يُؤْمِنُوا۟
Appears 10 times in Quran
Occurrences in Quran
Found 10 verses containing "يُؤْمِنُوا۟".
۞ أَفَتَطْمَعُونَ أَن يُؤْمِنُوا۟ لَكُمْ وَقَدْ كَانَ فَرِيقٌ مِّنْهُمْ يَسْمَعُونَ كَلَٰمَ ٱللَّهِ ثُمَّ يُحَرِّفُونَهُۥ مِنۢ بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ
3:79; 4:47; 5:14, 42.
3:79; 4:47; 5:14, 42.
3:79; 4:47; 5:14, 42.
Important Words:
یحرفونه (they pervert it) is derived from حرف which means, he turned a thing aside; he made a thing incline away, the infinitive حرف meaning the side or border of a thing. حرف القول means: (1) he changed or removed a word or speech or writing from its proper place; (2) he made a word or speech or writing incline from its position so as to give it a wrong significance (Aqrab & Mufradat). Thus تحریف may be either by (1) omitting or adding or changing a word or sentence; or by (2) perverting or putting a wrong interpretation on it.
Commentary:
The verse is addressed to Muslims. The Israelites having been reduced to such a condition as to have become hardened like stones or even worse, Muslims cannot expect them to subscribe to their belief or act faithfully to them. The Israelites had become utterly devoid of faith and all sense of honesty. They would hear the word of God revealed to the Holy Prophet and when they went back to their people, they would wilfully pervert it and thus try to mislead them and turn them against the Holy Prophet and his followers by means of deliberate misrepresentation. Nothing good can be expected from such people and nothing can prevent them from breaking agreements and their plighted word.
a
3:79; 4:47; 5:14, 42.
a
3:79; 4:47; 5:14, 42.
82
Important Words:
یحرفونه (they pervert it) is derived from حرف which means, he turned a thing aside; he made a thing incline away, the infinitive حرف meaning the side or border of a thing. حرف القول means: (1) he changed or removed a word or speech or writing from its proper place; (2) he made a word or speech or writing incline from its position so as to give it a wrong significance (Aqrab & Mufradat). Thus تحریف may be either by (1) omitting or adding or changing a word or sentence; or by (2) perverting or putting a wrong interpretation on it.
Commentary:
The verse is addressed to Muslims. The Israelites having been reduced to such a condition as to have become hardened like stones or even worse, Muslims cannot expect them to subscribe to their belief or act faithfully to them. The Israelites had become utterly devoid of faith and all sense of honesty. They would hear the word of God revealed to the Holy Prophet and when they went back to their people, they would wilfully pervert it and thus try to mislead them and turn them against the Holy Prophet and his followers by means of deliberate misrepresentation. Nothing good can be expected from such people and nothing can prevent them from breaking agreements and their plighted word.
a
3:79; 4:47; 5:14, 42.
وَلَا تَنكِحُوا۟ ٱلْمُشْرِكَٰتِ حَتَّىٰ يُؤْمِنَّ ۚ وَلَأَمَةٌ مُّؤْمِنَةٌ خَيْرٌ مِّن مُّشْرِكَةٍ وَلَوْ أَعْجَبَتْكُمْ ۗ وَلَا تُنكِحُوا۟ ٱلْمُشْرِكِينَ حَتَّىٰ يُؤْمِنُوا۟ ۚ وَلَعَبْدٌ مُّؤْمِنٌ خَيْرٌ مِّن مُّشْرِكٍ وَلَوْ أَعْجَبَكُمْ ۗ أُو۟لَٰٓئِكَ يَدْعُونَ إِلَى ٱلنَّارِ ۖ وَٱللَّهُ يَدْعُوٓا۟ إِلَى ٱلْجَنَّةِ وَٱلْمَغْفِرَةِ بِإِذْنِهِۦ ۖ وَيُبَيِّنُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ
60:11.
