صَال
Appears 7 times in Quran
Derived Words (10)
Words derived from the stem "صَال".
- and evenings
- and the evenings
- will burn
- If they both decide upon weaning the child by mutual consent and consultation
- will burn
- and evenings
- and the evenings
- burn
- burn in
- If they both decide upon weaning the child by mutual consent and consultation
- burn in
- burn
Occurrences in Quran
Found 7 verses containing "صَال".
۞ وَالۡوٰلِدٰتُ یُرۡضِعۡنَ اَوۡلٰدَہُنَّ حَوۡلَیۡنِ کَامِلَیۡنِ ۖ لِمَنۡ اَرَادَ اَنۡ یُّتِمَّ الرَّضَاعَۃَ ۚ وَعَلَی الۡمَوۡلُوۡدِ لَہٗ رِزۡقُہُنَّ وَکِسۡوَتُہُنَّ بِالۡمَعۡرُوۡفِ ۚ لَا تُکَلَّفُ نَفۡسٌ اِلَّا وُسۡعَہَا ۚ لَا تُضَآرَّ وٰلِدَۃٌۢ بِوَلَدِہَا وَلَا مَوۡلُوۡدٌ لَّہٗ بِوَلَدِہٖ ۚ وَعَلَی الۡوَارِثِ مِثۡلُ ذٰلِکَ ۗ فَاِنۡ اَرَادَا فِصَالًا عَنۡ تَرَاضٍ مِّنۡہُمَا وَتَشَاوُرٍ فَلَا جُنَاحَ عَلَیۡہِمَا ۗ وَاِنۡ اَرَدتُّمۡ اَنۡ تَسۡتَرۡضِعُوۡۤا اَوۡلٰدَکُمۡ فَلَا جُنَاحَ عَلَیۡکُمۡ اِذَا سَلَّمۡتُمۡ مَّاۤ اٰتَیۡتُمۡ بِالۡمَعۡرُوۡفِ ۗ وَاتَّقُوا اللّٰہَ وَاعۡلَمُوۡۤا اَنَّ اللّٰہَ بِمَا تَعۡمَلُوۡنَ بَصِیۡرٌ
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
لَا تُضَآرَّ (La Tudarra) 这一用语, 既是主动又是被动语态; 因此它的意思可以是: (1) 母亲不应使父亲由于他的孩子而受苦; (2) 不应使母亲由于她的孩子而受苦; 这里这两种意义都可同等适用。
这里用 مَوْلُوْدٌ لَهٗ (Mauludun la-hu, 孩子所归属的人) 这几个字, 而不用较简单的 وَالِد (Walid, 父亲) 这个字, 为的是指出, 具有所生的孩子, 是父亲的固有的权利而且有抚养他孩子的天职。
继承一个死者的财产的人, 对他留下的孩子一定要负起抚养成人的责任。
孩子吃奶期至多两年。在这时期结束以前, 如果父母同意, 准许提前断奶。这节经文指示, 如果没有母亲的同意, 孩子不能在两年时期结束前断奶。
یہاں بِالْمَعْرُوْفِ سے مراد باپ کی مَقدرت ہے کہ امیر اپنی طاقت کے مطابق دے اور غریب اپنی طاقت کے مطابق۔ اس جگہ عام دودھ پلانے والیوں کا ذکر نہیں بلکہ ماؤں کا ہے اور یہ ذکر طلاق کے ضمن میں کیا گیا ہے اور کہا گیا ہے کہ اگر دودھ پلانے والی عورت کو طلاق دی جائے تو بچہ کی خاطر عورت کے لئے یہ ضروری ہے کہ بچے کو دودھ مقررہ مدت تک پلائے اور اس کے بدلہ میں خاوند پر فرض ہے کہ عام مزدور عورت کی طرح نہیں بلکہ اپنی توفیق کے مطابق اسے خرچ دے۔ کیونکہ یہ عورت کے جذبات کو ٹھیس پہنچانے والا ہوگا کہ ایک طرف تو اسے مجبور کیا جائے کہ وہ طلاق کے بعد بھی بچہ کو دودھ پلاتی رہے اور دوسری ط
کھانے اور کپڑے سے مراد تمام اخراجات ہیں نہ کہ صرف روٹی اور لباس اور یہ محاورہ ہے تمام ضرورتوں کو پورا کرنے کے متعلق۔
یعنی مرد سے یہ مطالبہ کرنا کہ وہ اپنی طاقت سے زیادہ خرچ کرے یہ بھی نامناسب ہے اور عورت سے مطالبہ کرنا کہ وہ ایک نوکر کی طرح طلاق کے بعد ایک عرصہ گھر میں گزار دے یہ بھی نامناسب ہے۔
یعنی بچہ کو ایک دوسرے پر دباؤ ڈالنے کا ذریعہ نہ بناؤ۔ یہ حکم نہایت لطیف ہے۔ بہت سے نادان اس حرکت کے مرتکب ہوتے ہیں اور نتیجہ یہ ہوتا ہے کہ یا تو بچے ہلاک ہو جاتے ہیں یا ان کی تربیت خراب ہو جاتی ہے۔ اس قسم کا فعل درحقیقت قتل اولاد کے مشابہ ہے اور قرآن کریم نے اس سے روک کر آئندہ اولادوں پر احسان عظیم کیا ہے۔
اس آیت سے معلوم ہوتا ہے کہ بچے کے متعلق دودھ پلانے یا چھڑانے کا فیصلہ قرآن کریم نے نہ مرد کے اختیار میں رکھا ہے نہ عورت کے اختیار میں۔ بلکہ دونوں کو مشترکہ اختیار دیا ہے شاید تمام شرائع کی تاریخ میں یہ منفرد مثال ہے کہ اس طرح اہلی معاملات میں میاں بیوی کو ایک مقام پر کھڑا کرکے برابر کے اختیارات دئیے گئے ہیں۔ ہاں یہ شرط ضرور ہے کہ دودھ پلانے کی مدت جو قرآن کریم نے مقرر کی ہے اس سے زیادہ دیر تک دودھ پلانے پر نہ خاوند مجبور کر سکتا ہے نہ عورت زور دے سکتی ہے۔ جب طلاق کے بعد بھی عورت کے جذبات کا اس قدر خیال رکھنے پر خاوند کو مجبور کیا گیا ہے تو ظاہر ہے کہ جو عورت نکاح میں ہے
