Search Results for "عِندِنَآ"
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يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَكُونُوا۟ كَٱلَّذِينَ كَفَرُوا۟ وَقَالُوا۟ لِإِخْوَٰنِهِمْ إِذَا ضَرَبُوا۟ فِى ٱلْأَرْضِ أَوْ كَانُوا۟ غُزًّى لَّوْ كَانُوا۟ عِندَنَا مَا مَاتُوا۟ وَمَا قُتِلُوا۟ لِيَجْعَلَ ٱللَّهُ ذَٰلِكَ حَسْرَةً فِى قُلُوبِهِمْ ۗ وَٱللَّهُ يُحْىِۦ وَيُمِيتُ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
یعنی کفار کے مذکورہ قول کی غرض یہ ہے کہ اس بات کو سن کر مسلمان بُزدل ہو جائیں۔ جب تم ان کے قول سے متاثر نہ ہو گے تو الٹا وہ خود مایوس ہوں گے۔ اور اپنی ہی بات ان کے دلوں میں حسرت پیدا کرنے کا موجب ہو جائے گی۔ اور اپنے جال میں وہ خود پھنس جائیں گے۔
When they travel in the land in the cause of God.
The object of disbelievers was to frighten the Muslims in order to make them keep away from fighting, but the Muslims, far from being discouraged by such warnings, became all the more firm in their resolve to fight the disbelievers. This filled the disbelievers with regret for having made the effort which produced a result opposite to that which they had desired.
Commentary:
The expression, when they travel in the land, means, when they travel in the land in the cause of God. This meaning is supported by the context.
The idea contained in the words, so that Allah may make it a cause of regret in their hearts, is that when Muslims refused to act upon the advice of disbelievers not to fight, and instead, came forth in large numbers to fight in the way of God, the disbelievers were naturally grieved at their failure to win them over to their way of thinking.
The interpretation of the clause, and Allah gives life and causes death, would vary according to the different meanings of the words موت (death) and حیاة (life) occurring in it. If the death referred to in the verse is taken in the sense of destruction, the clause would mean that with the death of a few Muslims, Islam would not go to ruin. God has decreed to vouchsafe victory to Muslims and the death in fighting of a number of the victorious army cannot possibly result in their destruction. If, however, death is here taken to mean "disgrace", then the clause would mean that God’s votaries and true servants never meet with disgrace because all honour is in His hands and He gives it to whomsoever He pleases. Truly speaking, he who fights and lays down his life in the cause of truth can in no sense be regarded as dead, because such a one gives his life for the sake of Him Who is the controller of all life and death. Such a person can never die; for though physically he may die, spiritually he lives forever. In this connection, see also 2:155.
1
یعنی کفار کے مذکورہ قول کی غرض یہ ہے کہ اس بات کو سن کر مسلمان بُزدل ہو جائیں۔ جب تم ان کے قول سے متاثر نہ ہو گے تو الٹا وہ خود مایوس ہوں گے۔ اور اپنی ہی بات ان کے دلوں میں حسرت پیدا کرنے کا موجب ہو جائے گی۔ اور اپنے جال میں وہ خود پھنس جائیں گے۔
439
Commentary:
The expression, when they travel in the land, means, when they travel in the land in the cause of God. This meaning is supported by the context.
The idea contained in the words, so that Allah may make it a cause of regret in their hearts, is that when Muslims refused to act upon the advice of disbelievers not to fight, and instead, came forth in large numbers to fight in the way of God, the disbelievers were naturally grieved at their failure to win them over to their way of thinking.
The interpretation of the clause, and Allah gives life and causes death, would vary according to the different meanings of the words موت (death) and حیاة (life) occurring in it. If the death referred to in the verse is taken in the sense of destruction, the clause would mean that with the death of a few Muslims, Islam would not go to ruin. God has decreed to vouchsafe victory to Muslims and the death in fighting of a number of the victorious army cannot possibly result in their destruction. If, however, death is here taken to mean "disgrace", then the clause would mean that God’s votaries and true servants never meet with disgrace because all honour is in His hands and He gives it to whomsoever He pleases. Truly speaking, he who fights and lays down his life in the cause of truth can in no sense be regarded as dead, because such a one gives his life for the sake of Him Who is the controller of all life and death. Such a person can never die; for though physically he may die, spiritually he lives forever. In this connection, see also 2:155.
509
When they travel in the land in the cause of God.
510
The object of disbelievers was to frighten the Muslims in order to make them keep away from fighting, but the Muslims, far from being discouraged by such warnings, became all the more firm in their resolve to fight the disbelievers. This filled the disbelievers with regret for having made the effort which produced a result opposite to that which they had desired.
