وَإِلَيْهِ
Appears 22 times in Quran
Occurrences in Quran
Found 22 verses containing "وَإِلَيْهِ".
مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًا فَيُضَٰعِفَهُۥ لَهُۥٓ أَضْعَافًا كَثِيرَةً ۚ وَٱللَّهُ يَقْبِضُ وَيَبْصُۜطُ وَإِلَيْهِ تُرْجَعُونَ
57:12, 19; 64:18.
یُقْرِضُ اَقْرَضَ سے نکلا ہے اور اس کے معنے قرض دینے کے بھی ہیں اور کاٹ کر الگ کر دینے کے بھی۔ اور قَرْضًا کے معنے کاٹنے کے بھی ہیں اور قرض کے بھی‘ نیز یہ بھی ہو سکتا ہے کہ مصدر بمعنے اسم مفعول یعنی مُقْرَضٌ کے صیغہ میں استعمال ہوا ہو یعنی جو چیز کاٹ کر علیحدہ کر دی جائے۔ اس جگہ اللہ تعالیٰ کی نسبت چونکہ یہ الفاظ استعمال ہوئے ہیں اس لئے آخری معنے زیادہ مناسب ہیں۔ (ان معنوں کے لئے دیکھئے مفردات راغب)
57:12, 19; 64:18.
The Qur’an speaks of spending money in the cause of Allah as giving a loan to Him, meaning thereby that money spent for the promotion of righteous causes should not be regarded as money wasted.
57:12, 19; 64:18.
Important Words:
یقرض (will lend) is derived from اقرض which again is derived from قرض. They say قرض الشیء i.e. he cut or severed the thing.اقرضه means, he gave him a loan. اقرض فلانا means, he cut off for him a portion so that he may requite or recompense it. قرضmeans, the act of giving a loan; a loan itself; any good or evil act which brings reward or punishment (Lane).
یقبض (receives) is derived from قبض. They say قبض الشیء i.e. he got hold of it; he received it. قبض یدہ عنه means, he kept back or withdrew his hand from it. قبض الله رزقه means, God straitened his means and lessened his provision (Aqrab).
Commentary:
This verse gives the second means of national advancement, i.e. free expenditure in nation-saving and nation-building affairs. If a nation desires to rise and prosper, it must spend money freely for national purposes, which include helping the poor and the needy. The Quran speaks of spending money in the cause of Allah as giving a loan to God, meaning thereby that money spent in the cause of God should not be regarded as something wasted or even consumed. It should be considered as something given to God as a loan which He would return to the lender manifold. The word loan, however, should not cause any misunderstanding. God needs no loans, for He is not only Self-Sufficient, but is also the Supporter and Sustainer of all other beings and things. He has used the term to indicate that one who spends in the cause of Allah will receive an ample reward from Him; his money, as it were, will be returned to him, being multiplied many times.
The interrogative form in the clause, Who is it that will lend, is used by way of exhortation, and the words, a goodly loan, have been added to indicate that this money is to be spent with a willing and cheerful heart.
It should be noted that apart from specifically national expenditures, the spending of money to help the poor and the needy also is tantamount to giving a loan to God. The Holy Prophet is reported to have said, "God will say to the sinful man on the Day of Judgement, O son of man, I fell ill, but you paid Me no visit; I asked you for food, but you gave Me no food; I asked you for water but you gave Me no water. The man will say, O my Lord, when didst Thou fall ill that I did not visit Thee? When didst Thou ask for food that I did not give it to Thee? When didst Thou ask for water that I gave it Thee not?' God will say, O son of man, know you not that one of My servants fell ill and you did not pay him a visit, he asked you for food and you did not give it to him; and he asked you for water and you gave him no water" (Muslim, ch. on Birri Was-Silah). This shows that spending money for the poor and the needy is tantamount to giving money to God.
The words, Allah receives and enlarges, signify that God accepts the money spent in His cause and multiplies it exceedingly so that the reward a man gets is out of all proportion to what he spends. The words, and to Him shall you be made to return, have been added to point out that, though virtuous men get their reward even in this life, yet what is in store for them in the next is far greater.
c
57:12, 19; 64:18.
