Search Results for "كَرَّةٌ"
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وَقَالَ ٱلَّذِينَ ٱتَّبَعُوا۟ لَوْ أَنَّ لَنَا كَرَّةً فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا۟ مِنَّا ۗ كَذَٰلِكَ يُرِيهِمُ ٱللَّهُ أَعْمَٰلَهُمْ حَسَرَٰتٍ عَلَيْهِمْ ۖ وَمَا هُم بِخَٰرِجِينَ مِنَ ٱلنَّارِ
23:100; 26:103.
اَرٰی بعض دفعہ اَعْلَمَ کے معنوں میں آتا ہے یعنی بتائے گا۔ خبر دے گا۔ واقف کرے گا اور اس کے تین مفعول ہوتے ہیں۔ ترجمہ میں یہی معنے لئے گئے ہیں کیونکہ یہاں تین مفعول ہیں۔
23:100; 26:103.
23:100; 26:103.
Important Words:
کرة (return) is the infinitive noun from کر. They say کر الفارس i.e. the horseman returned to the attack after he had raced back. فعله کرة بعدکرة means, he did it again and again. کرة therefore means: (1) returning to the attack; (2) returning to the original state (3) a turn or time (Mufradat & Aqrab).
حسرات (anguish) is the plural of حسرة which is derived from حسر. They say حسرالبحر i.e. the sea sank or receded from the shore. حسرالرجل means: (1) the man was tired and wearied (2) he was sorrowful and grieved. حسرة means: (1) feeling intense anguish at a loss sustained or harm suffered; (2) regret or compunction; (3) grief or sorrow for a thing that has escaped one (Aqrab & Taj).
Commentary:
Having despaired of receiving help from their leaders, the disbelievers will, on the Day of Judgement, wish that they may be sent back to the world so that they may denounce these leaders in this world just as they were disowning them in the next. But this will be only a vain desire doomed to perish unfulfilled. Nay, the selfsame desire will become a source of anguish and punishment for them.
The clause, they shall not get out of the Fire, does not mean that the punishment of Hell will be unending. Islam does not believe in the eternity of Hell. While the Quran speaks of the blessings of Paradise as never-ending and everlasting, it does not say so of the punishment of Hell but simply speaks of it as being very long (11:108, 109). The sayings of the Holy Prophet also support this view. "There will come a time over Hell," he is reported to have said, "when there will remain none in it" (‘Ummal). The verse only means that, being unable to bear the torment of Hell, the dwellers of the Fire will wish to come out of it, but will not be able to do so (32:21), until their term of punishment is over. The word Fire as used in this verse may also mean the fire of anguish and agony in which they shall burn on account of their designs and cherished hopes having come to naught.
b
23:100; 26:103.
1
اَرٰی بعض دفعہ اَعْلَمَ کے معنوں میں آتا ہے یعنی بتائے گا۔ خبر دے گا۔ واقف کرے گا اور اس کے تین مفعول ہوتے ہیں۔ ترجمہ میں یہی معنے لئے گئے ہیں کیونکہ یہاں تین مفعول ہیں۔
b
23:100; 26:103.
174
Important Words:
کرة (return) is the infinitive noun from کر. They say کر الفارس i.e. the horseman returned to the attack after he had raced back. فعله کرة بعدکرة means, he did it again and again. کرة therefore means: (1) returning to the attack; (2) returning to the original state (3) a turn or time (Mufradat & Aqrab).
حسرات (anguish) is the plural of حسرة which is derived from حسر. They say حسرالبحر i.e. the sea sank or receded from the shore. حسرالرجل means: (1) the man was tired and wearied (2) he was sorrowful and grieved. حسرة means: (1) feeling intense anguish at a loss sustained or harm suffered; (2) regret or compunction; (3) grief or sorrow for a thing that has escaped one (Aqrab & Taj).
Commentary:
Having despaired of receiving help from their leaders, the disbelievers will, on the Day of Judgement, wish that they may be sent back to the world so that they may denounce these leaders in this world just as they were disowning them in the next. But this will be only a vain desire doomed to perish unfulfilled. Nay, the selfsame desire will become a source of anguish and punishment for them.
The clause, they shall not get out of the Fire, does not mean that the punishment of Hell will be unending. Islam does not believe in the eternity of Hell. While the Quran speaks of the blessings of Paradise as never-ending and everlasting, it does not say so of the punishment of Hell but simply speaks of it as being very long (11:108, 109). The sayings of the Holy Prophet also support this view. "There will come a time over Hell," he is reported to have said, "when there will remain none in it" (‘Ummal). The verse only means that, being unable to bear the torment of Hell, the dwellers of the Fire will wish to come out of it, but will not be able to do so (32:21), until their term of punishment is over. The word Fire as used in this verse may also mean the fire of anguish and agony in which they shall burn on account of their designs and cherished hopes having come to naught.
b
23:100; 26:103.
