ROOT ض و ا
6 verses • 6 derived words
Morphology Tree
Lemmas and their derived stems found in the Quran.
أَضَآءَ
Lemmaضِيَآء
LemmaOther / General
Occurrences in Quran
Found 6 verses containing words derived from "D w A".
مَثَلُهُمْ كَمَثَلِ ٱلَّذِى ٱسْتَوْقَدَ نَارًا فَلَمَّآ أَضَآءَتْ مَا حَوْلَهُۥ ذَهَبَ ٱللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِى ظُلُمَٰتٍ لَّا يُبْصِرُونَ
6:40, 123; 24:41.
“火” 这个词有时用于战争。在这节经文中 “燃火的人” 可能意指:或者是那些虚伪者串通不信道者向伊斯兰教进行战争, 或者是穆圣在主的旨意下点起精神之光。传说穆圣曾经说过: “我的样子就像一个点起火光的人似的” («布哈里»)。
这句话的意思是, 那些虚伪者煽动战争来重新建立他们已丧失的势力, 但那些战争的实际结果却是暴露了他们的虚伪性以及随之发生的他们的混乱与困惑。«古兰经»中总是用 ظُلْمَة (Zulma) 这个词的复数,它的意思是道德与精神上的黑暗。罪与恶从来不单独存在。一个罪恶会引出另一个罪恶, 一件不幸的事情会引出另一件不幸的事情。这意思是, 虚伪者被多方面的危险与灾难所压垮。
مَثَلُھُمْ کَمَثَلِ الَّذِی اسْتَوْقَدَ نَارًا عربی زبان میں نَار کا لفظ جنگ کے لئے بھی بولا جاتا ہے۔ پس آیت کا مطلب یہ ہے کہ منافقوں نے مسلمانوں کوہرانے کے لئے کفار سے لڑوا دیا۔ مگر جب جنگ پھیل گئی تو نتیجہ اُلٹ نکلا۔ مسلمان جیت گئے اور اللہ تعالیٰ نے منافقوں کو ایسی حالت میں چھوڑ دیا کہ ان کو اس اُلجھن سے نکلنے کا کوئی راستہ نظر نہیں آتا تھا اور اندھوں کی طرح اِدھر اُدھر مارے پھرتے تھے۔
اندھیروں کا لفظ اس امر کے اظہار کے لئے استعمال کیا گیا ہے کہ صرف ظاہری تاریکی ہی نہیں بلکہ اور کئی قسم کے خطرات بھی لاحق ہو گئے ہیں۔ اردو میں چونکہ اندھیرے کا لفظ اس موقعہ پر جمع کے صیغہ میں استعمال نہیں ہوتا اور اگر کر بھی لیں تو وہ معنی نہیں دیتا جو عربی سے ظاہر ہوتے ہیں اس لئے ’’قسم قسم کے‘‘ کے الفاظ خطوط وحدانی میں بڑھا دیئے گئے ہیں تا اصل مفہوم پڑھنے والے پر واضح ہو جائے قرآن کریم میں یہ لفظ ہمیشہ جمع کے طور پر استعمال ہوا ہے کیونکہ جب بھی استعمال ہوا ہے کسی اخلاقی یا روحانی امر کی تمثیل بیان کرنے کے لئے ہوا ہے اور گناہ اور بداخلاقیاں اکیلی نہیں رہتیں بلکہ ای
6:40, 123; 24:41.
The word "fire" is sometimes used for war. "The kindler of fire" in the verse may signify either the hypocrites who conspired with disbelievers to wage war against Islam, or the Holy Prophet who under God’s command kindled a Divine light. He is reported to have said: 'My example is like that of a person who kindles a fire' (Bukhari).
The expression signifies that the hypocrites fomented wars in order to re-establish their lost influence but the actual result of these wars was the exposure of their hypocrisy and their consequent confusion and perplexity. The word Zulumat has always been used in the Qur’an in the plural, signifying moral and spiritual darkness. Sin and vice never exist in isolation. One vice attracts another and one misfortune draws another. The meaning is that the hypocrites are overtaken by manifold dangers and calamities.
6:40, 123; 24:41.
Important Words:
مثل (case) gives a number of meanings: (1) likeness or similitude; (2) state or condition; (3) reason or argument; (4) proverb, etc (Aqrab)..
اضاء (it lighted up) is derived from ضاء i.e. it or he became bright or lit up. اضاء is used both transitively and intransitively. Used transitively it means, it lit up or lighted up (the surroundings, etc.), and used intransitively it means, it became bright or lit up. الضیاء or الضوء means, light (Aqrab). In the verse under comment the word has been used transitively.
ظلمات (darkness or lit. darknesses), which is the plural of ظلمة i.e. darkness or absence of light, is derived from ظلم i.e. it became dark. The word ظلمة is also used figuratively to signify ضلالة i.e. error or ignorance, just as the word نور i.e. light is sometimes used to signify ھدایة i.e. guidance (Aqrab). ظلمة also means, affliction, hardship and danger. In the verse the word ظلمات has been used in the plural form in order to signify that the position or place spoken of is not only wanting in light, but is also ful1 of various dangers. In the Quran the word is always used in the plural and denotes different kinds of darkness, physical, moral or spiritual. In the moral and spiritual sense the plural form also signifies that sins and evil deeds do not stand alone, but grow and multiply, one stumbling leading to another.
Commentary:
The verse speaks of hypocrites who were unbelievers at heart but outwardly formed part of the Muslim community. The light of the Holy Prophet or the light of Islam touched their outside, but owing to the diseased condition of their hearts it could not penetrate their inside, which is essential for true religious conversion; so they remained virtually deprived of that light. "The kindler of fire" in the verse can mean either: (1) the class of hypocrites who kindled a fire for themselves, i.e. they accepted the light of Islam but when the light grew in intensity and lit up the surroundings, their hidden disease got the better of them and they lost the light and were left in utter darkness. In this case the Arabic text would read somewhat like this: مثلھم كمثل الذین استوقدوا نارا فلما اضاءت ماحولھم۔الخ i.e. their condition is like the condition of those who kindle a fire, etc. This reading would be quite correct according to Arabic idiom and the style of the Quran itself. Or, (2) it may mean the Holy Prophet of Islam who, under God’s command, kindled a fire or a light but then the class of hypocrites came into being, whom the light touched but did not penetrate. Though apparently in light, they were really deprived of it, and owing to the disease of their heart their deprivation grew as the light increased. In this case the Arabic text would read somewhat like this: مثلھم كمثل بعض اصحاب الذی استوقد نارا فلما اضاءت ماحوله۔الخ i.e. their condition is like the condition of some of those surrounding a person who kindles a fire, etc. This reading is also correct according to the Arabic idiom. In either case the people deprived of light are the hypocrites.