کیونکہ وہ جسم اور روح دونوں کے آرام کا خیال رکھ سکتی ہے۔
کیونکہ غلام کی اسلام میں تحقیر جائز نہیں اور جب وہ مسلم بھی ہو تو مسلم عورت کے لئے جسمانی اور روحانی طور پر زیادہ مفید ہوگا۔
60:11.
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that, being away from their homes for a considerable time, believers are liable to be tempted to contract marriages with such women. This, the Qur’an positively prohibits, as also the giving of believing women in marriage to idolatrous men. The prohibition is based on religious as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence, not only on his wife but also on the children born of this union; and an idolatrous wife is sure to ruin the up-bringing of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs and outlook on life being widely different, there can possibly exist no harmony or concord between the two and consequently no peace in the family. In Islam slavery carries no stigma of inferiority; and a Muslim bondwoman would in every respect be a better spouse for a Muslim
60:11.
Important Words:
تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).
مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.
Commentary:
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.
The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.
The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers.
b
60:11.
1
کیونکہ وہ جسم اور روح دونوں کے آرام کا خیال رکھ سکتی ہے۔
2
کیونکہ غلام کی اسلام میں تحقیر جائز نہیں اور جب وہ مسلم بھی ہو تو مسلم عورت کے لئے جسمانی اور روحانی طور پر زیادہ مفید ہوگا۔
a
60:11.
228
Important Words:
تنکحوا––tankihu (marry) and تنکحوا––tunkihu (give in marriage) are both derived from نکح. They say نکح المطرالارض i.e. the rain fell on the earth and became mixed with the soil. نکح امرأة means, he married a woman. نکح زوجته means, he went in unto his wife. نکح المرأة امرء means, the woman married a man. انکح المرأة زیدا means, he gave the woman in marriage to Zaid. Thus نکاح means, both (1) marriage and (2) coition with one’s wife. The Quran itself uses the word in the latter sense in 2:231 (Aqrab & Mufradat).
مشرك (an idolater) is derived from شرك. They say شرکه فیه meaning, he shared the thing with him; he became his co-partner in it. اشرکه فی الامر means, he made him his co-partner in the affair. اشرك الیه means, he attributed to, or set up with, him a co-partner. شریك means, a sharer, or a co-partner, or an associate, or a colleague, Thus مشرك means, one who attributes to, or sets up with, God a co-partner or co-partners, allotting to the latter all or some of the attributes of the former. شرك means, attributing to, or setting up with, God co-partners idolatry (Lane). شرك is of two kinds: شرك عظیم (the greater idolatry) signifying belief in a person or thing as being co-partner with God, and شرك صغیر (the lesser idolatry), i.e. ascribing to some person or thing any of the attributes of God without looking upon him or it as His co-partner (Mufradat). Other relevant terms are شرك جلی i.e. manifest idolatry, and شرك خفی i.e. hidden idolatry; and شرك فی الذات i.e. believing one to be a co-partner with God in His person, and شرك فی الصفات i.e. ascribing any of the attributes of God to someone. The term مشرکین (idolaters) is generally confined to such peoples as set up co-partners with God and do not believe in any revealed Book.
Commentary:
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that Muslims, being away from their homes for a considerable time, are liable to be tempted to contract marriages with such women. This the Quran strictly disallows in the verse under comment, which also forbids the giving of believing women in marriage to idolatrous men. The prohibition is based on religions as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence not only on his wife but on his children as well, whereas an idolatrous wife is sure to ruin the early training of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs, culture and outlook on life being widely different, there cannot possibly be harmony or concord between the two and their life is sure to become miserable, if they possess any attachment whatever for their religion. Again Islam, (submission to One God) and shirk (setting up partners with God) being poles apart, there can be no real contact or permanent intermixing between the two. In this connection, it may be noted that Islam allows, though it certainly does not encourage, the marriage of a Muslim with a woman belonging to the People of the Book who are decidedly nearer to Islam (5:6). But of this we will speak when we come to the relevant verses.