إِلَٰهُكُمْ إِلَٰهٌ وَٰحِدٌ ۚ فَٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ قُلُوبُهُم مُّنكِرَةٌ وَهُم مُّسْتَكْبِرُونَ
2:164; 5:74; 22:35; 37:5.
2:164; 5:74; 22:35; 37:5.
2:164; 5:74; 22:35; 37:5.
Commentary:
The claim embodied in the words, Your God is One God, is no empty assertion nor have these words been placed here at random. The declaration is the natural conclusion of the arguments given in the preceding verses. In fact it is a characteristic of the Quran that it does not make a statement without supporting it by arguments which immediately precede or follow it. In the present case the arguments are contained in the preceding verses, which comprised two main themes. One was that all the objects in the universe form different links of one chain and are inter-related to and inter-dependent upon one another and that the end and object of the whole creation is man. His main food is the animals. These live upon plants and the latter depend for their life upon water which men use as drink. Water also feeds plants which in their turn feed men. The plants grow under the influence of the sun, the, moon and the stars and the influence of the light of the day and the darkness of the night.
Again the seas serve as great reservoirs of water. They supply man with food, and serve as great highways of communication. The water of the sea is purified by the process of evaporation and becomes fit for use. The rivers replenish the seas and keep the land fit for human habitation. This inter-relation and inter-dependence of things upon each other points inevitably to the fact that there must be only one Creator of them all. Plurality of creators necessarily implies imperfection of each, and only a Perfect Being can be our God.
The other theme of the preceding verses was that all objects of human worship were dead. So the Living God alone deserved to be the object of our worship and was the only true God.
The words, those who believe not in the Hereafter, their hearts are strangers to truth and they are full of pride, embody the answer to the implied question: viz. if the Unity of the Godhead is so obvious and indisputable, then why do men still deny it? The answer given is that this denial is founded on no reason but has its basis in the denial of life after death. Such denial naturally creates a sense of irresponsibility and lack of seriousness and sobriety on the part of disbelievers, leading them gradually to folly and ignorance and the inability even to recognize things which are quite obvious. Another result of the denial of life after death on the part of disbelievers is the growth of conceit and arrogance born of a sense of irresponsibility and of reckless refusal to admit the existence of things which, their reason tells them, are true.
Thus the clause speaks of two kinds of idolaters (1) the foolish and the ignorant; and (2) the proud and the conceited.
a
2:164; 5:74; 22:35; 37:5.
a
2:164; 5:74; 22:35; 37:5.
1824
Commentary:
The claim embodied in the words, Your God is One God, is no empty assertion nor have these words been placed here at random. The declaration is the natural conclusion of the arguments given in the preceding verses. In fact it is a characteristic of the Quran that it does not make a statement without supporting it by arguments which immediately precede or follow it. In the present case the arguments are contained in the preceding verses, which comprised two main themes. One was that all the objects in the universe form different links of one chain and are inter-related to and inter-dependent upon one another and that the end and object of the whole creation is man. His main food is the animals. These live upon plants and the latter depend for their life upon water which men use as drink. Water also feeds plants which in their turn feed men. The plants grow under the influence of the sun, the, moon and the stars and the influence of the light of the day and the darkness of the night.
Again the seas serve as great reservoirs of water. They supply man with food, and serve as great highways of communication. The water of the sea is purified by the process of evaporation and becomes fit for use. The rivers replenish the seas and keep the land fit for human habitation. This inter-relation and inter-dependence of things upon each other points inevitably to the fact that there must be only one Creator of them all. Plurality of creators necessarily implies imperfection of each, and only a Perfect Being can be our God.
The other theme of the preceding verses was that all objects of human worship were dead. So the Living God alone deserved to be the object of our worship and was the only true God.
The words, those who believe not in the Hereafter, their hearts are strangers to truth and they are full of pride, embody the answer to the implied question: viz. if the Unity of the Godhead is so obvious and indisputable, then why do men still deny it? The answer given is that this denial is founded on no reason but has its basis in the denial of life after death. Such denial naturally creates a sense of irresponsibility and lack of seriousness and sobriety on the part of disbelievers, leading them gradually to folly and ignorance and the inability even to recognize things which are quite obvious. Another result of the denial of life after death on the part of disbelievers is the growth of conceit and arrogance born of a sense of irresponsibility and of reckless refusal to admit the existence of things which, their reason tells them, are true.
Thus the clause speaks of two kinds of idolaters (1) the foolish and the ignorant; and (2) the proud and the conceited.
b
2:164; 5:74; 22:35; 37:5.