2
یُقْرِضُ اَقْرَضَ سے نکلا ہے اور اس کے معنے قرض دینے کے بھی ہیں اور کاٹ کر الگ کر دینے کے بھی۔ اور قَرْضًا کے معنے کاٹنے کے بھی ہیں اور قرض کے بھی‘ نیز یہ بھی ہو سکتا ہے کہ مصدر بمعنے اسم مفعول یعنی مُقْرَضٌ کے صیغہ میں استعمال ہوا ہو یعنی جو چیز کاٹ کر علیحدہ کر دی جائے۔ اس جگہ اللہ تعالیٰ کی نسبت چونکہ یہ الفاظ استعمال ہوئے ہیں اس لئے آخری معنے زیادہ مناسب ہیں۔ (ان معنوں کے لئے دیکھئے مفردات راغب)
a
57:12, 19; 64:18.
252
Important Words:
یقرض (will lend) is derived from اقرض which again is derived from قرض. They say قرض الشیء i.e. he cut or severed the thing.اقرضه means, he gave him a loan. اقرض فلانا means, he cut off for him a portion so that he may requite or recompense it. قرضmeans, the act of giving a loan; a loan itself; any good or evil act which brings reward or punishment (Lane).
یقبض (receives) is derived from قبض. They say قبض الشیء i.e. he got hold of it; he received it. قبض یدہ عنه means, he kept back or withdrew his hand from it. قبض الله رزقه means, God straitened his means and lessened his provision (Aqrab).
Commentary:
This verse gives the second means of national advancement, i.e. free expenditure in nation-saving and nation-building affairs. If a nation desires to rise and prosper, it must spend money freely for national purposes, which include helping the poor and the needy. The Quran speaks of spending money in the cause of Allah as giving a loan to God, meaning thereby that money spent in the cause of God should not be regarded as something wasted or even consumed. It should be considered as something given to God as a loan which He would return to the lender manifold. The word loan, however, should not cause any misunderstanding. God needs no loans, for He is not only Self-Sufficient, but is also the Supporter and Sustainer of all other beings and things. He has used the term to indicate that one who spends in the cause of Allah will receive an ample reward from Him; his money, as it were, will be returned to him, being multiplied many times.
The interrogative form in the clause, Who is it that will lend, is used by way of exhortation, and the words, a goodly loan, have been added to indicate that this money is to be spent with a willing and cheerful heart.
It should be noted that apart from specifically national expenditures, the spending of money to help the poor and the needy also is tantamount to giving a loan to God. The Holy Prophet is reported to have said, "God will say to the sinful man on the Day of Judgement, O son of man, I fell ill, but you paid Me no visit; I asked you for food, but you gave Me no food; I asked you for water but you gave Me no water. The man will say, O my Lord, when didst Thou fall ill that I did not visit Thee? When didst Thou ask for food that I did not give it to Thee? When didst Thou ask for water that I gave it Thee not?' God will say, O son of man, know you not that one of My servants fell ill and you did not pay him a visit, he asked you for food and you did not give it to him; and he asked you for water and you gave him no water" (Muslim, ch. on Birri Was-Silah). This shows that spending money for the poor and the needy is tantamount to giving money to God.
The words, Allah receives and enlarges, signify that God accepts the money spent in His cause and multiplies it exceedingly so that the reward a man gets is out of all proportion to what he spends. The words, and to Him shall you be made to return, have been added to point out that, though virtuous men get their reward even in this life, yet what is in store for them in the next is far greater.
c
57:12, 19; 64:18.
305
The Qur’an speaks of spending money in the cause of Allah as giving a loan to Him, meaning thereby that money spent for the promotion of righteous causes should not be regarded as money wasted.
أَفَغَيْرَ دِينِ ٱللَّهِ يَبْغُونَ وَلَهُۥٓ أَسْلَمَ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ
As in the physical world man must submit to the laws of nature—and he knows by experience that such submission is useful for him—it is only reasonable that, in spiritual matters also wherein he has been granted a certain amount of freedom, he should obey the laws and commands of Allah and thus win His pleasure to his own benefit.
Commentary:
As in the physical world man must submit to the laws of nature, whether he wills it or not and he knows by experience that such submission is useful for him, it is only reasonable that in spiritual matters also, wherein he has been granted a certain amount of freedom, he should obey the laws and commands of Allah and thus win His pleasure to his own eventual benefit.
372
Commentary:
As in the physical world man must submit to the laws of nature, whether he wills it or not and he knows by experience that such submission is useful for him, it is only reasonable that in spiritual matters also, wherein he has been granted a certain amount of freedom, he should obey the laws and commands of Allah and thus win His pleasure to his own eventual benefit.
434
As in the physical world man must submit to the laws of nature—and he knows by experience that such submission is useful for him—it is only reasonable that, in spiritual matters also wherein he has been granted a certain amount of freedom, he should obey the laws and commands of Allah and thus win His pleasure to his own benefit.
