ROOT ف ا د
14 verses • 11 derived words
Morphology Tree
Lemmas and their derived stems found in the Quran.
فُؤَاد
LemmaOther / General
Occurrences in Quran
Found 14 verses containing words derived from "f A d".
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.
وَلِتَصْغَىٰٓ إِلَيْهِ أَفْـِٔدَةُ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ وَلِيَرْضَوْهُ وَلِيَقْتَرِفُوا۟ مَا هُم مُّقْتَرِفُونَ
پہلے لکھا جا چکا ہے کہ عمل کی جزا کے طور پر اگر عمل کا لفظ استعمال کیا جائے تو عربی میں اس کے معنے اس عمل کی جزا کے ہوتے ہیں۔ چونکہ اس آیت کا لفظی ترجمہ بھی یہ ہے کہ ’’تاوہ کمالیں جو وہ کما رہے ہیں‘‘ ہم نے یہ ترجمہ کیا ہے کہ تا وہ اپنے اعمال کا نتیجہ دیکھ لیں۔ نیز اگلی آیت نمبر۱۲۱ میں اللہ تعالیٰ نے اس مضمون کو اسی عبارت میں بیان کیا ہے جو ہم نے ترجمہ میں لکھی ہے۔
That they may persist in their evil course. The words also mean that they experience the consequences of what they earn.
Important Words:
یقترفوا (they may earn) is derived from اقترف which again is derived from قرف. They say قرف لعیاله i.e. he earned for his family. قرف علی القوم means, he transgressed against the people and lied. قرف الرجل means, the man lied and mixed truth with falsehood. قرف الشیء means, he peeled the skin or bark (of a tree, etc.). اقترف الرجل means, the man earned, especially an evil. اقترف الذنب means, he committed the sin (Aqrab).
Commentary:
The subject of the previous verse is continued here. Wicked leaders from among the common people and from among the big people suggest to one another gilded speech and fallacious reasoning in order to deceive the weak-minded and in order to attract towards themselves the hearts of disbelievers with a view to winning their applause and making them persist in their evil course against the Prophets.
1
پہلے لکھا جا چکا ہے کہ عمل کی جزا کے طور پر اگر عمل کا لفظ استعمال کیا جائے تو عربی میں اس کے معنے اس عمل کی جزا کے ہوتے ہیں۔ چونکہ اس آیت کا لفظی ترجمہ بھی یہ ہے کہ ’’تاوہ کمالیں جو وہ کما رہے ہیں‘‘ ہم نے یہ ترجمہ کیا ہے کہ تا وہ اپنے اعمال کا نتیجہ دیکھ لیں۔ نیز اگلی آیت نمبر۱۲۱ میں اللہ تعالیٰ نے اس مضمون کو اسی عبارت میں بیان کیا ہے جو ہم نے ترجمہ میں لکھی ہے۔
855
Important Words:
یقترفوا (they may earn) is derived from اقترف which again is derived from قرف. They say قرف لعیاله i.e. he earned for his family. قرف علی القوم means, he transgressed against the people and lied. قرف الرجل means, the man lied and mixed truth with falsehood. قرف الشیء means, he peeled the skin or bark (of a tree, etc.). اقترف الرجل means, the man earned, especially an evil. اقترف الذنب means, he committed the sin (Aqrab).
Commentary:
The subject of the previous verse is continued here. Wicked leaders from among the common people and from among the big people suggest to one another gilded speech and fallacious reasoning in order to deceive the weak-minded and in order to attract towards themselves the hearts of disbelievers with a view to winning their applause and making them persist in their evil course against the Prophets.
900A
That they may persist in their evil course. The words also mean that they experience the consequences of what they earn.
وَكُلًّا نَّقُصُّ عَلَيْكَ مِنْ أَنۢبَآءِ ٱلرُّسُلِ مَا نُثَبِّتُ بِهِۦ فُؤَادَكَ ۚ وَجَآءَكَ فِى هَٰذِهِ ٱلْحَقُّ وَمَوْعِظَةٌ وَذِكْرَىٰ لِلْمُؤْمِنِينَ
25:33.
25:33.
25:33.