فَلَمَّا جَآءَهُمُ ٱلْحَقُّ مِنْ عِندِنَا قَالُوٓا۟ إِنَّ هَٰذَا لَسِحْرٌ مُّبِينٌ
40:26.
在 سِحْر (Sihr) 和 مُبِيْن (Mubin) 这两个简单的单词下, 隐藏着安拉的敌人想用来击败他们的一切策略和诡计。想要信仰伊斯兰教的人们听到真理的敌人说, 那些新的教义不过是 سِحْر (Sihr) 即欺诈, 它们会腐蚀这个国家的宗教。而那些民族主义者, 心中承认他们国家的物质利益, 听到接受新教义会引起这个国家不同社团之间的分歧和不和并因此会给国家的团结一个致命的打击后, 就害怕而不敢信仰新教义; مُبِيْن (Mubin) 的意思是: 引起不团结的或分散……的事物(Lane)。
40:26.
In the two simple words Sihr and Mubin lie hidden almost all the stratagems and machinations that the enemies of the Prophets of God employ to defeat and discomfit them. People with a religious bent of mind are told by the enemies of Truth that the new teaching is nothing but Sihr or fraud which would corrupt the religion of the land, whereas those nationalists, who profess to have the material good of their country at heart, are frightened away from it by being told that acceptance of the new teaching would create dissension and discord among the different communities in the land and would thus give a death-blow to the national unity; Mubin meaning that which disunites or separates (Lane).
40:26.
Important Words:
سحر (enchantment) means, producing what is false in the form of truth; embellishment by falsification and deceit; enchantment or fascination (Lane). See also 2:103 & 7:110.
مبین (manifest) has three meanings: (1) manifest, apparent or clear; (2) that which makes a thing clear or manifest; (3) that which separates, disunites or severs (Lane). See also 2:169.
Commentary:
In the two simple words سحر and مبین lie hidden almost all the stratagems and machinations that the enemies of the Prophets of God employ to defeat and discomfit them. People with a religious bent of mind are told by them that the new teaching is nothing but a سحر or a fraud which would corrupt the religion of the land, whereas those nationalists who profess to have the material good of their country at heart are frightened away from it by being told that the new teaching is مبین i.e. the acceptance of it would create dissension and discord among the different communities in the land and would thus give a death-blow to the national cause. (For the meaning of the word مبین see Important Words). This double weapon has always been used against heavenly Messengers—from Moses right up to the Holy Prophet—and it was employed in our own times against Ahmad, the Promised Messiah, Founder of the Ahmadiyya Movement. His opponents accused him of misleading people by deceitful teachings and of creating discord among Muslims, naively forgetting that discord had already eaten into the national entity of Islam and the efforts of Ahmad were all directed to uniting the broken threads of the Faith.
e
40:26.
600
在 سِحْر (Sihr) 和 مُبِيْن (Mubin) 这两个简单的单词下, 隐藏着安拉的敌人想用来击败他们的一切策略和诡计。想要信仰伊斯兰教的人们听到真理的敌人说, 那些新的教义不过是 سِحْر (Sihr) 即欺诈, 它们会腐蚀这个国家的宗教。而那些民族主义者, 心中承认他们国家的物质利益, 听到接受新教义会引起这个国家不同社团之间的分歧和不和并因此会给国家的团结一个致命的打击后, 就害怕而不敢信仰新教义; مُبِيْن (Mubin) 的意思是: 引起不团结的或分散……的事物(Lane)。
a
40:26.
1350
Important Words:
سحر (enchantment) means, producing what is false in the form of truth; embellishment by falsification and deceit; enchantment or fascination (Lane). See also 2:103 & 7:110.
مبین (manifest) has three meanings: (1) manifest, apparent or clear; (2) that which makes a thing clear or manifest; (3) that which separates, disunites or severs (Lane). See also 2:169.
Commentary:
In the two simple words سحر and مبین lie hidden almost all the stratagems and machinations that the enemies of the Prophets of God employ to defeat and discomfit them. People with a religious bent of mind are told by them that the new teaching is nothing but a سحر or a fraud which would corrupt the religion of the land, whereas those nationalists who profess to have the material good of their country at heart are frightened away from it by being told that the new teaching is مبین i.e. the acceptance of it would create dissension and discord among the different communities in the land and would thus give a death-blow to the national cause. (For the meaning of the word مبین see Important Words). This double weapon has always been used against heavenly Messengers—from Moses right up to the Holy Prophet—and it was employed in our own times against Ahmad, the Promised Messiah, Founder of the Ahmadiyya Movement. His opponents accused him of misleading people by deceitful teachings and of creating discord among Muslims, naively forgetting that discord had already eaten into the national entity of Islam and the efforts of Ahmad were all directed to uniting the broken threads of the Faith.
c
40:26.