ثُمَّ رَدَدْنَا لَكُمُ ٱلْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَٰكُم بِأَمْوَٰلٍ وَبَنِينَ وَجَعَلْنَٰكُمْ أَكْثَرَ نَفِيرًا
犹太人在流放中受到很好的对待。他们中大多数人在巴比伦尼亚中部被雇用做公共建筑工作, 而且其中许多人最终获得自由并上升到有影响的地位。他们恢复了宗教信仰; 研究、重新出版并改编了王国的文献使之适合正在复生的社团的需要, 并且怀有抚育和鼓吹恢复巴勒斯坦的希望。大约在公元前545年, 这种抱负具有更具体的形式。犹太人与米底亚和波斯国王塞鲁士订了一个秘密协定, 帮助他征服巴比伦。公元前539年七月, 该城没有什么抵抗就投降了。为了报答犹太人的功绩, 塞鲁士答应他们回到耶路撒冷去, 也帮助他们重建寺院 («历史学家的世界历史» 卷二, 第126页; Jew. Enc., Vol.7, under “Jerusalem”; Enc. Bib. Under “Cyrus” 以及《历代志下》36:22, 23)。贾迪安, 谢施巴扎尔─Judean, Sheshbazzar,塞鲁士下面的一个地方长官) 把尼布加尼撒国王拿去的神器还给寺里并且准备花费王朝的钱来承担这项工作。大批放逐的人回到了耶路撒冷 («以斯拉记»1:3-5)。重建寺院的工作稳步前进。公元前516年, 该寺竣工。注释中的这节经文谈的正是这些事情以及继之而来的犹太人的繁荣昌盛。然而, 所有这一切, 穆撒在这一切发生的很久以前都已预言过了 (申命记. 30:1-5)。
اس میں مید اور فارس کے بادشاہ کا ذکر ہے جس نے بابل پر حملہ کرکے بنو کدنضر کے خاندان کو تباہ کر دیا اور بنو اسرائیل سے خفیہ معاہدہ کر لیا۔ اور بعد میں اس وعدہ کے مطابق نحمیاہ نبی کے ذریعہ دوبارہ بیت المقدس آباد کروایا۔ (دیکھو کتاب نحمیاہ باب۱۔ و باب۲)
The Jews fared well in exile. Most of them were employed on public works in central Babylonia and many among them eventually gained their freedom and rose to influential positions. Their faith and religious devotion were renewed; the literature of the Kingdom was studied, re-edited, and adapted to the needs of the reviving Community, and the hope of restoration to Palestine was preached and cherished. About 545 B.C., this aspiration took a more definite form. The Jews made a secret agreement with Cyrus, King of Media and Persia and helped him to conquer Babylon. The city surrendered to his army without resistance in July, 539 B.C. As a reward for their services Cyrus permitted the Jews to return to Jerusalem and also helped them to rebuild the Temple (Historians’ History of the World, vol. II, p. 126; Jew. Enc., vol. 7, under "Jerusalem;" Enc. Bib., under "Cyrus" and 2 Chronicles 36: 22, 23). The Judean, Sheshbazzar (a governor under Cyrus) brought back to the Temple vessels which Nebuchadnezzar had carr
Commentary:
The Jews fared well in exile. Most of them were employed on public works in central Babylonia and many among them eventually gained their freedom and rose to influential positions. Their faith and religious devotion were renewed; the literature of the kingdom was studied, re-edited, and adapted to the needs of the reviving community, and the hope of restoration to Palestine was preached and cherished. About 545 B.C., this aspiration took a more definite form. Cyrus, King of Media and Persia, had by this time attained to dominion over the whole uplands of Asia as far as the shores of the Aegean Sea. The Jews made a secret agreement with him and helped him to conquer Babylon. The city surrendered to his army without resistance in July, 539 B.C. As a reward for their services Cyrus permitted the Jews to return to their country, and also helped them in the rebuilding of the Temple. In 538 B.C. Cyrus proclaimed the rebuilding of the Temple as his divine mission but the work was not started till the following year (Historians’ History of the World, vol. II, p. 126; Jew. Enc., vol. 7, under Jerusalem, Enc. Bib., under Cyrus and 2 Chronicles 36:22, 23). The Judean, Sheshbazzar (a Governor under Cyrus) brought back to the Temple vessels which Nebuchadnezzar had carried away and prepared to undertake the work at the expense of the royal purse. A large body of exiles returned to Jerusalem (Ezra 1:3-5). The work of rebuilding the Temple steadily progressed and it was completed in 516 B.C. (Jew. Enc., vol. 7, under Jerusalem).
It is to these events and the subsequent prosperity of the Jews that the verse under comment refers. All this, however, was foretold by Moses long before it came to pass. Says he:
And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the Lord thy God hath driven thee, And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee. If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee: And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers (Deut. 30:1-5). See also 2:105.
