تَوَفَّ
Appears 24 times in Quran
Derived Words (28)
Words derived from the stem "تَوَفَّ".
- cause to die
- Thou didst cause me to die
- Thou didst cause me to die
- causes you to die
- He causes you to die
- takes your
- will cause you to die
- the angels take away the souls of those who disbelieve
- takes away
- take away their soul
- We cause thee to die
- We make thee die
- cause them to die
- death come to me
- take his soul
Occurrences in Quran
Found 24 verses containing "تَوَفَّ".
وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا ۖ فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ بِٱلْمَعْرُوفِ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
2:241.
2:229.
The ‘Iddat or the period of waiting in the case of widows is four months and ten days, which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
The words, concerning anything that they do with regard to themselves, obviously refer to re-marriage. Elsewhere the Qur’an says, And arrange marriages for your widows (24:33).
2:241.
2:229.
Important Words:
یتوفون (who die) is derived from توفی which is derived from وفی (wafa). They say وفی بالعھد i.e. he fulfilled his promise; he was faithful in his word. وفی فلانا حقه (waffa) means, he gave him his right in full. اوفی gives both the meanings ascribed to وفی and وفی(waffa) above. توفی means, he took something in full, as they say توفی حقه i.e. he got or obtained his right in full. توفی الله زیداmeans, God took away the soul of Zaid, leaving the body behind; God caused Zaid to die. توفی فلان means, his soul was taken away, i.e. he died. In this case God is متوفی (mutawaffi) and the man who dies is متوفی (mutawaffa). الوفاة means, death (Aqrab). The Quran says: الله یتوفی الانفس حین موتھاوالتی لم تمت فی منامھا i.e. God takes away the souls of men at the time of their death; and He also takes away the souls of men that have not died, during their sleep (39:43). The Arabic idiom, which has the support of the Quranic usage, definitely shows that wherever God is فاعل (i.e. subject) and a being having a soul is مفعول به(i.e. object) the word توفی invariably means, the taking away of the soul.
Commentary:
After having dealt with the question of the remarriage of divorced women, the Quran in this verse proceeds to issue commandments regarding widows. The عدة i.e. the period of waiting in the case of widows, is four months and ten days which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
This verse also implies a rebuke to those who are opposed to widow remarriage, thinking it to be an insult to the family and a disgrace to the widowed woman. The words, what is fair, show that it is not only lawful, but preferable and desirable, for a widow to remarry. The words, in anything that they do with regard to themselves, obviously refer to remarriage. Elsewhere the Quran says, And marry your widows (24:33).
a
2:241.
b
2:229.
180
عِدَّة (‘Iddat) 即寡妇守候四个月零十天的时期, 约略地相等于行经与洁净四次交替时期的总和。伊斯兰教给寡妇规定了较长的时期, 作为对她死了丈夫后感情上表示的一种尊重。这就增强了婚姻关系的庄严和严肃性。
181
“她们为自己所做的任何合宜的打算” 这几个字明显是指再嫁。«古兰经» 在其它地方说, “为你们的寡妇安排婚事” (24:33)。
a
2:241.
b
2:229.
241
Important Words:
یتوفون (who die) is derived from توفی which is derived from وفی (wafa). They say وفی بالعھد i.e. he fulfilled his promise; he was faithful in his word. وفی فلانا حقه (waffa) means, he gave him his right in full. اوفی gives both the meanings ascribed to وفی and وفی(waffa) above. توفی means, he took something in full, as they say توفی حقه i.e. he got or obtained his right in full. توفی الله زیداmeans, God took away the soul of Zaid, leaving the body behind; God caused Zaid to die. توفی فلان means, his soul was taken away, i.e. he died. In this case God is متوفی (mutawaffi) and the man who dies is متوفی (mutawaffa). الوفاة means, death (Aqrab). The Quran says: الله یتوفی الانفس حین موتھاوالتی لم تمت فی منامھا i.e. God takes away the souls of men at the time of their death; and He also takes away the souls of men that have not died, during their sleep (39:43). The Arabic idiom, which has the support of the Quranic usage, definitely shows that wherever God is فاعل (i.e. subject) and a being having a soul is مفعول به(i.e. object) the word توفی invariably means, the taking away of the soul.
Commentary:
After having dealt with the question of the remarriage of divorced women, the Quran in this verse proceeds to issue commandments regarding widows. The عدة i.e. the period of waiting in the case of widows, is four months and ten days which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
This verse also implies a rebuke to those who are opposed to widow remarriage, thinking it to be an insult to the family and a disgrace to the widowed woman. The words, what is fair, show that it is not only lawful, but preferable and desirable, for a widow to remarry. The words, in anything that they do with regard to themselves, obviously refer to remarriage. Elsewhere the Quran says, And marry your widows (24:33).
a
2:241.
b
2:229.
289
The ‘Iddat or the period of waiting in the case of widows is four months and ten days, which roughly corresponds to four alternate periods of menstruation and purity combined. Islam has prescribed a longer period in the case of a widow as a mark of respect for her feelings at the death of her husband and has thus added to the dignity and sanctity of the marriage tie.
290
The words, concerning anything that they do with regard to themselves, obviously refer to re-marriage. Elsewhere the Qur’an says, And arrange marriages for your widows (24:33).
وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًا وَصِيَّةً لِّأَزْوَٰجِهِم مَّتَٰعًا إِلَى ٱلْحَوْلِ غَيْرَ إِخْرَاجٍ ۚ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِى مَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ مِن مَّعْرُوفٍ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ
وَصِیَّۃً مصدر ہے۔ اس کے پہلے یُوْصُوْنَ محذوف سمجھا جائے گا‘ یعنی وہ وصیت کر جائیں۔ مَتَاعًا دوسرا مصدر ہے۔ اس سے پہلے بھی اَنْ مَتِّعُوْھُنَّ محذوف ہے اور معنے یہ ہیں کہ یہ وصیت کر جائیں کہ بعد میں وہ لوگ جن کے ہاتھ میں وصیت کا اجرا ہے انہیں ایک سال تک فائدہ پہنچائیں۔ اس کے بعد غَیْرَ اِخْرَاجٍ کے الفاظ ہیں جو بدل ہیں متاع کا۔ پس معنے یہ ہوئے کہ فائدہ پہنچانے سے مراد ہماری یہ ہے کہ ان کو گھروں سے نہ نکالیں بلکہ باوجود اس کے کہ مکان کسی اور وارث کے حصہ میں آیا ہو بیویوں کو ایک سال تک اس میں رہنے کا حق حاصل رہے۔ اس کے یہ معنے نہیں کہ عورت خود بھی
مَعْرُوْف کے معنے قانون یا فطرت یا قومی رواج کے مطابق کے ہیں‘ یعنی جسے لوگ جانتے ہیں۔ اس جگہ اس کے معنے پسندیدہ کے اور بہتر کے ہیں۔ مطلب یہ ہے کہ خواہ عدت کے بعد عورتیں نکاح کریں خواہ اپنے والدین یا دوسرے رشتہ داروں کے ہاں چلی جائیں یا کوئی نوکری اختیار کریں تم پر کوئی اعتراض نہیں۔ اور اس حکم کے رو سے تمہیں نہیں چاہییٔ کہ انہیں روکو۔
2:235.
The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned here is only a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. The concession forms no part of her share in the inheritance, nor is it an obligatory injunction.
2:235.
Commentary:
The middle verses, which came in like the middle Prayer, having ended, the Quran reverts to the original subject of conjugal relations. The verse under comment is erroneously believed by some to have been abrogated by 2:235 and 4:13. Apart from the fact that the abrogation theory is based on lack of the knowledge of true teaching of the Quran, there is nothing in the verses referred to above which contradicts the provision contained in the present verse. The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned in the present verse has nothing to do with the above-mentioned period of waiting, as the words, but if they themselves go out, there shall be no blame upon you; clearly show. The present verse only contains a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. One year is about the time conveniently required by a widow for making suitable arrangements about her future. It is also the requisite time for a pregnant widow to be delivered of the child and relieved of the encumbrances attending thereto. Nor has this verse anything to do with the share of a widow in the property left by her husband as stated in 4:13. The concession about residence and maintenance for one year mentioned in the present verse forms no part of her share in the inheritance. The verse contains no obligatory injunction, but only an additional exhortation to the heirs of the deceased person to show special kindness to the widow for a period of one year, just as the following verse embodies an identical exhortation in favour of a divorced woman.
d
2:235.
190
2:235经文中为寡妇所制定的四个月零十天的待婚期中, 她有权要求她亡夫的那些继承人给她住所和生活费。这里谈的一年, 只是在2:235节经文中所提到她的住所和生活费权利以外为期一年的同样权利是特殊的优惠。
3
وَصِیَّۃً مصدر ہے۔ اس کے پہلے یُوْصُوْنَ محذوف سمجھا جائے گا‘ یعنی وہ وصیت کر جائیں۔ مَتَاعًا دوسرا مصدر ہے۔ اس سے پہلے بھی اَنْ مَتِّعُوْھُنَّ محذوف ہے اور معنے یہ ہیں کہ یہ وصیت کر جائیں کہ بعد میں وہ لوگ جن کے ہاتھ میں وصیت کا اجرا ہے انہیں ایک سال تک فائدہ پہنچائیں۔ اس کے بعد غَیْرَ اِخْرَاجٍ کے الفاظ ہیں جو بدل ہیں متاع کا۔ پس معنے یہ ہوئے کہ فائدہ پہنچانے سے مراد ہماری یہ ہے کہ ان کو گھروں سے نہ نکالیں بلکہ باوجود اس کے کہ مکان کسی اور وارث کے حصہ میں آیا ہو بیویوں کو ایک سال تک اس میں رہنے کا حق حاصل رہے۔ اس کے یہ معنے نہیں کہ عورت خود بھی
4
مَعْرُوْف کے معنے قانون یا فطرت یا قومی رواج کے مطابق کے ہیں‘ یعنی جسے لوگ جانتے ہیں۔ اس جگہ اس کے معنے پسندیدہ کے اور بہتر کے ہیں۔ مطلب یہ ہے کہ خواہ عدت کے بعد عورتیں نکاح کریں خواہ اپنے والدین یا دوسرے رشتہ داروں کے ہاں چلی جائیں یا کوئی نوکری اختیار کریں تم پر کوئی اعتراض نہیں۔ اور اس حکم کے رو سے تمہیں نہیں چاہییٔ کہ انہیں روکو۔
a
2:235.
247
Commentary:
The middle verses, which came in like the middle Prayer, having ended, the Quran reverts to the original subject of conjugal relations. The verse under comment is erroneously believed by some to have been abrogated by 2:235 and 4:13. Apart from the fact that the abrogation theory is based on lack of the knowledge of true teaching of the Quran, there is nothing in the verses referred to above which contradicts the provision contained in the present verse. The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned in the present verse has nothing to do with the above-mentioned period of waiting, as the words, but if they themselves go out, there shall be no blame upon you; clearly show. The present verse only contains a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. One year is about the time conveniently required by a widow for making suitable arrangements about her future. It is also the requisite time for a pregnant widow to be delivered of the child and relieved of the encumbrances attending thereto. Nor has this verse anything to do with the share of a widow in the property left by her husband as stated in 4:13. The concession about residence and maintenance for one year mentioned in the present verse forms no part of her share in the inheritance. The verse contains no obligatory injunction, but only an additional exhortation to the heirs of the deceased person to show special kindness to the widow for a period of one year, just as the following verse embodies an identical exhortation in favour of a divorced woman.
a
2:235.
298
The period of waiting laid down for a widow in 2:235 is four months and ten days in which time she can, as of right, claim residence and maintenance from the heirs of her deceased husband. The period of one year mentioned here is only a concession or a favour for a widow in addition to her right of residence and maintenance mentioned in 2:235. The concession forms no part of her share in the inheritance, nor is it an obligatory injunction.