قرآنی الفاظ اٰتَیْتُمْ کے ہیں جن کے لفظی معنے ہیں دے دیا ہے‘ دے چکے ہو۔ لیکن اس طرح ترجمہ کیا جائے تو ترجمہ یہ ہوگا کہ جب تم دے دو۔ جو کچھ تم دے چکے ہو۔ اور ظاہر ہے کہ یہ مراد قرآن مجید کی نہیں ہو سکتی۔ پس ان الفاظ کا ترجمہ کرتے وقت ایک اور قاعدہ کو ملحوظ رکھنا ہوگا جو یہ ہے کہ کبھی ماضی کا صیغہ قطعی فیصلہ پر دلالت کرنے کے لئے استعمال کیا جاتا ہے۔ چنانچہ قرآن کریم میں دوسرے کئی مقامات پر بھی یہ محاورہ استعمال کیا گیا ہے۔ مثلاً آتا ہے اِذَا قُمْتُمْ اِلَی الصَّلٰوۃِ فَاغْسِلُوْا وُجُوْھَکُمْ(المآئدۃ: ۷) یعنی جب تم نماز کے لئے کھڑے ہو تو اپنے مونہوں کو اور ہات
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
The expression, la Tudarra, is both in the active and the passive voice; the clause may, therefore, mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally applicable here.
The words Mauludulla-hu (he to whom the child belongs) have been used here in preference to the simpler word Walid (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind.
The suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of this period, if the father and the mother both agree on this course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
31:15; 46:16.
65:7.
2:287; 6:153; 7:43; 23:63; 65:8.
Important Words:
یرضعن (give suck) is derived from رضع i.e. he (the babe) sucked. ارضعت means, she (the mother or the wet-nurse) gave suck to the child. استرضع means, he arranged for the suckling of the child; he engaged a wet-nurse for it. The infinitive-noun رضاعة signifies sucking. ھذا اخی من الرضاعة means, he is my foster-brother, both having sucked from the breast of the same woman (Aqrab & Lane).
حولین (two years) is the dual of حول (a year) which is the infinitive-noun from حال meaning, it passed and became complete, or it passed from one state to another, or it turned round. A year is called حول because it is a complete measure of time and turns round and round. حول also means strength and power to do a thing as in the well-known formula لاحول ولاقوة الابالله (Aqrab).
وسعھا (its capacity) is derived from وسع meaning, it was sufficiently capacious. وسعت رحمة الله کل شیء means, God’s mercy extends to, and covers, all things. وسع means capacity or power or strength. The infinitive-noun from it is سعة meaning, breadth; extent, capaciousness; capacity and power. ذوسعة means, a man of means or a man of ample means (Aqrab).
تکلف (is burdened) is derived from کلف. They say کلفه امرا i.e. he imposed on him the task of doing a thing, or he tasked him to do a thing. It also means, he ordered him to do a thing which was difficult or troublesome or inconvenient (Lane).
فصال (weaning the child) is derived from فصل which is both transitive and intransitive, meaning, he separated, he divided, he partitioned; or he got separated, he went forth from. فصلت المرأة رضیعھا means, the woman weaned her child, which is also a sort of separation between the woman and her suckling. ھذایوم الفصل means, this is the day when a decision or a distinction shall be made between the parties, i.e. the doers of good and the doers of evil. فصال means, the weaning of a child from its mother or from the woman who suckles it (Taj).
