ذَرۡ
Appears 29 times in Quran
Derived Words (21)
Words derived from the stem "ذَرۡ".
- whether thou warn them
- and to be on thy guard against them
- scattering
- have vowed
- vowed
- I warn you
- so leave them
- so leave them alone
- So leave Me
- so beware of them
- or whatsoever vow you vow
- We have warned you
- And leave Me alone
- and felt helpless on their behalf
Occurrences in Quran
Found 29 verses containing "ذَرۡ".
اِنَّ الَّذِیۡنَ کَفَرُوۡا سَوَآءٌ عَلَیۡہِمۡ ءَاَنۡذَرۡتَہُمۡ اَمۡ لَمۡ تُنۡذِرۡہُمۡ لَا یُؤۡمِنُوۡنَ
26:137; 36:11.
The verse speaks of such disbelievers as become so indifferent to truth that it does not matter whether they receive a warning or not. Of these it is declared that as long as their present condition continues, they will not believe.
4:169, 170; 26:137; 36:11.
Important Words:
كفروا (they disbelieved) is derived from كفر which is the opposite of آمن and means, he disbelieved. The literal meaning of كفر (kufr) is ستر الشیء i.e. to cover up a thing. Thence it has also come to mean "ungratefulness" and "disbelief" (Aqrab). When the word is used singly, without any qualifying word, it means the rejection of any fundamental object of faith, i.e.the Unity of God or the prophethood of the Holy Prophet, or the Holy Book, etc (Mufradat).
ءانذرتھم (whether thou warn them). انذر is derived from نذر. They say نذر الشیء i.e. he knew the danger underlying the thing and was on his guard against it. انذر is the transitive form of نذر; so انذرہ means, he warned him of a coming danger. نذیرmeans, a warner (Aqrab). The ھمزہ (hamzah) used in the beginning of the word ءانذرتھم does not give the meaning of interrogation. It is simply used to make the word infinitive, and the clause beginning with it would be taken to mean whether thou warn them or warn them not. It is a parenthetical clause which goes to qualify the words, those who have disbelieved (Mufradat).
Commentary:
After speaking of the class of true believers and describing the high stage of faith, God now speaks of the extreme type of disbelievers who have become so indifferent to truth that it matters not whether they receive a warning or not. Of such disbelievers it has been declared that as long as their present condition continues, they will not believe. The verse does not at all mean that no disbeliever will henceforward believe. The idea is not only repugnant to the teaching of the Quran but is also opposed to all established facts of history; for people continued to embrace Islam even after this verse was revealed. Again, it was after this verse that the Surah النصر (Ch.110) was revealed to the Holy Prophet, in which God spoke to him saying that people would soon begin to join Islam in very large numbers (110:3), and so it actually came to pass. In short, the words, they will not believe, refer only to such disbelievers as turn a deaf ear to the warnings of the Prophet, and to them also the words apply only so long as they do not change their present condition. A person who turns a deaf ear to a warning today but begins to heed it tomorrow does not, indeed cannot, come under the so-called ban.
a
26:137; 36:11.
27
这节经文谈到这样一些不信道的人, 他们对真理如此地漠不关心, 以致不论他们是否得到警告, 他们总是不信。对于这些人, 经典明言, 只要他们现在的情况不变, 他们不会信道。
c
4:169, 170; 26:137; 36:11.
13
Important Words:
كفروا (they disbelieved) is derived from كفر which is the opposite of آمن and means, he disbelieved. The literal meaning of كفر (kufr) is ستر الشیء i.e. to cover up a thing. Thence it has also come to mean "ungratefulness" and "disbelief" (Aqrab). When the word is used singly, without any qualifying word, it means the rejection of any fundamental object of faith, i.e.the Unity of God or the prophethood of the Holy Prophet, or the Holy Book, etc (Mufradat).
ءانذرتھم (whether thou warn them). انذر is derived from نذر. They say نذر الشیء i.e. he knew the danger underlying the thing and was on his guard against it. انذر is the transitive form of نذر; so انذرہ means, he warned him of a coming danger. نذیرmeans, a warner (Aqrab). The ھمزہ (hamzah) used in the beginning of the word ءانذرتھم does not give the meaning of interrogation. It is simply used to make the word infinitive, and the clause beginning with it would be taken to mean whether thou warn them or warn them not. It is a parenthetical clause which goes to qualify the words, those who have disbelieved (Mufradat).
Commentary:
After speaking of the class of true believers and describing the high stage of faith, God now speaks of the extreme type of disbelievers who have become so indifferent to truth that it matters not whether they receive a warning or not. Of such disbelievers it has been declared that as long as their present condition continues, they will not believe. The verse does not at all mean that no disbeliever will henceforward believe. The idea is not only repugnant to the teaching of the Quran but is also opposed to all established facts of history; for people continued to embrace Islam even after this verse was revealed. Again, it was after this verse that the Surah النصر (Ch.110) was revealed to the Holy Prophet, in which God spoke to him saying that people would soon begin to join Islam in very large numbers (110:3), and so it actually came to pass. In short, the words, they will not believe, refer only to such disbelievers as turn a deaf ear to the warnings of the Prophet, and to them also the words apply only so long as they do not change their present condition. A person who turns a deaf ear to a warning today but begins to heed it tomorrow does not, indeed cannot, come under the so-called ban.
d
26:137; 36:11.
26
The verse speaks of such disbelievers as become so indifferent to truth that it does not matter whether they receive a warning or not. Of these it is declared that as long as their present condition continues, they will not believe.
وَمَاۤ اَنۡفَقۡتُمۡ مِّنۡ نَّفَقَۃٍ اَوۡ نَذَرۡتُمۡ مِّنۡ نَّذۡرٍ فَاِنَّ اللّٰہَ یَعۡلَمُہٗ ۗ وَمَا لِلظّٰلِمِیۡنَ مِنۡ اَنۡصَارٍ
22:30; 76:8.
