Search Results for "جَمْعِهِمْ"
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وَإِن كَانَ كَبُرَ عَلَيْكَ إِعْرَاضُهُمْ فَإِنِ ٱسْتَطَعْتَ أَن تَبْتَغِىَ نَفَقًا فِى ٱلْأَرْضِ أَوْ سُلَّمًا فِى ٱلسَّمَآءِ فَتَأْتِيَهُم بِـَٔايَةٍ ۚ وَلَوْ شَآءَ ٱللَّهُ لَجَمَعَهُمْ عَلَى ٱلْهُدَىٰ ۚ فَلَا تَكُونَنَّ مِنَ ٱلْجَٰهِلِينَ
5:49; 6:150; 11:119; 13:32; 16:10.
یعنی خداتعالیٰ کی مشیّت پر صبر کر۔
5:49; 6:150; 11:119; 13:32; 16:10.
The words, to seek a passage into the earth, signify 'using worldly means,' i.e. preaching and propagating the truth; and the words, a ladder unto heaven, imply 'using spiritual means,' i.e. offering prayers to God for the guidance of disbelievers, etc. Prayer is indeed the ladder by which a man can spiritually mount to heaven. The Holy Prophet is told to employ both these means. The word Jahil as in 2:274 means "one not knowing" or "unacquainted." The Holy Prophet is exhorted not to remain unacquainted with the law of God in this respect. The verse also sheds light on the Holy Prophet’s great solicitude and concern for the spiritual well-being of his people. He was prepared to go to any length to bring them a Sign, even if he had "to seek a passage in the earth or a ladder unto heaven."
5:49; 6:150; 11:119; 13:32; 16:10.
Important Words:
نفقا (passage). نفق means, a hole or a passage bored into or through the earth and having an opening at the other end (Aqrab). See also 9:67.
سلما (ladder) is derived from سلم (sallama). They say سلمه i.e. he made him safe and secure. سلمه الیه means, he gave or delivered it to him. سلم (sullam) means, a ladder or series of stairs or steps meant for ascending. It is so called because it delivers one to the place to which one desires to go. The word also signifies a means to a thing (Lane).
Commentary:
The words, to seek a passage into the earth, signify using worldly means, i.e. preaching and propagating the truth in the earth in order to strengthen the faith; and the words, a ladder unto Heaven, imply using spiritual means, i.e. offering up prayers to God for the guidance of disbelievers, etc. Prayer is indeed the ladder by which a man can mount to Heaven.
The Holy Prophet has been told here that God is not going to compel men to embrace Islam; if he desires their wholesale conversion he should assiduously follow the two prescribed courses, one earthly and the other heavenly. He should, on the one hand, devote himself vigorously to preaching and propagating the truth; and, on the other, he should fervently pray to God that He may guide mankind and help the cause of Islam.
It goes without saying that the Holy Prophet acted upon both these methods to the fullest extent, as a result of which God helped the cause of Islam, so much so that within a small space of time the whole of Arabia was converted.
The word جاھل (one lacking knowledge) is here used only in the sense of one not knowing or unacquainted, and not in the stronger sense of ignorant. It has been also used in this sense in other verses of the Quran. For instance, we read in 2:274; "One who does not know them (the needy) thinks them to be free from want", i.e. those who are unacquainted with the real condition of the poor, think them to be well off. In the verse under comment, the Holy Prophet has been exhorted not to remain unacquainted with the law of God in this respect.
It should also be noted that it was not by way of rebuke, as some have thought, that the Holy Prophet was asked to seek a passage into the earth or a ladder into the sky. The words become meaningless, if taken in that light. What is meant is simply the suggestion of two ways of success which, when acted upon, proved wonderfully effective.
c
5:49; 6:150; 11:119; 13:32; 16:10.
1
یعنی خداتعالیٰ کی مشیّت پر صبر کر۔
c
5:49; 6:150; 11:119; 13:32; 16:10.
783
Important Words:
نفقا (passage). نفق means, a hole or a passage bored into or through the earth and having an opening at the other end (Aqrab). See also 9:67.
سلما (ladder) is derived from سلم (sallama). They say سلمه i.e. he made him safe and secure. سلمه الیه means, he gave or delivered it to him. سلم (sullam) means, a ladder or series of stairs or steps meant for ascending. It is so called because it delivers one to the place to which one desires to go. The word also signifies a means to a thing (Lane).
