ضَلٰل
Appears 37 times in Quran
Derived Words (14)
Words derived from the stem "ضَلٰل".
- error
- their error
- in error
- error
- error
- lead them far astray
- manifest error
- manifest misguidance
- is of no avail
- gone far off in error
- has surely strayed
- strayed
- in manifest error
- have certainly strayed
Occurrences in Quran
Found 37 verses containing "ضَلٰل".
اِنَّ اللّٰہَ لَا یَغۡفِرُ اَنۡ یُّشۡرَکَ بِہٖ وَیَغۡفِرُ مَا دُوۡنَ ذٰلِکَ لِمَنۡ یَّشَآءُ ۚ وَمَنۡ یُّشۡرِکۡ بِاللّٰہِ فَقَدۡ ضَلَّ ضَلٰلًۢا بَعِیۡدًا
a
4:49.
b
4:137.
b
4:49.
c
4:137.
583
Commentary:
See note on 4:49.
b
4:49.
c
4:137.
لَقَدۡ مَنَّ اللّٰہُ عَلَی الۡمُؤۡمِنِیۡنَ اِذۡ بَعَثَ فِیۡہِمۡ رَسُوۡلًا مِّنۡ اَنۡفُسِہِمۡ یَتۡلُوۡا عَلَیۡہِمۡ اٰیٰتِہٖ وَیُزَکِّیۡہِمۡ وَیُعَلِّمُہُمُ الۡکِتٰبَ وَالۡحِکۡمَۃَ وَاِنۡ کَانُوۡا مِنۡ قَبۡلُ لَفِیۡ ضَلٰلٍ مُّبِیۡنٍ
2:130, 152; 9:128; 63:3; 65:12.
The words are intended to awaken in the hearts of Muslims a desire to follow the example of the Holy Prophet, who was like them and was one of them.
2:130, 152; 9:128; 62:3; 65:12.
Commentary:
The expression, by raising among them a Messenger from among themselves, is intended to awaken in the hearts of Muslims a desire to follow the example of the Holy Prophet, who was like them and one of them. The Prophet was not only a man like them but was actually one of them. If he could rise to such spiritual heights, why could not they?
All Messengers of God are raised from among human beings and they possess the same faculties and are actuated by the same desires and aspirations as other human beings, and, therefore, they can serve as true models for their fellow beings. But a so-called "Son of God" does not possess the same desires and the same faculties as we have, and cannot, therefore, be a model for us. Our model should be from our own kind. He who is not of our kind, being a divine being, free from human passions and human weaknesses, cannot be held out to us as a model for imitation.
The verse also points to the fulfilment of the prayer of Abraham contained in 2:130, in which the different functions of the Promised Prophet have been mentioned just as they are mentioned here.
a
2:130, 152; 9:128; 63:3; 65:12.
289
这句话的意思是唤醒穆斯林心中以穆圣为模范的愿望, 而穆圣和他们一样, 也是他们中的一员。
a
2:130, 152; 9:128; 62:3; 65:12.
447
Commentary:
The expression, by raising among them a Messenger from among themselves, is intended to awaken in the hearts of Muslims a desire to follow the example of the Holy Prophet, who was like them and one of them. The Prophet was not only a man like them but was actually one of them. If he could rise to such spiritual heights, why could not they?
All Messengers of God are raised from among human beings and they possess the same faculties and are actuated by the same desires and aspirations as other human beings, and, therefore, they can serve as true models for their fellow beings. But a so-called "Son of God" does not possess the same desires and the same faculties as we have, and cannot, therefore, be a model for us. Our model should be from our own kind. He who is not of our kind, being a divine being, free from human passions and human weaknesses, cannot be held out to us as a model for imitation.
The verse also points to the fulfilment of the prayer of Abraham contained in 2:130, in which the different functions of the Promised Prophet have been mentioned just as they are mentioned here.
a
2:130, 152; 9:128; 63:3; 65:12.
520
The words are intended to awaken in the hearts of Muslims a desire to follow the example of the Holy Prophet, who was like them and was one of them.