By 'a fire' is meant, the light of divine teaching and heavenly signs. This is corroborated by other passages in the Quran. In 28:30, 31, it is said that Moses saw a fire near Mount Sinai and, approaching it, he heard a voice, saying, O Moses, verily I, even I, am Allah, the Lord of the worlds. Elsewhere in the Quran divine revelation is compared to "fire" and it is stated that some human beings possessing extraordinary spiritual potency are near to being lit up even without divine revelation (24:36). Thus, according to the Quran, the word "fire" sometimes signifies the light of divine teaching and heavenly signs, and in the present verse the word has been used in this very sense.
According to Arab usage, the word "fire" is sometimes also used for war. In 5:65 the Jews are said to have lighted the fire of war. In this sense, the verse would mean that hypocrites conspired with disbelievers to wage war against Islam. But the war only served to increase the power of Islam, leaving the hypocrites utterly confounded.
The words, Allah took away their light, may mean that the wars tore away from the hypocrites the bright mantle of Islam with which they had disguised themselves. The wars not only failed to bring the expected victory to the disbelievers, but also helped to expose the hypocrites who betrayed themselves by failing to join up with the Muslims and share the perils of the wars with them. The gradual extension and elaboration of the teachings of Islam also helped the exposure. The more commands there were to obey, the more burdensome did obedience prove to the hypocrites.
The expression, left them in thick darkness; they see not, means that the hypocrites had fomented the wars in order to re-establish their influence but the actual result of these wars was the exposure of their hypocrisy and their consequent confusion and perplexity.
If the word "fire" means the light of Islam, the verse would signify that though the light of Islam touched the hypocrites on the outside, yet their hearts remained unaffected by it. God deprived them not only of the light of revelation with all its blessings but also of the light of conscience which He has implanted in the nature of man.
d
6:40, 123; 24:41.
29H
“火” 这个词有时用于战争。在这节经文中 “燃火的人” 可能意指:或者是那些虚伪者串通不信道者向伊斯兰教进行战争, 或者是穆圣在主的旨意下点起精神之光。传说穆圣曾经说过: “我的样子就像一个点起火光的人似的” («布哈里»)。
29I
这句话的意思是, 那些虚伪者煽动战争来重新建立他们已丧失的势力, 但那些战争的实际结果却是暴露了他们的虚伪性以及随之发生的他们的混乱与困惑。«古兰经»中总是用 ظُلْمَة (Zulma) 这个词的复数,它的意思是道德与精神上的黑暗。罪与恶从来不单独存在。一个罪恶会引出另一个罪恶, 一件不幸的事情会引出另一件不幸的事情。这意思是, 虚伪者被多方面的危险与灾难所压垮。
1
مَثَلُھُمْ کَمَثَلِ الَّذِی اسْتَوْقَدَ نَارًا عربی زبان میں نَار کا لفظ جنگ کے لئے بھی بولا جاتا ہے۔ پس آیت کا مطلب یہ ہے کہ منافقوں نے مسلمانوں کوہرانے کے لئے کفار سے لڑوا دیا۔ مگر جب جنگ پھیل گئی تو نتیجہ اُلٹ نکلا۔ مسلمان جیت گئے اور اللہ تعالیٰ نے منافقوں کو ایسی حالت میں چھوڑ دیا کہ ان کو اس اُلجھن سے نکلنے کا کوئی راستہ نظر نہیں آتا تھا اور اندھوں کی طرح اِدھر اُدھر مارے پھرتے تھے۔
2
اندھیروں کا لفظ اس امر کے اظہار کے لئے استعمال کیا گیا ہے کہ صرف ظاہری تاریکی ہی نہیں بلکہ اور کئی قسم کے خطرات بھی لاحق ہو گئے ہیں۔ اردو میں چونکہ اندھیرے کا لفظ اس موقعہ پر جمع کے صیغہ میں استعمال نہیں ہوتا اور اگر کر بھی لیں تو وہ معنی نہیں دیتا جو عربی سے ظاہر ہوتے ہیں اس لئے ’’قسم قسم کے‘‘ کے الفاظ خطوط وحدانی میں بڑھا دیئے گئے ہیں تا اصل مفہوم پڑھنے والے پر واضح ہو جائے قرآن کریم میں یہ لفظ ہمیشہ جمع کے طور پر استعمال ہوا ہے کیونکہ جب بھی استعمال ہوا ہے کسی اخلاقی یا روحانی امر کی تمثیل بیان کرنے کے لئے ہوا ہے اور گناہ اور بداخلاقیاں اکیلی نہیں رہتیں بلکہ ای
a
6:40, 123; 24:41.
24
Important Words:
مثل (case) gives a number of meanings: (1) likeness or similitude; (2) state or condition; (3) reason or argument; (4) proverb, etc (Aqrab)..
اضاء (it lighted up) is derived from ضاء i.e. it or he became bright or lit up. اضاء is used both transitively and intransitively. Used transitively it means, it lit up or lighted up (the surroundings, etc.), and used intransitively it means, it became bright or lit up. الضیاء or الضوء means, light (Aqrab). In the verse under comment the word has been used transitively.
ظلمات (darkness or lit. darknesses), which is the plural of ظلمة i.e. darkness or absence of light, is derived from ظلم i.e. it became dark. The word ظلمة is also used figuratively to signify ضلالة i.e. error or ignorance, just as the word نور i.e. light is sometimes used to signify ھدایة i.e. guidance (Aqrab). ظلمة also means, affliction, hardship and danger. In the verse the word ظلمات has been used in the plural form in order to signify that the position or place spoken of is not only wanting in light, but is also ful1 of various dangers. In the Quran the word is always used in the plural and denotes different kinds of darkness, physical, moral or spiritual. In the moral and spiritual sense the plural form also signifies that sins and evil deeds do not stand alone, but grow and multiply, one stumbling leading to another.