تشاور (consultation) is derived from شار. They say شارالعسل i.e. he extracted honey from the honey-comb. شارالدابة means, he rode the beast in order to try it and ascertain its worth. اشار besides giving the same meaning as شار, also means, he made a thing known, he pointed to a thing, he gave a word of good counsel to a person. شاوره means, he consulted him, he sought his advice and counsel. تشاور means, mutual consultation. مشورة and شوری give similar meanings, i.e. consultation (Aqrab).
Commentary:
If a woman is divorced while she is pregnant, the question of the suckling of the child and the expense of bringing it up naturally arises. The verse under comment supplies the answer. It points out that the suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of that period, if the father and the mother both agree on that course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
The expression لاتضار is both in the active and the passive voice; the clause لاتضار والدة بولدھا may therefore mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally good and equitable. The words مولودله (he to whom the child belongs) have been used here in preference to the simpler word والد (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
The clause, and the same is incumbent on the heir, lays down an important social principle. If a father dies leaving behind a child, it is the duty of his heirs to bring up the child and maintain it until it reaches puberty. This shall not be considered an act of favour on their part, but an act of duty. One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind. He who receives a support from another must be prepared to give the same to him, when he may stand in need of it.
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
176
لَا تُضَآرَّ (La Tudarra) 这一用语, 既是主动又是被动语态; 因此它的意思可以是: (1) 母亲不应使父亲由于他的孩子而受苦; (2) 不应使母亲由于她的孩子而受苦; 这里这两种意义都可同等适用。
177
这里用 مَوْلُوْدٌ لَهٗ (Mauludun la-hu, 孩子所归属的人) 这几个字, 而不用较简单的 وَالِد (Walid, 父亲) 这个字, 为的是指出, 具有所生的孩子, 是父亲的固有的权利而且有抚养他孩子的天职。
178
继承一个死者的财产的人, 对他留下的孩子一定要负起抚养成人的责任。
179
孩子吃奶期至多两年。在这时期结束以前, 如果父母同意, 准许提前断奶。这节经文指示, 如果没有母亲的同意, 孩子不能在两年时期结束前断奶。
1
یہاں بِالْمَعْرُوْفِ سے مراد باپ کی مَقدرت ہے کہ امیر اپنی طاقت کے مطابق دے اور غریب اپنی طاقت کے مطابق۔ اس جگہ عام دودھ پلانے والیوں کا ذکر نہیں بلکہ ماؤں کا ہے اور یہ ذکر طلاق کے ضمن میں کیا گیا ہے اور کہا گیا ہے کہ اگر دودھ پلانے والی عورت کو طلاق دی جائے تو بچہ کی خاطر عورت کے لئے یہ ضروری ہے کہ بچے کو دودھ مقررہ مدت تک پلائے اور اس کے بدلہ میں خاوند پر فرض ہے کہ عام مزدور عورت کی طرح نہیں بلکہ اپنی توفیق کے مطابق اسے خرچ دے۔ کیونکہ یہ عورت کے جذبات کو ٹھیس پہنچانے والا ہوگا کہ ایک طرف تو اسے مجبور کیا جائے کہ وہ طلاق کے بعد بھی بچہ کو دودھ پلاتی رہے اور دوسری ط
2
کھانے اور کپڑے سے مراد تمام اخراجات ہیں نہ کہ صرف روٹی اور لباس اور یہ محاورہ ہے تمام ضرورتوں کو پورا کرنے کے متعلق۔
3
یعنی مرد سے یہ مطالبہ کرنا کہ وہ اپنی طاقت سے زیادہ خرچ کرے یہ بھی نامناسب ہے اور عورت سے مطالبہ کرنا کہ وہ ایک نوکر کی طرح طلاق کے بعد ایک عرصہ گھر میں گزار دے یہ بھی نامناسب ہے۔
4
یعنی بچہ کو ایک دوسرے پر دباؤ ڈالنے کا ذریعہ نہ بناؤ۔ یہ حکم نہایت لطیف ہے۔ بہت سے نادان اس حرکت کے مرتکب ہوتے ہیں اور نتیجہ یہ ہوتا ہے کہ یا تو بچے ہلاک ہو جاتے ہیں یا ان کی تربیت خراب ہو جاتی ہے۔ اس قسم کا فعل درحقیقت قتل اولاد کے مشابہ ہے اور قرآن کریم نے اس سے روک کر آئندہ اولادوں پر احسان عظیم کیا ہے۔
5
اس آیت سے معلوم ہوتا ہے کہ بچے کے متعلق دودھ پلانے یا چھڑانے کا فیصلہ قرآن کریم نے نہ مرد کے اختیار میں رکھا ہے نہ عورت کے اختیار میں۔ بلکہ دونوں کو مشترکہ اختیار دیا ہے شاید تمام شرائع کی تاریخ میں یہ منفرد مثال ہے کہ اس طرح اہلی معاملات میں میاں بیوی کو ایک مقام پر کھڑا کرکے برابر کے اختیارات دئیے گئے ہیں۔ ہاں یہ شرط ضرور ہے کہ دودھ پلانے کی مدت جو قرآن کریم نے مقرر کی ہے اس سے زیادہ دیر تک دودھ پلانے پر نہ خاوند مجبور کر سکتا ہے نہ عورت زور دے سکتی ہے۔ جب طلاق کے بعد بھی عورت کے جذبات کا اس قدر خیال رکھنے پر خاوند کو مجبور کیا گیا ہے تو ظاہر ہے کہ جو عورت نکاح میں ہے
6
قرآنی الفاظ اٰتَیْتُمْ کے ہیں جن کے لفظی معنے ہیں دے دیا ہے‘ دے چکے ہو۔ لیکن اس طرح ترجمہ کیا جائے تو ترجمہ یہ ہوگا کہ جب تم دے دو۔ جو کچھ تم دے چکے ہو۔ اور ظاہر ہے کہ یہ مراد قرآن مجید کی نہیں ہو سکتی۔ پس ان الفاظ کا ترجمہ کرتے وقت ایک اور قاعدہ کو ملحوظ رکھنا ہوگا جو یہ ہے کہ کبھی ماضی کا صیغہ قطعی فیصلہ پر دلالت کرنے کے لئے استعمال کیا جاتا ہے۔ چنانچہ قرآن کریم میں دوسرے کئی مقامات پر بھی یہ محاورہ استعمال کیا گیا ہے۔ مثلاً آتا ہے اِذَا قُمْتُمْ اِلَی الصَّلٰوۃِ فَاغْسِلُوْا وُجُوْھَکُمْ(المآئدۃ: ۷) یعنی جب تم نماز کے لئے کھڑے ہو تو اپنے مونہوں کو اور ہات