عربی میں مَآ اَنْفَقْتُمْ مِّنْ نَّفَقَۃٍ اَوْ نَذَرْتُمْ مِّنْ نَّذَرٍ ہے۔ لفظی ترجمہ یہ ہوتا ہے ’’جو خرچ بھی تم خرچ کرو اور جو نذر بھی تم نذر دو‘‘ لیکن یہ زبان کے محاورات کا فرق ہے۔ اردو میں جو مضمون کرو یا دو کے لفظ سے ادا کیا جاتا ہے عربی میں اس کے اسم سے فعل بناکر لے آتے ہیں اور اس سے وہ مضمون ادا کرتے ہیں۔ ہاں اس ترکیب سے یہ زائد معنے ضرور پیدا ہو جاتے ہیں کہ جس چیز کو خرچ کیا جائے وہ خرچ کرنے کے قابل ہو اور جو نذر دو وہ نذر میں پیش کرنے کے قابل ہو۔
22:30; 76:8.
There is a tradition to the effect that the Holy Prophet did not approve of making conditional vows for the performance of non-obligatory acts of goodness; but if a man does so, fulfilment of the vow becomes obligatory.
22:30; 76:8.
Important Words:
نذرتم (you vow) is derived from نذر i.e. he made a vow, thereby binding himself to do an act the doing of which is not obligatory on him; he made a vow dedicating his child for the service of religion. نذر is a vow by which a man binds himself to do an act not obligatory on him, sometimes conditional on the acquisition of an object or the fulfilment of a desire, in which case it amounts to a conditional promise. The word also signifies a votive offering (Lane & Aqrab).
Commentary:
There is a tradition to the effect that the Holy Prophet did not approve of making conditional vows for the performance of non-obligatory acts of goodness; but if a man does so, fulfilment of the vow becomes obligatory.
The words Allah surely knows it mean that if a man spends in the cause of God, He will appreciate it and follow it with good results.
But as for those who do not spend or who break their vows, the punishment of God will visit such wrongdoers and no friend or sympathizer will be of any help to them. Similarly, in the life to come, neither will God help such men nor will the angels or the Prophets or other holy men help them with their intercession.
c
22:30; 76:8.
2
عربی میں مَآ اَنْفَقْتُمْ مِّنْ نَّفَقَۃٍ اَوْ نَذَرْتُمْ مِّنْ نَّذَرٍ ہے۔ لفظی ترجمہ یہ ہوتا ہے ’’جو خرچ بھی تم خرچ کرو اور جو نذر بھی تم نذر دو‘‘ لیکن یہ زبان کے محاورات کا فرق ہے۔ اردو میں جو مضمون کرو یا دو کے لفظ سے ادا کیا جاتا ہے عربی میں اس کے اسم سے فعل بناکر لے آتے ہیں اور اس سے وہ مضمون ادا کرتے ہیں۔ ہاں اس ترکیب سے یہ زائد معنے ضرور پیدا ہو جاتے ہیں کہ جس چیز کو خرچ کیا جائے وہ خرچ کرنے کے قابل ہو اور جو نذر دو وہ نذر میں پیش کرنے کے قابل ہو۔
a
22:30; 76:8.
277
Important Words:
نذرتم (you vow) is derived from نذر i.e. he made a vow, thereby binding himself to do an act the doing of which is not obligatory on him; he made a vow dedicating his child for the service of religion. نذر is a vow by which a man binds himself to do an act not obligatory on him, sometimes conditional on the acquisition of an object or the fulfilment of a desire, in which case it amounts to a conditional promise. The word also signifies a votive offering (Lane & Aqrab).
Commentary:
There is a tradition to the effect that the Holy Prophet did not approve of making conditional vows for the performance of non-obligatory acts of goodness; but if a man does so, fulfilment of the vow becomes obligatory.
The words Allah surely knows it mean that if a man spends in the cause of God, He will appreciate it and follow it with good results.
But as for those who do not spend or who break their vows, the punishment of God will visit such wrongdoers and no friend or sympathizer will be of any help to them. Similarly, in the life to come, neither will God help such men nor will the angels or the Prophets or other holy men help them with their intercession.
b
22:30; 76:8.
341
There is a tradition to the effect that the Holy Prophet did not approve of making conditional vows for the performance of non-obligatory acts of goodness; but if a man does so, fulfilment of the vow becomes obligatory.
اِذۡ قَالَتِ امۡرَاَتُ عِمۡرٰنَ رَبِّ اِنِّیۡ نَذَرۡتُ لَکَ مَا فِیۡ بَطۡنِیۡ مُحَرَّرًا فَتَقَبَّلۡ مِنِّیۡۤ ۖ اِنَّکَ اَنۡتَ السَّمِیۡعُ الۡعَلِیۡمُ
ایک عورت کی جگہ صرف عورت اس لئے کہا گیا ہے کہ گویا اس قبیلہ کی عورت یعنی کامل عورت وہی تھی۔
اس آیت میں لفظ تَقَبَّلْ سے بھی ظاہر ہے کہ مسیح کامل وجودنہ تھا۔ ان کی نانی نے مسیح کی ماں کے متعلق کہا کہ جس طرح ہو چشم پوشی کرکے اسے قبول کرے۔ چونکہ اصل مطلوب ابن مریم تھے اس لئے اس کا یہ فقرہ درحقیقت مسیح علیہ السلام کی نسبت ہے۔ افسوس مسلمانوں پر جو اس نکتہ کو نہیں سمجھے اور مسیح کو بہت سی باتوں میں رسول کریم صلی اللہ علیہ وسلم پر ترجیح دے دیتے ہیں۔
‘Imran in the present verse is either the abbreviated form of Al-e- ‘Imran (the family of ‘Imran, father of Moses) just as in 2:41 Isra’il is the abbreviated form of Bani Isra’il (the Children of Israel) or it refers to ‘Imran, the father of Mary.