Commentary:
The verse speaks of hypocrites who were unbelievers at heart but outwardly formed part of the Muslim community. The light of the Holy Prophet or the light of Islam touched their outside, but owing to the diseased condition of their hearts it could not penetrate their inside, which is essential for true religious conversion; so they remained virtually deprived of that light. "The kindler of fire" in the verse can mean either: (1) the class of hypocrites who kindled a fire for themselves, i.e. they accepted the light of Islam but when the light grew in intensity and lit up the surroundings, their hidden disease got the better of them and they lost the light and were left in utter darkness. In this case the Arabic text would read somewhat like this: مثلھم كمثل الذین استوقدوا نارا فلما اضاءت ماحولھم۔الخ i.e. their condition is like the condition of those who kindle a fire, etc. This reading would be quite correct according to Arabic idiom and the style of the Quran itself. Or, (2) it may mean the Holy Prophet of Islam who, under God’s command, kindled a fire or a light but then the class of hypocrites came into being, whom the light touched but did not penetrate. Though apparently in light, they were really deprived of it, and owing to the disease of their heart their deprivation grew as the light increased. In this case the Arabic text would read somewhat like this: مثلھم كمثل بعض اصحاب الذی استوقد نارا فلما اضاءت ماحوله۔الخ i.e. their condition is like the condition of some of those surrounding a person who kindles a fire, etc. This reading is also correct according to the Arabic idiom. In either case the people deprived of light are the hypocrites.
By 'a fire' is meant, the light of divine teaching and heavenly signs. This is corroborated by other passages in the Quran. In 28:30, 31, it is said that Moses saw a fire near Mount Sinai and, approaching it, he heard a voice, saying, O Moses, verily I, even I, am Allah, the Lord of the worlds. Elsewhere in the Quran divine revelation is compared to "fire" and it is stated that some human beings possessing extraordinary spiritual potency are near to being lit up even without divine revelation (24:36). Thus, according to the Quran, the word "fire" sometimes signifies the light of divine teaching and heavenly signs, and in the present verse the word has been used in this very sense.
According to Arab usage, the word "fire" is sometimes also used for war. In 5:65 the Jews are said to have lighted the fire of war. In this sense, the verse would mean that hypocrites conspired with disbelievers to wage war against Islam. But the war only served to increase the power of Islam, leaving the hypocrites utterly confounded.
The words, Allah took away their light, may mean that the wars tore away from the hypocrites the bright mantle of Islam with which they had disguised themselves. The wars not only failed to bring the expected victory to the disbelievers, but also helped to expose the hypocrites who betrayed themselves by failing to join up with the Muslims and share the perils of the wars with them. The gradual extension and elaboration of the teachings of Islam also helped the exposure. The more commands there were to obey, the more burdensome did obedience prove to the hypocrites.
The expression, left them in thick darkness; they see not, means that the hypocrites had fomented the wars in order to re-establish their influence but the actual result of these wars was the exposure of their hypocrisy and their consequent confusion and perplexity.
If the word "fire" means the light of Islam, the verse would signify that though the light of Islam touched the hypocrites on the outside, yet their hearts remained unaffected by it. God deprived them not only of the light of revelation with all its blessings but also of the light of conscience which He has implanted in the nature of man.
b
6:40, 123; 24:41.
36
The word "fire" is sometimes used for war. "The kindler of fire" in the verse may signify either the hypocrites who conspired with disbelievers to wage war against Islam, or the Holy Prophet who under God’s command kindled a Divine light. He is reported to have said: 'My example is like that of a person who kindles a fire' (Bukhari).
37
The expression signifies that the hypocrites fomented wars in order to re-establish their lost influence but the actual result of these wars was the exposure of their hypocrisy and their consequent confusion and perplexity. The word Zulumat has always been used in the Qur’an in the plural, signifying moral and spiritual darkness. Sin and vice never exist in isolation. One vice attracts another and one misfortune draws another. The meaning is that the hypocrites are overtaken by manifold dangers and calamities.
يَكَادُ ٱلْبَرْقُ يَخْطَفُ أَبْصَٰرَهُمْ ۖ كُلَّمَآ أَضَآءَ لَهُم مَّشَوْا۟ فِيهِ وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُوا۟ ۚ وَلَوْ شَآءَ ٱللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَٰرِهِمْ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
4:73, 74.
那些被说成信道不坚的虚伪者, 非常近于丧失他们的视觉。他们并没有真正失明, 但是如果他们不断地处于以雷电为象征的要求勇气与牺牲的情况中, 他们大半会失明--------丧失他们的信仰。可是主的仁慈已如此规定:闪电之后并不一定伴有雷霆。经常只是非常明亮的一道闪光, 搬去黑暗的覆盖层, 帮助徒步旅行者向前行进。假如伊斯兰教看来在进展, 这些虚伪者就与穆斯林合作。但是, 当闪电伴随有雷霆时, 也就是说, 当情况要求牺牲生命或财产时, 世界对他们就变得黑暗了; 他们就变得惊慌失措, 站立不动, 不肯与信道者一起继续前进。
شَئ (Shai’) 意指愿意或很想要做的事情。
’’ضائع کر دیتا ہے‘‘ لَذَھَبَ کے معنے ہیں۔ کیونکہ عربی میں ذَھَبَ بِہٖ کے ایک معنی اَزَالَہٗ کے بھی ہوتے ہیں‘ یعنی ضائع کر دیا‘ دور کر دیا۔ (اقرب)
عَلٰی کُلِّ شَیْئٍ قَدِیْرٌ۔ شَیْئٌ کا ترجمہ ’’امر‘‘ اور ’’بات‘‘ وغیرہ سے کیا جاتا ہے۔ مگر شَیْئٌ اسم ہونے کے علاوہ مصدر بھی ہے اور مصدر بمعنے اسم فاعل اور اسم مفعول ہو سکتا ہے۔ اس آیت میں شَیْئٌ بمعنے اسم مفعول استعمال ہوا ہے یعنی چاہی ہوئی چیز۔ اور آیت کے صحیح معنے یہ ہیں کہ اللہ ہر اس امر پر جس کا وہ ارادہ کرے یقیناً پوری طرح قادر ہے۔ ان معنوں کو واضح کرنے کے لئے خطوط وحدانی میں بعض الفاظ بڑھا دیئے گئے ہیں۔ جب تک ان معنوں کو مدنظر نہ رکھا جائے ناواقفوں کو دھوکا لگ جاتا ہے۔ حتیٰ کہ بعض لوگ کہہ دیتے ہیں کہ کیا خدا چوری پر قادر ہے یا مرنے پر قادر
4:73-74.
The hypocrites, described as weak believers, are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose it—their faith. But the mercy of God has so ordained that lightning is not always accompanied by thunderbolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In case Islam seems to make progress, these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e. when the situation demands sacrifice of life or property the world becomes dark to them; they become dumbfounded and stand still, refusing to move on with the Faithful.
