتَعْتَبُونَ
16:85; 41:25; 45:36.
The Arabic expression in the text means: (a) They will not be allowed to approach the Divine threshold; (b) they will not be permitted to make amends for the sins they would have committed; (c) no excuse in their defence will be accepted from them; and (d) they will not be taken into God’s favour (Lane). All these meanings are implicit in the root word ‘Ataba.
16:85; 41:25; 45:36.
Important Words:
یستعتبون (allowed to make amends) is derived from عتب. They say عتب علیه i.e. he was angry with him; he reproved or censured him. ماعتبت بابه means, I have not trodden upon the threshold of his door. استعتبه means, he asked, solicited or sought his favour; or he asked or requested him to be regarded with favour or to be taken into his favour or he desired or sought of him that he shall return to making him happy or to doing what was pleasing to him, from doing evil to him; he granted him his goodwill or favour; regarded him with goodwill: became pleased with him. عتبة means, the threshold of a door (Aqrab & Lane). In view of these different meanings of the root word the clause ولاھم یستعتبون would mean:
(a) They will not be allowed to approach the divine threshold. i.e. they will be treated as rejected and condemned;
(b) the time of their punishment having already arrived, they will not be permitted to make amends for the sins they would have committed;
(c) no excuse in their defence will be accepted from them; and
(d) they will not be taken into God’s favour.
a
16:85; 41:25; 45:36.
1000
这节经文中的阿拉伯用语的意思是: (a) 不容许他们走近安拉的门槛; (b) 不允许他们改正他们可能已犯的罪恶行为; (c)不 会接受他们为自己辩护的托辞; 以及 (d) 他们不会得到安拉的恩宠 (Lane)。所有这些意思都包含在 عَتَبَة (‘Ataba) 这一根词中。
b
16:85; 41:25; 45:36.
3030A
Important Words:
یستعتبون (allowed to make amends) is derived from عتب. They say عتب علیه i.e. he was angry with him; he reproved or censured him. ماعتبت بابه means, I have not trodden upon the threshold of his door. استعتبه means, he asked, solicited or sought his favour; or he asked or requested him to be regarded with favour or to be taken into his favour or he desired or sought of him that he shall return to making him happy or to doing what was pleasing to him, from doing evil to him; he granted him his goodwill or favour; regarded him with goodwill: became pleased with him. عتبة means, the threshold of a door (Aqrab & Lane). In view of these different meanings of the root word the clause ولاھم یستعتبون would mean:
(a) They will not be allowed to approach the divine threshold. i.e. they will be treated as rejected and condemned;
(b) the time of their punishment having already arrived, they will not be permitted to make amends for the sins they would have committed;
(c) no excuse in their defence will be accepted from them; and
(d) they will not be taken into God’s favour.
b
16:85; 41:25; 45:36.
2298
The Arabic expression in the text means: (a) They will not be allowed to approach the Divine threshold; (b) they will not be permitted to make amends for the sins they would have committed; (c) no excuse in their defence will be accepted from them; and (d) they will not be taken into God’s favour (Lane). All these meanings are implicit in the root word ‘Ataba.
قَالَ ٱللَّهُ هَٰذَا يَوْمُ يَنفَعُ ٱلصَّٰدِقِينَ صِدْقُهُمْ ۚ لَهُمْ جَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۚ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ
9:100; 58:23; 98:9.
9:100; 58:23; 98:9.
9:100; 58:23; 98:9.
Commentary:
The words, This is a day, refer to the Day of Judgement, which shows that the question mentioned in 5:117 above will be put to Jesus on the Day of Judgement, i.e. after he will have paid his supposed second visit to the earth, as is alleged by those who believe in his ascension to, and descent from, heaven.
The word "truthful" used in the verse hints that as the followers of Jesus did not prove truthful, they could not hope to benefit from Divine mercy. The word really refers to Muslims, who were true to the teachings of their Prophet. They believed as he taught them to believe, and acted as he taught them to act, and were true to their God. The word may also refer to the followers of Ahmad, the Promised Messiah, who was raised as the مثیل, or likeness, of Jesus. God, as it were, says, "We sent two Messiahs, the followers of the one drifted away from his teachings and began to look upon him as God, but the followers of the other Messiah were true to his teachings. So this day only the truth of the truthful shall profit them."
a
9:100; 58:23; 98:9.
a
9:100; 58:23; 98:9.