700
犹太人在流放中受到很好的对待。他们中大多数人在巴比伦尼亚中部被雇用做公共建筑工作, 而且其中许多人最终获得自由并上升到有影响的地位。他们恢复了宗教信仰; 研究、重新出版并改编了王国的文献使之适合正在复生的社团的需要, 并且怀有抚育和鼓吹恢复巴勒斯坦的希望。大约在公元前545年, 这种抱负具有更具体的形式。犹太人与米底亚和波斯国王塞鲁士订了一个秘密协定, 帮助他征服巴比伦。公元前539年七月, 该城没有什么抵抗就投降了。为了报答犹太人的功绩, 塞鲁士答应他们回到耶路撒冷去, 也帮助他们重建寺院 («历史学家的世界历史» 卷二, 第126页; Jew. Enc., Vol.7, under “Jerusalem”; Enc. Bib. Under “Cyrus” 以及《历代志下》36:22, 23)。贾迪安, 谢施巴扎尔─Judean, Sheshbazzar,塞鲁士下面的一个地方长官) 把尼布加尼撒国王拿去的神器还给寺里并且准备花费王朝的钱来承担这项工作。大批放逐的人回到了耶路撒冷 («以斯拉记»1:3-5)。重建寺院的工作稳步前进。公元前516年, 该寺竣工。注释中的这节经文谈的正是这些事情以及继之而来的犹太人的繁荣昌盛。然而, 所有这一切, 穆撒在这一切发生的很久以前都已预言过了 (申命记. 30:1-5)。
2
اس میں مید اور فارس کے بادشاہ کا ذکر ہے جس نے بابل پر حملہ کرکے بنو کدنضر کے خاندان کو تباہ کر دیا اور بنو اسرائیل سے خفیہ معاہدہ کر لیا۔ اور بعد میں اس وعدہ کے مطابق نحمیاہ نبی کے ذریعہ دوبارہ بیت المقدس آباد کروایا۔ (دیکھو کتاب نحمیاہ باب۱۔ و باب۲)
1936
Commentary:
The Jews fared well in exile. Most of them were employed on public works in central Babylonia and many among them eventually gained their freedom and rose to influential positions. Their faith and religious devotion were renewed; the literature of the kingdom was studied, re-edited, and adapted to the needs of the reviving community, and the hope of restoration to Palestine was preached and cherished. About 545 B.C., this aspiration took a more definite form. Cyrus, King of Media and Persia, had by this time attained to dominion over the whole uplands of Asia as far as the shores of the Aegean Sea. The Jews made a secret agreement with him and helped him to conquer Babylon. The city surrendered to his army without resistance in July, 539 B.C. As a reward for their services Cyrus permitted the Jews to return to their country, and also helped them in the rebuilding of the Temple. In 538 B.C. Cyrus proclaimed the rebuilding of the Temple as his divine mission but the work was not started till the following year (Historians’ History of the World, vol. II, p. 126; Jew. Enc., vol. 7, under Jerusalem, Enc. Bib., under Cyrus and 2 Chronicles 36:22, 23). The Judean, Sheshbazzar (a Governor under Cyrus) brought back to the Temple vessels which Nebuchadnezzar had carried away and prepared to undertake the work at the expense of the royal purse. A large body of exiles returned to Jerusalem (Ezra 1:3-5). The work of rebuilding the Temple steadily progressed and it was completed in 516 B.C. (Jew. Enc., vol. 7, under Jerusalem).
It is to these events and the subsequent prosperity of the Jews that the verse under comment refers. All this, however, was foretold by Moses long before it came to pass. Says he:
And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations, whither the Lord thy God hath driven thee, And shalt return unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children, with all thine heart, and with all thy soul; That then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the nations, whither the Lord thy God hath scattered thee. If any of thine be driven out unto the utmost parts of heaven, from thence will the Lord thy God gather thee, and from thence will he fetch thee: And the Lord thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and he will do thee good, and multiply thee above thy fathers (Deut. 30:1-5). See also 2:105.
1594
The Jews fared well in exile. Most of them were employed on public works in central Babylonia and many among them eventually gained their freedom and rose to influential positions. Their faith and religious devotion were renewed; the literature of the Kingdom was studied, re-edited, and adapted to the needs of the reviving Community, and the hope of restoration to Palestine was preached and cherished. About 545 B.C., this aspiration took a more definite form. The Jews made a secret agreement with Cyrus, King of Media and Persia and helped him to conquer Babylon. The city surrendered to his army without resistance in July, 539 B.C. As a reward for their services Cyrus permitted the Jews to return to Jerusalem and also helped them to rebuild the Temple (Historians’ History of the World, vol. II, p. 126; Jew. Enc., vol. 7, under "Jerusalem;" Enc. Bib., under "Cyrus" and 2 Chronicles 36: 22, 23). The Judean, Sheshbazzar (a governor under Cyrus) brought back to the Temple vessels which Nebuchadnezzar had carr
فَخَرَجَ عَلَىٰ قَوْمِهِۦ مِنَ ٱلْمِحْرَابِ فَأَوْحَىٰٓ إِلَيْهِمْ أَن سَبِّحُوا۟ بُكْرَةً وَعَشِيًّا
3:42; 33:43.
3:42; 33:43.
Auha ila fulanin means, he communicated to such a one or gave order or made a request by gesture or sign, or he talked to him in such a way that others could not hear him (Aqrab). In 3:42 the word Ramz, which means to communicate by means of movements of the lips and not by using one’s throat, has been used to express the same sense.
3:42; 33:43.