رَّبَّنَآ إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِى لِلْإِيمَٰنِ أَنْ ءَامِنُوا۟ بِرَبِّكُمْ فَـَٔامَنَّا ۚ رَبَّنَا فَٱغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّـَٔاتِنَا وَتَوَفَّنَا مَعَ ٱلْأَبْرَارِ
ذُنُوْب (Dhunub) 通常是指人的天生弱点和普通过失和疏忽, 它可以表示那些上天的光明没有适当地照耀到的黑暗的心灵深处; 而 سَيِّئَاتْ (Sayyi’at), 是一个措词较为激烈的词, 可以指, 使我们看不到阳光的层层尘埃。另见2:82和3:17。
Dhunub, which generally refers to natural human weaknesses and ordinary mistakes and omissions, may represent those dark recesses of the heart where the heavenly light does not properly reach; while Sayyi’at, which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:82 & 3:17.
Important Words:
ذنوب (errors) which is of lighter significance and which generally refers to natural weaknesses and ordinary mistakes and omissions, may represent those dark recesses in us where the light of the sun does not properly reach; while سیأت(evils) which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:81 & 3:17.
Commentary:
In 3:191 above, the word "day" in the expression, the alternation of the night and the day, is placed after the word "night," which points to the fact that the spiritual wayfarer, after having passed through the night of trials and sins, finally basks in the light of the spiritual Sun by accepting and following the Divine Crier. But, as the present verse points out, he is afraid lest his weaknesses should retard his progress or lest the dust of his sins and the clouds of his misdeeds should intervene and hide from him the light and warmth of the spiritual Sun, so he humbly prays to God to disperse the dust of his sins and drive away the clouds of his misdeeds.
The expression توفنا مع الابرار rendered as, in death number us with the righteous, literally means, cause us to die with the righteous, meaning, cause us to die when we are righteous or let not death come upon us except when we are righteous.
302
ذُنُوْب (Dhunub) 通常是指人的天生弱点和普通过失和疏忽, 它可以表示那些上天的光明没有适当地照耀到的黑暗的心灵深处; 而 سَيِّئَاتْ (Sayyi’at), 是一个措词较为激烈的词, 可以指, 使我们看不到阳光的层层尘埃。另见2:82和3:17。
476
Important Words:
ذنوب (errors) which is of lighter significance and which generally refers to natural weaknesses and ordinary mistakes and omissions, may represent those dark recesses in us where the light of the sun does not properly reach; while سیأت(evils) which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:81 & 3:17.
Commentary:
In 3:191 above, the word "day" in the expression, the alternation of the night and the day, is placed after the word "night," which points to the fact that the spiritual wayfarer, after having passed through the night of trials and sins, finally basks in the light of the spiritual Sun by accepting and following the Divine Crier. But, as the present verse points out, he is afraid lest his weaknesses should retard his progress or lest the dust of his sins and the clouds of his misdeeds should intervene and hide from him the light and warmth of the spiritual Sun, so he humbly prays to God to disperse the dust of his sins and drive away the clouds of his misdeeds.
The expression توفنا مع الابرار rendered as, in death number us with the righteous, literally means, cause us to die with the righteous, meaning, cause us to die when we are righteous or let not death come upon us except when we are righteous.
548
Dhunub, which generally refers to natural human weaknesses and ordinary mistakes and omissions, may represent those dark recesses of the heart where the heavenly light does not properly reach; while Sayyi’at, which is a comparatively stronger word, may mean the clouds of dust which hide the light of the sun from our view. See also 2:82 & 3:17.
وَٱلَّٰتِى يَأْتِينَ ٱلْفَٰحِشَةَ مِن نِّسَآئِكُمْ فَٱسْتَشْهِدُوا۟ عَلَيْهِنَّ أَرْبَعَةً مِّنكُمْ ۖ فَإِن شَهِدُوا۟ فَأَمْسِكُوهُنَّ فِى ٱلْبُيُوتِ حَتَّىٰ يَتَوَفَّىٰهُنَّ ٱلْمَوْتُ أَوْ يَجْعَلَ ٱللَّهُ لَهُنَّ سَبِيلًا
4:20, 26; 24:20.
在 «古兰经» (7:29; 33:31; 65:2 )中 فَاحِشَةْ (Fahishah) 未必意味着在 24:3中所规定要惩罚的私通或通奸。这一个词是指可能扰乱社会关系及导致破坏社会秩序显著的不正当行为。在本节经文中所指的妇女, 像在下节中所提到犯有类似罪恶而惩罚未确定的男人一样, 是那些除了私通或通奸以外, 犯有邪恶或不道德行为的妇女。这也是阿布•穆斯林 (اَبُوْ مُسْلِمْ, Abu Muslim) 和穆甲海德 (مُجَاهِدْ, Mujahid) 的见解。这类妇女应受禁和其他妇女在一起相处, 直到改过自新或结婚的时候, 结婚是安拉给她们的一条出路。由于所提到的这种罪过是严重的, 必须考虑四个见证, 以免该妇女受屈辱。
اس آیت اور اگلی آیت میں معروف ناپسندیدہ افعال کی سزا مقرر کی ہے۔ عورت کے لئے یہ کہ خاندان کے چار گواہوں کی گواہی پر اسے گھر سے آزادنکلنے سے روکا جائے اور مردوں کے لئے یہ کہ تمدنی گرفت ان پر کی جائے۔ اس میں ہرگز کسی شہوانی جرم کا ذکر نہیں۔ کیونکہ اُس کا ذکر سورہ نور میں آتا ہے اور وہاں اس کی سزا بھی بیان کی گئی ہے۔ چونکہ سورہ نور میں بیان شدہ سزا اور اِس آیت میں بیان شدہ سزا دونوں آپس میں مختلف ہیں۔ اس لئے معلوم ہوا کہ اس آیت میں بیان شدہ جن امور کی سزا ہے۔ وہ ناپسندیدہ افعال اور بُرے اخلاق کی باتیں ہیں۔
4:20, 26; 24:20.
Fahishah as used in the Qur’an (7:29; 33:31; 65:2) does not necessarily mean fornication or adultery for which punishment is prescribed in 24:3. The word refers to any glaringly improper conduct which may disturb social relations and may lead to breaches of the peace. The women referred to in this verse, as the men in the next in which similar offence with an undefined punishment is mentioned, are those guilty of foul or immoral conduct short of fornication or adultery. This is the view also of Abu Muslim and Mujahid. Such women should be prevented from mixing with other women until they reform themselves or get married, marriage being the way opened for them by Allah. As the offence mentioned is a serious one, four witnesses are considered necessary lest injustice be done to women reported against.
