Search Results for "يُؤَخِّرَ"
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۞ قَالَتْ رُسُلُهُمْ أَفِى ٱللَّهِ شَكٌّ فَاطِرِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ يَدْعُوكُمْ لِيَغْفِرَ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۚ قَالُوٓا۟ إِنْ أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا تُرِيدُونَ أَن تَصُدُّونَا عَمَّا كَانَ يَعْبُدُ ءَابَآؤُنَا فَأْتُونَا بِسُلْطَٰنٍ مُّبِينٍ
6:15; 12:102; 35:2; 39:47.
11:28; 23:25.
引用创造天地来证实赐予先知们的教诲源于安拉。由于安拉是天地的创造者, 所以没有理由认为安拉创造了人, 却不加以引导而把他遗弃。同样有理由认为以下的想法也是不合逻辑的: 安拉创造天地, 从而充裕地向人类提供物质财富使人类得以进步, 但他却不向人类提供精神财富。
بعض سے یہ مرادنہیں کہ اللہ تعالیٰ صرف چند گناہوں کو بخشتا ہے۔ باقیوں کو نہیں بخشتا۔ بلکہ مطلب یہ ہے کہ بعض گناہ جو انسانوں سے تعلق رکھنے والے ہوتے ہیں جب تک لوگ ان گناہوں کی معافی دوسرے لوگوں سے نہ مانگ لیں اس وقت تک وہ معاف نہیں ہوتے۔ ہاں جب قصور کرنے والے معافی مانگ لیں اور نادم ہو جائیں تو اللہ تعالیٰ خود اپنے بندوں کے دلوں میں تحریک کرتا ہے کہ وہ اپنے ظلم کرنے والے لوگوں کو بخش کر اللہ تعالیٰ کے مزید انعامات کے وارث ہو جائیں اور یہ اتنا سستا سودا ہے کہ وہ اسے ضرور قبول کر لیتے ہیں۔
6:15; 12:102; 35:2; 39:47.
11:28; 23:25.
The creation of the heavens and the earth has been adduced to prove the Divine origin of the teachings given to the Prophets. God being the Creator of the heavens and the earth it would be unreasonable to suppose that, having created man, He had left him without guidance. It would be equally inconsistent with reason to think that, whereas God had made ample provision for the material welfare and advancement of man by creating the heavens and the earth, He had neglected to provide for his spiritual welfare.
6:15; 12:102; 35:2; 39:47.
11:28; 23:25.
Important Words:
فاطر (Maker) is the active participle from فطر. They say فطرہ i.e. he clove, split, rent or cracked it; He (God) created it, or produced it or brought it into existence, namely, for the first time, it not having existed before; originated it; commenced or began it. فاطرالسموات means, the Originator or Creator of the heavens. Ibn ‘Abbas says, "I did not know what was the meaning of فاطرالسموات until two Arabs of the desert came to me, disputing together respecting a well, and one of them said, انا افطرتھا i.e. 'It was I who originated or began it.' " فطرالعجین; means, he made the dough into bread, or baked it, without leavening it, he kneaded the dough and made it into bread or baked it immediately (Lane & Aqrab). From the Quran it appears that there are four stages of creation: (a) the stage when nothing existed and the process of creation began for thefirst time, nothing having existed before; (b) the stage when matter had come into existence but had not yet taken a definite material form; (c) the stage when, as the result of combination, matter began to acquire diverse properties, the consummation of this process being known by the name of the law of nature; and (d) the last stage when, in accordance with the law of nature, the process of procreation or repetition in creation began, viz. man was born out of man and grain out of grain, etc. The attribute of فاطر (Maker) points to the second stage.
Commentary:
The verse gives the creation of the heavens and the earth as an argument to prove the Divine origin of the teaching given to the Prophets. The Prophets are here represented as saying to their opponents: "It is by the command of Allah that we preach. We say nothing of our own accord. How can you entertain doubt about the fact that God can send down revealed guidance? He is the Creator of heaven and earth, and it is unreasonable to think that, after having created man, He should have left him without guidance. Equally, it is inconsistent with reason to think that, whereas God has made ample provision for the material welfare and advancement of man by creating heaven and earth, He should have neglected to provide for his spiritual welfare."