Important Words:
اوحی (asked in a low voice) is derived from وحی. They say وحی الی فلان or اوحی i.e. he communicated to him or gave order or made a request by gesture or sign; he talked to him in secret or he talked to him in such a way that others may not hear him; اوحی اللّٰه الیه means, God sent revelation to him. The real sense of وحی (wahy) which is inf. noun from وحی (waha) is to convey one’s intention or wish by means of quick signs which may be done by gesture, writing, etc. They say اوحی العمل i.e. he did the thing quickly. اوحی الدواء الموت means, medicine precipitated his death (Lane & Aqrab). See also 5:112.
For محراب (chamber) see 3:38.
Commentary:
When Zachariah was commanded by God not to speak to his people for three consecutive nights, he made up his mind to devote himself fully and completely to the remembrance of God. During this time when he had to speak to anyone he spoke so low as to be heard only by those very near him. In 3:42 the word رمزا has been used to express the same sense, for رمز means to communicate by means of movements of the lips and not to use one’s throat. So the Quran repudiates the Biblical suggestion that Zachariah was struck dumb. What actually happened was that he told his people in very low tones that he had been commanded by God to remember and glorify Him and that they should also do the same and not disturb him.
d
3:42; 33:43.
a
3:42; 33:43.
2156
Important Words:
اوحی (asked in a low voice) is derived from وحی. They say وحی الی فلان or اوحی i.e. he communicated to him or gave order or made a request by gesture or sign; he talked to him in secret or he talked to him in such a way that others may not hear him; اوحی اللّٰه الیه means, God sent revelation to him. The real sense of وحی (wahy) which is inf. noun from وحی (waha) is to convey one’s intention or wish by means of quick signs which may be done by gesture, writing, etc. They say اوحی العمل i.e. he did the thing quickly. اوحی الدواء الموت means, medicine precipitated his death (Lane & Aqrab). See also 5:112.
For محراب (chamber) see 3:38.
Commentary:
When Zachariah was commanded by God not to speak to his people for three consecutive nights, he made up his mind to devote himself fully and completely to the remembrance of God. During this time when he had to speak to anyone he spoke so low as to be heard only by those very near him. In 3:42 the word رمزا has been used to express the same sense, for رمز means to communicate by means of movements of the lips and not to use one’s throat. So the Quran repudiates the Biblical suggestion that Zachariah was struck dumb. What actually happened was that he told his people in very low tones that he had been commanded by God to remember and glorify Him and that they should also do the same and not disturb him.
b
3:42; 33:43.
1745
Auha ila fulanin means, he communicated to such a one or gave order or made a request by gesture or sign, or he talked to him in such a way that others could not hear him (Aqrab). In 3:42 the word Ramz, which means to communicate by means of movements of the lips and not by using one’s throat, has been used to express the same sense.
لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَٰمًا ۖ وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا
52:24; 56:26; 78:36.
52:24; 56:26; 78:36.
52:24; 56:26; 78:36.
Commentary:
الا (but) is used here either as استثناء متصل or استثناء منقطع. In the former case the verse would mean that the apparently superfluous talk would also be productive of peace and will result in something useful and beneficial. In the latter case it would mean that the believers will hear nothing vain and useless but will live in perfect peace because there will be peace all round them. They will live in the presence of God Who is peace (59:24) and reside in the abode of peace (6:128) and angels will enter upon them with greetings of peace (13:25). For a full discussion about استثناء منقطع see 2:35.
The verse may also signify that the believers will attain such a high stage of righteousness in the gardens of eternity that they will hear no disparaging talk about one another i.e. there will be found absolutely no suspicion of any kind.
The sentence, They will have their sustenance therein, morning and evening, means that the believers will constantly hear the sweet voice of God, enjoy His sight and will receive the message of eternal peace. The word "sustenance" covers and applies to all these things.
f
52:24; 56:26; 78:36.
a
52:24; 56:26; 78:36.
2204
Commentary:
الا (but) is used here either as استثناء متصل or استثناء منقطع. In the former case the verse would mean that the apparently superfluous talk would also be productive of peace and will result in something useful and beneficial. In the latter case it would mean that the believers will hear nothing vain and useless but will live in perfect peace because there will be peace all round them. They will live in the presence of God Who is peace (59:24) and reside in the abode of peace (6:128) and angels will enter upon them with greetings of peace (13:25). For a full discussion about استثناء منقطع see 2:35.
The verse may also signify that the believers will attain such a high stage of righteousness in the gardens of eternity that they will hear no disparaging talk about one another i.e. there will be found absolutely no suspicion of any kind.
The sentence, They will have their sustenance therein, morning and evening, means that the believers will constantly hear the sweet voice of God, enjoy His sight and will receive the message of eternal peace. The word "sustenance" covers and applies to all these things.
b
52:24; 56:26; 78:36.
إِلَّا تَذْكِرَةً لِّمَن يَخْشَىٰ
73:20; 74:55: 76:30; 80:12.
73:20; 74:55: 76:30; 80:12.
73:20; 74:55; 76:30; 80:12.