وَقَالَتِ ٱلْيَهُودُ وَٱلنَّصَٰرَىٰ نَحْنُ أَبْنَٰٓؤُا۟ ٱللَّهِ وَأَحِبَّٰٓؤُهُۥ ۚ قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم ۖ بَلْ أَنتُم بَشَرٌ مِّمَّنْ خَلَقَ ۚ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۚ وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ۖ وَإِلَيْهِ ٱلْمَصِيرُ
62:7.
2:285 3:130; 5:41.
62:7.
2:285; 3:130; 5:41.
Commentary:
The claim of Jews and Christians to be "the sons of God and His beloved ones" is found in 2:81, 112; 3:25; 62:7.
The clause, Why then does He punish you for your sins, contains a double argument against the preposterous claim of the People of the Book. If they are truly the sons of God and His beloved ones, why do they commit sins which is a sign of filth and uncleanness? One springing from God and beloved of Him must certainly be above this, for God loves not those who are filthy and commit sins. Again, if they are really the sons of God and His beloved ones, why do they suffer torment and punishment while a divine being must be above such weakness?
d
62:7.
e
2:285 3:130; 5:41.
a
62:7.
b
2:285; 3:130; 5:41.
656
Commentary:
The claim of Jews and Christians to be "the sons of God and His beloved ones" is found in 2:81, 112; 3:25; 62:7.
The clause, Why then does He punish you for your sins, contains a double argument against the preposterous claim of the People of the Book. If they are truly the sons of God and His beloved ones, why do they commit sins which is a sign of filth and uncleanness? One springing from God and beloved of Him must certainly be above this, for God loves not those who are filthy and commit sins. Again, if they are really the sons of God and His beloved ones, why do they suffer torment and punishment while a divine being must be above such weakness?
a
62:7.
b
2:285 3:130; 5:41.
وَلِلَّهِ غَيْبُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَإِلَيْهِ يُرْجَعُ ٱلْأَمْرُ كُلُّهُۥ فَٱعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ ۚ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ
16:78; 27:66; 35:39.
16:78; 27:66; 35:39.
16:78; 27:66; 35:39; 49:19.
Commentary:
This verse with which the present Surah concludes means to say that though the great prophecies made in this Surahabout the ultimate triumph of Islam and the discomfiture of disbelievers appear to be incredible and impossible of fulfilment at the present time, yet nothing is impossible with God and these prophecies will surely soon come to pass.
In the words, "worship Him", believers are reminded that although the word of God has foretold the final triumph of Islam, yet they should remember that God is a jealous God and their failings and shortcomings may defer and postpone the fulfilment of these promises. Therefore they should engage themselves in the worship of God and in prayer and at the same time have full trust in His promises.
d
16:78; 27:66; 35:39.
d
16:78; 27:66; 35:39; 49:19.
1504
Commentary:
This verse with which the present Surah concludes means to say that though the great prophecies made in this Surahabout the ultimate triumph of Islam and the discomfiture of disbelievers appear to be incredible and impossible of fulfilment at the present time, yet nothing is impossible with God and these prophecies will surely soon come to pass.
In the words, "worship Him", believers are reminded that although the word of God has foretold the final triumph of Islam, yet they should remember that God is a jealous God and their failings and shortcomings may defer and postpone the fulfilment of these promises. Therefore they should engage themselves in the worship of God and in prayer and at the same time have full trust in His promises.
d
16:78; 27:66; 35:39.
هُوَ يُحْىِۦ وَيُمِيتُ وَإِلَيْهِ تُرْجَعُونَ
3:157; 7:159; 44:9; 57:3.
3:157; 7:159; 44:9; 57:3.
3:157; 7:159; 44:9; 57:3.
Commentary:
Disbelievers wondered how an ordinary individual like the Prophet of Islam would triumph in the face of the united opposition of his numerous and powerful enemies. This verse is intended to set their doubts at rest by pointing to the rise and fall of nations and individuals in this world and draws their attention to the fact that it is inconceivable that a Messenger of the All-Powerful God Who gives life and causes death should not succeed.
g
3:157; 7:159; 44:9; 57:3.
a
3:157; 7:159; 44:9; 57:3.
1332
Commentary:
Disbelievers wondered how an ordinary individual like the Prophet of Islam would triumph in the face of the united opposition of his numerous and powerful enemies. This verse is intended to set their doubts at rest by pointing to the rise and fall of nations and individuals in this world and draws their attention to the fact that it is inconceivable that a Messenger of the All-Powerful God Who gives life and causes death should not succeed.
b
3:157; 7:159; 44:9; 57:3.