4:20, 26; 24:20.
Important Words:
الفاحشة (lewdness) is derived from فحش. They say فحش الامر i.e. the matter or the affair or the thing was or became foul, evil, immodest or lewd; or it became excessively foul, etc. فحشت المرأة means, the woman became foul or ugly. فاحشهmeans, he vied with him or strove to surpass him in foul or obscene speech or language, etc. فاحشة therefore means, an excess or enormity or anything exceeding the bounds of rectitude; or a thing excessively and enormously foul, evil, immoral, lewd or obscene; a sin or crime which is excessively foul; adultery or fornication. فحشاءbesides giving the same meaning as فاحشة also signifies avarice or niggardliness in the payment of Zakah or the poor-rate (Lane).
Commentary:
The women referred to in this verse are those guilty of foul or immoral conduct short of adultery. Abu Muslim and Mujahid, among others, have also held this view.
The words, confine them to the houses until death overtake them or Allah open for them a way, mean that they should be prevented from mixing with other women until they reform themselves or get married, marriage being an effective means of weaning people from immoral practices. As the offence mentioned is a serious one, four witnesses are considered necessary in order to prevent injustice being done to women.
Some scholars have sought to interpret the verse in the light of a saying of the Holy Prophet which runs as follows: "Learn from me, Allah has indeed opened for them a way, which is that if an unmarried couple commit fornication with each other they should receive a hundred stripes and should be banished for one year. But if a married man commits adultery with a married woman, then they should receive a hundred stripes each and be stoned to death" (Jarir, iv. 182). These scholars hold that the word فاحشة (fahishah) mentioned in the verse means "adultery" and that this verse prescribed that the women who committed adultery were to be detained in their houses till their death or till the time when God should open a way for them, i.e. reveal the law concerning them; and that the law which was afterwards revealed was to the effect that an unmarried woman committing fornication should receive a hundred stripes and one year’s banishment, while a married woman guilty of adultery should be stoned to death after she had received a hundred stripes. This interpretation, however, is open to many objections:
1. If the words, confine them to the houses until death overtake them or Allah open for them a way, mean that they were to be detained in their houses until God gave His law concerning them, the question is, what hindered God from giving His law at the very time of the revelation of the verse under comment? There is no hint here that the time was not yet ripe for such a law to be revealed. In this case, the only inference will be that God hesitated to give the necessary law at the time when this verse was revealed because He was not yet decided, the matter being still under His consideration. Such a supposition cannot be made about God.
2. The law mentioned in the above-quoted hadith is not found in the Quran.
3. The Holy Prophet’s own practice was against this hadith. No less than four persons were stoned to death for adultery in his lifetime, but none of them was given the punishment of a hundred stripes before being stoned as the above-mentioned hadith prescribes.
It may also be pointed out here that according to the usage of the Quran, the word فاحشة (fahishah) does not always mean "adultery" but as shown under Important Words above, it is also applied to all sorts of excesses or sins or crimes or acts exceeding the bounds of rectitude. For this meaning of the word the reader is referred to 33:31 which says: O wives of the Prophet, if any of you be guilty of فاحشة مبینة (manifestly dishonourable conduct); and 65:2 which says: unless they commit فاحشة مبینة (an act which is manifestly foul); and 7:29 which says: and when they commit فاحشة (a foul deed). In none of these verses does the word فاحشة mean adultery.
b
4:20, 26; 24:20.
317
在 «古兰经» (7:29; 33:31; 65:2 )中 فَاحِشَةْ (Fahishah) 未必意味着在 24:3中所规定要惩罚的私通或通奸。这一个词是指可能扰乱社会关系及导致破坏社会秩序显著的不正当行为。在本节经文中所指的妇女, 像在下节中所提到犯有类似罪恶而惩罚未确定的男人一样, 是那些除了私通或通奸以外, 犯有邪恶或不道德行为的妇女。这也是阿布•穆斯林 (اَبُوْ مُسْلِمْ, Abu Muslim) 和穆甲海德 (مُجَاهِدْ, Mujahid) 的见解。这类妇女应受禁和其他妇女在一起相处, 直到改过自新或结婚的时候, 结婚是安拉给她们的一条出路。由于所提到的这种罪过是严重的, 必须考虑四个见证, 以免该妇女受屈辱。
2
اس آیت اور اگلی آیت میں معروف ناپسندیدہ افعال کی سزا مقرر کی ہے۔ عورت کے لئے یہ کہ خاندان کے چار گواہوں کی گواہی پر اسے گھر سے آزادنکلنے سے روکا جائے اور مردوں کے لئے یہ کہ تمدنی گرفت ان پر کی جائے۔ اس میں ہرگز کسی شہوانی جرم کا ذکر نہیں۔ کیونکہ اُس کا ذکر سورہ نور میں آتا ہے اور وہاں اس کی سزا بھی بیان کی گئی ہے۔ چونکہ سورہ نور میں بیان شدہ سزا اور اِس آیت میں بیان شدہ سزا دونوں آپس میں مختلف ہیں۔ اس لئے معلوم ہوا کہ اس آیت میں بیان شدہ جن امور کی سزا ہے۔ وہ ناپسندیدہ افعال اور بُرے اخلاق کی باتیں ہیں۔
a
4:20, 26; 24:20.
496
Important Words:
الفاحشة (lewdness) is derived from فحش. They say فحش الامر i.e. the matter or the affair or the thing was or became foul, evil, immodest or lewd; or it became excessively foul, etc. فحشت المرأة means, the woman became foul or ugly. فاحشهmeans, he vied with him or strove to surpass him in foul or obscene speech or language, etc. فاحشة therefore means, an excess or enormity or anything exceeding the bounds of rectitude; or a thing excessively and enormously foul, evil, immoral, lewd or obscene; a sin or crime which is excessively foul; adultery or fornication. فحشاءbesides giving the same meaning as فاحشة also signifies avarice or niggardliness in the payment of Zakah or the poor-rate (Lane).