Muharrar means, emancipated; a child divorced from all worldly affairs and dedicated by its parents to the service of the Church (Lane & Mufradat). It was a custom among the Israelites that those persons who were dedicated to the service of the Church remained unmarried (Gospel of Mary, 5: 6 & Bayan under 3: 36). In this verse the mother of Mary whose name was Hanna (Enc. Bib.) has been spoken of as Imra’atu‘Imran (woman of ‘Imran) while in 19:29 Mary herself has been addressed as Ukht-e-Harun (sister of Aaron). ‘Imran (Amran) and Aaron were respectively the father and brother of Moses, while he had also a sister named Miriam. Being ignorant of Arabic idiom and Quranic style, Christian writers, who ascribe the authorship of the Qur’an to the Holy Prophet, think that in his ignorance he confused Mary, mother of Jesus, with Mary or Miriam, the sister of Moses. Thus they pretend to have discovered a serious anachronism in the Qur’an—an altogether absurd charge, inasm
Important Words:
محررا (dedicated to special service) is derived from حر i.e. it became hot; or he became free. حرر means, he wrote; or he wrote well and elegantly and accurately. حرر رقبة means, he freed a slave. حرر ابنه means, he dedicated his son for the worship of God and the service of the church or the temple; or he devoted him to that service as long as he should live. محرر means, freed from slavery; emancipated; a child devoted by the parent to the service of the church or the temple; or one divorced from all affairs of the world and dedicated to the service of the temple (Lane, Mufradat & Jarir). It was a custom among the Israelites that those who were dedicated to the service of the temple remained unmarried (Gospel of Mary, 5:6; and Bayan under 3:36).
امرأة (woman) is derived from مرأ i.e. it (the food) was wholesome. مرء or امرأ means, a man. مرأة or امرأة means, a woman; a perfect woman; a wife (Lane).
عمران (‘Imran). In the present verse the word is either the abbreviated form of آل عمران (the family of ‘Imran, father of Moses) just as they use the word "Israel" for "the Children of Israel" (see 2:41), or it refers to ‘Imran, the father of Mary. See also 3:34.
Commentary:
In this verse the mother of Mary whose name was Hanna (Enc. Bib.) has been spoken of as امرأة عمران (woman of ‘Imran), while in 19:29 Mary herself has been addressed as اخت ھارون (sister of Aaron). ‘Imran (Amram) and Aaron were respectively the father and brother of Moses, while he had also a sister named Miriam. Being ignorant of Arabic idiom and Quranic style, Christian writers, who ascribe the authorship of the Quran to the Holy Prophet, think that in his ignorance he confused Mary, mother of Jesus, with Mary or Miriam, the sister of Moses. Thus they pretend to have discovered a serious anachronism in the Quran––an absurd charge, inasmuch as quite a number of passages can be cited to show that the Quran considers Moses and Jesus as two Prophets separated from each other by a long line of Prophets (e.g. 2:88; 5:44-46).
These Christian writers are not the first to make this "discovery". The "credit" for it goes to the Christians of Najran who, as long as 1,350 years ago, raised the same objection and received a prompt reply. It is on record that when the Holy Prophet sent Mughirah to Najran, a Christian of that place asked him: "Do you not read in the Quran Mary (mother of Jesus,) being mentioned as the sister of Aaron, while you know that Jesus was born a long, long time after Moses?" "I did not know the answer," says Mughirah, "and on my return to Medina I enquired about it of the Holy Prophet who readily answered, 'Why did you not tell them that the Israelites used to name their children after their deceased Prophets and saints?' " (Tirmidhi). In fact, there is actually a tradition to the effect that the husband of Hanna and the father of Mary was named ‘Imran whose father, (i.e. Mary’s grandfather) had the name Yoshhim or Yoshim (Jarir & Kathir). Thus this ‘Imran is different from the ‘Imran who was the father of Moses and whose own father was Kohath (Exod. 6:18-20).
The fact that Hanna’s husband, or for that matter Mary’s father, has been named Joachim in the Christian scriptures (Gospel of the Birth of Mary and the Enc. Brit. under Mary) should not perplex us as Joachim is the same as Yoshim mentioned by Ibn Jarir as the father of ‘Imran. The Christian scriptures give the name of the grandfather instead of the father, which is not an uncommon practice. Besides, there are instances in the Bible of one person being known by two names. Gideon, for instance, was also called Jerubbaal (Judg. 7:1). So there should be no surprise if the second name of Joachim happened to be ‘Imran.
Moreover, like individuals, families, too, are sometimes known after the names of their distinguished ancestors. In the Bible, the name Israel sometimes stands for the Israelites (Deut. 6:3, 4) and Kedar for the Ishmaelites (Isa. 21:16; 42:11). Similarly, Jesus has been called the son of David (Matt. 1:1). So the words امرأة عمران may also mean امرأة آل عمرانi.e. a woman from the family of ‘Imran, or a perfect woman from the family of ‘Imran. This explanation finds further strength from the fact that the words آل عمران (family of ‘Imran) have been used by the Quran only two verses before the present one. So the word آل (family) was dropped here owing to the nearness of reference. And it is admitted that Hanna, the mother of Mary, who was the cousin of Elisabeth (John’s mother) belonged to the House of Aaron and through him to that of ‘Imran (Luke 1:5, 36).
The vow of Mary’s mother seems to have been taken under the influence of the Essenes who were generally held in high esteem by the people of that time, and who practised celibacy and excluded women from their membership, and dedicated their lives to the service of religion and their fellow beings (Enc. Bib. and Jew. Enc.). It is remarkable that the teachings of the Gospels have much in common with those of the Essenes. It is also clear from the meaning of the word محرر as given under Important Words above, that Mary’s mother had vowed the dedication of her child’s life to the service of the temple, and as such she intended the child never to marry, which shows that Mary was meant to belong to the priestly class. This is why, elsewhere in the Quran, she is called the sister of Aaron and not of Moses (19:29) though both were real brothers, for whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. and Enc. Brit. under Aaron). Thus Mary, mother of Jesus, was the sister of Aaron not in the sense that she was his real sister but in the sense that, like Aaron, she belonged to the priestly order.