1281
In the two simple words Sihr and Mubin lie hidden almost all the stratagems and machinations that the enemies of the Prophets of God employ to defeat and discomfit them. People with a religious bent of mind are told by the enemies of Truth that the new teaching is nothing but Sihr or fraud which would corrupt the religion of the land, whereas those nationalists, who profess to have the material good of their country at heart, are frightened away from it by being told that acceptance of the new teaching would create dissension and discord among the different communities in the land and would thus give a death-blow to the national unity; Mubin meaning that which disunites or separates (Lane).
وَإِن مِّن شَىْءٍ إِلَّا عِندَنَا خَزَآئِنُهُۥ وَمَا نُنَزِّلُهُۥٓ إِلَّا بِقَدَرٍ مَّعْلُومٍ
40:14.
40:14.
God possesses an unlimited stock of everything. But in His infinite mercy He directs the minds of men to a particular thing only when a real and genuine need for it arises. Like the material universe, the Qur’an is a spiritual universe in which lie hidden treasures of spiritual knowledge which are revealed to man according to the needs of the time.
40:14.
Commentary:
This verse further explains the meaning of the previous verse. It purports to say that God possesses an unlimited stock of everything. But in His infinite mercy He directs the minds of men to a certain thing only when a real and genuine need for it arises. Then it happens that men begin to find access to the required thing and derive benefit from it. For example, there was a time when men did not know the various uses and properties of iron. When, however, the proper time arrived for all its manifold potentialities and uses to be known, they were discovered and these discoveries led to a great change in human affairs. Similar is the case of coal and of petroleum. These things opened up a great vista of progress for mankind. Again, discovery of electricity and the wonderful inventions that have come in its wake have revolutionized human life. Thus the universe has been unfolding its secrets from age to age. The verse under comment purports to say that, like the material universe, the Quran is a spiritual universe in which lie hidden treasures of spiritual knowledge which are revealed to man according to the needs of the time. It is not like other books that it should have served its purpose and then become a dead thing. On the contrary, like the physical universe, the Quran comprehends unlimited treasures of spiritual knowledge for all times. It is, therefore, impossible that it should be left without Divine protection until all the generations for whom its treasures are meant have received them. Other revealed Scriptures never laid any claim about the inexhaustibility of their treasures and therefore they did not enjoy eternal Divine protection.
The subject matter of the previous verse has been further developed in the verse under comment, viz. the protection and preservation of the Quran, but, in a different form. The present verse is intended to point to the provision for the removal of such doubts and misgivings as were to arise in future in the hearts of the people, including Muslims themselves.
d
40:14.
a
40:14.
1728
Commentary:
This verse further explains the meaning of the previous verse. It purports to say that God possesses an unlimited stock of everything. But in His infinite mercy He directs the minds of men to a certain thing only when a real and genuine need for it arises. Then it happens that men begin to find access to the required thing and derive benefit from it. For example, there was a time when men did not know the various uses and properties of iron. When, however, the proper time arrived for all its manifold potentialities and uses to be known, they were discovered and these discoveries led to a great change in human affairs. Similar is the case of coal and of petroleum. These things opened up a great vista of progress for mankind. Again, discovery of electricity and the wonderful inventions that have come in its wake have revolutionized human life. Thus the universe has been unfolding its secrets from age to age. The verse under comment purports to say that, like the material universe, the Quran is a spiritual universe in which lie hidden treasures of spiritual knowledge which are revealed to man according to the needs of the time. It is not like other books that it should have served its purpose and then become a dead thing. On the contrary, like the physical universe, the Quran comprehends unlimited treasures of spiritual knowledge for all times. It is, therefore, impossible that it should be left without Divine protection until all the generations for whom its treasures are meant have received them. Other revealed Scriptures never laid any claim about the inexhaustibility of their treasures and therefore they did not enjoy eternal Divine protection.
The subject matter of the previous verse has been further developed in the verse under comment, viz. the protection and preservation of the Quran, but, in a different form. The present verse is intended to point to the provision for the removal of such doubts and misgivings as were to arise in future in the hearts of the people, including Muslims themselves.
d
40:14.
1490
God possesses an unlimited stock of everything. But in His infinite mercy He directs the minds of men to a particular thing only when a real and genuine need for it arises. Like the material universe, the Qur’an is a spiritual universe in which lie hidden treasures of spiritual knowledge which are revealed to man according to the needs of the time.