The words, He calls you that He may forgive you your sins, and grant you respite till an appointed term, refute an objection of disbelievers that God was too dignified and exalted to invite humble beings like themselves to Him. They are told that it is indeed inconsistent with the dignity of God to call humble beings to His aid, but it is not at all below His dignity to come to their help. Nay, such an act is quite in keeping with His supreme dignity. God had therefore sent His Messengers that, through them, He might satisfy the moral and spiritual needs of man and grant him a new and higher life.
The expression, you are but men like ourselves;…Bring us then some clear proof, contains another objection of disbelievers that, if God at all was to have raised Messengers, they should have been beings befitting His dignity and not weak and humble men like themselves. The answer is given in the succeeding verse.
a
6:15; 12:102; 35:2; 39:47.
b
11:28; 23:25.
647
引用创造天地来证实赐予先知们的教诲源于安拉。由于安拉是天地的创造者, 所以没有理由认为安拉创造了人, 却不加以引导而把他遗弃。同样有理由认为以下的想法也是不合逻辑的: 安拉创造天地, 从而充裕地向人类提供物质财富使人类得以进步, 但他却不向人类提供精神财富。
1
بعض سے یہ مرادنہیں کہ اللہ تعالیٰ صرف چند گناہوں کو بخشتا ہے۔ باقیوں کو نہیں بخشتا۔ بلکہ مطلب یہ ہے کہ بعض گناہ جو انسانوں سے تعلق رکھنے والے ہوتے ہیں جب تک لوگ ان گناہوں کی معافی دوسرے لوگوں سے نہ مانگ لیں اس وقت تک وہ معاف نہیں ہوتے۔ ہاں جب قصور کرنے والے معافی مانگ لیں اور نادم ہو جائیں تو اللہ تعالیٰ خود اپنے بندوں کے دلوں میں تحریک کرتا ہے کہ وہ اپنے ظلم کرنے والے لوگوں کو بخش کر اللہ تعالیٰ کے مزید انعامات کے وارث ہو جائیں اور یہ اتنا سستا سودا ہے کہ وہ اسے ضرور قبول کر لیتے ہیں۔
a
6:15; 12:102; 35:2; 39:47.
b
11:28; 23:25.
1665
Important Words:
فاطر (Maker) is the active participle from فطر. They say فطرہ i.e. he clove, split, rent or cracked it; He (God) created it, or produced it or brought it into existence, namely, for the first time, it not having existed before; originated it; commenced or began it. فاطرالسموات means, the Originator or Creator of the heavens. Ibn ‘Abbas says, "I did not know what was the meaning of فاطرالسموات until two Arabs of the desert came to me, disputing together respecting a well, and one of them said, انا افطرتھا i.e. 'It was I who originated or began it.' " فطرالعجین; means, he made the dough into bread, or baked it, without leavening it, he kneaded the dough and made it into bread or baked it immediately (Lane & Aqrab). From the Quran it appears that there are four stages of creation: (a) the stage when nothing existed and the process of creation began for thefirst time, nothing having existed before; (b) the stage when matter had come into existence but had not yet taken a definite material form; (c) the stage when, as the result of combination, matter began to acquire diverse properties, the consummation of this process being known by the name of the law of nature; and (d) the last stage when, in accordance with the law of nature, the process of procreation or repetition in creation began, viz. man was born out of man and grain out of grain, etc. The attribute of فاطر (Maker) points to the second stage.
Commentary:
The verse gives the creation of the heavens and the earth as an argument to prove the Divine origin of the teaching given to the Prophets. The Prophets are here represented as saying to their opponents: "It is by the command of Allah that we preach. We say nothing of our own accord. How can you entertain doubt about the fact that God can send down revealed guidance? He is the Creator of heaven and earth, and it is unreasonable to think that, after having created man, He should have left him without guidance. Equally, it is inconsistent with reason to think that, whereas God has made ample provision for the material welfare and advancement of man by creating heaven and earth, He should have neglected to provide for his spiritual welfare."