The words, until they believe, appear to be redundant at first sight; for, if marriage with an idolatrous person is prohibited, it is evident that this prohibition will automatically cease to operate when an idolatrous person converted to Islam. On deeper thought, however, the words, until they believe, prove to be most rightly placed. They have indeed been used to remind Muslims of their duty pertaining to the conversion of idolatrous people to Islam. The words also contain a veiled prophecy that the time was fast coming when idolatry would become extinct in Arabia.
The expression باذنه (by His command) when used with regard to a certain action of God signifies, according to the Quranic idiom, that God has provided or intends to provide extraordinary means for the accomplishment of the thing aimed at. So is the case here, the clause signifying that Allah’s call to Heaven and to forgiveness is not an empty announcement but that He has made special arrangements to bring about the desired end. It is further interesting to note that the word جنة and مغفرة both convey the sense of covering up a thing, the idea being that God’s favours and His forgiveness will be so liberal and so generous as to cover or overwhelm believers.
b
60:11.
267
The question of marriage with "idolatrous women" is intimately connected with the subject of war, for it is during war that, being away from their homes for a considerable time, believers are liable to be tempted to contract marriages with such women. This, the Qur’an positively prohibits, as also the giving of believing women in marriage to idolatrous men. The prohibition is based on religious as well as on moral and social grounds. An idolatrous husband is bound to exercise an extremely baneful influence, not only on his wife but also on the children born of this union; and an idolatrous wife is sure to ruin the up-bringing of the offspring. Moreover, when a believing man has an idolatrous wife or vice versa, their ideas, beliefs and outlook on life being widely different, there can possibly exist no harmony or concord between the two and consequently no peace in the family. In Islam slavery carries no stigma of inferiority; and a Muslim bondwoman would in every respect be a better spouse for a Muslim
وَمِنْهُم مَّن يَسْتَمِعُ إِلَيْكَ ۖ وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًا ۚ وَإِن يَرَوْا۟ كُلَّ ءَايَةٍ لَّا يُؤْمِنُوا۟ بِهَا ۚ حَتَّىٰٓ إِذَا جَآءُوكَ يُجَٰدِلُونَكَ يَقُولُ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ هَٰذَآ إِلَّآ أَسَٰطِيرُ ٱلْأَوَّلِينَ
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
10:43; 17:48.
17:47; 41:6.
10:43; 17:48.
17:47; 41:6.
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
1
قرآن مجید کی دوسری آیات بتاتی ہیں کہ یہ سزا انسانی بداعمالی کے نتیجہ میں ہوتی ہے ورنہ خداتعالیٰ کسی کو ایمان سے محروم نہیں کرتا۔ جیسا کہ فرماتا ہے بَلْ طَبَعَ اللّٰہُ عَلَیْھَا بِکُفْرِھِمْ (النسآء: ۱۵۶) کہ اللہ تعالیٰ نے ان کے دلوں پر ان کے کفر کی وجہ سے مہر لگائی ہے۔
2
یہ کافروں کا قول ہے۔ ورنہ قرآن مجید میں سب پرانے واقعات بطور پیشگوئی کے بیان ہوئے ہیں اور ایسے ہی واقعات رسول کریم صلی اللہ علیہ وسلم یا ان کی امت سے گزرے ہیں۔
a
10:43; 17:48.
b
17:47; 41:6.
773
Commentary:
For an explanation of "veils" and "deafness", see 2:8.
What the Quran calls "signs" are described by disbelievers as mere "fables of the ancients," which saying of theirs is condemned by God. This shows that in the sight of God the stories of past Prophets and past nations given in the Quran are not meant as "tales" or "stories" but as "signs", being prophecies of future events which, when fulfilled, will serve as "signs".
b
10:43; 17:48.
c
17:47; 41:6.
وَنُقَلِّبُ أَفْـِٔدَتَهُمْ وَأَبْصَٰرَهُمْ كَمَا لَمْ يُؤْمِنُوا۟ بِهِۦٓ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِى طُغْيَٰنِهِمْ يَعْمَهُونَ
2:16.
2:16.