2
ایک عورت کی جگہ صرف عورت اس لئے کہا گیا ہے کہ گویا اس قبیلہ کی عورت یعنی کامل عورت وہی تھی۔
3
اس آیت میں لفظ تَقَبَّلْ سے بھی ظاہر ہے کہ مسیح کامل وجودنہ تھا۔ ان کی نانی نے مسیح کی ماں کے متعلق کہا کہ جس طرح ہو چشم پوشی کرکے اسے قبول کرے۔ چونکہ اصل مطلوب ابن مریم تھے اس لئے اس کا یہ فقرہ درحقیقت مسیح علیہ السلام کی نسبت ہے۔ افسوس مسلمانوں پر جو اس نکتہ کو نہیں سمجھے اور مسیح کو بہت سی باتوں میں رسول کریم صلی اللہ علیہ وسلم پر ترجیح دے دیتے ہیں۔
326
Important Words:
محررا (dedicated to special service) is derived from حر i.e. it became hot; or he became free. حرر means, he wrote; or he wrote well and elegantly and accurately. حرر رقبة means, he freed a slave. حرر ابنه means, he dedicated his son for the worship of God and the service of the church or the temple; or he devoted him to that service as long as he should live. محرر means, freed from slavery; emancipated; a child devoted by the parent to the service of the church or the temple; or one divorced from all affairs of the world and dedicated to the service of the temple (Lane, Mufradat & Jarir). It was a custom among the Israelites that those who were dedicated to the service of the temple remained unmarried (Gospel of Mary, 5:6; and Bayan under 3:36).
امرأة (woman) is derived from مرأ i.e. it (the food) was wholesome. مرء or امرأ means, a man. مرأة or امرأة means, a woman; a perfect woman; a wife (Lane).
عمران (‘Imran). In the present verse the word is either the abbreviated form of آل عمران (the family of ‘Imran, father of Moses) just as they use the word "Israel" for "the Children of Israel" (see 2:41), or it refers to ‘Imran, the father of Mary. See also 3:34.
Commentary:
In this verse the mother of Mary whose name was Hanna (Enc. Bib.) has been spoken of as امرأة عمران (woman of ‘Imran), while in 19:29 Mary herself has been addressed as اخت ھارون (sister of Aaron). ‘Imran (Amram) and Aaron were respectively the father and brother of Moses, while he had also a sister named Miriam. Being ignorant of Arabic idiom and Quranic style, Christian writers, who ascribe the authorship of the Quran to the Holy Prophet, think that in his ignorance he confused Mary, mother of Jesus, with Mary or Miriam, the sister of Moses. Thus they pretend to have discovered a serious anachronism in the Quran––an absurd charge, inasmuch as quite a number of passages can be cited to show that the Quran considers Moses and Jesus as two Prophets separated from each other by a long line of Prophets (e.g. 2:88; 5:44-46).
These Christian writers are not the first to make this "discovery". The "credit" for it goes to the Christians of Najran who, as long as 1,350 years ago, raised the same objection and received a prompt reply. It is on record that when the Holy Prophet sent Mughirah to Najran, a Christian of that place asked him: "Do you not read in the Quran Mary (mother of Jesus,) being mentioned as the sister of Aaron, while you know that Jesus was born a long, long time after Moses?" "I did not know the answer," says Mughirah, "and on my return to Medina I enquired about it of the Holy Prophet who readily answered, 'Why did you not tell them that the Israelites used to name their children after their deceased Prophets and saints?' " (Tirmidhi). In fact, there is actually a tradition to the effect that the husband of Hanna and the father of Mary was named ‘Imran whose father, (i.e. Mary’s grandfather) had the name Yoshhim or Yoshim (Jarir & Kathir). Thus this ‘Imran is different from the ‘Imran who was the father of Moses and whose own father was Kohath (Exod. 6:18-20).
The fact that Hanna’s husband, or for that matter Mary’s father, has been named Joachim in the Christian scriptures (Gospel of the Birth of Mary and the Enc. Brit. under Mary) should not perplex us as Joachim is the same as Yoshim mentioned by Ibn Jarir as the father of ‘Imran. The Christian scriptures give the name of the grandfather instead of the father, which is not an uncommon practice. Besides, there are instances in the Bible of one person being known by two names. Gideon, for instance, was also called Jerubbaal (Judg. 7:1). So there should be no surprise if the second name of Joachim happened to be ‘Imran.
Moreover, like individuals, families, too, are sometimes known after the names of their distinguished ancestors. In the Bible, the name Israel sometimes stands for the Israelites (Deut. 6:3, 4) and Kedar for the Ishmaelites (Isa. 21:16; 42:11). Similarly, Jesus has been called the son of David (Matt. 1:1). So the words امرأة عمران may also mean امرأة آل عمرانi.e. a woman from the family of ‘Imran, or a perfect woman from the family of ‘Imran. This explanation finds further strength from the fact that the words آل عمران (family of ‘Imran) have been used by the Quran only two verses before the present one. So the word آل (family) was dropped here owing to the nearness of reference. And it is admitted that Hanna, the mother of Mary, who was the cousin of Elisabeth (John’s mother) belonged to the House of Aaron and through him to that of ‘Imran (Luke 1:5, 36).
The vow of Mary’s mother seems to have been taken under the influence of the Essenes who were generally held in high esteem by the people of that time, and who practised celibacy and excluded women from their membership, and dedicated their lives to the service of religion and their fellow beings (Enc. Bib. and Jew. Enc.). It is remarkable that the teachings of the Gospels have much in common with those of the Essenes. It is also clear from the meaning of the word محرر as given under Important Words above, that Mary’s mother had vowed the dedication of her child’s life to the service of the temple, and as such she intended the child never to marry, which shows that Mary was meant to belong to the priestly class. This is why, elsewhere in the Quran, she is called the sister of Aaron and not of Moses (19:29) though both were real brothers, for whereas Moses was the founder of the Jewish Law, Aaron was the head of the Jewish priestly class (Enc. Bib. and Enc. Brit. under Aaron). Thus Mary, mother of Jesus, was the sister of Aaron not in the sense that she was his real sister but in the sense that, like Aaron, she belonged to the priestly order.