Commentary:
The word تذکرة (exhortation) being derived from ذکر and meaning eminence and honour (Lane), the verse purports to say that Muslims will achieve honour and eminence by following the teachings of the Quran and that their enemies will come to grief by rejecting it. The expression یخشی (who fears) implies that for achievement of the great and noble object of the establishment of Divine Unity on earth, which the Muslims have in view, the perfect teaching of the Quran alone is not sufficient unless it is accompanied by the purification of their hearts. The verse further says that the Quran not only guides to the right path those who grope in the darkness of doubt and disbelief but also leads the believers to the highest pinnacles of spiritual eminence and glory.
b
73:20; 74:55: 76:30; 80:12.
a
73:20; 74:55; 76:30; 80:12.
2240
Commentary:
The word تذکرة (exhortation) being derived from ذکر and meaning eminence and honour (Lane), the verse purports to say that Muslims will achieve honour and eminence by following the teachings of the Quran and that their enemies will come to grief by rejecting it. The expression یخشی (who fears) implies that for achievement of the great and noble object of the establishment of Divine Unity on earth, which the Muslims have in view, the perfect teaching of the Quran alone is not sufficient unless it is accompanied by the purification of their hearts. The verse further says that the Quran not only guides to the right path those who grope in the darkness of doubt and disbelief but also leads the believers to the highest pinnacles of spiritual eminence and glory.
b
73:20; 74:55: 76:30; 80:12.
وَقَالُوٓا۟ أَسَٰطِيرُ ٱلْأَوَّلِينَ ٱكْتَتَبَهَا فَهِىَ تُمْلَىٰ عَلَيْهِ بُكْرَةً وَأَصِيلًا
8:32; 16:25; 68:16; 83:14.
8:32; 16:25; 68:16; 83:14.
8:32; 16:25; 68:16; 83:14.
Important Words:
اکتتبھا (got them written down) is derived from کتب which means, he wrote. اکتتب کتاباً means, he wrote a book; he asked one to dictate it; he asked for a book or the like to be written for him; he collected it (Lane & Aqrab).
Commentary:
See next verse.
b
8:32; 16:25; 68:16; 83:14.
a
8:32; 16:25; 68:16; 83:14.
2644A
Important Words:
اکتتبھا (got them written down) is derived from کتب which means, he wrote. اکتتب کتاباً means, he wrote a book; he asked one to dictate it; he asked for a book or the like to be written for him; he collected it (Lane & Aqrab).
Commentary:
See next verse.
d
8:32; 16:25; 68:16; 83:14.
فَلَوْ أَنَّ لَنَا كَرَّةً فَنَكُونَ مِنَ ٱلْمُؤْمِنِينَ
2:168; 6:28; 23:100; 39:59.
2:168; 6:28; 23:100; 39:59.
2:168; 6:28; 23:100; 39:59.
c
2:168; 6:28; 23:100; 39:59.
a
2:168; 6:28; 23:100; 39:59.
c
2:168; 6:28; 23:100; 39:59.
وَسَبِّحُوهُ بُكْرَةً وَأَصِيلًا
3:42; 19:12.
3:42; 19:12.
3:42; 19:12.
b
3:42; 19:12.
b
3:42; 19:12.
b
3:42; 19:12.
أَوْ تَقُولَ حِينَ تَرَى ٱلْعَذَابَ لَوْ أَنَّ لِى كَرَّةً فَأَكُونَ مِنَ ٱلْمُحْسِنِينَ
6:28; 23:100; 26:103; 35:38.
Commentary:
The present and the previous two verses describe the state of a disbeliever when by his persistent evil deeds he incurs Divine displeasure, and punishment stares him in the face.
b
6:28; 23:100; 26:103; 35:38.
3478
Commentary:
The present and the previous two verses describe the state of a disbeliever when by his persistent evil deeds he incurs Divine displeasure, and punishment stares him in the face.
لِّتُؤْمِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَتُعَزِّرُوهُ وَتُوَقِّرُوهُ وَتُسَبِّحُوهُ بُكْرَةً وَأَصِيلًا
5:13.
عربی کا ایک قاعدہ انتشارِ ضمائر کا بھی ہے جس کے معنے یہ ہوتے ہیں کہ ایک ہی فقرہ میں کئی پہلے گذرے ہوئے وجودوں کی طرف ایک ضمیر پھیری جاتی ہے اور اس ضمیر کے معنے کرتے وقت کبھی وہ ایک وجود کی طرف پھرتی ہے اور کبھی دوسرے کی طرف۔ چنانچہ اس آیت میں تُعَزِّرُوْہُ میں ہٗ کی ضمیر رسول کی طرف پھرتی ہے اور تُوَقِّرُوْہُ میں ہٗ کی ضمیر خداتعالیٰ اور رسول دونوں کی طرف پھرتی ہے اور تُسَبِّحُوْہُ میں خداتعالیٰ کی طرف پھرتی ہے گویا ضمیر تو ایک ہی ہے لیکن اس کے مرجع مختلف ہیں کبھی خداتعالیٰ ہے اور کبھی رسول۔
5:13.
5:13.
b
5:13.