The words, He calls you that He may forgive you your sins, and grant you respite till an appointed term, refute an objection of disbelievers that God was too dignified and exalted to invite humble beings like themselves to Him. They are told that it is indeed inconsistent with the dignity of God to call humble beings to His aid, but it is not at all below His dignity to come to their help. Nay, such an act is quite in keeping with His supreme dignity. God had therefore sent His Messengers that, through them, He might satisfy the moral and spiritual needs of man and grant him a new and higher life.
The expression, you are but men like ourselves;…Bring us then some clear proof, contains another objection of disbelievers that, if God at all was to have raised Messengers, they should have been beings befitting His dignity and not weak and humble men like themselves. The answer is given in the succeeding verse.
a
6:15; 12:102; 35:2; 39:47.
b
11:28; 23:25.
1458
The creation of the heavens and the earth has been adduced to prove the Divine origin of the teachings given to the Prophets. God being the Creator of the heavens and the earth it would be unreasonable to suppose that, having created man, He had left him without guidance. It would be equally inconsistent with reason to think that, whereas God had made ample provision for the material welfare and advancement of man by creating the heavens and the earth, He had neglected to provide for his spiritual welfare.
وَلَا تَحْسَبَنَّ ٱللَّهَ غَٰفِلًا عَمَّا يَعْمَلُ ٱلظَّٰلِمُونَ ۚ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ ٱلْأَبْصَٰرُ
Important Words:
تشخص (will fixedly stare) is derived from شخص which means, he or it rose; or, he or it became raised. شخص النجم means, the star rose and became visible on the horizon. They say شخص بصرہ i.e. his eyes became fixedly open; his eyes became raised; or his sight became stretched and raised. شخص المیت بصرہ means, the dying man raised his eyes, which became fixedly open. The Arabs say شخص به امر i.e. something happened to him and disquieted him as though he were raised from the ground by reason of his disquietude (Aqrab & Lane).
Commentary:
With the preceding verse ended the prayer of Abraham, which was meant as an introduction for reverting to the subject of the Holy Prophet. Abraham had prayed that the worship of the One God might be established in Mecca through his progeny, particularly the Holy Prophet for whose appearance he had prayed to God (2:130). The conquest of Mecca, in which lay the Sacred House which had been built for the worship of the One God but which had now become the centre of idolatry, alone could fulfil this prayer. So the Holy Prophet is told here that he should not think that God is unaware of the actions of his enemies, who are now holding the House of God and are leaving no stone unturned to check the spread of Islam. He will certainly destroy the idolaters and establish His own worship in the land. The respite which was being granted to the Meccans was intended to afford them an opportunity to repent and mend their ways; and if they did not do so the day was not far off when, owing to the sudden consternation caused by Divine punishment, "the eyes will fixedly stare" in bewilderment. This graphic picture of the Fall of Mecca is continued in the following verse.
1697
Important Words:
تشخص (will fixedly stare) is derived from شخص which means, he or it rose; or, he or it became raised. شخص النجم means, the star rose and became visible on the horizon. They say شخص بصرہ i.e. his eyes became fixedly open; his eyes became raised; or his sight became stretched and raised. شخص المیت بصرہ means, the dying man raised his eyes, which became fixedly open. The Arabs say شخص به امر i.e. something happened to him and disquieted him as though he were raised from the ground by reason of his disquietude (Aqrab & Lane).
Commentary:
With the preceding verse ended the prayer of Abraham, which was meant as an introduction for reverting to the subject of the Holy Prophet. Abraham had prayed that the worship of the One God might be established in Mecca through his progeny, particularly the Holy Prophet for whose appearance he had prayed to God (2:130). The conquest of Mecca, in which lay the Sacred House which had been built for the worship of the One God but which had now become the centre of idolatry, alone could fulfil this prayer. So the Holy Prophet is told here that he should not think that God is unaware of the actions of his enemies, who are now holding the House of God and are leaving no stone unturned to check the spread of Islam. He will certainly destroy the idolaters and establish His own worship in the land. The respite which was being granted to the Meccans was intended to afford them an opportunity to repent and mend their ways; and if they did not do so the day was not far off when, owing to the sudden consternation caused by Divine punishment, "the eyes will fixedly stare" in bewilderment. This graphic picture of the Fall of Mecca is continued in the following verse.