400
‘Imran in the present verse is either the abbreviated form of Al-e- ‘Imran (the family of ‘Imran, father of Moses) just as in 2:41 Isra’il is the abbreviated form of Bani Isra’il (the Children of Israel) or it refers to ‘Imran, the father of Mary.
401
Muharrar means, emancipated; a child divorced from all worldly affairs and dedicated by its parents to the service of the Church (Lane & Mufradat). It was a custom among the Israelites that those persons who were dedicated to the service of the Church remained unmarried (Gospel of Mary, 5: 6 & Bayan under 3: 36). In this verse the mother of Mary whose name was Hanna (Enc. Bib.) has been spoken of as Imra’atu‘Imran (woman of ‘Imran) while in 19:29 Mary herself has been addressed as Ukht-e-Harun (sister of Aaron). ‘Imran (Amran) and Aaron were respectively the father and brother of Moses, while he had also a sister named Miriam. Being ignorant of Arabic idiom and Quranic style, Christian writers, who ascribe the authorship of the Qur’an to the Holy Prophet, think that in his ignorance he confused Mary, mother of Jesus, with Mary or Miriam, the sister of Moses. Thus they pretend to have discovered a serious anachronism in the Qur’an—an altogether absurd charge, inasm
وَکَذٰلِکَ جَعَلۡنَا لِکُلِّ نَبِیٍّ عَدُوًّا شَیٰطِیۡنَ الۡاِنۡسِ وَالۡجِنِّ یُوۡحِیۡ بَعۡضُہُمۡ اِلٰی بَعۡضٍ زُخۡرُفَ الۡقَوۡلِ غُرُوۡرًا ۚ وَلَوۡ شَآءَ رَبُّکَ مَا فَعَلُوۡہُ ۖ فَذَرۡہُمۡ وَمَا یَفۡتَرُوۡنَ
اصل لفظ کے معنے بُرے کے نہیں لیکن چونکہ وحی کا لفظ شیطان کے لئے آیا ہے اور اس آیت میں آگے آتا ہے کہ شیطان جھوٹی باتوں کا خیال پیدا کرتا ہے اس لئے ہم نے ترجمہ میں بُرے کا لفظ خیال سے پہلے بڑھا دیا ہے۔
25:32.
The words, men and jinn, which occur in many verses of the Qur’an do not signify two different species of God’s creatures, but two classes of human beings; "men" denoting the masses or the common folk, and "jinn" standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining hidden from public gaze.
25:32.
Important Words:
زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).
For غرورا (in order to deceive) see 4:121.
Commentary:
The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.
Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded.
c
25:32.
455
“人 和 جِنّ (Jinn, 精纳)” 这些字, 在 «古兰经» 许多经文中出现, 并不意指安拉的两种不同创造物, 而是指两类人; “人” 指的是群众或一般人, 而 “精纳” 代表大人物, 他们常常脱离老百姓, 不同他们混在一起, 实际上大家老是见不到他们。
3
اصل لفظ کے معنے بُرے کے نہیں لیکن چونکہ وحی کا لفظ شیطان کے لئے آیا ہے اور اس آیت میں آگے آتا ہے کہ شیطان جھوٹی باتوں کا خیال پیدا کرتا ہے اس لئے ہم نے ترجمہ میں بُرے کا لفظ خیال سے پہلے بڑھا دیا ہے۔
a
25:32.
854
Important Words:
زخرف (gilded). They say زخرف البیت i.e. he adorned, decorated or embellished the house. زخرف الکلام means, he arranged or put into a right state the speech or language; he embellished it with lies, etc. زخرف means, gold; any ornament or decoration or embellishment; also anything adorned, decorated or embellished; anything embellished with false colouring or with lies (Aqrab).
For غرورا (in order to deceive) see 4:121.
Commentary:
The words, men and jinn, which occur in many verses of the Quran do not refer to two different species of God’s creatures, but only to two classes of human beings, i.e. "men" denoting the masses or the common folk, and jinn standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining concealed from public gaze. See also 6:101.
Those of the common people and the big people who lead the opposition to the Prophets of God have been styled Shayatin (evil ones), for an explanation of which see note on 2:15. This word shows that those who lead lives of sin before the advent of a Prophet generally increase in sinfulness as a punishment for their evil deeds, so that when a Prophet makes his appearance, they assume the role of arch-enemies to him and become leaders of opposition. It is a law of God, in both the physical and spiritual worlds, that the powers of man develop in the direction in which they are exercised. So, as such men employ their powers in the wrong way, the result is that at the advent of a Prophet they become still greater sinners and become leaders of men in opposing the truth. Again, in order to augment their mischief, these leaders suggest, as hinted in the words, gilded speech, such arguments to one another as appear to be sound and true but are really false and hollow, and their object in suggesting such things is to deceive the weak-minded.
a
25:32.
900
The words, men and jinn, which occur in many verses of the Qur’an do not signify two different species of God’s creatures, but two classes of human beings; "men" denoting the masses or the common folk, and "jinn" standing for the big people who often remain aloof from the common people and do not mix with them, practically remaining hidden from public gaze.