The past evil deeds of disbelievers, which are preserved with God, stand in the way of their accepting the truth even after Signs come to them, unless they give up their idolatrous practices.
13:32.
Commentary:
The verse signifies that when the signs of God come, they will do the disbelievers no good; God will turn away their hearts and their eyes from the signs so that they will not believe. This turning away of their hearts and their eyes from the signs of God will be the result of their hasty denial of the signs of God at the very outset, which will have hardened their hearts and deprived them of the power of benefiting by the signs of God. It is a law of God that those, who deny His Prophets at the very outset, without pausing to think over their claims and without pondering over the signs and evidences of their truth, deprive themselves of the blessings of being rightly guided; but those, who do not hasten to deny them and are ready to think over their claims with an open mind and in the fear of God and entertain a genuine desire to know the truth are ultimately guided to it.
a
2:16.
a
13:32.
852
Commentary:
The verse signifies that when the signs of God come, they will do the disbelievers no good; God will turn away their hearts and their eyes from the signs so that they will not believe. This turning away of their hearts and their eyes from the signs of God will be the result of their hasty denial of the signs of God at the very outset, which will have hardened their hearts and deprived them of the power of benefiting by the signs of God. It is a law of God that those, who deny His Prophets at the very outset, without pausing to think over their claims and without pondering over the signs and evidences of their truth, deprive themselves of the blessings of being rightly guided; but those, who do not hasten to deny them and are ready to think over their claims with an open mind and in the fear of God and entertain a genuine desire to know the truth are ultimately guided to it.
a
2:16.
897
The past evil deeds of disbelievers, which are preserved with God, stand in the way of their accepting the truth even after Signs come to them, unless they give up their idolatrous practices.
أَشِحَّةً عَلَيْكُمْ ۖ فَإِذَا جَآءَ ٱلْخَوْفُ رَأَيْتَهُمْ يَنظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَٱلَّذِى يُغْشَىٰ عَلَيْهِ مِنَ ٱلْمَوْتِ ۖ فَإِذَا ذَهَبَ ٱلْخَوْفُ سَلَقُوكُم بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى ٱلْخَيْرِ ۚ أُو۟لَٰٓئِكَ لَمْ يُؤْمِنُوا۟ فَأَحْبَطَ ٱللَّهُ أَعْمَٰلَهُمْ ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا
یعنی طعنہ دیتے ہیں۔
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
22:12; 70:21-22.
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
1
یعنی طعنہ دیتے ہیں۔
b
22:12; 70:21-22.
3088
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
2341
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
وَإِن كَانَ طَآئِفَةٌ مِّنكُمْ ءَامَنُوا۟ بِٱلَّذِىٓ أُرْسِلْتُ بِهِۦ وَطَآئِفَةٌ لَّمْ يُؤْمِنُوا۟ فَٱصْبِرُوا۟ حَتَّىٰ يَحْكُمَ ٱللَّهُ بَيْنَنَا ۚ وَهُوَ خَيْرُ ٱلْحَٰكِمِينَ
Commentary:
The verse refers to the last course that a Prophet adopts after the failure of all his efforts to make his people see the error of their ways and accept the truth. He leaves the whole matter in the hand of God and asks them to wait till God should show a decisive sign which would clearly distinguish between right and wrong.
986
Commentary:
The verse refers to the last course that a Prophet adopts after the failure of all his efforts to make his people see the error of their ways and accept the truth. He leaves the whole matter in the hand of God and asks them to wait till God should show a decisive sign which would clearly distinguish between right and wrong.
سَأَصْرِفُ عَنْ ءَايَٰتِىَ ٱلَّذِينَ يَتَكَبَّرُونَ فِى ٱلْأَرْضِ بِغَيْرِ ٱلْحَقِّ وَإِن يَرَوْا۟ كُلَّ ءَايَةٍ لَّا يُؤْمِنُوا۟ بِهَا وَإِن يَرَوْا۟ سَبِيلَ ٱلرُّشْدِ لَا يَتَّخِذُوهُ سَبِيلًا وَإِن يَرَوْا۟ سَبِيلَ ٱلْغَىِّ يَتَّخِذُوهُ سَبِيلًا ۚ ذَٰلِكَ بِأَنَّهُمْ كَذَّبُوا۟ بِـَٔايَٰتِنَا وَكَانُوا۟ عَنْهَا غَٰفِلِينَ
6:26.