اَلَمۡ تَرَ اِلَی الَّذِیۡنَ یَزۡعُمُوۡنَ اَنَّہُمۡ اٰمَنُوۡا بِمَاۤ اُنۡزِلَ اِلَیۡکَ وَمَاۤ اُنۡزِلَ مِنۡ قَبۡلِکَ یُرِیۡدُوۡنَ اَنۡ یَّتَحَاکَمُوۡۤا اِلَی الطّٰغُوۡتِ وَقَدۡ اُمِرُوۡۤا اَنۡ یَّکۡفُرُوۡا بِہٖ وَیُرِیۡدُ الشَّیۡطٰنُ اَنۡ یُّضِلَّہُمۡ ضَلٰلًۢا بَعِیۡدًا
یہ آیت منافقوں کے متعلق ہے جو رسولِ کریم صلی اللہ علیہ وسلم سے فیصلہ کروانے کی بجائے دوسرے لوگوں کے فیصلہ کو پسند کرتے تھے۔
Commentary:
The words, They desire to seek judgement from the rebellious, need not be taken as referring to any particular incident; they speak of a general tendency among hypocrites.
2
یہ آیت منافقوں کے متعلق ہے جو رسولِ کریم صلی اللہ علیہ وسلم سے فیصلہ کروانے کی بجائے دوسرے لوگوں کے فیصلہ کو پسند کرتے تھے۔
534
Commentary:
The words, They desire to seek judgement from the rebellious, need not be taken as referring to any particular incident; they speak of a general tendency among hypocrites.
یٰۤاَیُّہَا الَّذِیۡنَ اٰمَنُوۡۤا اٰمِنُوۡا بِاللّٰہِ وَرَسُوۡلِہٖ وَالۡکِتٰبِ الَّذِیۡ نَزَّلَ عَلٰی رَسُوۡلِہٖ وَالۡکِتٰبِ الَّذِیۡۤ اَنۡزَلَ مِنۡ قَبۡلُ ۚ وَمَنۡ یَّکۡفُرۡ بِاللّٰہِ وَمَلٰٓئِکَتِہٖ وَکُتُبِہٖ وَرُسُلِہٖ وَالۡیَوۡمِ الۡاٰخِرِ فَقَدۡ ضَلَّ ضَلٰلًۢا بَعِیۡدًا
2:5, 137; 4:163: 5:60.
4:151.
4:117.
O ye who profess to be believers show by your deeds and actions that your faith is genuine and firmly founded.
2:5, 137; 4:163; 5:60.
4:151.
4:117.
Commentary:
In the clause: O ye who believe, believe in Allah and His Messenger… the first-mentioned belief refers to lip-profession and the second to true and genuine belief which really matters. The words thus show that sometimes expressions like "O ye who believe" or "believers" may be used for those who profess to be believers in Islam but do not live up to its teachings by carrying out faithfully its precepts into practice. Their assertion is a mere lip-profession that carries no weight.
a
2:5, 137; 4:163: 5:60.
b
4:151.
c
4:117.
a
2:5, 137; 4:163; 5:60.
b
4:151.
c
4:117.
601
Commentary:
In the clause: O ye who believe, believe in Allah and His Messenger… the first-mentioned belief refers to lip-profession and the second to true and genuine belief which really matters. The words thus show that sometimes expressions like "O ye who believe" or "believers" may be used for those who profess to be believers in Islam but do not live up to its teachings by carrying out faithfully its precepts into practice. Their assertion is a mere lip-profession that carries no weight.
a
2:5, 137; 4:163: 5:60.
b
4:151.
c
4:117.
683
O ye who profess to be believers show by your deeds and actions that your faith is genuine and firmly founded.
اِنَّ الَّذِیۡنَ کَفَرُوۡا وَصَدُّوۡا عَنۡ سَبِیۡلِ اللّٰہِ قَدۡ ضَلُّوۡا ضَلٰلًۢا بَعِیۡدًا
4:138.
4:138.
c
4:138.
a
4:138.
631
Commentary:
The Quran being such a treasure of spiritual knowledge, those who reject it are indeed great losers.
c
4:138.
۞ وَاِذۡ قَالَ اِبۡرٰہِیۡمُ لِاَبِیۡہِ اٰزَرَ اَتَتَّخِذُ اَصۡنَامًا اٰلِہَۃً ۖ اِنِّیۡۤ اَرٰٮکَ وَقَوۡمَکَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
19:43.