وَاَنِ احۡکُمۡ بَیۡنَہُمۡ بِمَاۤ اَنۡزَلَ اللّٰہُ وَلَا تَتَّبِعۡ اَہۡوَآءَہُمۡ وَاحۡذَرۡہُمۡ اَنۡ یَّفۡتِنُوۡکَ عَنۡۢ بَعۡضِ مَاۤ اَنۡزَلَ اللّٰہُ اِلَیۡکَ ۖ فَاِنۡ تَوَلَّوۡا فَاعۡلَمۡ اَنَّمَا یُرِیۡدُ اللّٰہُ اَنۡ یُّصِیۡبَہُمۡ بِبَعۡضِ ذُنُوۡبِہِمۡ ۗ وَاِنَّ کَثِیۡرًا مِّنَ النَّاسِ لَفٰسِقُوۡنَ
5:49.
17:74.
5:49.
17:74.
Important Words:
یفتنوك (cause thee to fall into affliction). یفتنون is derived from فتن. They say فتنه i.e. he burnt it; he or it caused him to fall into trial, affliction, trouble or distress; he made him turn from or quit the position in which he was; or he made him turn from the right course (Lane & Aqrab). See also 2:103, 192; 4:92.
عن (on account of) is a particle used to give a number of meanings. Here it signifies "because of" or "on account of" (Lane).
Commentary:
The words, they cause thee to fall into affliction on account of part of what Allah has revealed to thee, mean that the cause of the enmity and hatred of the disbelievers for the Holy Prophet is the revelation which God has sent down to him. His enemies hatch plots against him and seek to involve him in trouble because some parts of his teachings are particularly repugnant to them, running counter to their most cherished views.
d
5:49.
e
17:74.
a
5:49.
b
17:74.
681
Important Words:
یفتنوك (cause thee to fall into affliction). یفتنون is derived from فتن. They say فتنه i.e. he burnt it; he or it caused him to fall into trial, affliction, trouble or distress; he made him turn from or quit the position in which he was; or he made him turn from the right course (Lane & Aqrab). See also 2:103, 192; 4:92.
عن (on account of) is a particle used to give a number of meanings. Here it signifies "because of" or "on account of" (Lane).
Commentary:
The words, they cause thee to fall into affliction on account of part of what Allah has revealed to thee, mean that the cause of the enmity and hatred of the disbelievers for the Holy Prophet is the revelation which God has sent down to him. His enemies hatch plots against him and seek to involve him in trouble because some parts of his teachings are particularly repugnant to them, running counter to their most cherished views.
c
5:49.
d
17:74.
وَمَا قَدَرُوا اللّٰہَ حَقَّ قَدۡرِہٖۤ اِذۡ قَالُوۡا مَاۤ اَنۡزَلَ اللّٰہُ عَلٰی بَشَرٍ مِّنۡ شَیۡءٍ ۗ قُلۡ مَنۡ اَنۡزَلَ الۡکِتٰبَ الَّذِیۡ جَآءَ بِہٖ مُوۡسٰی نُوۡرًا وَّہُدًی لِّلنَّاسِ ۖ تَجۡعَلُوۡنَہٗ قَرَاطِیۡسَ تُبۡدُوۡنَہَا وَتُخۡفُوۡنَ کَثِیۡرًا ۖ وَّعُلِّمۡتُمۡ مَّا لَمۡ تَعۡلَمُوۡۤا اَنۡتُمۡ وَلَاۤ اٰبَآؤُکُمۡ ۖ قُلِ اللّٰہُ ۖ ثُمَّ ذَرۡہُمۡ فِیۡ خَوۡضِہِمۡ یَلۡعَبُوۡنَ
22:75; 39:68.
36:16; 67:10.
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
22:75; 39:68.
36:16; 67:10.
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
a
22:75; 39:68.
b
36:16; 67:10.
834
Commentary:
In this verse, the Quran gives the reason why there are differences in religion. Differences spring from ignorance, from a lack of true estimation or true understanding, as indicated by the words, they do not make a just estimate of Allah. Indeed, those who say that Allah has not revealed anything to any man make a very poor estimate of His attributes. To hold such a view about God is highly derogatory to His glory and most inconsistent with His attributes.
As regards religious beliefs, there were two classes of men in the days of the Holy Prophet. Firstly, there were those who denied revelation in toto. According to them, there had never been any revelation in any age. Secondly, there were those who believed that there had been revelation in the past, but that God had sent no revelation in their own age. To the first-mentioned class belonged the مشرکون (Idolaters), i.e. those who ascribed co-partners to God and worshipped idols. To the second class belonged the People of the Book. As the words, Allah has not revealed anything to any man, may mean: (1) that God has never revealed anything to any man; or (2) that He has not revealed anything to any man in the present age, so they may be ascribed to both idol-worshippers and the People of the Book. In the foregoing verses only the former were addressed, but now the latter have also been included in the address.
As regards the People of the Book, the Quran specifically states: Say, Who revealed the Book which Moses brought, a light and guidance for the people, though you treat it as scraps of paper which you show while you conceal much, i.e. you have split up the Book of Moses into parts, disclosing one part and concealing the other which contains prophecies and signs of the advent of the Holy Prophet. You deny the Quranic revelation, but your own Book contains evidence of its truth which you suppress.
The above reply, however, could not satisfy the idol-worshippers who did not believe in the Book of Moses or, for that matter, in any revealed Book. The Quran, therefore, gives them a rational answer. It says, And you have been taught that which neither you nor your fathers knew. This is an argument which is meant to prove the Divine origin of the Quran rationally and is meant not merely for the People of the Book but also for idol-worshippers. The argument may be put thus: "If this Book (the Quran) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce ? Such teachings could not proceed from a man. Only God could give such teachings."
The last words of the verse, i.e. leave them to amuse themselves with their vain discourse, do not mean that you should abandon preaching to disbelievers. The meaning is, "Tell them and make clear to them that the Quran is the Word of God, for it is superhuman and full of wisdom; but if they still persist in ridiculing it, then leave them alone while they thus amuse themselves." This injunction is similar to the one given in 6:69 above.
a
22:75; 39:68.
b
36:16; 67:10.