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
240
Important Words:
یرضعن (give suck) is derived from رضع i.e. he (the babe) sucked. ارضعت means, she (the mother or the wet-nurse) gave suck to the child. استرضع means, he arranged for the suckling of the child; he engaged a wet-nurse for it. The infinitive-noun رضاعة signifies sucking. ھذا اخی من الرضاعة means, he is my foster-brother, both having sucked from the breast of the same woman (Aqrab & Lane).
حولین (two years) is the dual of حول (a year) which is the infinitive-noun from حال meaning, it passed and became complete, or it passed from one state to another, or it turned round. A year is called حول because it is a complete measure of time and turns round and round. حول also means strength and power to do a thing as in the well-known formula لاحول ولاقوة الابالله (Aqrab).
وسعھا (its capacity) is derived from وسع meaning, it was sufficiently capacious. وسعت رحمة الله کل شیء means, God’s mercy extends to, and covers, all things. وسع means capacity or power or strength. The infinitive-noun from it is سعة meaning, breadth; extent, capaciousness; capacity and power. ذوسعة means, a man of means or a man of ample means (Aqrab).
تکلف (is burdened) is derived from کلف. They say کلفه امرا i.e. he imposed on him the task of doing a thing, or he tasked him to do a thing. It also means, he ordered him to do a thing which was difficult or troublesome or inconvenient (Lane).
فصال (weaning the child) is derived from فصل which is both transitive and intransitive, meaning, he separated, he divided, he partitioned; or he got separated, he went forth from. فصلت المرأة رضیعھا means, the woman weaned her child, which is also a sort of separation between the woman and her suckling. ھذایوم الفصل means, this is the day when a decision or a distinction shall be made between the parties, i.e. the doers of good and the doers of evil. فصال means, the weaning of a child from its mother or from the woman who suckles it (Taj).
تشاور (consultation) is derived from شار. They say شارالعسل i.e. he extracted honey from the honey-comb. شارالدابة means, he rode the beast in order to try it and ascertain its worth. اشار besides giving the same meaning as شار, also means, he made a thing known, he pointed to a thing, he gave a word of good counsel to a person. شاوره means, he consulted him, he sought his advice and counsel. تشاور means, mutual consultation. مشورة and شوری give similar meanings, i.e. consultation (Aqrab).
Commentary:
If a woman is divorced while she is pregnant, the question of the suckling of the child and the expense of bringing it up naturally arises. The verse under comment supplies the answer. It points out that the suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of that period, if the father and the mother both agree on that course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
The expression لاتضار is both in the active and the passive voice; the clause لاتضار والدة بولدھا may therefore mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally good and equitable. The words مولودله (he to whom the child belongs) have been used here in preference to the simpler word والد (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
The clause, and the same is incumbent on the heir, lays down an important social principle. If a father dies leaving behind a child, it is the duty of his heirs to bring up the child and maintain it until it reaches puberty. This shall not be considered an act of favour on their part, but an act of duty. One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind. He who receives a support from another must be prepared to give the same to him, when he may stand in need of it.
a
31:15; 46:16.
b
65:7.
c
2:287; 6:153; 7:43; 23:63; 65:8.
286
The expression, la Tudarra, is both in the active and the passive voice; the clause may, therefore, mean that: (1) the mother shall not make the father suffer on account of her child; and (2) the mother shall not be made to suffer on account of her child; and both meanings are equally applicable here.