فَوَجَدَا عَبْدًا مِّنْ عِبَادِنَآ ءَاتَيْنَٰهُ رَحْمَةً مِّنْ عِندِنَا وَعَلَّمْنَٰهُ مِن لَّدُنَّا عِلْمًا
اس سے مراد آنحضرت صلی اللہ علیہ وسلم کا وجود ہے جو معراج موسوی کے ذریعہ سے موسیٰ علیہ السلام کو ملا۔
Who is this "Servant of God" (‘Abd) upon whom God had bestowed mercy and whom He had taught knowledge and in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and the hero of the whole story? He is none other than the Holy Prophet Muhammad—his soul having taken an embodied form in Moses’s Vision. Reasons for this are: (a) He has been called ‘Abd servant of God, in the Qur’an (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact, he is ‘Abdullah (God’s servant) par excellence. (b) He has been spoken of as 'a mercy to the whole world' (21:108), an epithet applied in the Qur’an to none other than the Holy Prophet. (c) He was vouchsafed Divine knowledge in a very large measure (4:114; 20:115 & 27:7). (d) This "Servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, 'Would that Moses had kept silent! If
Commentary:
Who is this عبد (servant of God) in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and hero of the whole story? He is none other than the Holy Prophet Muhammad –his soul having taken an embodied form in Moses’ vision. The following arguments conclusively show that he was indeed the عبد (god’s servant) mentioned in this story:
(a) The Holy Prophet has been called عبد in the Quran at several places (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact he is عبد الله (God’s servant) par excellence, because truly speaking the stage of عبد (servant of God) is the highest stage in the spiritual development of man and the Holy Prophet had attained that stage.
(b) The words, upon whom We had bestowed Our Mercy, also clearly refer to the Holy Prophet. He has been particularly spoken of as "a mercy to the whole world" (21:108), an epithet applied in the Quran to none other than the Holy Prophet.
(c) The words, whom We had taught knowledge from Ourselves, also refer to the Holy Prophet. At several places in the Quran it is stated that he was vouchsafed divine knowledge in a very large measure (4:114; 6:92; 20:115 & 27:7).
(d) The "servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, "Would that Moses had kept silent! If he had done so, we would have been vouchsafed more knowledge about the unseen" (Bukhari, Kitabut-Tafsir). This shows that the "servant of God" of Moses’ vision and the Holy Prophet were one and the same person.
As a matter of fact, Moses had seen a manifestation of God "in the fire" when travelling from Midian to Egypt (28:30). Later on, however, he was told that a Prophet would appear from among the brethren of the Israelites in whose mouth God would put His own word (Deut. 18:18-22). The words of the prophecy signified that the Promised Prophet would be the object of a greater manifestation of God than Moses. Moses therefore naturally wished to see who "that Prophet" could be. To satisfy his curiosity God made him see in his vision "that Prophet" of much higher spiritual powers. This learned "servant of God" of Moses’ vision who has been popularly known by the name of Khizr was the spirit of our Noble Master, the Holy Prophet Muhammad, which had assumed a physical tabernacle. See also 7:144.
6
اس سے مراد آنحضرت صلی اللہ علیہ وسلم کا وجود ہے جو معراج موسوی کے ذریعہ سے موسیٰ علیہ السلام کو ملا۔
2105
Commentary:
Who is this عبد (servant of God) in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and hero of the whole story? He is none other than the Holy Prophet Muhammad –his soul having taken an embodied form in Moses’ vision. The following arguments conclusively show that he was indeed the عبد (god’s servant) mentioned in this story:
(a) The Holy Prophet has been called عبد in the Quran at several places (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact he is عبد الله (God’s servant) par excellence, because truly speaking the stage of عبد (servant of God) is the highest stage in the spiritual development of man and the Holy Prophet had attained that stage.
(b) The words, upon whom We had bestowed Our Mercy, also clearly refer to the Holy Prophet. He has been particularly spoken of as "a mercy to the whole world" (21:108), an epithet applied in the Quran to none other than the Holy Prophet.
(c) The words, whom We had taught knowledge from Ourselves, also refer to the Holy Prophet. At several places in the Quran it is stated that he was vouchsafed divine knowledge in a very large measure (4:114; 6:92; 20:115 & 27:7).
(d) The "servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, "Would that Moses had kept silent! If he had done so, we would have been vouchsafed more knowledge about the unseen" (Bukhari, Kitabut-Tafsir). This shows that the "servant of God" of Moses’ vision and the Holy Prophet were one and the same person.