747
Commentary:
The words, This is a day, refer to the Day of Judgement, which shows that the question mentioned in 5:117 above will be put to Jesus on the Day of Judgement, i.e. after he will have paid his supposed second visit to the earth, as is alleged by those who believe in his ascension to, and descent from, heaven.
The word "truthful" used in the verse hints that as the followers of Jesus did not prove truthful, they could not hope to benefit from Divine mercy. The word really refers to Muslims, who were true to the teachings of their Prophet. They believed as he taught them to believe, and acted as he taught them to act, and were true to their God. The word may also refer to the followers of Ahmad, the Promised Messiah, who was raised as the مثیل, or likeness, of Jesus. God, as it were, says, "We sent two Messiahs, the followers of the one drifted away from his teachings and began to look upon him as God, but the followers of the other Messiah were true to his teachings. So this day only the truth of the truthful shall profit them."
b
9:100; 58:23; 98:9.
هَلْ يَنظُرُونَ إِلَّآ أَن تَأْتِيَهُمُ ٱلْمَلَٰٓئِكَةُ أَوْ يَأْتِىَ رَبُّكَ أَوْ يَأْتِىَ بَعْضُ ءَايَٰتِ رَبِّكَ ۗ يَوْمَ يَأْتِى بَعْضُ ءَايَٰتِ رَبِّكَ لَا يَنفَعُ نَفْسًا إِيمَٰنُهَا لَمْ تَكُنْ ءَامَنَتْ مِن قَبْلُ أَوْ كَسَبَتْ فِىٓ إِيمَٰنِهَا خَيْرًا ۗ قُلِ ٱنتَظِرُوٓا۟ إِنَّا مُنتَظِرُونَ
2:211; 16:34.
The "coming of angels" here refers to the punishment of the people through wars; because the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
The term "coming of the Lord" expresses complete destruction of the enemies of truth (2:211).
"The coming of the Signs" refers to earthly punishments such as famines, pestilences, calamities, etc.
2:211; 16:34.
Commentary:
The "coming of angels" here refers to the punishment of the people through wars; for, in the Quran the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
The term "coming of the Lord" with regard to disbelievers has been used in the Quran to express death and destruction (2:211). The words thus refer to the punishment of death that was to overtake the enemies of Islam in other ways than by war. In fact, when an offender is spoken of as having been summoned before God, it is only for punishment.
The "coming of the Signs" refers to punishments such as famines, pestilences, etc.
Finally, the verse makes it clear that believing at the time when a man is visited by punishment can do him no good. The verse mentions two conditions under which faith is of no avail: firstly, the faith of the man who believes at the time when he is overtaken by punishment; secondly, the faith of the man who has earned no good by his faith, i.e. he whose faith is not accompanied by good works and righteous deeds. The verse does not mean that faith will benefit nobody when the signs of God come. What it means is that at the time when the sign of punishment comes, faith will not avail those for whom this punishment is meant.
c
2:211; 16:34.
464
“天使的降临” 在这里指的是通过战争来惩罚民众; 因为谈到的天使与穆斯林对他们的敌人所进行的战役有关。(3:125, 126和8:10)。
465
“养主的光临” 这一用语表明真理的敌人被彻底毁灭。(2:211)
466
“一些迹象的降临” 指的是诸如饥馑、瘟疫、灾难、等现世的许多惩罚。
b
2:211; 16:34.
898
Commentary:
The "coming of angels" here refers to the punishment of the people through wars; for, in the Quran the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
The term "coming of the Lord" with regard to disbelievers has been used in the Quran to express death and destruction (2:211). The words thus refer to the punishment of death that was to overtake the enemies of Islam in other ways than by war. In fact, when an offender is spoken of as having been summoned before God, it is only for punishment.
The "coming of the Signs" refers to punishments such as famines, pestilences, etc.
Finally, the verse makes it clear that believing at the time when a man is visited by punishment can do him no good. The verse mentions two conditions under which faith is of no avail: firstly, the faith of the man who believes at the time when he is overtaken by punishment; secondly, the faith of the man who has earned no good by his faith, i.e. he whose faith is not accompanied by good works and righteous deeds. The verse does not mean that faith will benefit nobody when the signs of God come. What it means is that at the time when the sign of punishment comes, faith will not avail those for whom this punishment is meant.
c
2:211; 16:34.