«旧约全书» 中, 伊布拉欣父亲的名字叫特拉 (Terah) (创始记11:26), 而«新约全书»中, 他叫他拉 (Tharah) «路加» 3:34)。«塔尔姆德» (Talmud) 同意 «路加» 的意见。Eusebius (尤西比斯,) 基督教会历史之父, 称呼伊布拉欣的父亲的名字为阿他尔 (Athar) (Sale)。这表明, 即使在犹太教人之间, 对伊布拉欣的父亲的名字意见也不统一。尤西比斯一定有强力的理由, 才和 «创始记» 和 «路加» 的意见不同。正确的形式看来是阿他尔 (Athar), 后来才改成他拉 (Tharah) 或特拉 (Terah)。阿他尔 (Athar) 与 «古兰经» 中的阿泽尔 (Azar) 那一名字非常相似, 只是在发音上稍微有些不同, 两种形式几乎全同。基督教作家, 因此, 对 «古兰经» 中称伊布拉欣的父亲为阿泽尔这一点没有争论的理由。再者, 伊布拉欣的父亲在 «塔尔姆德» (Talmud) 中也叫泽拉 (Zarah), (Sale) 而泽拉 (Zarah) 和阿泽尔 (Azar) 两字约略相同。这表明 «古兰经» 中的译名要可靠得多。此外, 阿泽尔被称为伊布拉欣的 اَبْ (Ab, 父亲) (26:87), اَبْ (Ab, 父亲) 这一单词可用於父亲、伯 (叔) 父和祖父, 等等。在2:133节经文中, 伊司马仪是雅尔孤布的伯父, 也被称作是他的 اَبْ (Ab, 父亲), 但不是他真正的父亲。伊布拉欣答应过阿泽尔, 他的 اَبْ (Ab, 父亲), 向安拉祈求宽恕他, 但当他开始知道阿泽尔是安拉的敌人时, 他放弃了为他祈祷的诺言; 实际上他是被禁止这样做的 (9:114)。可是, 在14:42节经文中, 伊布拉欣为他的 وَالِدْ (Walid) 祈祷, 而 Walid 这个单词只用於父亲。这样说明, 阿泽尔 (آذَرْ, Azar) 被称作伊布拉欣的 اَبْ (Ab, 父亲), 但不是他父亲。很可能是他的姨父、舅父、姑父或叔伯。 «圣经» 中有几段也支持这一推断。伊布拉欣娶了特拉的女儿莎拉 (سَارَه, Sarah)。(«创始记» 20:12) 这说明特拉 (Terah) 不是他的父亲, 因为他不可能娶他的亲姐妹。这看来是, 他的父亲死了, 他由叔伯、舅父、姨父或姑父阿泽尔即阿他尔抚养长大, 后者把女儿莎拉嫁给了他。由於阿泽尔把伊布拉欣养大, 像是他的父亲, 后者看来曾经被叫过他的儿子, 这样就造成了把阿泽尔即阿他尔当作伊布拉欣的真父亲的这种错误。在 «塔尔姆德» 中也可看到, 阿泽尔迫害伊布拉欣, 为了打坏偶像的犯法行为把他带到国王那里, 假如阿泽尔是伊布拉欣的父亲, 他就不会对亲儿子采取这样极端的步骤了。
19:43.
In the Old Testament the name of Abraham’s father is given as Terah (Gen.11: 26) and in the New Testament (Luke, 3: 34) it is Tharah. The Talmud agrees with Luke. Eusebius, the father of ecclesiastical history, gives Athar as the name of Abraham’s father (Sale). This shows that even among the Jews there existed no unanimity of opinion about the name of Abraham’s father. Eusebius must have strong reasons for differing from Genesis and Luke. The correct form appears to be Athar, which later became changed into Tharah or Terah. Athar closely resembles the name given in the Qur’an (Azar), only there is a slight difference of pronunciation, the two forms being almost identical. Christian writers, therefore, have no reason to quarrel with the Qur’an for calling Abraham’s father by the name Azar. Moreover, Abraham’s father is also called Zarah in the Talmud (Sale), and Zarah is approximately the same as Azar. This shows that the Quranic version is much more reliable. Besides, Azar has been called Ab
19:43.
Important Words:
اب (father) which is originally ابو gives the following meanings: a father; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابوالمثوی means, master or owner of the dwelling (Lane). See also 4:12.