Shai’ signifies that which is willed or desired.
4:73, 74.
Important Words:
یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).
شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.
قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.
Commentary:
The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.
The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.
The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.
The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, something that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.
Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.
d
4:73, 74.
29M
那些被说成信道不坚的虚伪者, 非常近于丧失他们的视觉。他们并没有真正失明, 但是如果他们不断地处于以雷电为象征的要求勇气与牺牲的情况中, 他们大半会失明--------丧失他们的信仰。可是主的仁慈已如此规定:闪电之后并不一定伴有雷霆。经常只是非常明亮的一道闪光, 搬去黑暗的覆盖层, 帮助徒步旅行者向前行进。假如伊斯兰教看来在进展, 这些虚伪者就与穆斯林合作。但是, 当闪电伴随有雷霆时, 也就是说, 当情况要求牺牲生命或财产时, 世界对他们就变得黑暗了; 他们就变得惊慌失措, 站立不动, 不肯与信道者一起继续前进。
29N
شَئ (Shai’) 意指愿意或很想要做的事情。
1
’’ضائع کر دیتا ہے‘‘ لَذَھَبَ کے معنے ہیں۔ کیونکہ عربی میں ذَھَبَ بِہٖ کے ایک معنی اَزَالَہٗ کے بھی ہوتے ہیں‘ یعنی ضائع کر دیا‘ دور کر دیا۔ (اقرب)
2
عَلٰی کُلِّ شَیْئٍ قَدِیْرٌ۔ شَیْئٌ کا ترجمہ ’’امر‘‘ اور ’’بات‘‘ وغیرہ سے کیا جاتا ہے۔ مگر شَیْئٌ اسم ہونے کے علاوہ مصدر بھی ہے اور مصدر بمعنے اسم فاعل اور اسم مفعول ہو سکتا ہے۔ اس آیت میں شَیْئٌ بمعنے اسم مفعول استعمال ہوا ہے یعنی چاہی ہوئی چیز۔ اور آیت کے صحیح معنے یہ ہیں کہ اللہ ہر اس امر پر جس کا وہ ارادہ کرے یقیناً پوری طرح قادر ہے۔ ان معنوں کو واضح کرنے کے لئے خطوط وحدانی میں بعض الفاظ بڑھا دیئے گئے ہیں۔ جب تک ان معنوں کو مدنظر نہ رکھا جائے ناواقفوں کو دھوکا لگ جاتا ہے۔ حتیٰ کہ بعض لوگ کہہ دیتے ہیں کہ کیا خدا چوری پر قادر ہے یا مرنے پر قادر
a
4:73, 74.
27
Important Words:
یخطف (snatch away) is derived from خطف meaning, he seized a thing quickly; he snatched it away خطف البرق البصر means, the lightning snatched away the sight (Aqrab).
شیء (thing or what one wills) is infinitive from شاء i.e. he willed or he intended. The word شیء is ordinarily translated as, a thing or anything or something; but as in Arabic the infinitive is sometimes used to give the meaning of a passive participle, the word may also be translated as, what is willed or intended or something that one wills or intends.
قدیر (has the power) is derived from قدر. They say قدر علیه i.e. he had the power to do it; or he possessed power over him or it. قادر means, powerful, possessing power over, or possessing power to do. قدیر is the intensive form of قادر and means, very powerful, most powerful, having or possessing full power.
Commentary:
The verse purports to say that these hypocrites—the hypocrites described as weak believers—are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose their faith. But the mercy of God has so ordained that lightning is not always accompanied by a thunder-bolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In this case it symbolizes the dazzling power of Islam. On such occasions these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e.when the situation demands sacrifice of life or property, the world becomes dark to the hypocrites; they become dumb-founded and stand still, refusing to move on with the faithful.
The words, and if Allah willed, He could take away their hearing and their sight, indicate that the hypocrites referred to here had not been deprived of their hearing or sight till then. It was still open to them to submit to the teaching of the Quran completely and to accept the leadership of the Prophet in all sincerity. If, however, they continued in their present course and did not stop deserting the Muslims in difficult times, they would soon cease to have any connection with Islam and the Muslims—they would lose all sight and all hearing.
The words, surely, Allah has the power to do all that He wills, imply that the fear of the hypocrites lest they should come to harm at the hands of disbelievers has its origin in their want of faith in God and of a knowledge of His attributes. If they only knew that Allah had the power to do all that He willed and that He had decreed that Islam should triumph over all its enemies, they would not fear the disbelievers at all. Fear other than the fear of God is always due to a weakness of faith in God, and a lack of true knowledge of His attributes.
The statement that, Allah has the power to do all that He wills, also disposes of the question, sometimes very naively asked, whether God has the power to cause His own death or make an equal to Himself or to speak a lie, etc. As explained above, the word شیء means, something that is willed or intended, and as God never wills to cause His own death or to make an equal to Himself or to speak a lie, etc.—because these are signs of imperfection and God is perfect—so these and all similar questions, beside being foolish, are irrelevant and must not arise.
Lastly, it may be noted that this verse also serves as a warning to Muslims. One may be careful against drifting into a state of كفر(disbelief) or becoming a منافق (hypocrite) of the first class, but one may imperceptibly turn into a hypocrite of the second class without feeling the change in the beginning. A true Muslim should, therefore, be ever on his guard against that danger. He should not only hold the beliefs taught by Islam but should also act like a true Muslim and be ever prepared for all sacrifices in the cause of Islam.
c
4:73-74.
41
The hypocrites, described as weak believers, are very near to losing their sight. They have not actually lost it, but if they are repeatedly confronted with situations demanding courage and sacrifice symbolized by lightning and thunder, they are very likely to lose it—their faith. But the mercy of God has so ordained that lightning is not always accompanied by thunderbolt. Often it is only a brilliant flash, which lifts the veil of darkness and helps the wayfarer to move on. In case Islam seems to make progress, these hypocrites make common cause with the Muslims. But when lightning is accompanied by thunder, i.e. when the situation demands sacrifice of life or property the world becomes dark to them; they become dumbfounded and stand still, refusing to move on with the Faithful.
41A
Shai’ signifies that which is willed or desired.