As a matter of fact, Moses had seen a manifestation of God "in the fire" when travelling from Midian to Egypt (28:30). Later on, however, he was told that a Prophet would appear from among the brethren of the Israelites in whose mouth God would put His own word (Deut. 18:18-22). The words of the prophecy signified that the Promised Prophet would be the object of a greater manifestation of God than Moses. Moses therefore naturally wished to see who "that Prophet" could be. To satisfy his curiosity God made him see in his vision "that Prophet" of much higher spiritual powers. This learned "servant of God" of Moses’ vision who has been popularly known by the name of Khizr was the spirit of our Noble Master, the Holy Prophet Muhammad, which had assumed a physical tabernacle. See also 7:144.
1708
Who is this "Servant of God" (‘Abd) upon whom God had bestowed mercy and whom He had taught knowledge and in search of whom Moses, in pursuance of Divine command, had undertaken such a long and difficult journey and who is the central figure and the hero of the whole story? He is none other than the Holy Prophet Muhammad—his soul having taken an embodied form in Moses’s Vision. Reasons for this are: (a) He has been called ‘Abd servant of God, in the Qur’an (2:24; 8:42; 17:2; 18:2; 25:2; 39:37; 53:11 & 72:20). In fact, he is ‘Abdullah (God’s servant) par excellence. (b) He has been spoken of as 'a mercy to the whole world' (21:108), an epithet applied in the Qur’an to none other than the Holy Prophet. (c) He was vouchsafed Divine knowledge in a very large measure (4:114; 20:115 & 27:7). (d) This "Servant of God" had told Moses that he (Moses) would not keep silent (v. 68 below), and the Holy Prophet is reported to have said, 'Would that Moses had kept silent! If
فَٱسْتَجَبْنَا لَهُۥ فَكَشَفْنَا مَا بِهِۦ مِن ضُرٍّ ۖ وَءَاتَيْنَٰهُ أَهْلَهُۥ وَمِثْلَهُم مَّعَهُمْ رَحْمَةً مِّنْ عِندِنَا وَذِكْرَىٰ لِلْعَٰبِدِينَ
38:44.
38:44.
38:44.
a
38:44.
a
38:44.
b
38:44.
فَلَمَّا جَآءَهُمُ ٱلْحَقُّ مِنْ عِندِنَا قَالُوا۟ لَوْلَآ أُوتِىَ مِثْلَ مَآ أُوتِىَ مُوسَىٰٓ ۚ أَوَلَمْ يَكْفُرُوا۟ بِمَآ أُوتِىَ مُوسَىٰ مِن قَبْلُ ۖ قَالُوا۟ سِحْرَانِ تَظَٰهَرَا وَقَالُوٓا۟ إِنَّا بِكُلٍّ كَٰفِرُونَ
6:125.
6:125.
6:125.
Commentary:
It is customary with disbelievers in the time of every Prophet that they demand from him signs and miracles which had been shown by a previous Prophet, while the disbelievers of that very Prophet had also rejected him in spite of the fact that he had shown the same miracles which disbelievers in the time of the later Prophet demanded. The verse exposes the absurdity of this worn out demand of disbelievers and purports to say that they demand from the Holy Prophet the same teachings which were given to Moses while the spiritual needs and requirements of the Holy Prophet’s time are different from those of Moses and, therefore, their demand is foolish. Yet when they are told that prophecies which were made by Moses have been fulfilled in the person of the Holy Prophet and that the teachings of the Quran in many respects support and corroborate the teachings of Torah, they say that both the Quran and the Torah are two pieces of magic that support each other.
a
6:125.
a
6:125.
2911
Commentary:
It is customary with disbelievers in the time of every Prophet that they demand from him signs and miracles which had been shown by a previous Prophet, while the disbelievers of that very Prophet had also rejected him in spite of the fact that he had shown the same miracles which disbelievers in the time of the later Prophet demanded. The verse exposes the absurdity of this worn out demand of disbelievers and purports to say that they demand from the Holy Prophet the same teachings which were given to Moses while the spiritual needs and requirements of the Holy Prophet’s time are different from those of Moses and, therefore, their demand is foolish. Yet when they are told that prophecies which were made by Moses have been fulfilled in the person of the Holy Prophet and that the teachings of the Quran in many respects support and corroborate the teachings of Torah, they say that both the Quran and the Torah are two pieces of magic that support each other.
b
6:125.
وَمَآ أَمْوَٰلُكُمْ وَلَآ أَوْلَٰدُكُم بِٱلَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَىٰٓ إِلَّا مَنْ ءَامَنَ وَعَمِلَ صَٰلِحًا فَأُو۟لَٰٓئِكَ لَهُمْ جَزَآءُ ٱلضِّعْفِ بِمَا عَمِلُوا۟ وَهُمْ فِى ٱلْغُرُفَٰتِ ءَامِنُونَ
3:58; 6:49; 18:89; 19:61.