وَلَوْ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِظُلْمِهِم مَّا تَرَكَ عَلَيْهَا مِن دَآبَّةٍ وَلَٰكِن يُؤَخِّرُهُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۖ فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَـْٔخِرُونَ سَاعَةً ۖ وَلَا يَسْتَقْدِمُونَ
10:12; 18:59; 35:46.
7:35; 10:50.
The reason why punishment is delayed is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been left no purpose in the survival of beasts, animals and birds, etc. after his destruction. Being created for man’s use and benefit they would have perished with him.
10:12; 18:59; 35:46.
7:35; 10:50.
Commentary:
This verse furnishes an answer to a possible doubt arising from the preceding verse. The doubter would say, if Divine revelation is the only source of guidance, and teachings devised by man all lead to error, why then do disbelievers, in spite of their rejection of Divine guidance, not always come to grief in this life? On the contrary, many of them are seen to prosper, which fact shows that they are not altogether in the wrong. One answer implied in the verse is that if thieves, robbers and murderers do not always meet with immediate punishment and sometimes get respite, how can respite granted to rejecters of the Quran be adduced as a proof that it is not the revealed word of God? Another reason embodied in this verse as to why punishment is not always meted out to the guilty is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been no purpose in the beasts, animals, birds etc., remaining alive after his destruction. Being created for man’s use and benefit they would have perished with him. So God’s wise plan in granting respite to evildoers and deferring their punishment provides yet another proof of the life after death when man’s actions will meet with full and even-handed justice.
a
10:12; 18:59; 35:46.
b
7:35; 10:50.
b
10:12; 18:59; 35:46.
c
7:35; 10:50.
1862
Commentary:
This verse furnishes an answer to a possible doubt arising from the preceding verse. The doubter would say, if Divine revelation is the only source of guidance, and teachings devised by man all lead to error, why then do disbelievers, in spite of their rejection of Divine guidance, not always come to grief in this life? On the contrary, many of them are seen to prosper, which fact shows that they are not altogether in the wrong. One answer implied in the verse is that if thieves, robbers and murderers do not always meet with immediate punishment and sometimes get respite, how can respite granted to rejecters of the Quran be adduced as a proof that it is not the revealed word of God? Another reason embodied in this verse as to why punishment is not always meted out to the guilty is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been no purpose in the beasts, animals, birds etc., remaining alive after his destruction. Being created for man’s use and benefit they would have perished with him. So God’s wise plan in granting respite to evildoers and deferring their punishment provides yet another proof of the life after death when man’s actions will meet with full and even-handed justice.
b
10:12; 18:59; 35:46.
c
7:35; 10:50.
1554
The reason why punishment is delayed is that if all sins had been at once punished by God, the world would have come to an end and all life on earth would have become extinct. Man would have perished as a result of his sins and there would have been left no purpose in the survival of beasts, animals and birds, etc. after his destruction. Being created for man’s use and benefit they would have perished with him.
وَلَوْ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِمَا كَسَبُوا۟ مَا تَرَكَ عَلَىٰ ظَهْرِهَا مِن دَآبَّةٍ وَلَٰكِن يُؤَخِّرُهُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۖ فَإِذَا جَآءَ أَجَلُهُمْ فَإِنَّ ٱللَّهَ كَانَ بِعِبَادِهِۦ بَصِيرًۢا
10:12; 18:59.
7:35; 10:50; 16:62.
The Merciful God is slow to punish. He grants respite and affords chances to the wicked and the rebellious in order that they may mend their ways. If God had meted out swift and quick punishment that the sinners deserved they would have been destroyed in no time, and the world would have come to an end, and all life on earth would have become extinct, because then there would be no purpose left in the beasts, animals, birds, etc. remaining alive after man’s destruction. Or, the verse may mean that God will not hesitate to destroy these abominable worms of the earth, i.e. disbelievers.
10:12; 18:59.
7:35; 10:50; 16:62.