873
The words mean, "If this Book (the Qur’an) has not been revealed by God, then who embodied in it such wise and comprehensive teachings as were known neither to you nor to your forefathers—teachings which it was beyond your power to produce. Only God could give such teachings."
874
The Jews have been condemned here for disclosing one part of the Torah and hiding the other part which contains prophecies and Signs about the advent of the Holy Prophet.
وَکَذٰلِکَ زَیَّنَ لِکَثِیۡرٍ مِّنَ الۡمُشۡرِکِیۡنَ قَتۡلَ اَوۡلٰدِہِمۡ شُرَکَآؤُہُمۡ لِیُرۡدُوۡہُمۡ وَلِیَلۡبِسُوۡا عَلَیۡہِمۡ دِیۡنَہُمۡ ۖ وَلَوۡ شَآءَ اللّٰہُ مَا فَعَلُوۡہُ ۖ فَذَرۡہُمۡ وَمَا یَفۡتَرُوۡنَ
The "associate-gods" here referred to are divines, soothsayers and astrologers, etc.
The reference is to the most atrocious practice among some Arab tribes of slaying or burying alive their female children or offering them as sacrifice at the altar of their deities to avert natural calamities. Or it may be to their superstitious vow that if they had a certain number of children they would offer one of them as sacrifice.
Commentary:
The "associate-gods" here referred to are divines, soothsayers and others. The "killing of children" happened in three ways: (1) some of the Arabs killed their female children and preserved the male ones; (2) some took the vow that if they had a certain number of children, whether male or female, one of them would be slaughtered in the name of God or in the name of one of their deities; and (3) sometimes they sacrificed their children to avert a calamity.
The word کثیر (many) in the expression, to many of the idolaters, shows that all Arabs did not indulge in this practice, nor even most of them, but only a considerable number. But, whatever the number, the practice provides one more instance of how men go astray when they begin to make laws for themselves with the sole aid of reason.
The particle ل (that) in لیـردوھم (that they may ruin them) is here used to express عاقبة (the result) and not the cause or motive. Thus, the sentence would mean that the result of the action of the associate-gods was that men who followed them were spiritually ruined. When a man goes so far as even to sacrifice his son in obedience to another person’s bidding, then he is entirely under the latter’s control, and is thus completely ruined in respect of religion.
877
Commentary:
The "associate-gods" here referred to are divines, soothsayers and others. The "killing of children" happened in three ways: (1) some of the Arabs killed their female children and preserved the male ones; (2) some took the vow that if they had a certain number of children, whether male or female, one of them would be slaughtered in the name of God or in the name of one of their deities; and (3) sometimes they sacrificed their children to avert a calamity.
The word کثیر (many) in the expression, to many of the idolaters, shows that all Arabs did not indulge in this practice, nor even most of them, but only a considerable number. But, whatever the number, the practice provides one more instance of how men go astray when they begin to make laws for themselves with the sole aid of reason.
The particle ل (that) in لیـردوھم (that they may ruin them) is here used to express عاقبة (the result) and not the cause or motive. Thus, the sentence would mean that the result of the action of the associate-gods was that men who followed them were spiritually ruined. When a man goes so far as even to sacrifice his son in obedience to another person’s bidding, then he is entirely under the latter’s control, and is thus completely ruined in respect of religion.
915
The "associate-gods" here referred to are divines, soothsayers and astrologers, etc.
916
The reference is to the most atrocious practice among some Arab tribes of slaying or burying alive their female children or offering them as sacrifice at the altar of their deities to avert natural calamities. Or it may be to their superstitious vow that if they had a certain number of children they would offer one of them as sacrifice.
وَاِذَاۤ اُنۡزِلَتۡ سُوۡرَۃٌ اَنۡ اٰمِنُوۡا بِاللّٰہِ وَجٰہِدُوۡا مَعَ رَسُوۡلِہِ اسۡتَـٔۡذَنَکَ اُولُوا الطَّوۡلِ مِنۡہُمۡ وَقَالُوۡا ذَرۡنَا نَکُنۡ مَّعَ الۡقٰعِدِیۡنَ
The words need not be taken to have been actually uttered by the Hypocrites. They simply express a state of affairs implying that they came to the Holy Prophet with various excuses for staying behind.
Commentary:
The words, Leave us that we be with those who sit at home, need not be taken to have been actually uttered by the hypocrites. They simply express a state of affairs implying that the hypocrites came to the Holy Prophet with various excuses, asking his leave to stay behind.
1238
Commentary:
The words, Leave us that we be with those who sit at home, need not be taken to have been actually uttered by the hypocrites. They simply express a state of affairs implying that the hypocrites came to the Holy Prophet with various excuses, asking his leave to stay behind.
1204
The words need not be taken to have been actually uttered by the Hypocrites. They simply express a state of affairs implying that they came to the Holy Prophet with various excuses for staying behind.
وَلَمَّا جَآءَتۡ رُسُلُنَا لُوۡطًا سِیۡٓءَ بِہِمۡ وَضَاقَ بِہِمۡ ذَرۡعًا وَّقَالَ ہٰذَا یَوۡمٌ عَصِیۡبٌ
29:34.
حضرت لوط علیہ السلام حضرت ابراہیم علیہ السلام کے بھتیجے تھے اور پہلے عراق کے رہنے والے تھے اب جس جگہ وہ رہ رہے تھے وہ فلسطین تھا اور اس میں وہ اجنبی تھے ان کی قوم نے ان کو روکا ہوا تھا کہ اجانب کو نہ لایا کریں (سورۃ حجر آیت۷۱) مگر وہ مہمان نوازی کی عادت سے مجبور تھے جب انہوں نے مہمان دیکھے اور سمجھا کہ ان کو گھر لے گیا تو قوم ناراض ہو گئی تو اس پر وہ غمگین ہو گئے۔
29:34.
The expression, Daqa bil-Amri Dhar‘an, means, he lacked ability, power or strength to do the thing, Dhar‘ meaning power or ability: or the expression means, the thing or affair was rendered difficult or distressing to him (Lane). The words in the text mean, he found himself helpless or unable to protect them.