هُوَ ٱلَّذِى جَعَلَ ٱلشَّمْسَ ضِيَآءً وَٱلْقَمَرَ نُورًا وَقَدَّرَهُۥ مَنَازِلَ لِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ ۚ مَا خَلَقَ ٱللَّهُ ذَٰلِكَ إِلَّا بِٱلْحَقِّ ۚ يُفَصِّلُ ٱلْءَايَٰتِ لِقَوْمٍ يَعْلَمُونَ
25:62; 71:17.
17:13.
Diya’ means, light; bright or brilliant light. The word is synonymous with Nur though, according to some, it has a more intensive signification than Nur. Some lexicologists consider Diya’ as signifying the rays that are diffused by what is termed Nur. According to others Diya’ signifies that light which subsists by itself as that of the sun or of fire, and Nur that which subsists by some other thing as the light of the moon, i.e. reflected light (Lane & Aqrab). The fact appears to be that whereas Diya’ signifies strong light, Nur is a more general term denoting light as opposed to darkness. This is why Nur is one of the names of God. It is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
The verse points to a very wise natural law. We can judge the size of space traversed by a body only by the change of its position relative to other bodies. God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measures of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days.
25:62; 71:17.
17:13
Important Words:
ضیاء (brilliant light) is the substantive noun from ضاء i.e. it became bright. اضاءت النار means, the fire burned brightly or, transitively, the fire lit up (the surroundings, etc.). ضیاء means, light; bright or brilliant light. It is synonymous with نورthough, according to some, it has a more intensive signification than نور. Some lexicologists consider ضوء or ضیاء as signifying the rays that are diffused by what is termed نور. According to others these two words are synonymous in their original application but ضوء or ضیاء is more forcible according to usage. According to yet others ضوء or ضیاء signifies that light which subsists by itself, as that of the sun or fire, and نور that which subsists by some other thing as does the light of the moon i.e. reflected light (Lane & Aqrab). The truth appears to be that whereas ضیاء or ضوء signifies strong light, نور is a more general term denoting light as opposed to darkness. This is why نور is one of the names of God. نور is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
Commentary:
The verse points to a very wise natural law. We can judge the amount of space traversed by a body only by the change of its position relative to other bodies. So this verse purports to say that God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion of these bodies we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measure of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days. The Arabic words rendered here as, that you might know the number of years and the reckoning of time, may also be translated as "that you might know the number of years and the principles of mathematics." In fact all fundamental principles and basic rules of mathematics are based on and derived from the movements of heavenly bodies like the sun and the moon.
The verse is also pregnant with a deep spiritual import. Just as in the physical world the sun and the moon enable us to prepare our calendars and make a right estimate of our works and their results, similarly through the suns and moons of the spiritual universe, i.e. the Prophets, we can measure the value of our labour and its results. Without the Prophets of God there can be no true awakening and no realization of the spiritual progress made by man, just as without the sun and the moon it would be impossible to form an idea about time or to measure it. The Prophets of God are like the sun and the moon in the spiritual world. They reveal the capacity for spiritual progress that lies latent in human nature and make men understand and realize their inborn faculties and capabilities and the limitless field of spiritual progress that lies before them. Without Prophets, there could be no real spiritual progress in the world.
The words بالحق (in truth) signify that God has not created the heavens and the earth only to satisfy a caprice. He has created them to fulfil an eternal and noble object. The Prophets and Messengers of God are as much needed for the spiritual growth of man as are the sun and moon for that of the physical world.
a
25:62; 71:17.
b
17:13.
a
25:62; 71:17.
b
17:13
1281
Important Words:
ضیاء (brilliant light) is the substantive noun from ضاء i.e. it became bright. اضاءت النار means, the fire burned brightly or, transitively, the fire lit up (the surroundings, etc.). ضیاء means, light; bright or brilliant light. It is synonymous with نورthough, according to some, it has a more intensive signification than نور. Some lexicologists consider ضوء or ضیاء as signifying the rays that are diffused by what is termed نور. According to others these two words are synonymous in their original application but ضوء or ضیاء is more forcible according to usage. According to yet others ضوء or ضیاء signifies that light which subsists by itself, as that of the sun or fire, and نور that which subsists by some other thing as does the light of the moon i.e. reflected light (Lane & Aqrab). The truth appears to be that whereas ضیاء or ضوء signifies strong light, نور is a more general term denoting light as opposed to darkness. This is why نور is one of the names of God. نور is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
Commentary:
The verse points to a very wise natural law. We can judge the amount of space traversed by a body only by the change of its position relative to other bodies. So this verse purports to say that God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion of these bodies we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measure of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days. The Arabic words rendered here as, that you might know the number of years and the reckoning of time, may also be translated as "that you might know the number of years and the principles of mathematics." In fact all fundamental principles and basic rules of mathematics are based on and derived from the movements of heavenly bodies like the sun and the moon.
The verse is also pregnant with a deep spiritual import. Just as in the physical world the sun and the moon enable us to prepare our calendars and make a right estimate of our works and their results, similarly through the suns and moons of the spiritual universe, i.e. the Prophets, we can measure the value of our labour and its results. Without the Prophets of God there can be no true awakening and no realization of the spiritual progress made by man, just as without the sun and the moon it would be impossible to form an idea about time or to measure it. The Prophets of God are like the sun and the moon in the spiritual world. They reveal the capacity for spiritual progress that lies latent in human nature and make men understand and realize their inborn faculties and capabilities and the limitless field of spiritual progress that lies before them. Without Prophets, there could be no real spiritual progress in the world.
The words بالحق (in truth) signify that God has not created the heavens and the earth only to satisfy a caprice. He has created them to fulfil an eternal and noble object. The Prophets and Messengers of God are as much needed for the spiritual growth of man as are the sun and moon for that of the physical world.
a
25:62; 71:17.
b
17:13.
1236
Diya’ means, light; bright or brilliant light. The word is synonymous with Nur though, according to some, it has a more intensive signification than Nur. Some lexicologists consider Diya’ as signifying the rays that are diffused by what is termed Nur. According to others Diya’ signifies that light which subsists by itself as that of the sun or of fire, and Nur that which subsists by some other thing as the light of the moon, i.e. reflected light (Lane & Aqrab). The fact appears to be that whereas Diya’ signifies strong light, Nur is a more general term denoting light as opposed to darkness. This is why Nur is one of the names of God. It is also more extensive and more penetrating as well as more lasting in its significance (Muhit).