934
The "coming of angels" here refers to the punishment of the people through wars; because the coming of angels has been mentioned in connection with the battles that took place between Muslims and their enemies (3:125, 126 & 8:10).
935
The term "coming of the Lord" expresses complete destruction of the enemies of truth (2:211).
936
"The coming of the Signs" refers to earthly punishments such as famines, pestilences, calamities, etc.
قُلْ يَوْمَ ٱلْفَتْحِ لَا يَنفَعُ ٱلَّذِينَ كَفَرُوٓا۟ إِيمَٰنُهُمْ وَلَا هُمْ يُنظَرُونَ
白德尔 (بَدْر, Badr) 战役的那一天, 也被称为决定之日 (8:42)。
فتح کے وقت ایمان لانے والے لوگ کچھ دنیوی فائدے تو اٹھا لیتے ہیں مگر اخروی انعامات ان کو کم ملتے ہیں۔ سوائے اس کے کہ وہ عمل میں بہت زیادہ بڑھ جائیں اور دیر لگانے کا کفارہ کر دیں۔
The day of the Battle of Badr which has also been called the Day of Decision (8:42).
10:103; 11:123.
Commentary:
"The day of victory" mentioned in this verse is the day of the Battle of Badr. That day has also been called the Day of Decision in the Quran (8:42) because on that day God gave His judgement which the disbelievers had sought in the words: "O Allah, if this be indeed the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33).
1020
白德尔 (بَدْر, Badr) 战役的那一天, 也被称为决定之日 (8:42)。
2
فتح کے وقت ایمان لانے والے لوگ کچھ دنیوی فائدے تو اٹھا لیتے ہیں مگر اخروی انعامات ان کو کم ملتے ہیں۔ سوائے اس کے کہ وہ عمل میں بہت زیادہ بڑھ جائیں اور دیر لگانے کا کفارہ کر دیں۔
a
10:103; 11:123.
3074
Commentary:
"The day of victory" mentioned in this verse is the day of the Battle of Badr. That day has also been called the Day of Decision in the Quran (8:42) because on that day God gave His judgement which the disbelievers had sought in the words: "O Allah, if this be indeed the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33).
2328
The day of the Battle of Badr which has also been called the Day of Decision (8:42).
أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً فَسَالَتْ أَوْدِيَةٌۢ بِقَدَرِهَا فَٱحْتَمَلَ ٱلسَّيْلُ زَبَدًا رَّابِيًا ۚ وَمِمَّا يُوقِدُونَ عَلَيْهِ فِى ٱلنَّارِ ٱبْتِغَآءَ حِلْيَةٍ أَوْ مَتَٰعٍ زَبَدٌ مِّثْلُهُۥ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْحَقَّ وَٱلْبَٰطِلَ ۚ فَأَمَّا ٱلزَّبَدُ فَيَذْهَبُ جُفَآءً ۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمْكُثُ فِى ٱلْأَرْضِ ۚ كَذَٰلِكَ يَضْرِبُ ٱللَّهُ ٱلْأَمْثَالَ
39:22.
یعنی اللہ تعالیٰ کے ابتلا آنے کے نتیجہ میں جو کارآمد وجود ہوں گے‘ وہ باقی رہ جائیں گے اور جو لوگ ناکارہ اور خبیث ہوں گے‘ اٹھا کر پھینک دئے جائیں گے یعنی تباہ کر دئے جائیں گے۔
یعنی اللہ تعالیٰ حق اور باطل میں دلیل کے ساتھ بھی اور عمل کے ساتھ بھی فرق کرکے دکھاتا ہے۔
39:22.
The verse has used two very apt illustrations. In the first illustration, truth is compared to water and falsehood to foam. Falsehood in the beginning seems to prevail over truth, but in the end it is swept away by truth even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, throws off the dross leaving behind the unmixed metal, pure and bright.
39:22.
Important Words:
جفاء (rubbish) is derived from جفأ (jafa’a) which means, it (valley flowing with water) cast forth froth or foam or particles of rubbish or refuse. جفت القدر means, the cooking-pot cast forth its froth or foam in boiling. Hence جفاء means, what is cast forth in the form of froth or foam or scum or rubbish by a torrent or a cooking-pot. Figuratively, the word also means, anything that is worthless or useless (Lane).