Commentary:
The women referred to in this verse are those guilty of foul or immoral conduct short of adultery. Abu Muslim and Mujahid, among others, have also held this view.
The words, confine them to the houses until death overtake them or Allah open for them a way, mean that they should be prevented from mixing with other women until they reform themselves or get married, marriage being an effective means of weaning people from immoral practices. As the offence mentioned is a serious one, four witnesses are considered necessary in order to prevent injustice being done to women.
Some scholars have sought to interpret the verse in the light of a saying of the Holy Prophet which runs as follows: "Learn from me, Allah has indeed opened for them a way, which is that if an unmarried couple commit fornication with each other they should receive a hundred stripes and should be banished for one year. But if a married man commits adultery with a married woman, then they should receive a hundred stripes each and be stoned to death" (Jarir, iv. 182). These scholars hold that the word فاحشة (fahishah) mentioned in the verse means "adultery" and that this verse prescribed that the women who committed adultery were to be detained in their houses till their death or till the time when God should open a way for them, i.e. reveal the law concerning them; and that the law which was afterwards revealed was to the effect that an unmarried woman committing fornication should receive a hundred stripes and one year’s banishment, while a married woman guilty of adultery should be stoned to death after she had received a hundred stripes. This interpretation, however, is open to many objections:
1. If the words, confine them to the houses until death overtake them or Allah open for them a way, mean that they were to be detained in their houses until God gave His law concerning them, the question is, what hindered God from giving His law at the very time of the revelation of the verse under comment? There is no hint here that the time was not yet ripe for such a law to be revealed. In this case, the only inference will be that God hesitated to give the necessary law at the time when this verse was revealed because He was not yet decided, the matter being still under His consideration. Such a supposition cannot be made about God.
2. The law mentioned in the above-quoted hadith is not found in the Quran.
3. The Holy Prophet’s own practice was against this hadith. No less than four persons were stoned to death for adultery in his lifetime, but none of them was given the punishment of a hundred stripes before being stoned as the above-mentioned hadith prescribes.
It may also be pointed out here that according to the usage of the Quran, the word فاحشة (fahishah) does not always mean "adultery" but as shown under Important Words above, it is also applied to all sorts of excesses or sins or crimes or acts exceeding the bounds of rectitude. For this meaning of the word the reader is referred to 33:31 which says: O wives of the Prophet, if any of you be guilty of فاحشة مبینة (manifestly dishonourable conduct); and 65:2 which says: unless they commit فاحشة مبینة (an act which is manifestly foul); and 7:29 which says: and when they commit فاحشة (a foul deed). In none of these verses does the word فاحشة mean adultery.
d
4:20, 26; 24:20.
576
Fahishah as used in the Qur’an (7:29; 33:31; 65:2) does not necessarily mean fornication or adultery for which punishment is prescribed in 24:3. The word refers to any glaringly improper conduct which may disturb social relations and may lead to breaches of the peace. The women referred to in this verse, as the men in the next in which similar offence with an undefined punishment is mentioned, are those guilty of foul or immoral conduct short of fornication or adultery. This is the view also of Abu Muslim and Mujahid. Such women should be prevented from mixing with other women until they reform themselves or get married, marriage being the way opened for them by Allah. As the offence mentioned is a serious one, four witnesses are considered necessary lest injustice be done to women reported against.
إِنَّ ٱلَّذِينَ تَوَفَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ قَالُوا۟ فِيمَ كُنتُمْ ۖ قَالُوا۟ كُنَّا مُسْتَضْعَفِينَ فِى ٱلْأَرْضِ ۚ قَالُوٓا۟ أَلَمْ تَكُنْ أَرْضُ ٱللَّهِ وَٰسِعَةً فَتُهَاجِرُوا۟ فِيهَا ۚ فَأُو۟لَٰٓئِكَ مَأْوَىٰهُمْ جَهَنَّمُ ۖ وَسَآءَتْ مَصِيرًا
16:29.
یعنی کفار کے ملک میں رہ کر تکلیفیں اٹھا رہے تھے‘ مگر ہجرت نہ کرتے تھے۔
16:29.
Islam would not be satisfied with a weak or passive belief. If the environments of a believer are not congenial to the Faith he must shift to a more congenial place and if he does not do so he will not be regarded as sincere in his Faith.
16:29.
Commentary:
The words فتھاجروا (for you to migrate) show that the people referred to here were not so weak as not to be able to migrate from their homes. They were thus not truly "disabled ones" as mentioned in 4:96 above. The present verse, therefore, strongly condemns them. Islam would not be satisfied with a weak or passive belief, for it is neither good for the believer nor for the community. If the environment of a believer is not suitable for him, he should shift to a different environment more congenial to his faith; and if he does not do so, he is not sincere in his faith.
b
16:29.
2
یعنی کفار کے ملک میں رہ کر تکلیفیں اٹھا رہے تھے‘ مگر ہجرت نہ کرتے تھے۔
a
16:29.
566
Commentary:
The words فتھاجروا (for you to migrate) show that the people referred to here were not so weak as not to be able to migrate from their homes. They were thus not truly "disabled ones" as mentioned in 4:96 above. The present verse, therefore, strongly condemns them. Islam would not be satisfied with a weak or passive belief, for it is neither good for the believer nor for the community. If the environment of a believer is not suitable for him, he should shift to a different environment more congenial to his faith; and if he does not do so, he is not sincere in his faith.
a
16:29.
655
Islam would not be satisfied with a weak or passive belief. If the environments of a believer are not congenial to the Faith he must shift to a more congenial place and if he does not do so he will not be regarded as sincere in his Faith.
مَا قُلْتُ لَهُمْ إِلَّا مَآ أَمَرْتَنِى بِهِۦٓ أَنِ ٱعْبُدُوا۟ ٱللَّهَ رَبِّى وَرَبَّكُمْ ۚ وَكُنتُ عَلَيْهِمْ شَهِيدًا مَّا دُمْتُ فِيهِمْ ۖ فَلَمَّا تَوَفَّيْتَنِى كُنتَ أَنتَ ٱلرَّقِيبَ عَلَيْهِمْ ۚ وَأَنتَ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
5:73; 19:37.