Commentary:
This verse clearly proves that the accounts of the previous Prophets have not been narrated in the Quran merely as simple facts of history, but contain prophetic allusions to similar incidents that were to occur in the life of the Holy Prophet. If it had not been so, how could these accounts be said to bring satisfaction to his mind and "make his heart firm." It was only when these accounts were to be taken as future incidents of his own life, that they could bring satisfaction to the Holy Prophet. In these accounts he saw how his enemies were to behave towards him, how they were to be discomfited and how his cause was to triumph in the end. As he was the representative of all previous Prophets, therefore, more or less, he was to pass through all the experiences through which his predecessors in the prophetic office had passed.
a
25:33.
a
25:33.
1501
Commentary:
This verse clearly proves that the accounts of the previous Prophets have not been narrated in the Quran merely as simple facts of history, but contain prophetic allusions to similar incidents that were to occur in the life of the Holy Prophet. If it had not been so, how could these accounts be said to bring satisfaction to his mind and "make his heart firm." It was only when these accounts were to be taken as future incidents of his own life, that they could bring satisfaction to the Holy Prophet. In these accounts he saw how his enemies were to behave towards him, how they were to be discomfited and how his cause was to triumph in the end. As he was the representative of all previous Prophets, therefore, more or less, he was to pass through all the experiences through which his predecessors in the prophetic office had passed.
a
25:33.
مُهْطِعِينَ مُقْنِعِى رُءُوسِهِمْ لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ ۖ وَأَفْـِٔدَتُهُمْ هَوَآءٌ
This and the preceding verse give a graphic description of the bewilderment and consternation of the Meccans when they suddenly found the Holy Prophet at the gates of Mecca with an army ten thousand strong, without their having the least inkling of his coming.
Important Words:
مھطعین (hurrying on in fright) is derived from اھطع which is derived from ھطع. They say ھطع الرجل i.e. the man came running in fright; or the man advanced with his eyes fixed on something from which he did not raise them. اھطع البعیر means, the camel stretched forth its neck and lowered its head. اھطع الرجل also means, the man looked with humility and humbleness (Aqrab).
مقنعی (raising up) is derived from اقنع which is derived from قنع. They say قنع الجبل i.e. he mounted the hill. اقنع رأسه means, he raised up his head and fixed it straight, turning neither to the right nor to the left (Aqrab). ھواء (utterly void) is derived from ھوی which means, it fell from a high level to a low level; or contrarily, it rose and went up. الھواء means, the firmament; an empty thing; a void; coward, because his heart is, as it were, empty, having no courage (Aqrab).
Commentary:
What a graphic picture of the Fall of Mecca! The great prophecy of the final triumph of the Holy Prophet and the utter discomfiture of his enemies was wonderfully fulfilled by the Fall of Mecca when the Sacred House of God passed into the hands of the Muslims for all time. This verse gives a graphic description of the bewilderment and consternation of the Meccans when they suddenly found the Holy Prophet at the very gates of Mecca with an army ten thousand strong, without their having the least inkling of his coming. For proof of the fact that the eyes of the Meccans became actually fixed in a stare and their minds were literally void and they ran about in fright with their heads raised in bewilderment, one has only to turn to any book of history about the Fall of Mecca.
1698
Important Words:
مھطعین (hurrying on in fright) is derived from اھطع which is derived from ھطع. They say ھطع الرجل i.e. the man came running in fright; or the man advanced with his eyes fixed on something from which he did not raise them. اھطع البعیر means, the camel stretched forth its neck and lowered its head. اھطع الرجل also means, the man looked with humility and humbleness (Aqrab).
مقنعی (raising up) is derived from اقنع which is derived from قنع. They say قنع الجبل i.e. he mounted the hill. اقنع رأسه means, he raised up his head and fixed it straight, turning neither to the right nor to the left (Aqrab). ھواء (utterly void) is derived from ھوی which means, it fell from a high level to a low level; or contrarily, it rose and went up. الھواء means, the firmament; an empty thing; a void; coward, because his heart is, as it were, empty, having no courage (Aqrab).