287
The words Mauludulla-hu (he to whom the child belongs) have been used here in preference to the simpler word Walid (father), in order to point to the inherent right of the father to possess the child and to his natural responsibility for its maintenance.
288
One who inherits the property of a deceased person is duty bound to bring up the children the latter may leave behind.
288A
The suckling of the child should last for two years at the maximum. But it is allowable to discontinue it before the end of this period, if the father and the mother both agree on this course. The verse also implies that the child is not to be weaned before the end of two years without the consent of its mother.
وَاذۡکُر رَّبَّکَ فِیۡ نَفۡسِکَ تَضَرُّعًا وَّخِیۡفَۃً وَّدُوۡنَ الۡجَہۡرِ مِنَ الۡقَوۡلِ بِالۡغُدُوِّ وَالۡاٰصَالِ وَلَا تَکُنۡ مِّنَ الۡغٰفِلِیۡنَ
6:64; 7:56.
6:64; 7:56.
Asal (which is the plural of Asil means, the evening time) may refer to the four daily Prayers, viz. Zuhr (Afternoon Prayer), ‘Asr (Late Afternoon Prayer), Maghrib (Sunset Prayer), and ‘Isha’ (Night Prayer), while Ghuduww may refer to the Fajr (Morning Prayer).
6:64; 7:56.
Commentary:
Remembering God does not here mean the performance of the prescribed Prayers but prayers generally. The Holy Prophet has been enjoined to pray to God morning and evening for the guidance of disbelievers. Thus, on the one hand disbelievers have been told to listen to the Quran attentively (the preceding verse) and, on the other, the Holy Prophet has been enjoined to pray for their guidance. The verse may also be taken to be addressed to disbelievers, suggesting to them that in order to know the truth they should listen to the Quran attentively and pray to God in humility.
Though Islam permits prayers, both aloud and in secret, yet in the present verse suppressed prayers are emphasized in order to create in the heart feelings of humility, sincerity and fear.
e
6:64; 7:56.
a
6:64; 7:56.
1090
Commentary:
Remembering God does not here mean the performance of the prescribed Prayers but prayers generally. The Holy Prophet has been enjoined to pray to God morning and evening for the guidance of disbelievers. Thus, on the one hand disbelievers have been told to listen to the Quran attentively (the preceding verse) and, on the other, the Holy Prophet has been enjoined to pray for their guidance. The verse may also be taken to be addressed to disbelievers, suggesting to them that in order to know the truth they should listen to the Quran attentively and pray to God in humility.
Though Islam permits prayers, both aloud and in secret, yet in the present verse suppressed prayers are emphasized in order to create in the heart feelings of humility, sincerity and fear.
b
6:64; 7:56.
1091
Asal (which is the plural of Asil means, the evening time) may refer to the four daily Prayers, viz. Zuhr (Afternoon Prayer), ‘Asr (Late Afternoon Prayer), Maghrib (Sunset Prayer), and ‘Isha’ (Night Prayer), while Ghuduww may refer to the Fajr (Morning Prayer).
وَلِلّٰہِ یَسۡجُدُ مَنۡ فِی السَّمٰوٰتِ وَالۡاَرۡضِ طَوۡعًا وَّکَرۡہًا وَّظِلٰلُہُمۡ بِالۡغُدُوِّ وَالۡاٰصَالِ ۩
本节经文包含一个伟大的真理, 即不管愿意与否, 万物都必须服从安拉确定的自然法则。舌头必须有尝味的功能。耳朵不得不听。这种服从于自然法则 (的现象) 称为强制。但人类获得某种程度的行动自由权。他可以根据自己的意愿, 自行决断。可是即使在实际行动中, 他的自由似乎得到认可, 他也受到一定程度的约制。因而不管他喜欢不喜欢, 无论做什么事, 都必须遵循安拉的法则。 ‘愿意或不愿意’这几个词也可指两类人, 即自愿服从安拉的信者和勉强服从安拉法则的不信的人。
عربی کے لفظ کا ترجمہ ’’شاموں‘‘ ہے مگر اردو میں مفرد ہی ترجمہ ہو سکتا ہے۔ اس لئے ترجمہ مفرد ہی کیا گیا ہے۔
یہ مطلب نہیں کہ انسان کی طرح سجدہ کرتے ہیں۔ بلکہ سجدہ کے معنے فرمانبرداری کے ہوتے ہیں۔ اور آیت کا یہ مطلب ہے کہ صبح و شام تمام کائنات قانون قدرت کی فرمانبرداری میں لگی ہوئی ہے۔
The verse embodies a great truth, viz. that all creation is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear cannot help hearing. This obedience to the laws of nature may be called compulsory. But man is given a certain freedom of action where he can use his volition and discretion. But even in actions in which he appears to have been granted freedom, he is subject to certain amount of compulsion, and he must obey God’s laws in whatever he does, whether he likes it or not. The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who obey His laws grudgingly.