وَلَا يَنفَعُكُمْ نُصْحِىٓ إِنْ أَرَدتُّ أَنْ أَنصَحَ لَكُمْ إِن كَانَ ٱللَّهُ يُرِيدُ أَن يُغْوِيَكُمْ ۚ هُوَ رَبُّكُمْ وَإِلَيْهِ تُرْجَعُونَ
The verse removes the wrong notion commonly held that being very angry with his people because they did not believe, Noah prayed for their destruction (71:27, 28), for it shows that Noah had prayed for their destruction not of his own accord but God Himself had desired him to do so.
Important Words:
یغویكم (destroy you). See 7:17.
Commentary:
By the words, If Allah desires to destroy you, Noah means to say that though he ardently wishes his people to accept his Message and thus be saved, his love for them cannot exceed God’s love for His creatures; and when God has decreed their destruction, the doom must be accepted as not only inevitable but also justified, and he must submit to His decree.
The verse also explodes the wrong notion commonly held that Noah prayed for the destruction of his people (71:27, 28), for it shows that it was not Noah who had prayed for their destruction but that God Himself had commanded him to do so.
The words, He is your Lord, are intended to hint that God destroys a people only when He finds that their destruction is necessary and is good for others; otherwise, being their Lord and Master, He cannot wish them evil.
1416
Important Words:
یغویكم (destroy you). See 7:17.
Commentary:
By the words, If Allah desires to destroy you, Noah means to say that though he ardently wishes his people to accept his Message and thus be saved, his love for them cannot exceed God’s love for His creatures; and when God has decreed their destruction, the doom must be accepted as not only inevitable but also justified, and he must submit to His decree.
The verse also explodes the wrong notion commonly held that Noah prayed for the destruction of his people (71:27, 28), for it shows that it was not Noah who had prayed for their destruction but that God Himself had commanded him to do so.
The words, He is your Lord, are intended to hint that God destroys a people only when He finds that their destruction is necessary and is good for others; otherwise, being their Lord and Master, He cannot wish them evil.
1312
The verse removes the wrong notion commonly held that being very angry with his people because they did not believe, Noah prayed for their destruction (71:27, 28), for it shows that Noah had prayed for their destruction not of his own accord but God Himself had desired him to do so.
قَالَ يَٰقَوْمِ أَرَءَيْتُمْ إِن كُنتُ عَلَىٰ بَيِّنَةٍ مِّن رَّبِّى وَرَزَقَنِى مِنْهُ رِزْقًا حَسَنًا ۚ وَمَآ أُرِيدُ أَنْ أُخَالِفَكُمْ إِلَىٰ مَآ أَنْهَىٰكُمْ عَنْهُ ۚ إِنْ أُرِيدُ إِلَّا ٱلْإِصْلَٰحَ مَا ٱسْتَطَعْتُ ۚ وَمَا تَوْفِيقِىٓ إِلَّا بِٱللَّهِ ۚ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
کفار نے سمجھا کہ ہم کو فریب سے روک کر شعیب علیہ السلام اپنی تجارت بڑھانا چاہتے ہیں۔ چنانچہ شعیبؑ نے اس کا وہ جواب دیا جو اس آیت میں مذکور ہے۔
11:64.
7:94.
Shu‘aib’s opponents suspected that by restraining them from their fraudulent practices, he sought to foster his own business. Shu‘aib removed their apprehension by these words.
11:64.
7:94.
Important Words:
توفیق (power) is the noun-infinitive from وفق (waffaqa) which is the transitive form of the verb وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه الامر (waffaqa-hu) means, he disposed or adapted him to a thing; or he made him fit for it. وفقه الله means, God disposed or directed him to the right course; or He made him to take or follow the right course; or He directed him by inspiration to that which was good. توفیق means, being disposed or directed to take the right course or being granted fitness or power to do the right thing (Taj).
Commentary:
This verse contains an answer to the jibes of Shu‘aib’s opponents. He says to them: "It is not my Prayers but my God Who bids me preach to you. Now let me know if the word of God should come to me with truth and He should, out of His bounty, provide me with lawful sustenance, have I not then a right to exhort you to righteousness and to prohibit you from things which I have shown you to be injurious?"
This verse also sheds light on the position of a heavenly Messenger. Every Messenger of God has to face similar difficulties. In the beginning people show impatience at his preaching. They think that he wants to exercise authority over them and to bring compulsion to bear upon them. The second stage is that of indifference when they leave him alone. But neither the impatience nor the indifference of his opponents can stop a Prophet from preaching his Message. He carries on his work with unabated zeal in all circumstances till God crowns his efforts with success.
a
11:64.
b
7:94.