3:57.
伊撒教导人们只崇拜一个安拉。(«马太» 4:10 和 «路加» 4:8)
在伊撒活着的时候, 他仔细地监督着他的追随者, 注意他们不偏离正道, 但他不知道在他死后他们如何作为以及他们信奉什么虚假的教义。如今, 由于他的追随者入了歧途, 可以确定地说, 这是伊撒死后发生的事, 因为, 正像这节经文指出的那样, 在伊撒死后他才被作为崇拜对象来崇拜的。同样地, 这节经文谈及伊撒全然不知他的追随者在他离开了他们之后会把他和他的母亲作为两个神来看待。这证明伊撒不再会回到这个世界上来。因为, 假如他会回来而且亲眼看到他的追随者已腐败并且把他神化, 他不能以不知道他们已把他神化为借口。如果他是这样的话, 他以不知道为借口的回答等于是一个十足的谎话。这节经文因此确实证明, 伊撒是死了, 他再也不回到这个世界上来了。此外, 根据他的一句众所周知的话, 穆圣在复活日将说伊撒在看见他的一些追随者被带入火狱时, 在这里所说的同样的话。这就进一步证实伊撒像穆圣那样已经死了。
3:57.
5:73; 19:37.
Jesus taught the worship of one God alone (Matt. 4:10 & Luke, 4: 8).
As long as Jesus was alive, he kept a careful watch over his followers and saw to it that they did not deviate from the right path, but he did not know how they behaved and what false doctrines they held after his death. Now, as his followers have gone astray, it conclusively follows that Jesus is dead, for, as the verse points out, it was after his death that he was to be worshipped as God. Similarly, the fact that this verse speaks of Jesus as expressing ignorance that his followers took him and his mother for two gods after he had left them, proves that he is not to come back to this world. For, if he were to come back and see with his own eyes that his followers had become corrupt and had deified him he could not plead ignorance of his deification by them. If he would do so, his answer pleading his ignorance would amount to a veritable lie. The verse thus positively proves that Jesus is dead and that he will never come back to this world. Moreover, according to a well-known saying of his, the Holy Prop
See {424}.
5:73; 19:37.
3:56; 19:16.
Important Words:
توفیتنی (Thou didst cause me to die). See 2:235 & 3:56.
Commentary:
For the corroboration of the first sentence of this verse, i.e. the teaching of Jesus about the worship of God alone, see Matt. 4:10 & Luke 4: 8.
The latter portion of the verse conclusively proves two things: (1) that Jesus is dead and not alive, as supposed by most of present-day Muslims: (2) that he is not to return to this earth a second time in his own person. The inference is beyond any shadow of doubt. From the verse it is clear that no interval intervened between Jesus’ life on this earth and his death. As long as he was alive, he kept a careful watch over his follow-ers and saw to it that they did not deviate from the right path, but he did not know what occurred to them after his death. This shows: (1) that it was by death and not by his supposed ascension to heaven that Jesus became separated from his people, and (2) that it was only after his death that his people deified him. Now, as his followers have already gone astray, it definitely follows that Jesus is dead, for, as the verse points out, it was after his death that he began to be worshipped as God.
Similarly, the fact that this verse speaks of Jesus as expressing ignorance of his followers having taken him and his mother for gods after he had left them, proves that he is not to come back to this earth. For, if he were to come back to this earth and see with his own eyes the corruption of his followers, he could not express ignorance of his deification by his people. In that case, the answer of Jesus pleading his ignorance would amount to a veritable lie. Thus, the verse definitely and clearly proves that Jesus is dead and that he will never come back to this world. For a detailed discussion of the question of the death of Jesus and his non-ascension to heaven with his physical body, see 3:56 & 4:159.
b
5:73; 19:37.
c
3:57.
407
伊撒教导人们只崇拜一个安拉。(«马太» 4:10 和 «路加» 4:8)
408
在伊撒活着的时候, 他仔细地监督着他的追随者, 注意他们不偏离正道, 但他不知道在他死后他们如何作为以及他们信奉什么虚假的教义。如今, 由于他的追随者入了歧途, 可以确定地说, 这是伊撒死后发生的事, 因为, 正像这节经文指出的那样, 在伊撒死后他才被作为崇拜对象来崇拜的。同样地, 这节经文谈及伊撒全然不知他的追随者在他离开了他们之后会把他和他的母亲作为两个神来看待。这证明伊撒不再会回到这个世界上来。因为, 假如他会回来而且亲眼看到他的追随者已腐败并且把他神化, 他不能以不知道他们已把他神化为借口。如果他是这样的话, 他以不知道为借口的回答等于是一个十足的谎话。这节经文因此确实证明, 伊撒是死了, 他再也不回到这个世界上来了。此外, 根据他的一句众所周知的话, 穆圣在复活日将说伊撒在看见他的一些追随者被带入火狱时, 在这里所说的同样的话。这就进一步证实伊撒像穆圣那样已经死了。
a
5:73; 19:37.
b
3:56; 19:16.
745
Important Words:
توفیتنی (Thou didst cause me to die). See 2:235 & 3:56.
Commentary:
For the corroboration of the first sentence of this verse, i.e. the teaching of Jesus about the worship of God alone, see Matt. 4:10 & Luke 4: 8.
The latter portion of the verse conclusively proves two things: (1) that Jesus is dead and not alive, as supposed by most of present-day Muslims: (2) that he is not to return to this earth a second time in his own person. The inference is beyond any shadow of doubt. From the verse it is clear that no interval intervened between Jesus’ life on this earth and his death. As long as he was alive, he kept a careful watch over his follow-ers and saw to it that they did not deviate from the right path, but he did not know what occurred to them after his death. This shows: (1) that it was by death and not by his supposed ascension to heaven that Jesus became separated from his people, and (2) that it was only after his death that his people deified him. Now, as his followers have already gone astray, it definitely follows that Jesus is dead, for, as the verse points out, it was after his death that he began to be worshipped as God.