25:76.
Wealth, power and position are not the means of achieving nearness to God. On the contrary, they tend to keep men away from Him. It is right belief and good actions which are man’s real wealth and which can bring him salvation and God’s pleasure.
3:58; 6:49; 18:89; 19:61.
25:76.
Commentary:
The verse seeks to remove the assumption by disbelievers of fancied and false superiority based on wealth, power and position, referred to in v. 36 and means to say that these things are not the means of achieving nearness to God. On the contrary, they tend to keep man away from Him. It is right belief and good actions which are his real wealth and which can bring him salvation and God’s pleasure.
a
25:76.
e
3:58; 6:49; 18:89; 19:61.
b
3:58; 6:49; 18:89; 19:61.
c
25:76.
3161
Commentary:
The verse seeks to remove the assumption by disbelievers of fancied and false superiority based on wealth, power and position, referred to in v. 36 and means to say that these things are not the means of achieving nearness to God. On the contrary, they tend to keep man away from Him. It is right belief and good actions which are his real wealth and which can bring him salvation and God’s pleasure.
a
3:58; 6:49; 18:89; 19:61.
b
25:76.
2400
Wealth, power and position are not the means of achieving nearness to God. On the contrary, they tend to keep men away from Him. It is right belief and good actions which are man’s real wealth and which can bring him salvation and God’s pleasure.
لَوْ أَنَّ عِندَنَا ذِكْرًا مِّنَ ٱلْأَوَّلِينَ
ذِکْرٌ کے معنے قرآن کریم میں رسول کے بھی آئے ہیں۔ چنانچہ اللہ تعالیٰ فرماتا ہے۔ قَدْ اَنْزَلَ اللّٰہُ اِلَیْکُمْ ذِکْرًا رَّسُوْلًا (سورۃ طلاق: ۱۱‘۱۲) یعنی اللہ تعالیٰ نے تمہاری طرف ذکر یعنی رسول بھیجا ہے۔
2
ذِکْرٌ کے معنے قرآن کریم میں رسول کے بھی آئے ہیں۔ چنانچہ اللہ تعالیٰ فرماتا ہے۔ قَدْ اَنْزَلَ اللّٰہُ اِلَیْکُمْ ذِکْرًا رَّسُوْلًا (سورۃ طلاق: ۱۱‘۱۲) یعنی اللہ تعالیٰ نے تمہاری طرف ذکر یعنی رسول بھیجا ہے۔
فَغَفَرْنَا لَهُۥ ذَٰلِكَ ۖ وَإِنَّ لَهُۥ عِندَنَا لَزُلْفَىٰ وَحُسْنَ مَـَٔابٍ
غَفَرْنَا لَهٗ (Ghafarna la-hu) 的意思可以是, “我们保护了他”, 或 “我们把他的事情搞好了”(Lane)。“他在我的面前具有近的地位和优美的归宿。”这句话表明, 达五德没有任何道德上的缺点或精神弱点, 并且有效地否定和推翻了 «圣经» 强加给他的所谓犯了通奸罪的恶意指控 (《撒母耳记下》11:4-5)。
The expression Ghafarna la-hu may mean, 'We gave him Our protection,' or, 'We set his affairs right' (Lane). The words, 'he had a position of nearness with Us and an excellent resort,' show that David did not suffer from any moral defect or spiritual weakness, and most effectively negative and demolish the wicked charge of David having committed adultery as imputed to him by the Bible (2 Sam. 11: 4 & 5).
Important Words:
غفرنا (We forgave him). غفر الشیء means, he concealed or hid the thing. غفر الله له: God forgave him his sins. غفر الامر means, he set right the affair (Lane & Aqrab). See also 2:59, 200, 286 & 14:42.
Commentary:
The expression غفرنا له may mean, "We gave him Our protection" or "We set his affairs right." The words, "he had a position of nearness with Us and an excellent retreat," show that David did not suffer from any moral defect and spiritual weakness; rather they most effectively negate and demolish the wicked charge of David having committed adultery as imputed to him by the Bible (2 Samuel, 11:4, 5).