آزر (Azar). For the discussion of the word and the relationship of Azar with Abraham see under Commentary below. The word is considered by some to be of non-Arabic origin, though in Arabic too it has a root. Thus آزر النبات means, the vegetation grew thick and strong. آزر فلانا means, he strengthened such and such a person. آزرہ means, he sympathized with and helped him (Aqrab). The name, which thus appears to be attributive, was given to Azar probably because he helped his people in establishing idol-worship. According to Mujahid, آزر was originally the name of an idol (Qadir).
Commentary:
With this verse the Quran turns to an account of Abraham, which is given here for two reasons: Firstly, because it is the idolatrous Quraish that are chiefly addressed in these verses and they revered Abraham as their progenitor and patriarch. Hence, by giving an account of Abraham, God wants to tell the Quraish that their great ancestor Abraham was also, like the Holy Prophet, opposed to idolatry, which shows that idol-worship is a later innovation. Secondly, by means of this account, God wants to impress upon idolaters the hollow and unsound foundation on which stands the belief and practice of idol-worship and the absurd ideas which give rise to idolatry.
In the present verse Abraham is represented as arguing with his اب (father) on the subject of idolatry. This اب (father) is here named Azar. Now we have to see in what relation this man stood to Abraham and what his true name was. Christian writers have criticized the Quran on the, ground that it calls Abraham’s father by the name Azar while his true name was Terah. It is true that in Gen. 11:26 Abraham’s father is named Terah. But it is equally true that in Luke 3: 34 Abraham is called the son of Thara and not Terah. The reader should note the change not only in the first consonant but also in the vowel that follows. The Talmud also gives the name of Abraham’s father as Thara. Eusebius, the great Church historian, who has been rightly styled the Father of Ecclesiastical History, gives, in spite of Gen. 11:26 and Luke: 3: 34, which could not be unknown to him, Athar as the name of Abraham’s father (Sale). This clearly shows that even among the Jews there existed no unanimity as to the name of Abraham’s father. The fact that Eusebius, followed neither Gen. 11:26, nor Luke 3: 34 shows that he had strong reasons to differ from these two well-known sources. The correct form thus appears to be Athar, which later became changed into Thara or Terah. Now the form adopted by Eusebius is almost, if not exactly, the same as given by the Quran. If there is any difference, it is only that of pronunciation; otherwise both forms, i.e. Azar and Athar, are identical. Christians have, therefore, no reason to quarrel with the Quran for calling Abraham’s father by the name Azar. It may also be noted that Abraham’s father is also called Zarah in the Talmud (Sale) and Zarah is approximately the same as Azar. All this goes to prove not only that the Quran is not wrong on calling the father of Abraham by the name Azar, but also that the Quranic version is much more reliable than that of the Bible.
The next question we have to consider is that of the relationship in which Azar stood to Abraham. In the Quran, he has been called Abraham’s اب (ab), a word applied, as shown under Important Words, not only to father but also to uncle, grandfather, etc. who stand in the position of a father. From the Quran it appears that Azar, though called the (ab) of Abraham, was not really his father. In 9:114 we are told that Abraham had made a promise to Azar, his اب (ab), to pray to God for his forgiveness, but when he came to know that he was an enemy of God, he abstained from praying for him and was actually forbidden to do so (see also 26:87 where again Azar is spoken as the اب of Abraham). Elsewhere, however, the Quran itself records a prayer of Abraham which he offered in the last days of his life, after he had built the Ka‘bah in company with his son, Ishmael. In this prayer, Abraham prays for his father and is not forbidden to pray for him; but here Abraham does not use for him the word اب but والد (14:42). Now, as has already been stated, the word ابmay be applied to a person other than the real father, but the word والد (walid) which means "the begetter" is applied to none but the actual father. This clearly shows that Azar who has been called the اب (ab) of Abraham was a different person from the والد (walid) of Abraham. He was probably his uncle.
Some passages of the Bible also support this conclusion. We are told that Abraham married Sarah, the daughter of Terah (Gen. 20:12). This shows that Terah was not his real father, for in that case he could not marry Terah’s daughter, his own sister. It appears that his father being dead, he was brought up by his uncle, Azar or Athar, who gave him his daughter Sarah in marriage. As Azar brought up Abraham and was in the position of a father to him, the latter came to be ascribed to him as a son, and this led to the error of Azar or Athar being taken as the real father of Abraham. Again, from the Talmud it appears that Azar prosecuted Abraham and presented him before the king for the offence of breaking idols. If Azar had been the real father of Abraham, he would not have followed such a course against his own son.
e
19:43.