3
عربی کا ایک قاعدہ انتشارِ ضمائر کا بھی ہے جس کے معنے یہ ہوتے ہیں کہ ایک ہی فقرہ میں کئی پہلے گذرے ہوئے وجودوں کی طرف ایک ضمیر پھیری جاتی ہے اور اس ضمیر کے معنے کرتے وقت کبھی وہ ایک وجود کی طرف پھرتی ہے اور کبھی دوسرے کی طرف۔ چنانچہ اس آیت میں تُعَزِّرُوْہُ میں ہٗ کی ضمیر رسول کی طرف پھرتی ہے اور تُوَقِّرُوْہُ میں ہٗ کی ضمیر خداتعالیٰ اور رسول دونوں کی طرف پھرتی ہے اور تُسَبِّحُوْہُ میں خداتعالیٰ کی طرف پھرتی ہے گویا ضمیر تو ایک ہی ہے لیکن اس کے مرجع مختلف ہیں کبھی خداتعالیٰ ہے اور کبھی رسول۔
c
5:13.
b
5:13.
وَجَآءَتْ سَكْرَةُ ٱلْمَوْتِ بِٱلْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ
6:94; 23:100.
6:94; 23:100.
6:94; 23:100.
Important Words:
تحید (thou wast trying to run from) is derived from حاد. They say حاد عنه او منه i.e. he turned aside or away from it; he removed or went away or went far away from it; he shunned or avoided it from fear or disdain. حاد عن الطریق means, he turned aside from the road (Lane & Aqrab).
b
6:94; 23:100.
b
6:94; 23:100.
3872
Important Words:
تحید (thou wast trying to run from) is derived from حاد. They say حاد عنه او منه i.e. he turned aside or away from it; he removed or went away or went far away from it; he shunned or avoided it from fear or disdain. حاد عن الطریق means, he turned aside from the road (Lane & Aqrab).
b
6:94; 23:100.
وَلَقَدْ صَبَّحَهُم بُكْرَةً عَذَابٌ مُّسْتَقِرٌّ
11:82.
Important Words:
صبحھم (came upon them early in the morning). صبح (sabbaha) is the intensive form of صبح (sabaha). They say صبح القوم i.e. he came to the people or attacked them in the morning (Lane & Aqrab). See also 7:79.
a
11:82.
4030
Important Words:
صبحھم (came upon them early in the morning). صبح (sabbaha) is the intensive form of صبح (sabaha). They say صبح القوم i.e. he came to the people or attacked them in the morning (Lane & Aqrab). See also 7:79.
نَحْنُ جَعَلْنَٰهَا تَذْكِرَةً وَمَتَٰعًا لِّلْمُقْوِينَ
贫困和饥饿的人们; 沙漠中的旅人或在荒野中落脚的人 (اَقْرَبْ, Aqrab)。
یعنی گیلی لکڑی آسانی سے نہیں جل سکتی۔ خداتعالیٰ اس گیلی لکڑی کو سُکَھا دیتا ہے اور پھر وہ خوب جلنے لگ جاتی ہے۔ اسی طرح ایک وقت میں قومیں زندہ ہوتی ہیں اور ان پر تباہی نہیں آسکتی‘ مگر دوسرے وقت میں وہ اپنی طاقت کھو بیٹھتی ہیں اور سُوکھی لکڑی کی طرح بھڑ بھڑ کرکے جل پڑتی ہیں۔
Needy and hungry people; wayfarers in a desert or those who alight at a desolate place (Aqrab).
Important Words:
المقوین (wayfarers of the desert) is derived from قوی. They say قوی الرجل i.e. the man became extremely hungry. أقویmeans, he alighted at a desolate place. اقوت الدار means, the house became empty of dwellers. أقوی القوم means, the provisions of the people were exhausted. القواء means, waste, barren land, ruin; hunger. مقوین means, needy and hungry people; wayfarers of a desert or those who alight at a desolate place. بات القواء او القوی means, he spent the night hungry or in a desert (Aqrab).
1396
贫困和饥饿的人们; 沙漠中的旅人或在荒野中落脚的人 (اَقْرَبْ, Aqrab)。
1
یعنی گیلی لکڑی آسانی سے نہیں جل سکتی۔ خداتعالیٰ اس گیلی لکڑی کو سُکَھا دیتا ہے اور پھر وہ خوب جلنے لگ جاتی ہے۔ اسی طرح ایک وقت میں قومیں زندہ ہوتی ہیں اور ان پر تباہی نہیں آسکتی‘ مگر دوسرے وقت میں وہ اپنی طاقت کھو بیٹھتی ہیں اور سُوکھی لکڑی کی طرح بھڑ بھڑ کرکے جل پڑتی ہیں۔
4132
Important Words:
المقوین (wayfarers of the desert) is derived from قوی. They say قوی الرجل i.e. the man became extremely hungry. أقویmeans, he alighted at a desolate place. اقوت الدار means, the house became empty of dwellers. أقوی القوم means, the provisions of the people were exhausted. القواء means, waste, barren land, ruin; hunger. مقوین means, needy and hungry people; wayfarers of a desert or those who alight at a desolate place. بات القواء او القوی means, he spent the night hungry or in a desert (Aqrab).