6:26.
6:26.
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
a
6:26.
a
6:26.
1036
Commentary:
This verse explains the true significance of the word دار (abode) occurring in the sentence, I shall show you the abode of the transgressors, contained in the preceding verse.
b
6:26.
وَقَالَ مُوسَىٰ رَبَّنَآ إِنَّكَ ءَاتَيْتَ فِرْعَوْنَ وَمَلَأَهُۥ زِينَةً وَأَمْوَٰلًا فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا رَبَّنَا لِيُضِلُّوا۟ عَن سَبِيلِكَ ۖ رَبَّنَا ٱطْمِسْ عَلَىٰٓ أَمْوَٰلِهِمْ وَٱشْدُدْ عَلَىٰ قُلُوبِهِمْ فَلَا يُؤْمِنُوا۟ حَتَّىٰ يَرَوُا۟ ٱلْعَذَابَ ٱلْأَلِيمَ
10:97-98.
یہاں لامِ عاقبت ہے یعنی یہ پہلی بات کا نتیجہ ہے۔
اس کا یہ مطلب نہیں کہ خداتعالیٰ زبردستی لوگوں پر عذاب نازل کرتا ہے بلکہ مطلب یہ ہے کہ یہ لوگ گمراہی میں اتنے بڑھ گئے ہیں کہ اب ایمان لانے میں ان کی الٰہی امدادنہیں ہونی چاہیے۔ ہاں عذابوں کو دیکھ کر آپ ہی توبہ کرلیں تو کرلیں۔
10:97-98.
Tamasa ‘alai-hi means, he destroyed him or it; he obliterated its trace (Lane).
Shaddash-Shai’a means, he made the thing hard; Shadda ‘alai-hi means, he attacked him (Lane).
10:97-98.
Important Words:
زینة (embellishment) is the substantive noun from زان which means, he or it adorned, decorated, embellished, beautified or graced (him or it). زینة means, a thing with which one is adorned or embellished or beautified; any ornature, decoration, embellishment or grace. The words زینة الحیوة الدنیا (lit. ornature of the present life) particularly include wealth and children (Lane).
ل (with the result that) means, (1) so that; (2) with the result that.
اطمس (destroy) is derived from طمس meaning, it became effaced or obliterated. They say طمس علیه i.e. he effaced or obliterated or extirpated it; or he destroyed it. طمسه means, he transformed or metamorphosed him or it (Lane).
اشدد علی قلوبھم (attack their hearts). اشدد is derived from شد. They say شدہ i.e. he tied, bound or made him or it fast. شد عضده means, he strengthened his arm. شد علی العدو means, he charged or assaulted or attacked the enemy (Aqrab).
Commentary:
The verse does not mean that God gave wealth and splendour to Pharaoh and his chiefs so that by means of these things they might lead men astray from His path. It simply means that God bestowed upon Pharaoh and his chiefs the gifts of this world and the result was that, instead of being thankful to Him for His manifold favours, they began to lead men astray from His path. The verse is, in fact, a forceful expression by Moses of regret and condemnation.
In his words of prayer, Our Lord, destroy their riches and attack their hearts, which form a parenthetical clause, Moses wishes Pharaoh and his chiefs no evil; on the contrary, the words constitute a pathetic prayer for their good. Realizing that they had become so hardened in disbelief that nothing but God’s severe punishment could make them believe, Moses prayed to God to send down His punishment on them not to destroy them but to turn their hearts to truth. So the words, seemingly containing a prayer for the destruction of Pharaoh and his chiefs, in reality embody a prayer for their good and spiritual wellbeing. The prayer in fact resembles a request by a well-wisher for the amputation of the diseased limb of a patient, and is therefore definitely a prayer for mercy though couched in apparently harsh words.