432
«旧约全书» 中, 伊布拉欣父亲的名字叫特拉 (Terah) (创始记11:26), 而«新约全书»中, 他叫他拉 (Tharah) «路加» 3:34)。«塔尔姆德» (Talmud) 同意 «路加» 的意见。Eusebius (尤西比斯,) 基督教会历史之父, 称呼伊布拉欣的父亲的名字为阿他尔 (Athar) (Sale)。这表明, 即使在犹太教人之间, 对伊布拉欣的父亲的名字意见也不统一。尤西比斯一定有强力的理由, 才和 «创始记» 和 «路加» 的意见不同。正确的形式看来是阿他尔 (Athar), 后来才改成他拉 (Tharah) 或特拉 (Terah)。阿他尔 (Athar) 与 «古兰经» 中的阿泽尔 (Azar) 那一名字非常相似, 只是在发音上稍微有些不同, 两种形式几乎全同。基督教作家, 因此, 对 «古兰经» 中称伊布拉欣的父亲为阿泽尔这一点没有争论的理由。再者, 伊布拉欣的父亲在 «塔尔姆德» (Talmud) 中也叫泽拉 (Zarah), (Sale) 而泽拉 (Zarah) 和阿泽尔 (Azar) 两字约略相同。这表明 «古兰经» 中的译名要可靠得多。此外, 阿泽尔被称为伊布拉欣的 اَبْ (Ab, 父亲) (26:87), اَبْ (Ab, 父亲) 这一单词可用於父亲、伯 (叔) 父和祖父, 等等。在2:133节经文中, 伊司马仪是雅尔孤布的伯父, 也被称作是他的 اَبْ (Ab, 父亲), 但不是他真正的父亲。伊布拉欣答应过阿泽尔, 他的 اَبْ (Ab, 父亲), 向安拉祈求宽恕他, 但当他开始知道阿泽尔是安拉的敌人时, 他放弃了为他祈祷的诺言; 实际上他是被禁止这样做的 (9:114)。可是, 在14:42节经文中, 伊布拉欣为他的 وَالِدْ (Walid) 祈祷, 而 Walid 这个单词只用於父亲。这样说明, 阿泽尔 (آذَرْ, Azar) 被称作伊布拉欣的 اَبْ (Ab, 父亲), 但不是他父亲。很可能是他的姨父、舅父、姑父或叔伯。 «圣经» 中有几段也支持这一推断。伊布拉欣娶了特拉的女儿莎拉 (سَارَه, Sarah)。(«创始记» 20:12) 这说明特拉 (Terah) 不是他的父亲, 因为他不可能娶他的亲姐妹。这看来是, 他的父亲死了, 他由叔伯、舅父、姨父或姑父阿泽尔即阿他尔抚养长大, 后者把女儿莎拉嫁给了他。由於阿泽尔把伊布拉欣养大, 像是他的父亲, 后者看来曾经被叫过他的儿子, 这样就造成了把阿泽尔即阿他尔当作伊布拉欣的真父亲的这种错误。在 «塔尔姆德» 中也可看到, 阿泽尔迫害伊布拉欣, 为了打坏偶像的犯法行为把他带到国王那里, 假如阿泽尔是伊布拉欣的父亲, 他就不会对亲儿子采取这样极端的步骤了。
a
19:43.
820
Important Words:
اب (father) which is originally ابو gives the following meanings: a father; an ancestor; a paternal uncle. ابوالمرأة means, the woman’s husband. ابوالمثوی means, master or owner of the dwelling (Lane). See also 4:12.
آزر (Azar). For the discussion of the word and the relationship of Azar with Abraham see under Commentary below. The word is considered by some to be of non-Arabic origin, though in Arabic too it has a root. Thus آزر النبات means, the vegetation grew thick and strong. آزر فلانا means, he strengthened such and such a person. آزرہ means, he sympathized with and helped him (Aqrab). The name, which thus appears to be attributive, was given to Azar probably because he helped his people in establishing idol-worship. According to Mujahid, آزر was originally the name of an idol (Qadir).