1237
The verse points to a very wise natural law. We can judge the size of space traversed by a body only by the change of its position relative to other bodies. God has appointed stages for the sun and the moon that we may be able to make a reckoning of time. In other words, He has caused these heavenly bodies to move and has appointed stages for their motion so that by observing the motion we may be able to know that a certain amount of time has passed and that we have moved on from our original position. All reckoning and all calendars depend on the movements of the sun and the moon. The moon moves round the earth and thereby we are able to know the measures of months. The earth moves round the sun and also rotates on its own axis, thus enabling us to measure our years as well as our days.
وَلَقَدْ ءَاتَيْنَا مُوسَىٰ وَهَٰرُونَ ٱلْفُرْقَانَ وَضِيَآءً وَذِكْرًا لِّلْمُتَّقِينَ
2:54.
2:54.
2:54.
Commentary:
الفرقان (the Discrimination) may signify the signs and miracles which God gave to Moses, and ضیاء (Light) the arguments which proved the truth of his mission and ذکر (Remembrance) may signify the teaching itself.
The Torah has been called the Discrimination, a Light and a Remembrance. It was الفرقان (Discrimination) because in its own time it differentiated and discriminated between truth and falsehood. It was ضیاء (Light) in the sense that in its pristine purity it dispelled spiritual darkness and it was ذکر (Remembrance) as by acting upon its teaching the Israelites acquired great fame and eminence (ذکر meaning good reputation; eminence etc.)
b
2:54.
c
2:54.
2389
Commentary:
الفرقان (the Discrimination) may signify the signs and miracles which God gave to Moses, and ضیاء (Light) the arguments which proved the truth of his mission and ذکر (Remembrance) may signify the teaching itself.
The Torah has been called the Discrimination, a Light and a Remembrance. It was الفرقان (Discrimination) because in its own time it differentiated and discriminated between truth and falsehood. It was ضیاء (Light) in the sense that in its pristine purity it dispelled spiritual darkness and it was ذکر (Remembrance) as by acting upon its teaching the Israelites acquired great fame and eminence (ذکر meaning good reputation; eminence etc.)
b
2:54.
۞ ٱللَّهُ نُورُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ مَثَلُ نُورِهِۦ كَمِشْكَوٰةٍ فِيهَا مِصْبَاحٌ ۖ ٱلْمِصْبَاحُ فِى زُجَاجَةٍ ۖ ٱلزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّىٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَٰرَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِىٓءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِى ٱللَّهُ لِنُورِهِۦ مَن يَشَآءُ ۚ وَيَضْرِبُ ٱللَّهُ ٱلْأَمْثَٰلَ لِلنَّاسِ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌ
یعنی سب برکت دنیا میں خداتعالیٰ کے تعلق سے پیدا ہوتی ہے۔
یعنی جو تعلیم اس کی طرف سے آتی ہے اس کا مقابلہ دوسری تعلیموں سے ایسا ہی ہے جیسا کہ ایک مٹی کے دِیے کا ایک ریفلیکٹر رکھنے والے لیمپ سے۔
مشرق و مغرب سے تعلق نہ رکھنے والے درخت سے مراد ایسی تعلیم ہے جس میں نہ مشرقیوں کا لحاظ رکھا گیا ہے اور نہ مغربیوں کا۔ اور یہ تعلیم صرف قرآن مجید کی ہے۔ رسول اللہ صلی اللہ علیہ وسلم فرماتے ہیں۔ لَافَضْلَ لِلْعَرَبِیِّ عَلَی الْاَعْجَمِیِّ (مسند احمد بن حنبل۔ جلد ۵ صفحہ ۴۱۱ مطبوعہ بیروت)
Nur means, light as opposed to darkness. It is more extensive and more penetrating as well as more lasting in its significance than Diya’ (Lane).
Mishkat means, a niche in a wall, i.e. a hole or hollow in a wall, not extending through, in which a lamp placed gives more light than it gives elsewhere; a pillar on the top of which the lamp is put (Lane).
Zujajah means a glass; a globe of glass (Lane).
The verse is a beautiful metaphor. It speaks of three things—a lamp, a glass-globe and a niche. The Divine Light is stated to have been confined to these three things which combined together make its brightness and effulgence complete and perfect. 'The lamp' is the very source of the light; the 'glass-globe' which is over the lamp protects its light from being extinguished by the puffs of wind and increases its brightness; and 'the niche' preserves the light. The simile may aptly apply to an electric torch of which the constituent parts are the electric wires which give light, the bulb which protects the light and the reflector which spreads and diffuses the light and gives it direction. In spiritual terminology, the three things—'the lamp,' 'the glass-globe' and 'the niche'—may respectively stand for Divine Light, God’s Prophets who protect that light from being extinguished and add to its effulgence and brightness, and the Khalifahs or Successors of the Prophets who diffuse and disseminate
14:26.
Important Words:
نور (light) is noun-infinitive from أنار. They say أنار الشیء i.e. the thing became bright and beautiful and manifest. أنار البیتmeans, he lit the house. أنار المسئلة means, he made the question clear and plain. نور means, light; that which makes a thing clear; light as opposed to darkness. نور is more extensive and more penetrating as well as more lasting in its significance than ضیاء. It is also one of the names of God (Aqrab & Muhit). See also 10:6.
مشکٰوة (niche) is derived from شکو and الشکو is the opening of the small skin for water or milk called شکوة and showing what is in it. شکا فلان means, the nails of such a one split in several places. They say شکا الی اللّٰه i.e. he complained of his case to God or he told God the weakness of his condition. مشکٰوة means, a niche in a wall, i.e. a hole or hollow in a wall, not extending through, in which a lamp placed therein gives more light than it gives elsewhere; a pillar or the like upon the top or head of which the lamp is put; or the iron things by means of which a lamp is suspended (Lane & Aqrab).
مصباح (a lamp), is derived from أصبح which means, he entered upon the time of morning; he rose in the middle of the night. They say أصبح القوم i.e. he came to the people in the morning, أصبح المصباح mean, he lit the lamp. أصبح الحق means, the truth became manifest. مصباح means, a lamp; a big lance or arrow (Lane & Aqrab).
زجاجة (glass) is derived from زج they say زج حاجبه i.e. his eyebrow was or became narrow and long or arched; he made his eyebrow narrow and long or made it narrow and long and arched, or clipped the redundant portion of the hair thereof. زج الموضع means, he made even, and adjusted the place. زجاجه means, a glass, a globe of glass; crystal window-pane; tumbler; eye (Lane).