The clause اشدد علی قلوبھم (attack their hearts) has wrongly been interpreted by some as "harden their hearts." According to Arabic idiom, the words only mean "attack their hearts," signifying that some affliction should befall them to turn their hearts to truth. The word قلوب (hearts) corresponds to the word زینة (embellishment) occurring in the foregoing clause and, as زینة here signifies progeny and children (see Important Words), therefore attacking their hearts would mean attacking their progeny. Now an attack upon the progeny of a people may be made in two ways: either by the children being smitten with some calamity or misfortune, or by making the children renounce the faith of their forefathers and go over to the new faith. It was in the latter way that the hearts of disbelievers were attacked in the time of the Holy Prophet, for their children embraced Islam. In the time of Moses, however, his enemies were punished with the death of all their firstborn children (Exod. 12:29).
It is worthy of note here that in the first part of the verse where mention is made of the favours of God, the word زینة (embellishment), which here stands for "children," is placed before اموال (wealth), while in the prayer where reference is made to punishment, اموال(wealth) is mentioned before قلوب (hearts) which here stands for "children," thus reversing the previous order. The reason for this change in the order of words is that while mentioning His favours God has put زینة (embellishment), which represents children, before اموال(wealth), because of its being the more important of the two, but when referring to punishment, the lesser calamity has been mentioned first, hinting thereby that if disbelievers mended their ways after suffering a financial loss, they might still be spared the punishment concerning their progeny. This change in the order of words, besides revealing the wisdom underlying the arrangement of words in the Quran, also throws interesting light on the tender-heartedness of Moses.
b
10:97-98.
1
یہاں لامِ عاقبت ہے یعنی یہ پہلی بات کا نتیجہ ہے۔
2
اس کا یہ مطلب نہیں کہ خداتعالیٰ زبردستی لوگوں پر عذاب نازل کرتا ہے بلکہ مطلب یہ ہے کہ یہ لوگ گمراہی میں اتنے بڑھ گئے ہیں کہ اب ایمان لانے میں ان کی الٰہی امدادنہیں ہونی چاہیے۔ ہاں عذابوں کو دیکھ کر آپ ہی توبہ کرلیں تو کرلیں۔
a
10:97-98.
1361
Important Words:
زینة (embellishment) is the substantive noun from زان which means, he or it adorned, decorated, embellished, beautified or graced (him or it). زینة means, a thing with which one is adorned or embellished or beautified; any ornature, decoration, embellishment or grace. The words زینة الحیوة الدنیا (lit. ornature of the present life) particularly include wealth and children (Lane).
ل (with the result that) means, (1) so that; (2) with the result that.
اطمس (destroy) is derived from طمس meaning, it became effaced or obliterated. They say طمس علیه i.e. he effaced or obliterated or extirpated it; or he destroyed it. طمسه means, he transformed or metamorphosed him or it (Lane).
اشدد علی قلوبھم (attack their hearts). اشدد is derived from شد. They say شدہ i.e. he tied, bound or made him or it fast. شد عضده means, he strengthened his arm. شد علی العدو means, he charged or assaulted or attacked the enemy (Aqrab).
Commentary:
The verse does not mean that God gave wealth and splendour to Pharaoh and his chiefs so that by means of these things they might lead men astray from His path. It simply means that God bestowed upon Pharaoh and his chiefs the gifts of this world and the result was that, instead of being thankful to Him for His manifold favours, they began to lead men astray from His path. The verse is, in fact, a forceful expression by Moses of regret and condemnation.
In his words of prayer, Our Lord, destroy their riches and attack their hearts, which form a parenthetical clause, Moses wishes Pharaoh and his chiefs no evil; on the contrary, the words constitute a pathetic prayer for their good. Realizing that they had become so hardened in disbelief that nothing but God’s severe punishment could make them believe, Moses prayed to God to send down His punishment on them not to destroy them but to turn their hearts to truth. So the words, seemingly containing a prayer for the destruction of Pharaoh and his chiefs, in reality embody a prayer for their good and spiritual wellbeing. The prayer in fact resembles a request by a well-wisher for the amputation of the diseased limb of a patient, and is therefore definitely a prayer for mercy though couched in apparently harsh words.