Similarly, the fact that this verse speaks of Jesus as expressing ignorance of his followers having taken him and his mother for gods after he had left them, proves that he is not to come back to this earth. For, if he were to come back to this earth and see with his own eyes the corruption of his followers, he could not express ignorance of his deification by his people. In that case, the answer of Jesus pleading his ignorance would amount to a veritable lie. Thus, the verse definitely and clearly proves that Jesus is dead and that he will never come back to this world. For a detailed discussion of the question of the death of Jesus and his non-ascension to heaven with his physical body, see 3:56 & 4:159.
a
3:57.
b
5:73; 19:37.
813
Jesus taught the worship of one God alone (Matt. 4:10 & Luke, 4: 8).
814
As long as Jesus was alive, he kept a careful watch over his followers and saw to it that they did not deviate from the right path, but he did not know how they behaved and what false doctrines they held after his death. Now, as his followers have gone astray, it conclusively follows that Jesus is dead, for, as the verse points out, it was after his death that he was to be worshipped as God. Similarly, the fact that this verse speaks of Jesus as expressing ignorance that his followers took him and his mother for two gods after he had left them, proves that he is not to come back to this world. For, if he were to come back and see with his own eyes that his followers had become corrupt and had deified him he could not plead ignorance of his deification by them. If he would do so, his answer pleading his ignorance would amount to a veritable lie. The verse thus positively proves that Jesus is dead and that he will never come back to this world. Moreover, according to a well-known saying of his, the Holy Prop
815
See {424}.
وَهُوَ ٱلَّذِى يَتَوَفَّىٰكُم بِٱلَّيْلِ وَيَعْلَمُ مَا جَرَحْتُم بِٱلنَّهَارِ ثُمَّ يَبْعَثُكُمْ فِيهِ لِيُقْضَىٰٓ أَجَلٌ مُّسَمًّى ۖ ثُمَّ إِلَيْهِ مَرْجِعُكُمْ ثُمَّ يُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
39:43.
God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and therefore it is He alone Who knows the true character of the pious and the wicked, and consequently He alone is in a position to punish.
The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be extended or curtailed according as right or wrong use is made of it. There is no reference here to the eternal knowledge of God.
39:43.
Important Words:
یتوفاکم (who takes your souls). The learned author of the Al-Bahrul-Muhit says: "The word توفی (tawaffi), as is well-known, means, 'to cause to die,' but in this verse it has been metaphorically used in the sense of 'causing to sleep' on account of the close resemblance between sleep and death." See also 2:235 & 3:56.
جرحتم (you do) is derived from جرح They say جرحه i.e. he wounded him. جرح also means, he acquired, earned, worked or did (Lane).
Commentary:
The subject that none but God is entitled to punish is continued in this verse, which says that God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and, therefore, it is He alone Who knows the true character of the pious and the wicked, and consequently none but He is in a position to punish. Again, it is He alone Who knows the time most suited for the death of a person and, therefore, He has not entrusted the work of punishment to others.
The words, that the appointed term may be completed, do not refer to any term arbitrarily fixed by God. The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be increased or decreased according as a right or wrong use is made of the faculties granted to him. There is no reference here to the eternal knowledge of God.
a
39:43.
427
这里所说的 “时期” 是由一个人从他出生时候起被赋予的才能和能力所决定的, 而且按照他正确或错误地使用它而可以延长或缩短。这里并没有述及安拉永恒的知识。
a
39:43.
806
Important Words:
یتوفاکم (who takes your souls). The learned author of the Al-Bahrul-Muhit says: "The word توفی (tawaffi), as is well-known, means, 'to cause to die,' but in this verse it has been metaphorically used in the sense of 'causing to sleep' on account of the close resemblance between sleep and death." See also 2:235 & 3:56.
جرحتم (you do) is derived from جرح They say جرحه i.e. he wounded him. جرح also means, he acquired, earned, worked or did (Lane).
Commentary:
The subject that none but God is entitled to punish is continued in this verse, which says that God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and, therefore, it is He alone Who knows the true character of the pious and the wicked, and consequently none but He is in a position to punish. Again, it is He alone Who knows the time most suited for the death of a person and, therefore, He has not entrusted the work of punishment to others.
The words, that the appointed term may be completed, do not refer to any term arbitrarily fixed by God. The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be increased or decreased according as a right or wrong use is made of the faculties granted to him. There is no reference here to the eternal knowledge of God.
a
39:43.
855
God alone knows the condition of man by night and his actions by day, and all times are subject to His control, and therefore it is He alone Who knows the true character of the pious and the wicked, and consequently He alone is in a position to punish.
856
The "term" spoken of here is determined by the faculties and powers with which man is endowed from the time of his birth, and is liable to be extended or curtailed according as right or wrong use is made of it. There is no reference here to the eternal knowledge of God.
وَهُوَ ٱلْقَاهِرُ فَوْقَ عِبَادِهِۦ ۖ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّىٰٓ إِذَا جَآءَ أَحَدَكُمُ ٱلْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ
یعنی رسول۔ دوسری جگہ اللہ تعالیٰ فرماتا ہے۔فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۃٍۭ بِشَہِیۡدٍ (نساء: ۴۲) یعنی اس دن کیا ہوگا جب ہم ہر قوم میں سے ایک نگران لا کر گواہی دینے کے لئے کھڑا کر دیں گے یعنی رسول۔
6:19; 13:17.
13:12; 82:11.
This verse provides another reason why God alone is entitled to punish. He is Qahir, i.e. Powerful and Mighty over all, therefore He can punish any of His creatures in His infallible knowledge whenever He thinks proper. The powerful are never in a hurry to punish.
6:19; 13:17.
13:12; 82:11.
Commentary:
This verse provides another reason why God alone is entitled to punish. He is قاھر (Supreme), i.e. Powerful and Mighty over all, therefore He can punish any of His creatures whenever He thinks it proper. The powerful are never in a hurry to punish, for they know that they can punish whenever they will. Again, it is God Himself Who guards His creatures and supports them, and it is through His grace that they enjoy security. So destruction can befall them only when He withdraws His grace, and He does so when He thinks it proper.
The words, they fail not, signify that when God finally issues a decree, nothing can delay it or set it aside.
b
6:19; 13:17.
c
13:12; 82:11.