Commentary:
What a graphic picture of the Fall of Mecca! The great prophecy of the final triumph of the Holy Prophet and the utter discomfiture of his enemies was wonderfully fulfilled by the Fall of Mecca when the Sacred House of God passed into the hands of the Muslims for all time. This verse gives a graphic description of the bewilderment and consternation of the Meccans when they suddenly found the Holy Prophet at the very gates of Mecca with an army ten thousand strong, without their having the least inkling of his coming. For proof of the fact that the eyes of the Meccans became actually fixed in a stare and their minds were literally void and they ran about in fright with their heads raised in bewilderment, one has only to turn to any book of history about the Fall of Mecca.
1473
This and the preceding verse give a graphic description of the bewilderment and consternation of the Meccans when they suddenly found the Holy Prophet at the gates of Mecca with an army ten thousand strong, without their having the least inkling of his coming.
وَٱللَّهُ أَخْرَجَكُم مِّنۢ بُطُونِ أُمَّهَٰتِكُمْ لَا تَعْلَمُونَ شَيْـًٔا وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۙ لَعَلَّكُمْ تَشْكُرُونَ
39:7.
23:79; 67:24.
The faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. First of all a newborn child makes use of the power of hearing. The faculty of seeing develops later and that of understanding is the last to mature.
39:7.
23:79; 67:24.
Commentary:
The verse makes a most moving appeal to the gratitude of man. It says that God has endowed him with faculties of sight, hearing and understanding so that by their proper use he might fulfil the great object of his creation. But it is a pity that he not only does not make proper use of these faculties for the attainment of this noble object but often misuses them and thus, instead of winning the pleasure of God, deserves and draws upon himself His punishment.
The verse continues the main theme of the chapter and gives one more argument in support of the need for Divinerevelation viz. that when man is born he is devoid of all kinds of knowledge but is endowed with the faculties of hearing, sight and understanding. With their help he gradually acquires knowledge of the physical world. He depends upon these Divine gifts for the acquisition of material knowledge but in the matter of spiritual knowledge he has the hardihood to deny the need of Divine guidance.
The words, that you might be grateful, point to the fact that the gifts of God as mentioned in this verse should have naturally led man to grateful appreciation of Divine grace, but instead they serve to make him proud and so deny the need of Divine assistance.
One point worthy of special note in this verse is that the faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. Scientists have only recently discovered the fact that first of all a new-born child makes use of the power of hearing. The faculty of seeing develops later and the faculty of understanding is the last to mature. The fact that in many of the lower animals the eyes of the young remain closed for several days after birth confirms the above view. The fact that the Quran should have mentioned a physiological truth which was not generally known at the time of its revelation certainly constitutes an unanswerable argument in favour of its Divine origin.
d
39:7.
e
23:79; 67:24.
b
39:7.
c
23:79; 67:24.
1879
Commentary:
The verse makes a most moving appeal to the gratitude of man. It says that God has endowed him with faculties of sight, hearing and understanding so that by their proper use he might fulfil the great object of his creation. But it is a pity that he not only does not make proper use of these faculties for the attainment of this noble object but often misuses them and thus, instead of winning the pleasure of God, deserves and draws upon himself His punishment.
The verse continues the main theme of the chapter and gives one more argument in support of the need for Divinerevelation viz. that when man is born he is devoid of all kinds of knowledge but is endowed with the faculties of hearing, sight and understanding. With their help he gradually acquires knowledge of the physical world. He depends upon these Divine gifts for the acquisition of material knowledge but in the matter of spiritual knowledge he has the hardihood to deny the need of Divine guidance.
The words, that you might be grateful, point to the fact that the gifts of God as mentioned in this verse should have naturally led man to grateful appreciation of Divine grace, but instead they serve to make him proud and so deny the need of Divine assistance.
One point worthy of special note in this verse is that the faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. Scientists have only recently discovered the fact that first of all a new-born child makes use of the power of hearing. The faculty of seeing develops later and the faculty of understanding is the last to mature. The fact that in many of the lower animals the eyes of the young remain closed for several days after birth confirms the above view. The fact that the Quran should have mentioned a physiological truth which was not generally known at the time of its revelation certainly constitutes an unanswerable argument in favour of its Divine origin.
b
39:7.
c
23:79; 67:24.
1566
The faculties of hearing, seeing and understanding have been mentioned in the order in which they help man to acquire knowledge. First of all a newborn child makes use of the power of hearing. The faculty of seeing develops later and that of understanding is the last to mature.