مبارکة (blessed) is passive participle from برک which means, it was or it became firm or steady. برک علیه means, he applied himself constantly to it. برکة (barakatun) which is infinitive-noun from this root means, increase; abundance or plenty; firmness, stability or perpetuity coupled with increase; abundant and perpetual good. مبارکة means, abundant; firm, stable; having perpetual good blessed, etc. (Lane & Aqrab). See also 6:156.
Commentary:
The verse is a beautiful metaphor. It speaks of three things––a lamp, a glass-globe (or chimney) and a niche. The divine light is stated to have been confined to these three things which combined together make its brightness and effulgence complete and perfect in every respect. المصباح (the lamp) is the very source of the light; الزجاجة is the globe of glass or chimney which is over the lamp and which protects its light from being extinguished by the puff of wind and increases its brightness; and المشکٰوة (the niche) preserves the light. The simile may aptly apply to an electric torch of which the constituent parts are the electric wires which give light, the bulb which protects the light and the reflector which spreads and diffuses the light and gives it direction. In spiritual terminology the three things, i.e. المصباح (the lamp), الزجاجة (the glass) and المشکٰوة (the niche), mentioned in the verse, may respectively stand for divine light, God’s Prophets who protect that light from being extinguished and add to its effulgence and brightness, and the Khalifahs or Successors of the Prophets who diffuse and disseminate the divine light and give it a direction and purpose for the guidance and illumination of the world. This interpretation is borne out and supported by the context inasmuch as towards its close the Surah speaks of the establishment of Khilafat among the Muslims.
The verse further states that the oil used to light the lamp is of the highest possible purity and is inflammable to a degree which makes it (the oil) burst out into a flame even without being ignited. It is extracted from a tree which belongs neither to the east nor to the west.
The verse may have another interpretation. The light mentioned in the verse may be taken to refer to the Holy Prophet because he has been spoken of as نور (light) in the Quran (5:16). المشکٰوة (the niche) in the case would signify the heart of the Holy Prophet and المصباح (the lamp) his most pure and unsullied nature which is endowed with the best and noblest attributes and qualities and الزجاجة (the glass) would signify that the divine light with his nature has been invested is as clear and bright as crystal. When the light of heavenly revelation descended upon the light of the Holy Prophet’s pure nature, it shone with a twofold effulgence which in the words of the Quran has been described as "lights upon lights." This light of Prophet was sustained by an oil which emanated from a blessed tree, which means that the Holy Prophet’s light was not only bright and brilliant but abundant and stable and perpetual (as word مبارکة signifies) and was intended to illumine both the east and the west i.e. the whole world. Further, the Prophet’s heart was so pure and his nature gifted with such noble qualities that he was almost fit to discharge the duties of his great mission even before the light of Divine revelation had descended upon him. This is the significance of the words, "whose oil would well-nigh be ablaze even though fire touched it not."
If نور be understood to mean the light of Islam, the metaphor would mean that the light of Islam is placed on so high a pillar of minaret (المشکٰوة) and is so resplendent as to illumine the whole world. It is, as it were, placed under a glass-globe which not only saves it from being put out by puffs of adverse winds but adds to its lustre and glory and its light will one day spread over both the east and the west and will enlighten the entire world. The words, "a tree neither of the east nor of the west," further signify a universal guidance which does not discriminate in favour of or against any people and which is equally meant for all of them. The explanation is supported by another verse of the Quran viz. "they desire to extinguish the light of Allah with the breath of their mouth; but Allah will perfect His light, however much the disbelievers might dislike it" (61:9).
The metaphor may have yet another explanation. المشکٰوة or the niche in the verse is the human body. The human body contains the spirit which makes itself manifest through the organs of the body. Like the niche the human body protects the light, namely, the spirit; and guides its expression i.e. the human body contains the مصباح or the lamp of the soul which illumines the human mind and brings it into touch with God. The lamp is contained in زجاجة (globe or glass) which protects it from harm or injury and enhances and reflects its light. This زجاجة is the human brain of which the mechanism is so perfect as to have led some philosophers to think that it is the ultimate source of divine light. The light is sustained by the oil from a blessed tree, namely from those basic and eternal truths which are not the exclusive possession of any people, of the east or of the west. These eternal truths are implanted in the very nature of man and would almost make themselves manifest even without the help of Divine revelation.
5
یعنی سب برکت دنیا میں خداتعالیٰ کے تعلق سے پیدا ہوتی ہے۔
6
یعنی جو تعلیم اس کی طرف سے آتی ہے اس کا مقابلہ دوسری تعلیموں سے ایسا ہی ہے جیسا کہ ایک مٹی کے دِیے کا ایک ریفلیکٹر رکھنے والے لیمپ سے۔
7
مشرق و مغرب سے تعلق نہ رکھنے والے درخت سے مراد ایسی تعلیم ہے جس میں نہ مشرقیوں کا لحاظ رکھا گیا ہے اور نہ مغربیوں کا۔ اور یہ تعلیم صرف قرآن مجید کی ہے۔ رسول اللہ صلی اللہ علیہ وسلم فرماتے ہیں۔ لَافَضْلَ لِلْعَرَبِیِّ عَلَی الْاَعْجَمِیِّ (مسند احمد بن حنبل۔ جلد ۵ صفحہ ۴۱۱ مطبوعہ بیروت)
a
14:26.
2618
Important Words:
نور (light) is noun-infinitive from أنار. They say أنار الشیء i.e. the thing became bright and beautiful and manifest. أنار البیتmeans, he lit the house. أنار المسئلة means, he made the question clear and plain. نور means, light; that which makes a thing clear; light as opposed to darkness. نور is more extensive and more penetrating as well as more lasting in its significance than ضیاء. It is also one of the names of God (Aqrab & Muhit). See also 10:6.
مشکٰوة (niche) is derived from شکو and الشکو is the opening of the small skin for water or milk called شکوة and showing what is in it. شکا فلان means, the nails of such a one split in several places. They say شکا الی اللّٰه i.e. he complained of his case to God or he told God the weakness of his condition. مشکٰوة means, a niche in a wall, i.e. a hole or hollow in a wall, not extending through, in which a lamp placed therein gives more light than it gives elsewhere; a pillar or the like upon the top or head of which the lamp is put; or the iron things by means of which a lamp is suspended (Lane & Aqrab).
مصباح (a lamp), is derived from أصبح which means, he entered upon the time of morning; he rose in the middle of the night. They say أصبح القوم i.e. he came to the people in the morning, أصبح المصباح mean, he lit the lamp. أصبح الحق means, the truth became manifest. مصباح means, a lamp; a big lance or arrow (Lane & Aqrab).