1108
غَفَرْنَا لَهٗ (Ghafarna la-hu) 的意思可以是, “我们保护了他”, 或 “我们把他的事情搞好了”(Lane)。“他在我的面前具有近的地位和优美的归宿。”这句话表明, 达五德没有任何道德上的缺点或精神弱点, 并且有效地否定和推翻了 «圣经» 强加给他的所谓犯了通奸罪的恶意指控 (《撒母耳记下》11:4-5)。
4
یہ کمزوریاں جسمانی تھیں‘ روحانی نہیں تھیں۔
5
اگر واقعہ میں وہ کسی کی بیوی چھینتا یا کمزور قبائل کو ظلماً اپنے ماتحت کرتا تو ہمارا پیارا کس طرح ہو سکتا تھا۔
3396
Important Words:
غفرنا (We forgave him). غفر الشیء means, he concealed or hid the thing. غفر الله له: God forgave him his sins. غفر الامر means, he set right the affair (Lane & Aqrab). See also 2:59, 200, 286 & 14:42.
Commentary:
The expression غفرنا له may mean, "We gave him Our protection" or "We set his affairs right." The words, "he had a position of nearness with Us and an excellent retreat," show that David did not suffer from any moral defect and spiritual weakness; rather they most effectively negate and demolish the wicked charge of David having committed adultery as imputed to him by the Bible (2 Samuel, 11:4, 5).
2526
The expression Ghafarna la-hu may mean, 'We gave him Our protection,' or, 'We set his affairs right' (Lane). The words, 'he had a position of nearness with Us and an excellent resort,' show that David did not suffer from any moral defect or spiritual weakness, and most effectively negative and demolish the wicked charge of David having committed adultery as imputed to him by the Bible (2 Sam. 11: 4 & 5).
وَإِنَّ لَهُۥ عِندَنَا لَزُلْفَىٰ وَحُسْنَ مَـَٔابٍ
وَإِنَّهُمْ عِندَنَا لَمِنَ ٱلْمُصْطَفَيْنَ ٱلْأَخْيَارِ
فَلَمَّا جَآءَهُم بِٱلْحَقِّ مِنْ عِندِنَا قَالُوا۟ ٱقْتُلُوٓا۟ أَبْنَآءَ ٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ وَٱسْتَحْيُوا۟ نِسَآءَهُمْ ۚ وَمَا كَيْدُ ٱلْكَٰفِرِينَ إِلَّا فِى ضَلَٰلٍ
بعض دفعہ بظاہر یوں معلوم ہوتا ہے کہ نبی کے مقابلہ میں کفار کی تدبیر کامیاب رہی مگر یہ ایک بہت چھوٹے عرصہ کے لئے ہوتا ہے۔ اصل کامیابی وہی ہوتی ہے جو مستقل ہو اور کافروں کو کبھی مستقل کامیابی نہیں ملتی۔ بلکہ مستقل کامیابی صرف انبیاء اور ان کی جماعتوں کو ملتی ہے۔
10:77.
Commentary:
Pharaoh, his ministers and people sought to wipe out the entire manhood of Israel by killing their men and taking into forcible marriage their women. That indeed constituted a most wicked design against Israel on Pharaoh’s part. But the design failed miserably. So would the Holy Prophet’s opponents, the verse signifies, fail in their wicked designs against him.
a
29:40.
b
7:128.
2
بعض دفعہ بظاہر یوں معلوم ہوتا ہے کہ نبی کے مقابلہ میں کفار کی تدبیر کامیاب رہی مگر یہ ایک بہت چھوٹے عرصہ کے لئے ہوتا ہے۔ اصل کامیابی وہی ہوتی ہے جو مستقل ہو اور کافروں کو کبھی مستقل کامیابی نہیں ملتی۔ بلکہ مستقل کامیابی صرف انبیاء اور ان کی جماعتوں کو ملتی ہے۔
a
10:77.
3513
Commentary:
Pharaoh, his ministers and people sought to wipe out the entire manhood of Israel by killing their men and taking into forcible marriage their women. That indeed constituted a most wicked design against Israel on Pharaoh’s part. But the design failed miserably. So would the Holy Prophet’s opponents, the verse signifies, fail in their wicked designs against him.
a
29:40.
b
7:128.