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ ۚ إِنَّ ٱلسَّمْعَ وَٱلْبَصَرَ وَٱلْفُؤَادَ كُلُّ أُو۟لَٰٓئِكَ كَانَ عَنْهُ مَسْـُٔولًا
11:47.
24:25; 36:66; 41:21-23.
The verse cuts at the root of all sources of suspicion which in natural order are "the ear," "the eye" and "the heart." "The ear" is the first avenue through which most suspicions enter one’s mind. Most suspicions are caused by ill-founded reports which one hears about another person. Next source is that of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another person not as the result of a bad report which he might have heard about him, nor in consequence of a bad act or deed which he might have seen him committing but which is purely the figment of his own diseased mind. Thus it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable, but human honour also is sacrosanct and an attack upon it will also have to be accounted for.
11:47.
24:25; 36:66; 41:21-23.
Commentary:
This verse cuts at the root of all sources of suspicion. These sources in their natural order are "the ear", "the eye" and "the heart". "The ear" is the first avenue through which most suspicions enter man’s mind. As a rule suspicions are caused by ill-founded reports which one hears about another person. Next to hearing comes the source of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another not as the result of a bad report which he might have heard about him nor in consequence of a bad act or deed which he might have seen him doing but which is purely the figment of his own diseased mind. Muslims are enjoined to steer clear of all these forms of suspicion. They are the enemy of all cordial social relations.
The verse draws attention to the fact that it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable; human honour also is sacrosanct and an attack upon it also will have to be accounted for.
A person will be called to account for having listened to anything about another person which he had no right to do. Similarly, he will be brought to book for having seen something which he should not have seen. And so will he be punished for harbouring in his mind evil thoughts about other people. We are told that our impressions and opinions should not be based on mere hearsay and surmise but on sure knowledge. Mere evidence of the ear, the eye or the heart is not sufficient to condemn a person or form an adverse opinion about him but sure knowledge based on thorough enquiry. Mark the high moral tone of these teachings!
a
11:47.
b
24:25; 36:66; 41:21-23.
b
11:47.
c
24:25; 36:66; 41:21-23.
1966
Commentary:
This verse cuts at the root of all sources of suspicion. These sources in their natural order are "the ear", "the eye" and "the heart". "The ear" is the first avenue through which most suspicions enter man’s mind. As a rule suspicions are caused by ill-founded reports which one hears about another person. Next to hearing comes the source of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another not as the result of a bad report which he might have heard about him nor in consequence of a bad act or deed which he might have seen him doing but which is purely the figment of his own diseased mind. Muslims are enjoined to steer clear of all these forms of suspicion. They are the enemy of all cordial social relations.
The verse draws attention to the fact that it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable; human honour also is sacrosanct and an attack upon it also will have to be accounted for.
A person will be called to account for having listened to anything about another person which he had no right to do. Similarly, he will be brought to book for having seen something which he should not have seen. And so will he be punished for harbouring in his mind evil thoughts about other people. We are told that our impressions and opinions should not be based on mere hearsay and surmise but on sure knowledge. Mere evidence of the ear, the eye or the heart is not sufficient to condemn a person or form an adverse opinion about him but sure knowledge based on thorough enquiry. Mark the high moral tone of these teachings!
b
11:47.
c
24:25; 36:66; 41:21-23.
1619
The verse cuts at the root of all sources of suspicion which in natural order are "the ear," "the eye" and "the heart." "The ear" is the first avenue through which most suspicions enter one’s mind. Most suspicions are caused by ill-founded reports which one hears about another person. Next source is that of sight. A person sees another doing a certain act and interprets it wrongly and is led to suspect the latter’s motives and intentions. The last and most degraded kind of suspicion is that which a person entertains about another person not as the result of a bad report which he might have heard about him, nor in consequence of a bad act or deed which he might have seen him committing but which is purely the figment of his own diseased mind. Thus it is not only human life and property (to which a reference has already been made in the preceding verse) which are sacred and inviolable, but human honour also is sacrosanct and an attack upon it will also have to be accounted for.
وَهُوَ ٱلَّذِىٓ أَنشَأَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۚ قَلِيلًا مَّا تَشْكُرُونَ
16:79; 67:24.