The clause اشدد علی قلوبھم (attack their hearts) has wrongly been interpreted by some as "harden their hearts." According to Arabic idiom, the words only mean "attack their hearts," signifying that some affliction should befall them to turn their hearts to truth. The word قلوب (hearts) corresponds to the word زینة (embellishment) occurring in the foregoing clause and, as زینة here signifies progeny and children (see Important Words), therefore attacking their hearts would mean attacking their progeny. Now an attack upon the progeny of a people may be made in two ways: either by the children being smitten with some calamity or misfortune, or by making the children renounce the faith of their forefathers and go over to the new faith. It was in the latter way that the hearts of disbelievers were attacked in the time of the Holy Prophet, for their children embraced Islam. In the time of Moses, however, his enemies were punished with the death of all their firstborn children (Exod. 12:29).
It is worthy of note here that in the first part of the verse where mention is made of the favours of God, the word زینة (embellishment), which here stands for "children," is placed before اموال (wealth), while in the prayer where reference is made to punishment, اموال(wealth) is mentioned before قلوب (hearts) which here stands for "children," thus reversing the previous order. The reason for this change in the order of words is that while mentioning His favours God has put زینة (embellishment), which represents children, before اموال(wealth), because of its being the more important of the two, but when referring to punishment, the lesser calamity has been mentioned first, hinting thereby that if disbelievers mended their ways after suffering a financial loss, they might still be spared the punishment concerning their progeny. This change in the order of words, besides revealing the wisdom underlying the arrangement of words in the Quran, also throws interesting light on the tender-heartedness of Moses.
a
10:97-98.
1284A
Tamasa ‘alai-hi means, he destroyed him or it; he obliterated its trace (Lane).
1284B
Shaddash-Shai’a means, he made the thing hard; Shadda ‘alai-hi means, he attacked him (Lane).
فَلَعَلَّكَ بَٰخِعٌ نَّفْسَكَ عَلَىٰٓ ءَاثَٰرِهِمْ إِن لَّمْ يُؤْمِنُوا۟ بِهَٰذَا ٱلْحَدِيثِ أَسَفًا
26:4.
26:4.
Bakhi‘ being active participle from Bakha‘a which means, he did a thing most effectively, the verse speaks volumes for the Holy Prophet’s concern and solicitude for the spiritual well-being of his people. His grief over their rejection of the Divine Message and opposition to it had almost killed him. God’s Messengers and His Prophets are full of the milk of human kindness. They cry and weep and grieve for mankind. But such is human ingratitude that those very people for whom they feel so deeply persecute them and seek to kill them.
26:4.
Important Words:
باخع نفسک (grieve thyself to death). باخع is active participle from بخع . They say بخع الشاة i.e. he slaughtered the lamb with extraordinary effectiveness so that the knife reached the back of the neck; the verb بخع is used to denote the doing of anything to a great extent or with extraordinary effectiveness or energy. بخع له نصحه means, he gave him his advice most sincerely. بخع نفسه means, he killed himself with wrath or grief. The Quranic expression فلعلک باخع نفسک means, And maybe thou wilt kill thyself with grief being beyond measure eager for their becoming Muslims (Lane).
Commentary:
It is clear from the context that the people spoken of in these verses are the western Christian nations. God had blessed them with material comforts and wealth and had bestowed upon them power, prestige and dominion. But they fell into the grievous error of taking a frail human being as the son of God. The Holy Prophet’s solicitude and concern for the spiritual well-being of these people and his deep grief over their opposition to truth had almost killed him. But such is human ingratitude that from the very people for whom he felt and grieved so much he received nothing but abuse, invective and ridicule. Never, indeed, were selfless love and kindness so ill requited!