Commentary:
With this verse the Quran turns to an account of Abraham, which is given here for two reasons: Firstly, because it is the idolatrous Quraish that are chiefly addressed in these verses and they revered Abraham as their progenitor and patriarch. Hence, by giving an account of Abraham, God wants to tell the Quraish that their great ancestor Abraham was also, like the Holy Prophet, opposed to idolatry, which shows that idol-worship is a later innovation. Secondly, by means of this account, God wants to impress upon idolaters the hollow and unsound foundation on which stands the belief and practice of idol-worship and the absurd ideas which give rise to idolatry.
In the present verse Abraham is represented as arguing with his اب (father) on the subject of idolatry. This اب (father) is here named Azar. Now we have to see in what relation this man stood to Abraham and what his true name was. Christian writers have criticized the Quran on the, ground that it calls Abraham’s father by the name Azar while his true name was Terah. It is true that in Gen. 11:26 Abraham’s father is named Terah. But it is equally true that in Luke 3: 34 Abraham is called the son of Thara and not Terah. The reader should note the change not only in the first consonant but also in the vowel that follows. The Talmud also gives the name of Abraham’s father as Thara. Eusebius, the great Church historian, who has been rightly styled the Father of Ecclesiastical History, gives, in spite of Gen. 11:26 and Luke: 3: 34, which could not be unknown to him, Athar as the name of Abraham’s father (Sale). This clearly shows that even among the Jews there existed no unanimity as to the name of Abraham’s father. The fact that Eusebius, followed neither Gen. 11:26, nor Luke 3: 34 shows that he had strong reasons to differ from these two well-known sources. The correct form thus appears to be Athar, which later became changed into Thara or Terah. Now the form adopted by Eusebius is almost, if not exactly, the same as given by the Quran. If there is any difference, it is only that of pronunciation; otherwise both forms, i.e. Azar and Athar, are identical. Christians have, therefore, no reason to quarrel with the Quran for calling Abraham’s father by the name Azar. It may also be noted that Abraham’s father is also called Zarah in the Talmud (Sale) and Zarah is approximately the same as Azar. All this goes to prove not only that the Quran is not wrong on calling the father of Abraham by the name Azar, but also that the Quranic version is much more reliable than that of the Bible.
The next question we have to consider is that of the relationship in which Azar stood to Abraham. In the Quran, he has been called Abraham’s اب (ab), a word applied, as shown under Important Words, not only to father but also to uncle, grandfather, etc. who stand in the position of a father. From the Quran it appears that Azar, though called the (ab) of Abraham, was not really his father. In 9:114 we are told that Abraham had made a promise to Azar, his اب (ab), to pray to God for his forgiveness, but when he came to know that he was an enemy of God, he abstained from praying for him and was actually forbidden to do so (see also 26:87 where again Azar is spoken as the اب of Abraham). Elsewhere, however, the Quran itself records a prayer of Abraham which he offered in the last days of his life, after he had built the Ka‘bah in company with his son, Ishmael. In this prayer, Abraham prays for his father and is not forbidden to pray for him; but here Abraham does not use for him the word اب but والد (14:42). Now, as has already been stated, the word ابmay be applied to a person other than the real father, but the word والد (walid) which means "the begetter" is applied to none but the actual father. This clearly shows that Azar who has been called the اب (ab) of Abraham was a different person from the والد (walid) of Abraham. He was probably his uncle.
Some passages of the Bible also support this conclusion. We are told that Abraham married Sarah, the daughter of Terah (Gen. 20:12). This shows that Terah was not his real father, for in that case he could not marry Terah’s daughter, his own sister. It appears that his father being dead, he was brought up by his uncle, Azar or Athar, who gave him his daughter Sarah in marriage. As Azar brought up Abraham and was in the position of a father to him, the latter came to be ascribed to him as a son, and this led to the error of Azar or Athar being taken as the real father of Abraham. Again, from the Talmud it appears that Azar prosecuted Abraham and presented him before the king for the offence of breaking idols. If Azar had been the real father of Abraham, he would not have followed such a course against his own son.
b
19:43.