دیکھیئے سورۃ اعراف آیت۴ نوٹ نمبر۲۔
16:79; 67:24.
One of the meanings of Shukr being to make proper use of a gift (14:8), the verse signifies that God has given us ears, eyes and hearts that we may make proper use of them and benefit thereby materially and spiritually, observe His Signs, listen to the Divine Message and ponder over it.
16:79; 67:24.
Commentary:
One of the several meanings of شکر is to make proper use of a Divine gift (14:8). In view of this meaning of the word the verse would mean that God has given us ears, eyes and hearts that we may make proper use of them and benefit thereby materially and spiritually. He has given us eyes that we may observe His signs; He has given us ears that we may listen to the Divine Message and to the teaching and preaching of His Prophets and He has endowed us with understanding that we may seriously ponder over the arguments which heavenly Messengers give in support of their claims. About those who do not make a proper use of these great gifts the Quran says: "they have hearts but they understand not therewith and they have eyes but they see not therewith, and they have ears but they hear not therewith. They have degraded themselves to the level of beasts, they are more degraded than even cattle" (7:180).
f
16:79; 67:24.
1
دیکھیئے سورۃ اعراف آیت۴ نوٹ نمبر۲۔
a
16:79; 67:24.
2564
Commentary:
One of the several meanings of شکر is to make proper use of a Divine gift (14:8). In view of this meaning of the word the verse would mean that God has given us ears, eyes and hearts that we may make proper use of them and benefit thereby materially and spiritually. He has given us eyes that we may observe His signs; He has given us ears that we may listen to the Divine Message and to the teaching and preaching of His Prophets and He has endowed us with understanding that we may seriously ponder over the arguments which heavenly Messengers give in support of their claims. About those who do not make a proper use of these great gifts the Quran says: "they have hearts but they understand not therewith and they have eyes but they see not therewith, and they have ears but they hear not therewith. They have degraded themselves to the level of beasts, they are more degraded than even cattle" (7:180).
a
16:79; 67:24.
2011
One of the meanings of Shukr being to make proper use of a gift (14:8), the verse signifies that God has given us ears, eyes and hearts that we may make proper use of them and benefit thereby materially and spiritually, observe His Signs, listen to the Divine Message and ponder over it.
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَوْلَا نُزِّلَ عَلَيْهِ ٱلْقُرْءَانُ جُمْلَةً وَٰحِدَةً ۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَ ۖ وَرَتَّلْنَٰهُ تَرْتِيلًا
17:107; 73:5.
11:121.
«古兰经» 是在间隔的时间上一部分一部分地启示的。这样地启示是想达到几个非常有用的目的: (1) 各节经文启示之间的那段时间给信者提供一个机会来证明已经启示的经文中所含的一些预言是否能实现, 因此可加强和巩固他们的信心。而且在这段时间内要答覆不信者所提出的许多反对意见。(2) 当穆斯林在特定时机为了特定的需要要求引导时, 可以启示必需和有关的经文。«古兰经» 启示的时期延续了23年, 为的是能够使穆圣的伙伴得以记住、学习和吸收它。假如它是全部经典在同一时候启示的话, 不信的人就可以会说这是穆圣叫什么人准备好的。因此, «古兰经» 是在不同时期, 为了不同的时机以及在极不同的条件和情况下逐步启示的, 这就答覆了这方面可能提出的反对意见。«古兰经» 之逐步启示为的是使人们能够容易地记住它。«古兰经» 分段启示, 也实现了 «圣经» 中以下的预言:
“这先知到底在教些什么? 谁要听他的? 他只能讲给刚断奶的婴儿听! 他居然还想一课一课、一行一行、一个字一个字地教导我们!” (《以赛亚书》28:9-10)。
مطلب یہ ہے کہ ٹکڑے ٹکڑے اترنے سے ایک تو سب مسلمانوں کو قرآن آسانی سے یاد ہو سکتا تھا۔ دوسرے ایک سورۃ میں بیان کردہ پیشگوئی جب پوری ہو جاتی تو دوسری سورۃ میں اس کی طرف اشارہ کیا جا سکتا تھا جس سے آنحضرت صلی اللہ علیہ وسلم اور صحابہؓ کے دل مضبوط ہو جاتے۔ اکٹھا نازل ہونے کی صورت میں یہ دونوں اغراض پوری نہیں ہو سکتی تھیں۔
17:107; 73:5.