Commentary:
The words, to seek a passage into the earth, signify using worldly means, i.e. preaching and propagating the truth in the earth in order to strengthen the faith; and the words, a ladder unto Heaven, imply using spiritual means, i.e. offering up prayers to God for the guidance of disbelievers, etc. Prayer is indeed the ladder by which a man can mount to Heaven.
The Holy Prophet has been told here that God is not going to compel men to embrace Islam; if he desires their wholesale conversion he should assiduously follow the two prescribed courses, one earthly and the other heavenly. He should, on the one hand, devote himself vigorously to preaching and propagating the truth; and, on the other, he should fervently pray to God that He may guide mankind and help the cause of Islam.
It goes without saying that the Holy Prophet acted upon both these methods to the fullest extent, as a result of which God helped the cause of Islam, so much so that within a small space of time the whole of Arabia was converted.
The word جاھل (one lacking knowledge) is here used only in the sense of one not knowing or unacquainted, and not in the stronger sense of ignorant. It has been also used in this sense in other verses of the Quran. For instance, we read in 2:274; "One who does not know them (the needy) thinks them to be free from want", i.e. those who are unacquainted with the real condition of the poor, think them to be well off. In the verse under comment, the Holy Prophet has been exhorted not to remain unacquainted with the law of God in this respect.
It should also be noted that it was not by way of rebuke, as some have thought, that the Holy Prophet was asked to seek a passage into the earth or a ladder into the sky. The words become meaningless, if taken in that light. What is meant is simply the suggestion of two ways of success which, when acted upon, proved wonderfully effective.
b
5:49; 6:150; 11:119; 13:32; 16:10.
844
The words, to seek a passage into the earth, signify 'using worldly means,' i.e. preaching and propagating the truth; and the words, a ladder unto heaven, imply 'using spiritual means,' i.e. offering prayers to God for the guidance of disbelievers, etc. Prayer is indeed the ladder by which a man can spiritually mount to heaven. The Holy Prophet is told to employ both these means. The word Jahil as in 2:274 means "one not knowing" or "unacquainted." The Holy Prophet is exhorted not to remain unacquainted with the law of God in this respect. The verse also sheds light on the Holy Prophet’s great solicitude and concern for the spiritual well-being of his people. He was prepared to go to any length to bring them a Sign, even if he had "to seek a passage in the earth or a ladder unto heaven."
وَمِنْ ءَايَٰتِهِۦ خَلْقُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَثَّ فِيهِمَا مِن دَآبَّةٍ ۚ وَهُوَ عَلَىٰ جَمْعِهِمْ إِذَا يَشَآءُ قَدِيرٌ
30:23.
这节经文包含着 «古兰经» 神圣来源的一个独特证明。没有一个人--------更别谈不识字的沙漠之子--------能在1400年天文学这门科学还处于幼稚时期时, 说, 天体中除了我们的行星之外还存在其他形式的生命。这一个伟大且惊人的科学真理仅留给 «古兰经» 来启示, 本节所谈到的这一经中 “创造天地和散布在两者之间一切活的受造之物”, 一段文字即是如此表示。至于 “他是有力量把他们集合在一起的,” 一般可以指或许有那么一天, 地球和天体上的生物有可能生活在一起。最近考古学调查表明, Dropas 即天外来客在12000年之前就来到这个地球上了 (巴基斯坦时报13.8.67)。
جمع کرنے کے معنے عام طور پر قیامت کے ہوتے ہیں لیکن اس جگہ دَآبَّۃ کا لفظ ہے جس سے یہ شبہ پیدا ہو سکتا ہے کہ کیا جانوروں کابھی حشر ہوگا۔ سو اس کا پہلا جواب تو یہ ہے کہ دَآبَّۃ کا لفظ قرآن کریم میں انسانوں کے لئے بولا گیا ہے۔ اور دوسرا جواب یہ ہے کہ رسول کریم صلی اللہ علیہ وسلم نے فرمایا ہے کہ قیامت کے دن جانوروں کا بھی حساب ہوگا۔ چنانچہ آپ نے فرمایا کہ میں دیکھ رہا ہوں کہ قیامت کے دن ایک بکری دوسری بکری کو سینگ مار رہی ہے اس لئے کہ اسے دوسری بکری نے دنیا میں سینگ مارا تھا۔ پس دونوں صورتوں میں اس آیت کے معنے درست ہیں۔ (ترمذی۔ ابواب صفۃ القیامۃ۔ باب ما جاء فی شاٴ
30:23.