864
In the Old Testament the name of Abraham’s father is given as Terah (Gen.11: 26) and in the New Testament (Luke, 3: 34) it is Tharah. The Talmud agrees with Luke. Eusebius, the father of ecclesiastical history, gives Athar as the name of Abraham’s father (Sale). This shows that even among the Jews there existed no unanimity of opinion about the name of Abraham’s father. Eusebius must have strong reasons for differing from Genesis and Luke. The correct form appears to be Athar, which later became changed into Tharah or Terah. Athar closely resembles the name given in the Qur’an (Azar), only there is a slight difference of pronunciation, the two forms being almost identical. Christian writers, therefore, have no reason to quarrel with the Qur’an for calling Abraham’s father by the name Azar. Moreover, Abraham’s father is also called Zarah in the Talmud (Sale), and Zarah is approximately the same as Azar. This shows that the Quranic version is much more reliable. Besides, Azar has been called Ab
قَالَ الۡمَلَاُ مِنۡ قَوۡمِہٖۤ اِنَّا لَنَرٰٮکَ فِیۡ ضَلٰلٍ مُّبِیۡنٍ
11:28; 23:25-26.
11:28; 23:25-26.
11:28; 23:25-26.
Commentary:
It is worth noting that Noah’s people do not here accuse him of imposture. They attribute to him merely an error of judgement and not fabrication or deliberate falsehood. This shows that they looked upon him as an upright man. Indeed, all Prophets, before they receive their mission from God, are looked upon as upright and virtuous men. It is only after they announce their heavenly mission that they are dubbed liars.
b
11:28; 23:25-26.
a
11:28; 23:25-26.
960
Commentary:
It is worth noting that Noah’s people do not here accuse him of imposture. They attribute to him merely an error of judgement and not fabrication or deliberate falsehood. This shows that they looked upon him as an upright man. Indeed, all Prophets, before they receive their mission from God, are looked upon as upright and virtuous men. It is only after they announce their heavenly mission that they are dubbed liars.
b
11:28; 23:25-26.
قَالَ یٰقَوۡمِ لَیۡسَ بِیۡ ضَلٰلَۃٌ وَّلٰکِنِّیۡ رَسُوۡلٌ مِّنۡ رَّبِّ الۡعٰلَمِیۡنَ
7:68.
Noah refutes the charge of his being in error. He, in effect, says that a person who is proceeding to a place may indeed be said to be unacquainted with the way leading to it or to have lost the same owing to his having never trodden it before, but how can a person who is returning from a certain place be said not to know the way to that place and how possibly can he lose it? Noah said that he could not be in error, for he had come from God and, therefore, there was no possibility of his wandering away from the path that leads to Him.
7:68.
Commentary:
The words, but I am a Messenger from the Lord of the worlds, rebut the charge of error on Noah’s part in a most beautiful and convincing manner. The rejecters of Noah claimed that he was in error or that he had lost his way. The argument given by Noah in refutation of this charge is to the effect that a person who is proceeding to a place may indeed be said to be unacquainted with the way or to have lost it owing to his having never trodden it before, but how can a person who is returning from a certain place be said not to know the way to that place and how can he possibly lose the way in leading others to it? So Noah could not be in error, for he was actually coming from God, and, therefore, there was no possibility of his wandering away from the path that leads to Him.
c
7:68.
501
努哈驳斥了说他错误的指控。他实际上是说, 一个人到一个地方去, 的确可以说他不熟悉到那个地方去的路, 或者由于他过去从来没有走过这条路而迷失了方向; 但是二个人从某处回来时, 如何能说他不认识到那处去的路? 如何能说他可能迷了路? 努哈说他不可能错误, 因为他从安拉那里来, 因此没有可能使他偏离通往安拉的道路。
a
7:68.
961
Commentary:
The words, but I am a Messenger from the Lord of the worlds, rebut the charge of error on Noah’s part in a most beautiful and convincing manner. The rejecters of Noah claimed that he was in error or that he had lost his way. The argument given by Noah in refutation of this charge is to the effect that a person who is proceeding to a place may indeed be said to be unacquainted with the way or to have lost it owing to his having never trodden it before, but how can a person who is returning from a certain place be said not to know the way to that place and how can he possibly lose the way in leading others to it? So Noah could not be in error, for he was actually coming from God, and, therefore, there was no possibility of his wandering away from the path that leads to Him.
a
7:68.
993
Noah refutes the charge of his being in error. He, in effect, says that a person who is proceeding to a place may indeed be said to be unacquainted with the way leading to it or to have lost the same owing to his having never trodden it before, but how can a person who is returning from a certain place be said not to know the way to that place and how possibly can he lose it? Noah said that he could not be in error, for he had come from God and, therefore, there was no possibility of his wandering away from the path that leads to Him.