11:121.
The Qur’an was revealed piecemeal and at intervals. This was intended to serve some very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness the fulfilment of some of the prophecies contained in the passages already revealed and thus their faith became strengthened and fortified. Further, it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. The revelation of the Qur’an was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. If it had been revealed all at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and
17:107; 73:5.
11:121.
Important Words:
رتلناہ ترتیلا (We arranged it in the best form) is derived from رتل (ratala). They say رتل الشیء i.e. the thing was or became well arranged. رتل الکلام (rattala) means, he put together and arranged well the component parts of the speech or saying and made it distinct. ترتیل (inf. noun) in its original sense relates to the teeth, their being separate one from another. The addition of the infinitive to the verb رتلنا is done in order to intensify the sense (Lane).
Commentary:
The Quran was revealed piecemeal and at intervals. This was intended to serve two very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness fulfilment of some of the prophecies made in the passages already revealed and thus their faith became strengthened and fortified. Further it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. Besides, the revelation of the Quran was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. Moreover, the Quran had anticipated one possible objection of disbelievers and its gradual revelation was intended to answer that objection. If it had been revealed at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it all prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and circumstances, effectively smashed this possible objection. Last of all there was a prophecy of Prophet Isaiah that the last Divine Book would be revealed piecemeal and at intervals. The prophecy is as follows:
"Whom shall he teach knowledge and whom shall he make to understand the message? them that are weaned from the milk, and drawn from the breast? For it is precept upon precept; precept upon precept, line upon line, line upon line; here a little and there a little: for with strange lips and another tongue will he speak to this people" (Isaiah 28: 9-10).
The words, "We have arranged it in the best form," signify that whereas the Quran was revealed gradually and piecemeal to meet the needs of changing circumstances, it did not remain a collection of disorderly fragments but was given a perfect order and arrangement by Divine revelation. It may be noted here that the present order of the Quran is different from that in which it was originally revealed. It was revealed in an order which suited the needs and requirements of its immediate addressees and was arranged, under Divine direction, in an order which suited the permanent needs of humanity at large. Since both these kinds of needs were different, the two orders should necessarily have been different. It is indeed an outstanding miracle of the Quran that it was revealed in an order which was best suited for the needs of the period during which it was revealed and was arranged for permanent use in the order which was also best suited for humanity’s lasting needs.
a
17:107; 73:5.
b
11:121.
919
«古兰经» 是在间隔的时间上一部分一部分地启示的。这样地启示是想达到几个非常有用的目的: (1) 各节经文启示之间的那段时间给信者提供一个机会来证明已经启示的经文中所含的一些预言是否能实现, 因此可加强和巩固他们的信心。而且在这段时间内要答覆不信者所提出的许多反对意见。(2) 当穆斯林在特定时机为了特定的需要要求引导时, 可以启示必需和有关的经文。«古兰经» 启示的时期延续了23年, 为的是能够使穆圣的伙伴得以记住、学习和吸收它。假如它是全部经典在同一时候启示的话, 不信的人就可以会说这是穆圣叫什么人准备好的。因此, «古兰经» 是在不同时期, 为了不同的时机以及在极不同的条件和情况下逐步启示的, 这就答覆了这方面可能提出的反对意见。«古兰经» 之逐步启示为的是使人们能够容易地记住它。«古兰经» 分段启示, 也实现了 «圣经» 中以下的预言:
“这先知到底在教些什么? 谁要听他的? 他只能讲给刚断奶的婴儿听! 他居然还想一课一课、一行一行、一个字一个字地教导我们!” (《以赛亚书》28:9-10)。
1
مطلب یہ ہے کہ ٹکڑے ٹکڑے اترنے سے ایک تو سب مسلمانوں کو قرآن آسانی سے یاد ہو سکتا تھا۔ دوسرے ایک سورۃ میں بیان کردہ پیشگوئی جب پوری ہو جاتی تو دوسری سورۃ میں اس کی طرف اشارہ کیا جا سکتا تھا جس سے آنحضرت صلی اللہ علیہ وسلم اور صحابہؓ کے دل مضبوط ہو جاتے۔ اکٹھا نازل ہونے کی صورت میں یہ دونوں اغراض پوری نہیں ہو سکتی تھیں۔
b
17:107; 73:5.
c
11:121.