Commentary:
The verse has used two very apt illustrations. First, it says that when rain falls and water begins to flow in various directions, then so much foam and froth appears on the surface of the water in places which are quite clean that it seems to cover it altogether.
But soon the foam subsides and the water is seen rushing along. In the second illustration froth is referred to as appearing on the surface of gold or silver or any other metal when the smith melts it to make ornaments or utensils, but the smith removes the scum and then only pure metal remains behind.
In the first illustration, truth is compared to water and falsehood to foam which, in the beginning seems to prevail over truth, but in the end it is carried away even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, brings forth a foamy excretion which is cast away, leaving behind the unmixed metal, pure and bright.
The parable implies that before the mighty onrush of Islam the foam and froth of false beliefs and practices will disappear. The parable also means that through the Prophets of God a great awakening in the nature of man causes a conflict between his good inclinations and the evil customs and usages to which he has subjected himself. Those whose inner nature is good emerge from this conflict with their wrong ideas and beliefs replaced by right ones.
The words, so that valleys flow according to their measure, mean that different people benefit by the truth according to their respective capacities for assimilation.
a
39:22.
1
یعنی اللہ تعالیٰ کے ابتلا آنے کے نتیجہ میں جو کارآمد وجود ہوں گے‘ وہ باقی رہ جائیں گے اور جو لوگ ناکارہ اور خبیث ہوں گے‘ اٹھا کر پھینک دئے جائیں گے یعنی تباہ کر دئے جائیں گے۔
2
یعنی اللہ تعالیٰ حق اور باطل میں دلیل کے ساتھ بھی اور عمل کے ساتھ بھی فرق کرکے دکھاتا ہے۔
a
39:22.
1629
Important Words:
جفاء (rubbish) is derived from جفأ (jafa’a) which means, it (valley flowing with water) cast forth froth or foam or particles of rubbish or refuse. جفت القدر means, the cooking-pot cast forth its froth or foam in boiling. Hence جفاء means, what is cast forth in the form of froth or foam or scum or rubbish by a torrent or a cooking-pot. Figuratively, the word also means, anything that is worthless or useless (Lane).
Commentary:
The verse has used two very apt illustrations. First, it says that when rain falls and water begins to flow in various directions, then so much foam and froth appears on the surface of the water in places which are quite clean that it seems to cover it altogether.
But soon the foam subsides and the water is seen rushing along. In the second illustration froth is referred to as appearing on the surface of gold or silver or any other metal when the smith melts it to make ornaments or utensils, but the smith removes the scum and then only pure metal remains behind.
In the first illustration, truth is compared to water and falsehood to foam which, in the beginning seems to prevail over truth, but in the end it is carried away even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, brings forth a foamy excretion which is cast away, leaving behind the unmixed metal, pure and bright.
The parable implies that before the mighty onrush of Islam the foam and froth of false beliefs and practices will disappear. The parable also means that through the Prophets of God a great awakening in the nature of man causes a conflict between his good inclinations and the evil customs and usages to which he has subjected himself. Those whose inner nature is good emerge from this conflict with their wrong ideas and beliefs replaced by right ones.
The words, so that valleys flow according to their measure, mean that different people benefit by the truth according to their respective capacities for assimilation.
a
39:22.
1433
The verse has used two very apt illustrations. In the first illustration, truth is compared to water and falsehood to foam. Falsehood in the beginning seems to prevail over truth, but in the end it is swept away by truth even as rubbish is swept away by a powerful current of water. In the second illustration, truth is likened to gold or silver which, when melted, throws off the dross leaving behind the unmixed metal, pure and bright.
يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ
يَوْمَ لَا يَنفَعُ ٱلظَّٰلِمِينَ مَعْذِرَتُهُمْ ۖ وَلَهُمُ ٱللَّعْنَةُ وَلَهُمْ سُوٓءُ ٱلدَّارِ
13:26.
13:26.
13:26.
Commentary:
In the presence of such infallible witnesses as have been referred to in the preceding verse, no excuse, plea or defence on the part of wrongdoers will be of any avail to them.
b
13:26.
b
13:26.
3533
Commentary:
In the presence of such infallible witnesses as have been referred to in the preceding verse, no excuse, plea or defence on the part of wrongdoers will be of any avail to them.
c
13:26.