2975
Needy and hungry people; wayfarers in a desert or those who alight at a desolate place (Aqrab).
لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَآ أُذُنٌ وَٰعِيَةٌ
یعنی ایسا ہی اب محمد رسول اللہ صلی اللہ علیہ وسلم کی قوم کے ساتھ ہوگا اور وہ بھی مختلف قسم کے عذابوں میں مبتلا کی جائے گی۔
29:16; 54:16.
Important Words:
تعیھا (might retain it) is derived from وعی. They say وعی الحدیث i.e. he kept or retained the narrative in his mind or memory; he learned it by heart (Aqrab).
Commentary:
The various punishments which overtook disbelievers for their sins and opposition to Divine Prophets at different times have been mentioned as a standing and permanent reminder to those who defy God’s laws and His Message, implying that opponents of the Holy Prophet would meet with no better fate if they did not repent and give up their evil ways.
1
یعنی ایسا ہی اب محمد رسول اللہ صلی اللہ علیہ وسلم کی قوم کے ساتھ ہوگا اور وہ بھی مختلف قسم کے عذابوں میں مبتلا کی جائے گی۔
d
29:16; 54:16.
4347
Important Words:
تعیھا (might retain it) is derived from وعی. They say وعی الحدیث i.e. he kept or retained the narrative in his mind or memory; he learned it by heart (Aqrab).
Commentary:
The various punishments which overtook disbelievers for their sins and opposition to Divine Prophets at different times have been mentioned as a standing and permanent reminder to those who defy God’s laws and His Message, implying that opponents of the Holy Prophet would meet with no better fate if they did not repent and give up their evil ways.
وَإِنَّهُۥ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ
Commentary:
Only the righteous believers and those who have fear of God in their hearts will benefit from the arguments given in the above verse. Or the meaning is that the Quran would prove a potent means of raising those, who would believe in it, to great eminence—the root word ذکر from which تذکرة is derived meaning eminence.
4364
Commentary:
Only the righteous believers and those who have fear of God in their hearts will benefit from the arguments given in the above verse. Or the meaning is that the Quran would prove a potent means of raising those, who would believe in it, to great eminence—the root word ذکر from which تذکرة is derived meaning eminence.
إِنَّ هَٰذِهِۦ تَذْكِرَةٌ ۖ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ سَبِيلًا
20:4; 74:55; 76:30; 80:12.
20:4; 74:55; 76:30; 80:12.
20:4; 74:55; 76:30; 80:12.
Commentary:
The verse contains an invincible argument in support of the Divine origin of the Quranic revelation. The Surah was one of the earliest two or three chapters revealed at Mecca at a time when the Holy Prophet himself perhaps had no very clear idea of the momentous significance of his mission and of the strong opposition and bitter persecution he was to meet with at the hands of those very people who formerly looked upon him as the most trusted and honest man in Mecca. Under the circumstances, it could hardly be imagined that one day Mecca would lay prostrate at his feet and the Quraish leaders would be begging for mercy and forgiveness. The wildest stretch of human imagination could hardly conceive of such stupendous happenings as have been foretold in the preceding verses; much less could a human being declare in such forceful terms that these prophecies would be fulfilled. The Quran is certainly a Reminder from God.
e
20:4; 74:55; 76:30; 80:12.
c
20:4; 74:55; 76:30; 80:12.
4429
Commentary:
The verse contains an invincible argument in support of the Divine origin of the Quranic revelation. The Surah was one of the earliest two or three chapters revealed at Mecca at a time when the Holy Prophet himself perhaps had no very clear idea of the momentous significance of his mission and of the strong opposition and bitter persecution he was to meet with at the hands of those very people who formerly looked upon him as the most trusted and honest man in Mecca. Under the circumstances, it could hardly be imagined that one day Mecca would lay prostrate at his feet and the Quraish leaders would be begging for mercy and forgiveness. The wildest stretch of human imagination could hardly conceive of such stupendous happenings as have been foretold in the preceding verses; much less could a human being declare in such forceful terms that these prophecies would be fulfilled. The Quran is certainly a Reminder from God.
b
20:4; 74:55; 76:30; 80:12.
فَمَا لَهُمْ عَنِ ٱلتَّذْكِرَةِ مُعْرِضِينَ
كَلَّآ إِنَّهُۥ تَذْكِرَةٌ
Commentary:
The demand of disbelievers can never be accepted as the Quran has fully satisfied all needs and requirements of man. It is a Reminder and an Exhortation par excellence, and through it the nations that will accept its Message and act upon its teaching will rise to great eminence.
4455
Commentary:
The demand of disbelievers can never be accepted as the Quran has fully satisfied all needs and requirements of man. It is a Reminder and an Exhortation par excellence, and through it the nations that will accept its Message and act upon its teaching will rise to great eminence.