زجاجة (glass) is derived from زج they say زج حاجبه i.e. his eyebrow was or became narrow and long or arched; he made his eyebrow narrow and long or made it narrow and long and arched, or clipped the redundant portion of the hair thereof. زج الموضع means, he made even, and adjusted the place. زجاجه means, a glass, a globe of glass; crystal window-pane; tumbler; eye (Lane).
مبارکة (blessed) is passive participle from برک which means, it was or it became firm or steady. برک علیه means, he applied himself constantly to it. برکة (barakatun) which is infinitive-noun from this root means, increase; abundance or plenty; firmness, stability or perpetuity coupled with increase; abundant and perpetual good. مبارکة means, abundant; firm, stable; having perpetual good blessed, etc. (Lane & Aqrab). See also 6:156.
Commentary:
The verse is a beautiful metaphor. It speaks of three things––a lamp, a glass-globe (or chimney) and a niche. The divine light is stated to have been confined to these three things which combined together make its brightness and effulgence complete and perfect in every respect. المصباح (the lamp) is the very source of the light; الزجاجة is the globe of glass or chimney which is over the lamp and which protects its light from being extinguished by the puff of wind and increases its brightness; and المشکٰوة (the niche) preserves the light. The simile may aptly apply to an electric torch of which the constituent parts are the electric wires which give light, the bulb which protects the light and the reflector which spreads and diffuses the light and gives it direction. In spiritual terminology the three things, i.e. المصباح (the lamp), الزجاجة (the glass) and المشکٰوة (the niche), mentioned in the verse, may respectively stand for divine light, God’s Prophets who protect that light from being extinguished and add to its effulgence and brightness, and the Khalifahs or Successors of the Prophets who diffuse and disseminate the divine light and give it a direction and purpose for the guidance and illumination of the world. This interpretation is borne out and supported by the context inasmuch as towards its close the Surah speaks of the establishment of Khilafat among the Muslims.
The verse further states that the oil used to light the lamp is of the highest possible purity and is inflammable to a degree which makes it (the oil) burst out into a flame even without being ignited. It is extracted from a tree which belongs neither to the east nor to the west.
The verse may have another interpretation. The light mentioned in the verse may be taken to refer to the Holy Prophet because he has been spoken of as نور (light) in the Quran (5:16). المشکٰوة (the niche) in the case would signify the heart of the Holy Prophet and المصباح (the lamp) his most pure and unsullied nature which is endowed with the best and noblest attributes and qualities and الزجاجة (the glass) would signify that the divine light with his nature has been invested is as clear and bright as crystal. When the light of heavenly revelation descended upon the light of the Holy Prophet’s pure nature, it shone with a twofold effulgence which in the words of the Quran has been described as "lights upon lights." This light of Prophet was sustained by an oil which emanated from a blessed tree, which means that the Holy Prophet’s light was not only bright and brilliant but abundant and stable and perpetual (as word مبارکة signifies) and was intended to illumine both the east and the west i.e. the whole world. Further, the Prophet’s heart was so pure and his nature gifted with such noble qualities that he was almost fit to discharge the duties of his great mission even before the light of Divine revelation had descended upon him. This is the significance of the words, "whose oil would well-nigh be ablaze even though fire touched it not."
If نور be understood to mean the light of Islam, the metaphor would mean that the light of Islam is placed on so high a pillar of minaret (المشکٰوة) and is so resplendent as to illumine the whole world. It is, as it were, placed under a glass-globe which not only saves it from being put out by puffs of adverse winds but adds to its lustre and glory and its light will one day spread over both the east and the west and will enlighten the entire world. The words, "a tree neither of the east nor of the west," further signify a universal guidance which does not discriminate in favour of or against any people and which is equally meant for all of them. The explanation is supported by another verse of the Quran viz. "they desire to extinguish the light of Allah with the breath of their mouth; but Allah will perfect His light, however much the disbelievers might dislike it" (61:9).
The metaphor may have yet another explanation. المشکٰوة or the niche in the verse is the human body. The human body contains the spirit which makes itself manifest through the organs of the body. Like the niche the human body protects the light, namely, the spirit; and guides its expression i.e. the human body contains the مصباح or the lamp of the soul which illumines the human mind and brings it into touch with God. The lamp is contained in زجاجة (globe or glass) which protects it from harm or injury and enhances and reflects its light. This زجاجة is the human brain of which the mechanism is so perfect as to have led some philosophers to think that it is the ultimate source of divine light. The light is sustained by the oil from a blessed tree, namely from those basic and eternal truths which are not the exclusive possession of any people, of the east or of the west. These eternal truths are implanted in the very nature of man and would almost make themselves manifest even without the help of Divine revelation.
2046A
Nur means, light as opposed to darkness. It is more extensive and more penetrating as well as more lasting in its significance than Diya’ (Lane).
2046B
Mishkat means, a niche in a wall, i.e. a hole or hollow in a wall, not extending through, in which a lamp placed gives more light than it gives elsewhere; a pillar on the top of which the lamp is put (Lane).
2046C
Zujajah means a glass; a globe of glass (Lane).
2047
The verse is a beautiful metaphor. It speaks of three things—a lamp, a glass-globe and a niche. The Divine Light is stated to have been confined to these three things which combined together make its brightness and effulgence complete and perfect. 'The lamp' is the very source of the light; the 'glass-globe' which is over the lamp protects its light from being extinguished by the puffs of wind and increases its brightness; and 'the niche' preserves the light. The simile may aptly apply to an electric torch of which the constituent parts are the electric wires which give light, the bulb which protects the light and the reflector which spreads and diffuses the light and gives it direction. In spiritual terminology, the three things—'the lamp,' 'the glass-globe' and 'the niche'—may respectively stand for Divine Light, God’s Prophets who protect that light from being extinguished and add to its effulgence and brightness, and the Khalifahs or Successors of the Prophets who diffuse and disseminate
قُلْ أَرَءَيْتُمْ إِن جَعَلَ ٱللَّهُ عَلَيْكُمُ ٱلَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ مَنْ إِلَٰهٌ غَيْرُ ٱللَّهِ يَأْتِيكُم بِضِيَآءٍ ۖ أَفَلَا تَسْمَعُونَ
اَرَءَ یْتُمْ محاورہ ہے جس کے معنے ہیں مجھے خبر دو۔
1
اَرَءَ یْتُمْ محاورہ ہے جس کے معنے ہیں مجھے خبر دو۔