The verse embodies a unique testimony to the Divine origin of the Qur’an. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Qur’an to disclose this great and marvellous scientific truth as the words of this verse, of whatever living creatures He has spread forth in both, show. The reference in the words, He has the power to gather them together may be to the possibility of the creatures living on earth and in the heavenly bodies becoming united in some future time. Recent archaeological investigations have revealed that "Dropas" or visitors from the heaven came down upon this earth 12,000 years ago' (The Pakistan Times, dated 13-8-1967).
30:23.
Commentary:
The verse embodies a unique testimony to the Divine origin of the Quran. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years ago, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Quran to disclose this great and marvellous scientific truth as the words of this verse, viz. "Whatever living creatures He has spread forth in both," show. Indeed the creation of the heavens and the earth and what living creatures exist in them and the wonderful order that pervades the whole universe constitute an infallible testimony to the knowledge and power of God the Almighty Who has revealed the Quran and Who would bring together the creatures of the heavens and the earth whenever in His infallible wisdom He would deem fit. The reference in the last sentence of the verse may be to the possibility of the creatures living on earth and in heavenly bodies becoming united at some future time.
d
30:23.
1206
这节经文包含着 «古兰经» 神圣来源的一个独特证明。没有一个人--------更别谈不识字的沙漠之子--------能在1400年天文学这门科学还处于幼稚时期时, 说, 天体中除了我们的行星之外还存在其他形式的生命。这一个伟大且惊人的科学真理仅留给 «古兰经» 来启示, 本节所谈到的这一经中 “创造天地和散布在两者之间一切活的受造之物”, 一段文字即是如此表示。至于 “他是有力量把他们集合在一起的,” 一般可以指或许有那么一天, 地球和天体上的生物有可能生活在一起。最近考古学调查表明, Dropas 即天外来客在12000年之前就来到这个地球上了 (巴基斯坦时报13.8.67)。
1
جمع کرنے کے معنے عام طور پر قیامت کے ہوتے ہیں لیکن اس جگہ دَآبَّۃ کا لفظ ہے جس سے یہ شبہ پیدا ہو سکتا ہے کہ کیا جانوروں کابھی حشر ہوگا۔ سو اس کا پہلا جواب تو یہ ہے کہ دَآبَّۃ کا لفظ قرآن کریم میں انسانوں کے لئے بولا گیا ہے۔ اور دوسرا جواب یہ ہے کہ رسول کریم صلی اللہ علیہ وسلم نے فرمایا ہے کہ قیامت کے دن جانوروں کا بھی حساب ہوگا۔ چنانچہ آپ نے فرمایا کہ میں دیکھ رہا ہوں کہ قیامت کے دن ایک بکری دوسری بکری کو سینگ مار رہی ہے اس لئے کہ اسے دوسری بکری نے دنیا میں سینگ مارا تھا۔ پس دونوں صورتوں میں اس آیت کے معنے درست ہیں۔ (ترمذی۔ ابواب صفۃ القیامۃ۔ باب ما جاء فی شاٴ
c
30:23.
3622
Commentary:
The verse embodies a unique testimony to the Divine origin of the Quran. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years ago, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Quran to disclose this great and marvellous scientific truth as the words of this verse, viz. "Whatever living creatures He has spread forth in both," show. Indeed the creation of the heavens and the earth and what living creatures exist in them and the wonderful order that pervades the whole universe constitute an infallible testimony to the knowledge and power of God the Almighty Who has revealed the Quran and Who would bring together the creatures of the heavens and the earth whenever in His infallible wisdom He would deem fit. The reference in the last sentence of the verse may be to the possibility of the creatures living on earth and in heavenly bodies becoming united at some future time.
c
30:23.
2656
The verse embodies a unique testimony to the Divine origin of the Qur’an. It was not possible for any human being, much less for an unlettered son of the desert, to say, as far back as 1400 years, when the science of astronomy was yet in its infancy, that apart from our planet, life in some form or other existed in heavenly bodies. It was reserved for the Qur’an to disclose this great and marvellous scientific truth as the words of this verse, of whatever living creatures He has spread forth in both, show. The reference in the words, He has the power to gather them together may be to the possibility of the creatures living on earth and in the heavenly bodies becoming united in some future time. Recent archaeological investigations have revealed that "Dropas" or visitors from the heaven came down upon this earth 12,000 years ago' (The Pakistan Times, dated 13-8-1967).
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