Important Words:
ظلال (shadows) is the plural of both ظل (zill) and ظلة (zullah), which are derived from ظل (zalla). They say ظل الیوم i.e. the day became shady. ظل الشیء means, the thing became long or extended. ظلله means, he shaded him. اظله means, it cast its shade upon him; or he took him into his shelter or protection. ظل means, the light of the sun without the rays; shade; blackness of the night; an apparition or phantom or a thing that one sees like a shadow; a covering; might or power of resistance protection or shelter; person or corporeal form or figure which one sees from a distance. The Arabs say السلطان ظل الله فی الارض i.e. the sovereign is God’s means of protection or defence (or His representative) in the earth. In hadith we read الکافر یسجد لغیر الله و ظله یسجد لله ای جسمه i.e. an infidel prostrates himself before deities other than God but his ظل viz. his body, prostrates itself before God (meaning that his body is subject to divine law). ظلة means, anything that shades or covers or protects one (Lane & Bihar).
الغدو (mornings) is the plural of غدوة meaning, morning or early part of the forenoon (Lane).
الآصال (evenings) is the plural of اصیل which means, evening; time from the عصر (late afternoon) Prayer to sunset. The word also means, having root or foundation; rooted, fixed, stable or permanent; having lineage or pedigree (Lane).
Commentary:
The verse embodies a great truth. It says that all creation whether in the heavens or on the earth obeys or is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear the function of hearing. This obedience to the laws of nature may be called compulsory. But then man is also given a certain freedom of action where he can use his volition and discretion. A hungry man chooses to eat to satisfy his hunger; another man goes about sight-seeing. Both these persons are free in what they do; but even in actions in which they appear to have been granted freedom, they are subject to a certain amount of compulsion, because they must obey God’s laws in whatever they do, willingly or unwillingly. It is to this point that the verse refers.
Figuratively, the verse also hints at the subtle ways in which God was helping the Holy Prophet. Certain things happened over which the disbelievers had no control but which were meant to help the cause of Islam. The Fall of Mecca, for example, helped to subjugate the whole of Arabia to the Holy Prophet, but the disbelievers could not prevent it. On the other hand, the terms of the Treaty of Hudaibiyyah were dictated by the disbelievers. They thought that these terms would bring disgrace to Muslims and that the cause of Islam would thereby suffer. But the treaty proved a blessing in disguise for the Muslims. Similarly, the Meccans forced the Holy Prophet to flee from Mecca and rejoiced to think that they had succeeded in driving Islam out of its Centre, but by doing so they dug their own grave and laid the foundation of the future prosperity and progress of Islam.
The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who have to obey His laws and do it grudgingly.
Of the various meanings of ظلال given under Important Words, the word "shade" does not obviously apply here because shade, being the absence of light, is a negative thing which cannot be spoken of as submitting to God. But ظلwhich is the singular of ظلال also means, the body or corporeal substance of a thing. In this sense the verse would mean that the bodies of all things are subject to the laws of nature. Even the bodies of disbelievers have perforce to submit to God, though their hearts may rebel against Him. The word ظل also means, figuratively, the representative or follower of a thing or person. In this sense the verse would mean that not only all living things but also their followers and representatives obey the laws of God. Again as ظلال is also the plural of ظلة which means that which covers or shades or protects, the word would also signify "leaders or rulers of the people." Combining all these different senses of the word, the verse would therefore mean that the entire creation as well as leaders of men and their followers are all subject to the laws of God. What is hinted at is that disbelievers should beware of opposing the Holy Prophet because opposition to him means defiance of the whole of creation and of the very laws of nature, which is not possible to do. This interpretation of the verse is supported by 13:42.
By using the words, in the mornings and the evenings, which are the two times when the shadows of things are longest, the verse emphasizes that, however vast the power of disbelievers may grow, they cannot succeed against the Holy Prophet.