Commentary:
The verse purports to say that though, by their rejection of truth and iniquitous deeds, disbelievers have made themselves deserving of Divine punishment, yet the Merciful God is slow in punishing them. He grants respite and affords opportunities to the wicked and the rebellious people in order that they may mend their ways and accept the truth. If God had meted out swift and quick punishment to sinners, they would have been destroyed in no time, and the world would have come to an end, and all life on earth would have become extinct, because there would be no purpose left in the beasts, animals, birds, etc. remaining alive after man’s destruction. Being created for man’s use, they too would have perished. But this respite and delay in punishment should not be understood to signify that disbelievers can indefinitely escape or avoid it. When the cup of their iniquities is full, says the verse, the decreed hour of retribution will arrive and they will be allowed no further respite.
The words دابة signifying "worm of the earth" may also apply to disbelievers because of their devoting all their labour and endeavour to the acquirement of worldly comforts and riches. In this sense of the word the verse would mean that God will not hesitate to destroy these abominable worms of the earth.
a
10:12; 18:59.
b
7:35; 10:50; 16:62.
1058
永久仁慈的安拉的惩罚是缓慢的。他给邪恶和忤逆者缓刑, 让他们可以改过自新。如果安拉很快地给予那些犯罪者以应有的惩罚的话, 他们就会在弹指间被歼灭殆尽, 世界就会完结, 地球上的生物就会死绝, 因为在人类毁灭后所遗留下飞禽走兽, 它们活着也将是没有意义的, 这节经文的意思或可解为, 安拉不会对消灭这些地球上可恶的蠕虫即不信的人犹疑不决。
a
10:12; 18:59.
b
7:35; 10:50; 16:62.
3212
Commentary:
The verse purports to say that though, by their rejection of truth and iniquitous deeds, disbelievers have made themselves deserving of Divine punishment, yet the Merciful God is slow in punishing them. He grants respite and affords opportunities to the wicked and the rebellious people in order that they may mend their ways and accept the truth. If God had meted out swift and quick punishment to sinners, they would have been destroyed in no time, and the world would have come to an end, and all life on earth would have become extinct, because there would be no purpose left in the beasts, animals, birds, etc. remaining alive after man’s destruction. Being created for man’s use, they too would have perished. But this respite and delay in punishment should not be understood to signify that disbelievers can indefinitely escape or avoid it. When the cup of their iniquities is full, says the verse, the decreed hour of retribution will arrive and they will be allowed no further respite.
The words دابة signifying "worm of the earth" may also apply to disbelievers because of their devoting all their labour and endeavour to the acquirement of worldly comforts and riches. In this sense of the word the verse would mean that God will not hesitate to destroy these abominable worms of the earth.
a
10:12; 18:59.
b
7:35; 10:50; 16:62.
2425
The Merciful God is slow to punish. He grants respite and affords chances to the wicked and the rebellious in order that they may mend their ways. If God had meted out swift and quick punishment that the sinners deserved they would have been destroyed in no time, and the world would have come to an end, and all life on earth would have become extinct, because then there would be no purpose left in the beasts, animals, birds, etc. remaining alive after man’s destruction. Or, the verse may mean that God will not hesitate to destroy these abominable worms of the earth, i.e. disbelievers.
وَلَن يُؤَخِّرَ ٱللَّهُ نَفْسًا إِذَا جَآءَ أَجَلُهَا ۚ وَٱللَّهُ خَبِيرٌۢ بِمَا تَعْمَلُونَ
71:5.
71:5.
Commentary:
The word أجل signifies a Divine decree, and the verse means that a people should make the best of their opportunities before the Divine decree comes into force; that is, because they will have outlived their usefulness, they would deserve to live no more.
c
71:5.
a
71:5.
4253
Commentary:
The word أجل signifies a Divine decree, and the verse means that a people should make the best of their opportunities before the Divine decree comes into force; that is, because they will have outlived their usefulness, they would deserve to live no more.
a
71:5.
3054
When it loses the God-given opportunity to serve a good cause.
يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۚ إِنَّ أَجَلَ ٱللَّهِ إِذَا جَآءَ لَا يُؤَخَّرُ ۖ لَوْ كُنتُمْ تَعْلَمُونَ
b
63:12.
1494
当安拉的指令真正生效的时候, 悔悟是没有用的。
e
63:12.
4388
Commentary:
When a Divine decree of punishment is in active operation, repentance is of no use.
b
63:12.
3130
When a Divine decree actually comes in operation, repentance is of no use.