428
这节经文提出了只有安拉有权惩罚的另一理由。他是 اَلْقَاهِرْ (Al-Qahir), 也就是说, 他对一切都是大力和有权能的, 因此, 他可用他正确可靠的知识, 在他以为适当的任何时候, 惩罚任何他所创造的事物。凡有大力的, 是从来也不会急於惩罚的。
1
یعنی رسول۔ دوسری جگہ اللہ تعالیٰ فرماتا ہے۔فَکَیۡفَ اِذَا جِئۡنَا مِنۡ کُلِّ اُمَّۃٍۭ بِشَہِیۡدٍ (نساء: ۴۲) یعنی اس دن کیا ہوگا جب ہم ہر قوم میں سے ایک نگران لا کر گواہی دینے کے لئے کھڑا کر دیں گے یعنی رسول۔
a
6:19; 13:17.
b
13:12; 82:11.
807
Commentary:
This verse provides another reason why God alone is entitled to punish. He is قاھر (Supreme), i.e. Powerful and Mighty over all, therefore He can punish any of His creatures whenever He thinks it proper. The powerful are never in a hurry to punish, for they know that they can punish whenever they will. Again, it is God Himself Who guards His creatures and supports them, and it is through His grace that they enjoy security. So destruction can befall them only when He withdraws His grace, and He does so when He thinks it proper.
The words, they fail not, signify that when God finally issues a decree, nothing can delay it or set it aside.
b
6:19; 13:17.
c
13:12; 82:11.
857
This verse provides another reason why God alone is entitled to punish. He is Qahir, i.e. Powerful and Mighty over all, therefore He can punish any of His creatures in His infallible knowledge whenever He thinks proper. The powerful are never in a hurry to punish.
فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِـَٔايَٰتِهِۦٓ ۚ أُو۟لَٰٓئِكَ يَنَالُهُمْ نَصِيبُهُم مِّنَ ٱلْكِتَٰبِ ۖ حَتَّىٰٓ إِذَا جَآءَتْهُمْ رُسُلُنَا يَتَوَفَّوْنَهُمْ قَالُوٓا۟ أَيْنَ مَا كُنتُمْ تَدْعُونَ مِن دُونِ ٱللَّهِ ۖ قَالُوا۟ ضَلُّوا۟ عَنَّا وَشَهِدُوا۟ عَلَىٰٓ أَنفُسِهِمْ أَنَّهُمْ كَانُوا۟ كَٰفِرِينَ
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
6:22; 10:18; 11:19; 61:8.
6:23; 40:74-75.
6:131.
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
a
6:131.
e
6:22; 10:18; 11:19; 61:8.
f
6:23; 40:74-75.
490
这话意味着拒绝安拉的使者的人将亲眼看到预告他们失败的那些预言的实现, 并将遭受由于他们反对安拉的使者而为他们固定的惩罚。
1
افتراء سچا بھی ہوتا ہے اور جھوٹا بھی۔ سچا اس حالت میں کہ جو بات ایک شخص کسی کی طرف منسوب کرتا ہے وہ ہو تو سچی مگر قائل نے وہ بات نہ کہی ہو۔ اور جھوٹا اس صورت میں کہ جو بات قائل کی طرف منسوب کی جائے ہو بھی جھوٹی اور قائل نے کہی بھی نہ ہو۔
a
6:22; 10:18; 11:19; 61:8.
b
6:23; 40:74-75.
c
6:131.
938
Commentary:
The verse gives the reasons why the rejecters of Divine Messengers deserve severe punishment. People incur the wrath of God because they treat His Messenger as a liar and reject the heavenly signs he brings with him. Indeed, impostors and the rejecters of true Messengers are equally doomed and can never escape the punishment ordained for them.
The words, who shall have their lot as ordained, mean that the rejecters of God’s Messengers will see before their very eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste of the punishment promised to them for opposing God’s Messengers.
b
6:22; 10:18; 11:19; 61:8.
c
6:23; 40:74-75.
d
6:131.
971
The words mean that the rejectors of God’s Messengers will see with their own eyes the fulfilment of the prophecies foretelling their defeat and discomfiture and shall taste the punishment promised to them for opposing God’s Messengers.
وَمَا تَنقِمُ مِنَّآ إِلَّآ أَنْ ءَامَنَّا بِـَٔايَٰتِ رَبِّنَا لَمَّا جَآءَتْنَا ۚ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًا وَتَوَفَّنَا مُسْلِمِينَ
20:74.
20:74.
20:74.
Important Words:
افرغ (pour forth) is derived from فرغ i.e. it was or became empty, vacant, devoid or unoccupied; or he was or became devoid of, or free from business, occupation or employment. فرغ الماء means, the water poured forth. افرغه means, he poured out or poured forth water, etc. So the clause ربناافرغ علیناصبرا would mean, O our Lord, pour forth upon us patience (or steadfastness) just as water from a bucket is poured forth; or send down upon us such patience as may envelop us (Lane).
Commentary:
As shown under Important Words above, the words, pour forth upon us, are intended to express the idea of abundance. The magicians prayed to God that He might grant them patience in abundance that they might become, as it were, covered with, and enveloped by, patience and, might bear the trials without flinching. They were already unusually patient, but still they prayed for more and yet more help from God to keep them firm and steadfast. That indeed is the true spiritual station.
a
20:74.
c
20:74.
1016
Important Words:
افرغ (pour forth) is derived from فرغ i.e. it was or became empty, vacant, devoid or unoccupied; or he was or became devoid of, or free from business, occupation or employment. فرغ الماء means, the water poured forth. افرغه means, he poured out or poured forth water, etc. So the clause ربناافرغ علیناصبرا would mean, O our Lord, pour forth upon us patience (or steadfastness) just as water from a bucket is poured forth; or send down upon us such patience as may envelop us (Lane).
Commentary:
As shown under Important Words above, the words, pour forth upon us, are intended to express the idea of abundance. The magicians prayed to God that He might grant them patience in abundance that they might become, as it were, covered with, and enveloped by, patience and, might bear the trials without flinching. They were already unusually patient, but still they prayed for more and yet more help from God to keep them firm and steadfast. That indeed is the true spiritual station.
d
20:74.