637
本节经文包含一个伟大的真理, 即不管愿意与否, 万物都必须服从安拉确定的自然法则。舌头必须有尝味的功能。耳朵不得不听。这种服从于自然法则 (的现象) 称为强制。但人类获得某种程度的行动自由权。他可以根据自己的意愿, 自行决断。可是即使在实际行动中, 他的自由似乎得到认可, 他也受到一定程度的约制。因而不管他喜欢不喜欢, 无论做什么事, 都必须遵循安拉的法则。 ‘愿意或不愿意’这几个词也可指两类人, 即自愿服从安拉的信者和勉强服从安拉法则的不信的人。
2
عربی کے لفظ کا ترجمہ ’’شاموں‘‘ ہے مگر اردو میں مفرد ہی ترجمہ ہو سکتا ہے۔ اس لئے ترجمہ مفرد ہی کیا گیا ہے۔
3
یہ مطلب نہیں کہ انسان کی طرح سجدہ کرتے ہیں۔ بلکہ سجدہ کے معنے فرمانبرداری کے ہوتے ہیں۔ اور آیت کا یہ مطلب ہے کہ صبح و شام تمام کائنات قانون قدرت کی فرمانبرداری میں لگی ہوئی ہے۔
1627
Important Words:
ظلال (shadows) is the plural of both ظل (zill) and ظلة (zullah), which are derived from ظل (zalla). They say ظل الیوم i.e. the day became shady. ظل الشیء means, the thing became long or extended. ظلله means, he shaded him. اظله means, it cast its shade upon him; or he took him into his shelter or protection. ظل means, the light of the sun without the rays; shade; blackness of the night; an apparition or phantom or a thing that one sees like a shadow; a covering; might or power of resistance protection or shelter; person or corporeal form or figure which one sees from a distance. The Arabs say السلطان ظل الله فی الارض i.e. the sovereign is God’s means of protection or defence (or His representative) in the earth. In hadith we read الکافر یسجد لغیر الله و ظله یسجد لله ای جسمه i.e. an infidel prostrates himself before deities other than God but his ظل viz. his body, prostrates itself before God (meaning that his body is subject to divine law). ظلة means, anything that shades or covers or protects one (Lane & Bihar).
الغدو (mornings) is the plural of غدوة meaning, morning or early part of the forenoon (Lane).
الآصال (evenings) is the plural of اصیل which means, evening; time from the عصر (late afternoon) Prayer to sunset. The word also means, having root or foundation; rooted, fixed, stable or permanent; having lineage or pedigree (Lane).
Commentary:
The verse embodies a great truth. It says that all creation whether in the heavens or on the earth obeys or is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear the function of hearing. This obedience to the laws of nature may be called compulsory. But then man is also given a certain freedom of action where he can use his volition and discretion. A hungry man chooses to eat to satisfy his hunger; another man goes about sight-seeing. Both these persons are free in what they do; but even in actions in which they appear to have been granted freedom, they are subject to a certain amount of compulsion, because they must obey God’s laws in whatever they do, willingly or unwillingly. It is to this point that the verse refers.
Figuratively, the verse also hints at the subtle ways in which God was helping the Holy Prophet. Certain things happened over which the disbelievers had no control but which were meant to help the cause of Islam. The Fall of Mecca, for example, helped to subjugate the whole of Arabia to the Holy Prophet, but the disbelievers could not prevent it. On the other hand, the terms of the Treaty of Hudaibiyyah were dictated by the disbelievers. They thought that these terms would bring disgrace to Muslims and that the cause of Islam would thereby suffer. But the treaty proved a blessing in disguise for the Muslims. Similarly, the Meccans forced the Holy Prophet to flee from Mecca and rejoiced to think that they had succeeded in driving Islam out of its Centre, but by doing so they dug their own grave and laid the foundation of the future prosperity and progress of Islam.
The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who have to obey His laws and do it grudgingly.
Of the various meanings of ظلال given under Important Words, the word "shade" does not obviously apply here because shade, being the absence of light, is a negative thing which cannot be spoken of as submitting to God. But ظلwhich is the singular of ظلال also means, the body or corporeal substance of a thing. In this sense the verse would mean that the bodies of all things are subject to the laws of nature. Even the bodies of disbelievers have perforce to submit to God, though their hearts may rebel against Him. The word ظل also means, figuratively, the representative or follower of a thing or person. In this sense the verse would mean that not only all living things but also their followers and representatives obey the laws of God. Again as ظلال is also the plural of ظلة which means that which covers or shades or protects, the word would also signify "leaders or rulers of the people." Combining all these different senses of the word, the verse would therefore mean that the entire creation as well as leaders of men and their followers are all subject to the laws of God. What is hinted at is that disbelievers should beware of opposing the Holy Prophet because opposition to him means defiance of the whole of creation and of the very laws of nature, which is not possible to do. This interpretation of the verse is supported by 13:42.
By using the words, in the mornings and the evenings, which are the two times when the shadows of things are longest, the verse emphasizes that, however vast the power of disbelievers may grow, they cannot succeed against the Holy Prophet.
1431
The verse embodies a great truth, viz. that all creation is bound to obey God-made laws of nature, willingly or unwillingly. The tongue must perform the function of tasting and the ear cannot help hearing. This obedience to the laws of nature may be called compulsory. But man is given a certain freedom of action where he can use his volition and discretion. But even in actions in which he appears to have been granted freedom, he is subject to certain amount of compulsion, and he must obey God’s laws in whatever he does, whether he likes it or not. The words, willingly or unwillingly, may also refer to two classes of men, viz. believers who give willing submission to God and disbelievers who obey His laws grudgingly.