29:34.
Important Words:
ضاق بھم ذرعا (felt helpless on their behalf) is a peculiar Arabic expression. The Arabs say ضاق بالامر ذرعا which literally means, he stretched forth his arm to it but his arm did not reach it and he was unable to do or accomplish the thing or affair; or he lacked the strength or power to do the thing; or he found no way of escape from what was disagreeable in the affair (Lane).
Commentary:
Some commentators hold the view that Lot’s trouble was due to the visitors having stayed with him against his will, refusing to leave his house. The truth, however, seems to be quite the reverse; for, as the Bible clearly states, when the strangers reached near Lot’s residence, he himself invited them to it as his guests, but, probably fearing lest by their stay he might be inconvenienced, they asked to be excused. This naturally pained Lot (Gen. ch. 19).
a
29:34.
2
حضرت لوط علیہ السلام حضرت ابراہیم علیہ السلام کے بھتیجے تھے اور پہلے عراق کے رہنے والے تھے اب جس جگہ وہ رہ رہے تھے وہ فلسطین تھا اور اس میں وہ اجنبی تھے ان کی قوم نے ان کو روکا ہوا تھا کہ اجانب کو نہ لایا کریں (سورۃ حجر آیت۷۱) مگر وہ مہمان نوازی کی عادت سے مجبور تھے جب انہوں نے مہمان دیکھے اور سمجھا کہ ان کو گھر لے گیا تو قوم ناراض ہو گئی تو اس پر وہ غمگین ہو گئے۔
a
29:34.
1458
Important Words:
ضاق بھم ذرعا (felt helpless on their behalf) is a peculiar Arabic expression. The Arabs say ضاق بالامر ذرعا which literally means, he stretched forth his arm to it but his arm did not reach it and he was unable to do or accomplish the thing or affair; or he lacked the strength or power to do the thing; or he found no way of escape from what was disagreeable in the affair (Lane).
Commentary:
Some commentators hold the view that Lot’s trouble was due to the visitors having stayed with him against his will, refusing to leave his house. The truth, however, seems to be quite the reverse; for, as the Bible clearly states, when the strangers reached near Lot’s residence, he himself invited them to it as his guests, but, probably fearing lest by their stay he might be inconvenienced, they asked to be excused. This naturally pained Lot (Gen. ch. 19).
b
29:34.
1335
The expression, Daqa bil-Amri Dhar‘an, means, he lacked ability, power or strength to do the thing, Dhar‘ meaning power or ability: or the expression means, the thing or affair was rendered difficult or distressing to him (Lane). The words in the text mean, he found himself helpless or unable to protect them.
ذَرۡہُمۡ یَاۡکُلُوۡا وَیَتَمَتَّعُوۡا وَیُلۡہِہِمُ الۡاَمَلُ ۖ فَسَوۡفَ یَعۡلَمُوۡنَ
47:13.
47:13.
The verse may mean that the wish of disbelievers mentioned in the last verse—that they had been Muslims—is simply a 'vain hope', i.e. a mere passing wish; their real desire being the pursuit of worldly enjoyment and material gains.
47:13.
Commentary:
This verse supplies the answer to the question which naturally arises from the claim made by the Quran in the preceding verse. If, as has been claimed, disbelievers really feel an admiration for the teachings of Islam, what prevents them from accepting it and entering its fold? The answer is that it is only social obligations and the pursuit of materialistic benefits that stand in the way of their accepting Islam. This is what is hinted at in the words, Leave them alone that they may eat and enjoy themselves.
The verse incidentally hints that simple living and curtailment of worldly ambitions materially help a man to understand and accept the truth. The words, Leave them alone that they may eat and enjoy themselves and that vain hope may beguile them, also contain the hint that disbelievers in their struggle against the Holy Prophet would strive to increase their influence with the people by extending to them their hospitality, and by accumulating means of worldly enjoyment as well as by their deep-laid and long drawn-out schemes against Islam, but that all their efforts would prove futile and success would finally come to the Holy Prophet, much to the chagrin of disbelievers.
The verse also suggests that the wish of disbelievers mentioned in the last verse—that they had been Muslims—is simply a "vain hope" i.e. a mere passing wish, their real desire being the pursuit of worldly enjoyment and material gain. Such passing desires could yield no profit. It is only the serious and honest desires of a man that can be of any use to him.
d
47:13.
a
47:13.
1711
Commentary:
This verse supplies the answer to the question which naturally arises from the claim made by the Quran in the preceding verse. If, as has been claimed, disbelievers really feel an admiration for the teachings of Islam, what prevents them from accepting it and entering its fold? The answer is that it is only social obligations and the pursuit of materialistic benefits that stand in the way of their accepting Islam. This is what is hinted at in the words, Leave them alone that they may eat and enjoy themselves.
The verse incidentally hints that simple living and curtailment of worldly ambitions materially help a man to understand and accept the truth. The words, Leave them alone that they may eat and enjoy themselves and that vain hope may beguile them, also contain the hint that disbelievers in their struggle against the Holy Prophet would strive to increase their influence with the people by extending to them their hospitality, and by accumulating means of worldly enjoyment as well as by their deep-laid and long drawn-out schemes against Islam, but that all their efforts would prove futile and success would finally come to the Holy Prophet, much to the chagrin of disbelievers.
The verse also suggests that the wish of disbelievers mentioned in the last verse—that they had been Muslims—is simply a "vain hope" i.e. a mere passing wish, their real desire being the pursuit of worldly enjoyment and material gain. Such passing desires could yield no profit. It is only the serious and honest desires of a man that can be of any use to him.
d
47:13.
1478
The verse may mean that the wish of disbelievers mentioned in the last verse—that they had been Muslims—is simply a 'vain hope', i.e. a mere passing wish; their real desire being the pursuit of worldly enjoyment and material gains.