أَمْرًا مِّنْ عِندِنَآ ۚ إِنَّا كُنَّا مُرْسِلِينَ
اس میں یہ بتایا گیا ہے کہ یہ تعلیم قطعی طور پر ہماری طرف سے ہوتی ہے اور ہم ہی اس کے اتارنے والے ہوتے ہیں خواہ لوگ اس کا کتنا ہی انکار کریں۔
3
اس میں یہ بتایا گیا ہے کہ یہ تعلیم قطعی طور پر ہماری طرف سے ہوتی ہے اور ہم ہی اس کے اتارنے والے ہوتے ہیں خواہ لوگ اس کا کتنا ہی انکار کریں۔
قَدْ عَلِمْنَا مَا تَنقُصُ ٱلْأَرْضُ مِنْهُمْ ۖ وَعِندَنَا كِتَٰبٌ حَفِيظٌۢ
پہلے لکھا جا چکا ہے کہ متقابل الفاظ میں سے ایک بیان کیا جائے تو عربی قاعدہ کے مطابق دوسرا بھی حسب ضرورت محذوف سمجھ لیا جاتا ہے اس قاعدہ کے مطابق ’’کم کرتی ہے‘‘ کے مقابل میں ہم نے ’’زیادہ کرتی ہے‘‘ کے الفاظ محذوف نکالے ہیں۔ اس آیت میں کم کرنے کا مطلب یہ ہے کہ مرنے کے بعد مٹی ان کو کھا جاتی ہے اور زیادہ کرنے سے یہ مراد ہے کہ مٹی جو غذا نکالتی ہے اس کو کھا کھا کر انسانی جسم بڑھتا ہے۔
The verse refutes the disbelievers’ objection mentioned in the preceding verse, viz. how when they are dead and reduced to broken bones and particles of dust they would be raised again. It is the physical body, it says, that disintegrates and perishes. The soul is imperishable and will be given a new body in the next world to account for the deeds done in this world which are recorded in 'a Book that preserves everything.' The verse may also mean that even the particles of objects which the earth disintegrates are well preserved in God’s knowledge. It may also signify that as complete knowledge about all the details of a thing presupposes the power to create it, and God is the Possessor of full knowledge of human anatomy and of the process of its disintegration, He, therefore, could and would recreate it after it had perished.
Commentary:
The verse refutes the disbelievers’ objection mentioned in the preceding verse, viz. that when they are dead and reduced to broken bones and particles of dust they would be raised again. It is the physical body, says the verse, that disintegrates and perishes. The soul is imperishable and will be given a new body to account for the deeds done in this world which are recorded in "a Book that preserves everything." The verse may also mean that even the particles of objects which the earth disintegrates are well preserved in God’s knowledge. It may also signify that as complete knowledge about all the details of a thing presupposes the power to create it, and God being the Possessor of full knowledge of human anatomy and the process of its disintegration could recreate it after it had perished.
The verse may also signify that just as the earth corrupts and swallows up dead bodies, it also possesses the means of nourishing living ones.
1
پہلے لکھا جا چکا ہے کہ متقابل الفاظ میں سے ایک بیان کیا جائے تو عربی قاعدہ کے مطابق دوسرا بھی حسب ضرورت محذوف سمجھ لیا جاتا ہے اس قاعدہ کے مطابق ’’کم کرتی ہے‘‘ کے مقابل میں ہم نے ’’زیادہ کرتی ہے‘‘ کے الفاظ محذوف نکالے ہیں۔ اس آیت میں کم کرنے کا مطلب یہ ہے کہ مرنے کے بعد مٹی ان کو کھا جاتی ہے اور زیادہ کرنے سے یہ مراد ہے کہ مٹی جو غذا نکالتی ہے اس کو کھا کھا کر انسانی جسم بڑھتا ہے۔
3859
Commentary:
The verse refutes the disbelievers’ objection mentioned in the preceding verse, viz. that when they are dead and reduced to broken bones and particles of dust they would be raised again. It is the physical body, says the verse, that disintegrates and perishes. The soul is imperishable and will be given a new body to account for the deeds done in this world which are recorded in "a Book that preserves everything." The verse may also mean that even the particles of objects which the earth disintegrates are well preserved in God’s knowledge. It may also signify that as complete knowledge about all the details of a thing presupposes the power to create it, and God being the Possessor of full knowledge of human anatomy and the process of its disintegration could recreate it after it had perished.
The verse may also signify that just as the earth corrupts and swallows up dead bodies, it also possesses the means of nourishing living ones.
2801
The verse refutes the disbelievers’ objection mentioned in the preceding verse, viz. how when they are dead and reduced to broken bones and particles of dust they would be raised again. It is the physical body, it says, that disintegrates and perishes. The soul is imperishable and will be given a new body in the next world to account for the deeds done in this world which are recorded in 'a Book that preserves everything.' The verse may also mean that even the particles of objects which the earth disintegrates are well preserved in God’s knowledge. It may also signify that as complete knowledge about all the details of a thing presupposes the power to create it, and God is the Possessor of full knowledge of human anatomy and of the process of its disintegration, He, therefore, could and would recreate it after it had perished.
نِّعْمَةً مِّنْ عِندِنَا ۚ كَذَٰلِكَ نَجْزِى مَن شَكَرَ