2668
Important Words:
رتلناہ ترتیلا (We arranged it in the best form) is derived from رتل (ratala). They say رتل الشیء i.e. the thing was or became well arranged. رتل الکلام (rattala) means, he put together and arranged well the component parts of the speech or saying and made it distinct. ترتیل (inf. noun) in its original sense relates to the teeth, their being separate one from another. The addition of the infinitive to the verb رتلنا is done in order to intensify the sense (Lane).
Commentary:
The Quran was revealed piecemeal and at intervals. This was intended to serve two very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness fulfilment of some of the prophecies made in the passages already revealed and thus their faith became strengthened and fortified. Further it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. Besides, the revelation of the Quran was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. Moreover, the Quran had anticipated one possible objection of disbelievers and its gradual revelation was intended to answer that objection. If it had been revealed at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it all prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and circumstances, effectively smashed this possible objection. Last of all there was a prophecy of Prophet Isaiah that the last Divine Book would be revealed piecemeal and at intervals. The prophecy is as follows:
"Whom shall he teach knowledge and whom shall he make to understand the message? them that are weaned from the milk, and drawn from the breast? For it is precept upon precept; precept upon precept, line upon line, line upon line; here a little and there a little: for with strange lips and another tongue will he speak to this people" (Isaiah 28: 9-10).
The words, "We have arranged it in the best form," signify that whereas the Quran was revealed gradually and piecemeal to meet the needs of changing circumstances, it did not remain a collection of disorderly fragments but was given a perfect order and arrangement by Divine revelation. It may be noted here that the present order of the Quran is different from that in which it was originally revealed. It was revealed in an order which suited the needs and requirements of its immediate addressees and was arranged, under Divine direction, in an order which suited the permanent needs of humanity at large. Since both these kinds of needs were different, the two orders should necessarily have been different. It is indeed an outstanding miracle of the Quran that it was revealed in an order which was best suited for the needs of the period during which it was revealed and was arranged for permanent use in the order which was also best suited for humanity’s lasting needs.
b
17:107; 73:5.
c
11:121.
2076
The Qur’an was revealed piecemeal and at intervals. This was intended to serve some very useful purposes: (i) The interval between the revelation of different passages afforded the believers an opportunity to witness the fulfilment of some of the prophecies contained in the passages already revealed and thus their faith became strengthened and fortified. Further, it was intended to answer the objections raised by disbelievers during the interval. (ii) When Muslims needed guidance on a particular occasion to meet a particular need, necessary and relevant verses were revealed. The revelation of the Qur’an was spread over a period of 23 years in order to enable the Companions of the Holy Prophet to remember, learn and assimilate it. If it had been revealed all at once and in the form of one complete book, the disbelievers could have said that the Holy Prophet had got it prepared from somebody. Thus its gradual revelation at different times, on different occasions and under vastly different conditions and
وَأَصْبَحَ فُؤَادُ أُمِّ مُوسَىٰ فَٰرِغًا ۖ إِن كَادَتْ لَتُبْدِى بِهِۦ لَوْلَآ أَن رَّبَطْنَا عَلَىٰ قَلْبِهَا لِتَكُونَ مِنَ ٱلْمُؤْمِنِينَ
Moses’s mother was so much pleased with Moses having been restored to her that out of extreme joy she was on the point of declaring that the child belonged to her. If God had not restrained her, she almost had told people about the whole affair—how she had received a Divine revelation and how in pursuance of it she had put the child into the river and so on.
Important Words:
فارغا (free from anxiety) is derived from فرغ which means, it was or became empty, void, devoid; he died. فرغ له means, he made him or it the object to which he directed himself. فارغ means, vacant, devoid of or free from care or anxiety or disquietude (Lane & Aqrab).