قَالُوۡا تَاللّٰہِ اِنَّکَ لَفِیۡ ضَلٰلِکَ الۡقَدِیۡمِ
12:9.
12:9.
12:9.
Important Words:
ضلالك (thy error). ضلال is derived from ضل which means, he erred or he lost his way; he was or became confounded or perplexed and was unable to see his right course; he forgot. ضلال means, error; losing or missing the right course. The Arabs say تمادی فی اضالیل الھوی i.e. he persevered in the errors of love (Lane).
Commentary:
The verse brings out the marked difference between those who receive Divine revelation and those who do not. The certainty attained by one inspired by God is not vouchsafed to others. In spite of his emphatic assertion that he would soon meet Joseph, the members of Jacob’s family refused to believe it possible and attributed Jacob’s conviction to an error of judgement or his extreme love for Joseph.
a
12:9.
a
12:9.
1595
Important Words:
ضلالك (thy error). ضلال is derived from ضل which means, he erred or he lost his way; he was or became confounded or perplexed and was unable to see his right course; he forgot. ضلال means, error; losing or missing the right course. The Arabs say تمادی فی اضالیل الھوی i.e. he persevered in the errors of love (Lane).
Commentary:
The verse brings out the marked difference between those who receive Divine revelation and those who do not. The certainty attained by one inspired by God is not vouchsafed to others. In spite of his emphatic assertion that he would soon meet Joseph, the members of Jacob’s family refused to believe it possible and attributed Jacob’s conviction to an error of judgement or his extreme love for Joseph.
a
12:9.
اِذۡ قَالُوۡا لَیُوۡسُفُ وَاَخُوۡہُ اَحَبُّ اِلٰۤی اَبِیۡنَا مِنَّا وَنَحۡنُ عُصۡبَۃٌ اِنَّ اَبَانَا لَفِیۡ ضَلٰلٍ مُّبِیۡنٍ
12:96.
12:96.
Like Joseph’s brothers who were angry that instead of themselves, who, as they imagined, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention, the Quraish leaders said that the Qur’an ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.
12:96.
Important Words:
عصبة (a strong party) is derived from عصب which means, he twisted a thing or wound it round or he folded it tightly; he bound or tied a thing. عصبة means, party or company of men who league together to defend one another, generally from ten to forty in number; a company of men absolutely. عصبیة (‘asabiyyat) means, zeal in the cause of one’s party; a strong attachment which holds several persons closely united by the same interests or the same opinion and which causes them to defend one another; partisanship or party spirit (Lane).
Commentary:
The verse under comment contains the fifth resemblance of the Holy Prophet with Joseph. Joseph’s brothers were annoyed that instead of them, who, as they thought, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention. In the same way it is on record that when some Arab chiefs were asked what they thought of the Prophet’s claims, they answered that if God had intended to raise a Prophet it was they who deserved this honour."
The Meccans also seemed to hold the view that the Quran ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.
a
12:96.
a
12:96.
1513
Important Words:
عصبة (a strong party) is derived from عصب which means, he twisted a thing or wound it round or he folded it tightly; he bound or tied a thing. عصبة means, party or company of men who league together to defend one another, generally from ten to forty in number; a company of men absolutely. عصبیة (‘asabiyyat) means, zeal in the cause of one’s party; a strong attachment which holds several persons closely united by the same interests or the same opinion and which causes them to defend one another; partisanship or party spirit (Lane).
Commentary:
The verse under comment contains the fifth resemblance of the Holy Prophet with Joseph. Joseph’s brothers were annoyed that instead of them, who, as they thought, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention. In the same way it is on record that when some Arab chiefs were asked what they thought of the Prophet’s claims, they answered that if God had intended to raise a Prophet it was they who deserved this honour."
The Meccans also seemed to hold the view that the Quran ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.
a
12:96.
1362
Like Joseph’s brothers who were angry that instead of themselves, who, as they imagined, were superior to him in every respect, he had won the affection of their father and had become the centre of his attention, the Quraish leaders said that the Qur’an ought to have been revealed to one of the great men of Mecca or Ta’if (43:32). They looked upon the Holy Prophet as too small a person to be selected for the exalted office of a Prophet.