فِیۡ بُیُوۡتٍ اَذِنَ اللّٰہُ اَنۡ تُرۡفَعَ وَیُذۡکَرَ فِیۡہَا اسۡمُہٗ یُسَبِّحُ لَہٗ فِیۡہَا بِالۡغُدُوِّ وَالۡاٰصَالِ
这节经文既含有一个明证, 又含有一个预言。它预言, 由 «古兰经» 内具有光所照亮的那些房子将被升高, 居住其中的人们将朝夕赞颂安拉。这将成为安拉的光照亮他们的一个明证。
یعنی خدائی نور کا ثبوت یہ ہوگا کہ جن گھروں میں یہ نور یعنی تعلیم قرآن ہوگی وہ دنیا میں عزت پا جائیں گے اور عبادت سے ہر وقت معمور رہیں گے۔
The verse contains both a proof and a prophecy. It predicts that houses illumined by the light contained in the Qur’an will be exalted and their inmates will always celebrate the praises of God. This will be a proof that they are illumined by Allah’s light.
Commentary:
The verse purports to say that the metaphor used in the preceding verse is no mere beautiful simile or the figment of the fertile imagination but a hard, material fact. There are in existence houses in which this heavenly light is lit and from them it emanates. God has decreed that these houses shall be honoured and exalted because in them live men who celebrate the praises of their Creator in the mornings and the evenings the verse embodies both a proof and a prophecy. It is a prophecy in the sense that house illumined by the light of the Quran will be exalted and the fulfilment of this prophecy will constitute a proof that they are illumined by the light of Allah. How wonderfully the prophecy was fulfilled! The doorless and windowless hovels and huts of the poor Companions of the Holy Prophet became so honoured and respected that they became the objects of attraction and admiration for the whole world; and this fact testified to the Quran being the revealed Word of God.
910
这节经文既含有一个明证, 又含有一个预言。它预言, 由 «古兰经» 内具有光所照亮的那些房子将被升高, 居住其中的人们将朝夕赞颂安拉。这将成为安拉的光照亮他们的一个明证。
2
یعنی خدائی نور کا ثبوت یہ ہوگا کہ جن گھروں میں یہ نور یعنی تعلیم قرآن ہوگی وہ دنیا میں عزت پا جائیں گے اور عبادت سے ہر وقت معمور رہیں گے۔
2619
Commentary:
The verse purports to say that the metaphor used in the preceding verse is no mere beautiful simile or the figment of the fertile imagination but a hard, material fact. There are in existence houses in which this heavenly light is lit and from them it emanates. God has decreed that these houses shall be honoured and exalted because in them live men who celebrate the praises of their Creator in the mornings and the evenings the verse embodies both a proof and a prophecy. It is a prophecy in the sense that house illumined by the light of the Quran will be exalted and the fulfilment of this prophecy will constitute a proof that they are illumined by the light of Allah. How wonderfully the prophecy was fulfilled! The doorless and windowless hovels and huts of the poor Companions of the Holy Prophet became so honoured and respected that they became the objects of attraction and admiration for the whole world; and this fact testified to the Quran being the revealed Word of God.
2047A
The verse contains both a proof and a prophecy. It predicts that houses illumined by the light contained in the Qur’an will be exalted and their inmates will always celebrate the praises of God. This will be a proof that they are illumined by Allah’s light.
اِلَّا مَنۡ ہُوَ صَالِ الۡجَحِیۡمِ
ہٰذَا فَوۡجٌ مُّقۡتَحِمٌ مَّعَکُمۡ ۖ لَا مَرۡحَبًۢا بِہِمۡ ۚ اِنَّہُمۡ صَالُوا النَّارِ
52:14.
52:14.
When the leaders of disbelief will see a party of their followers coming to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejected truth, so they will enter Hell rushing headlong.
Important Words:
مقتحم (rushing headlong) is derived from قحم. They say قحم فی الامر i.e. he entered into the affair without consideration. اقتحم الامر means, he threw himself into the affair with vehemence and difficulty.
Commentary:
When leaders of disbelief will go to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejecting truth, so they will enter Hell rushing headlong.
The words لامرحباً بھم (no welcome for them) may be taken as having been spoken by the angels in charge of Hell or by the leaders of disbelief who would already be in Hell.
c
52:14.
b
18:54; 21:40; 52:14.3420
Important Words:
مقتحم (rushing headlong) is derived from قحم. They say قحم فی الامر i.e. he entered into the affair without consideration. اقتحم الامر means, he threw himself into the affair with vehemence and difficulty.
Commentary:
When leaders of disbelief will go to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejecting truth, so they will enter Hell rushing headlong.
The words لامرحباً بھم (no welcome for them) may be taken as having been spoken by the angels in charge of Hell or by the leaders of disbelief who would already be in Hell.
a
52:14.
2546
When the leaders of disbelief will see a party of their followers coming to Hell, they will be told that a host of their followers will also enter into fire along with them. As the latter rushed to follow their leaders blindly and unthinkingly rejected truth, so they will enter Hell rushing headlong.
ثُمَّ اِنَّہُمۡ لَصَالُوا الۡجَحِیۡمِ
23:104; 82:16.
23:104; 82:16.
23:104; 82:16.
c
23:104; 82:16.
a
23:104; 82:16.
c
23:104; 82:16.