Commentary:
The heart of Moses’ mother became free from care or anxiety because of the consolation and assurance given to her by Divine revelation referred to in v. 8 above. The pronoun ہ in به may refer either to Moses or to the matter concerned. In the first case the expression ان کادت لتبدی به would mean that Moses’ mother was so much pleased with Moses having been restored to her that out of joy she was on the point of declaring that the child belonged to her. In the second case the meaning would be that if God had not restrained her, she almost had told people about the whole affair—how she had received a Divine revelation and how in pursuance of it she had put the child into the river and so on.
2885
Important Words:
فارغا (free from anxiety) is derived from فرغ which means, it was or became empty, void, devoid; he died. فرغ له means, he made him or it the object to which he directed himself. فارغ means, vacant, devoid of or free from care or anxiety or disquietude (Lane & Aqrab).
Commentary:
The heart of Moses’ mother became free from care or anxiety because of the consolation and assurance given to her by Divine revelation referred to in v. 8 above. The pronoun ہ in به may refer either to Moses or to the matter concerned. In the first case the expression ان کادت لتبدی به would mean that Moses’ mother was so much pleased with Moses having been restored to her that out of joy she was on the point of declaring that the child belonged to her. In the second case the meaning would be that if God had not restrained her, she almost had told people about the whole affair—how she had received a Divine revelation and how in pursuance of it she had put the child into the river and so on.
2202
Moses’s mother was so much pleased with Moses having been restored to her that out of extreme joy she was on the point of declaring that the child belonged to her. If God had not restrained her, she almost had told people about the whole affair—how she had received a Divine revelation and how in pursuance of it she had put the child into the river and so on.
ثُمَّ سَوَّىٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِۦ ۖ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۚ قَلِيلًا مَّا تَشْكُرُونَ
یعنی تکمیل جسم کے بعد جسمانی روح ڈالی اور تکمیل روحانیت کے بعد کلام الٰہی اس پر نازل کیا۔
15:30; 38:73.
Ruh meaning, human soul and Divine revelation (Lane), the verse signifies that after the physical development of the embryo becomes complete in the womb, it develops a soul; or the meaning may be that after the spiritual development of man becomes complete he receives Divine revelation.
15:30; 38:73.
Important Words:
روحه (His spirit). روح is derived from راح, which means, he was brisk, lively, active; it became cool and pleasant. روحmeans, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation, and of voluntary motion; the breath of life; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane). See also 4:172 & 16:3.
Commentary:
روح or spirit in the verse may signify the divine soul, or spirit, or that subtle and incomprehensible thing in man which distinguishes him from, and establishes his superiority over, the animal kingdom and invests him, so to say, with Divine attributes. The word, as given under "Important Words," may here also signify Divine revelation, particularly the Quran. The verse signifies that after the physical development of the embryo becomes complete in the womb, it receives a soul; or the meaning may be that, after the spiritual development of a man becomes complete, he receives Divine revelation.
d
15:30; 38:73.
1017
رُوْح (Ruh) 的意思是: 人类的灵魂和安拉的启示 (Lane)。这节经文指示: 胚胎在母腹中发育完全后, 他发展成为一个人; 或者意义可以是: 人类的精神发展得完全后, 他们就接受安拉的启示。
3
یعنی تکمیل جسم کے بعد جسمانی روح ڈالی اور تکمیل روحانیت کے بعد کلام الٰہی اس پر نازل کیا۔
d
15:30; 38:73.
3065
Important Words:
روحه (His spirit). روح is derived from راح, which means, he was brisk, lively, active; it became cool and pleasant. روحmeans, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation, and of voluntary motion; the breath of life; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane). See also 4:172 & 16:3.
Commentary:
روح or spirit in the verse may signify the divine soul, or spirit, or that subtle and incomprehensible thing in man which distinguishes him from, and establishes his superiority over, the animal kingdom and invests him, so to say, with Divine attributes. The word, as given under "Important Words," may here also signify Divine revelation, particularly the Quran. The verse signifies that after the physical development of the embryo becomes complete in the womb, it receives a soul; or the meaning may be that, after the spiritual development of a man becomes complete, he receives Divine revelation.
d
15:30; 38:73.
2324
Ruh meaning, human soul and Divine revelation (Lane), the verse signifies that after the physical development of the embryo becomes complete in the womb, it develops a soul; or the meaning may be that after the spiritual development of man becomes complete he receives Divine revelation.