The words, if they believe not in this discourse, allude to the reason of the Prophet’s grief. They mean to say that the Quran contains the solution of all those difficult problems that Christian nations had to face in this life, yet these people who have made so much progress in material sciences are so backward in the spiritual science that they are inviting death and destruction by refusing to accept true guidance.
g
26:4.
a
26:4.
2047
Important Words:
باخع نفسک (grieve thyself to death). باخع is active participle from بخع . They say بخع الشاة i.e. he slaughtered the lamb with extraordinary effectiveness so that the knife reached the back of the neck; the verb بخع is used to denote the doing of anything to a great extent or with extraordinary effectiveness or energy. بخع له نصحه means, he gave him his advice most sincerely. بخع نفسه means, he killed himself with wrath or grief. The Quranic expression فلعلک باخع نفسک means, And maybe thou wilt kill thyself with grief being beyond measure eager for their becoming Muslims (Lane).
Commentary:
It is clear from the context that the people spoken of in these verses are the western Christian nations. God had blessed them with material comforts and wealth and had bestowed upon them power, prestige and dominion. But they fell into the grievous error of taking a frail human being as the son of God. The Holy Prophet’s solicitude and concern for the spiritual well-being of these people and his deep grief over their opposition to truth had almost killed him. But such is human ingratitude that from the very people for whom he felt and grieved so much he received nothing but abuse, invective and ridicule. Never, indeed, were selfless love and kindness so ill requited!
The words, if they believe not in this discourse, allude to the reason of the Prophet’s grief. They mean to say that the Quran contains the solution of all those difficult problems that Christian nations had to face in this life, yet these people who have made so much progress in material sciences are so backward in the spiritual science that they are inviting death and destruction by refusing to accept true guidance.
b
26:4.
1664
Bakhi‘ being active participle from Bakha‘a which means, he did a thing most effectively, the verse speaks volumes for the Holy Prophet’s concern and solicitude for the spiritual well-being of his people. His grief over their rejection of the Divine Message and opposition to it had almost killed him. God’s Messengers and His Prophets are full of the milk of human kindness. They cry and weep and grieve for mankind. But such is human ingratitude that those very people for whom they feel so deeply persecute them and seek to kill them.
وَمَا نَقَمُوا۟ مِنْهُمْ إِلَّآ أَن يُؤْمِنُوا۟ بِٱللَّهِ ٱلْعَزِيزِ ٱلْحَمِيدِ
7:127.
یہ آیت اس دعویٰ کی دلیل ہے جو پہلی آیت میں بیان ہوا ہے۔ یعنی ان کی مخالفت کسی بنیاد پر نہیں ہوتی بلکہ صرف حسد کی وجہ سے ہوتی ہے۔
5:60; 7:127.
Commentary:
The verse is full of pathos. The only fault of the believers is that they believe in One, Merciful and Almighty God. Is belief in God really such a heinous crime that its holders should be subjected to cruel persecution? These verses may also refer to the persecution of the early Muslims at Mecca. They had done nothing to excite the enmity of their compatriots except that they had given up worshipping idols of wood and stone and instead had believed in God, the Maker of the heavens and earth.
a
7:127.
8
یہ آیت اس دعویٰ کی دلیل ہے جو پہلی آیت میں بیان ہوا ہے۔ یعنی ان کی مخالفت کسی بنیاد پر نہیں ہوتی بلکہ صرف حسد کی وجہ سے ہوتی ہے۔
a
5:60; 7:127.
4663
Commentary:
The verse is full of pathos. The only fault of the believers is that they believe in One, Merciful and Almighty God. Is belief in God really such a heinous crime that its holders should be subjected to cruel persecution? These verses may also refer to the persecution of the early Muslims at Mecca. They had done nothing to excite the enmity of their compatriots except that they had given up worshipping idols of wood and stone and instead had believed in God, the Maker of the heavens and earth.
a
7:127.
3313
The verse is full of pathos. Is belief in God really such a heinous crime, it asks, that its holders should be subjected to cruel persecution?