2
کفار نے سمجھا کہ ہم کو فریب سے روک کر شعیب علیہ السلام اپنی تجارت بڑھانا چاہتے ہیں۔ چنانچہ شعیبؑ نے اس کا وہ جواب دیا جو اس آیت میں مذکور ہے۔
a
11:64.
b
7:94.
1469
Important Words:
توفیق (power) is the noun-infinitive from وفق (waffaqa) which is the transitive form of the verb وفق (wafiqa). They say وفق امرہ i.e. his affair or case was right or agreeable with what was desired. وفقه الامر (waffaqa-hu) means, he disposed or adapted him to a thing; or he made him fit for it. وفقه الله means, God disposed or directed him to the right course; or He made him to take or follow the right course; or He directed him by inspiration to that which was good. توفیق means, being disposed or directed to take the right course or being granted fitness or power to do the right thing (Taj).
Commentary:
This verse contains an answer to the jibes of Shu‘aib’s opponents. He says to them: "It is not my Prayers but my God Who bids me preach to you. Now let me know if the word of God should come to me with truth and He should, out of His bounty, provide me with lawful sustenance, have I not then a right to exhort you to righteousness and to prohibit you from things which I have shown you to be injurious?"
This verse also sheds light on the position of a heavenly Messenger. Every Messenger of God has to face similar difficulties. In the beginning people show impatience at his preaching. They think that he wants to exercise authority over them and to bring compulsion to bear upon them. The second stage is that of indifference when they leave him alone. But neither the impatience nor the indifference of his opponents can stop a Prophet from preaching his Message. He carries on his work with unabated zeal in all circumstances till God crowns his efforts with success.
a
11:64.
b
7:94.
1342
Shu‘aib’s opponents suspected that by restraining them from their fraudulent practices, he sought to foster his own business. Shu‘aib removed their apprehension by these words.
كَذَٰلِكَ أَرْسَلْنَٰكَ فِىٓ أُمَّةٍ قَدْ خَلَتْ مِن قَبْلِهَآ أُمَمٌ لِّتَتْلُوَا۟ عَلَيْهِمُ ٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ وَهُمْ يَكْفُرُونَ بِٱلرَّحْمَٰنِ ۚ قُلْ هُوَ رَبِّى لَآ إِلَٰهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ مَتَابِ
25:61.
25:61.
25:61.
Commentary:
The previous two verses spoke of the people to whom God grants perfect peace of mind and who enjoy a truly happy end. By the words, Thus have We sent thee, the Quran means to suggest that God has raised the Holy Prophet so that he may, by his noble teaching and noble example, produce men of this type.
The verse draws the attention of disbelievers to God’s attribute of الرحمن (the Gracious) in a very striking manner. It says that whereas disbelievers demand immediate punishment, God continues to delay and postpone it. It is His attribute of Ar-Rahman which is at the root of this postponement, and yet disbelievers say that He is not Ar-Rahman. If God had not been Ar-Rahman they would have met their destruction long before.
The question also arises here, how could the Holy Prophet raise a stone-hearted people like the Arabs to the high standard of moral and spiritual excellence mentioned in the preceding verse? In reply to this natural misgiving, the Holy Prophet is bidden to say, "It is not my work, but God’s. In Him do I put my trust, and to Him will I repeatedly turn for help till this object is attained." The verse also draws our attention to the great spiritual lesson that real reformation, which is the purification of the heart, is brought about only through trust in God and constantly turning to Him in prayer. Those who seek to reform the hearts of men by physical and material means can never succeed. Material means can at best reform the exterior of men. It is only spiritual means that can engender conviction and purity of heart. This is why the so-called cultured and enlightened nations of the West have, in spite of their best efforts, failed to present that high standard of morality and spirituality to which the Holy Prophet raised his Companions, notwithstanding his utter lack of material resources.
a
25:61.
b
25:61.
1642
Commentary:
The previous two verses spoke of the people to whom God grants perfect peace of mind and who enjoy a truly happy end. By the words, Thus have We sent thee, the Quran means to suggest that God has raised the Holy Prophet so that he may, by his noble teaching and noble example, produce men of this type.
The verse draws the attention of disbelievers to God’s attribute of الرحمن (the Gracious) in a very striking manner. It says that whereas disbelievers demand immediate punishment, God continues to delay and postpone it. It is His attribute of Ar-Rahman which is at the root of this postponement, and yet disbelievers say that He is not Ar-Rahman. If God had not been Ar-Rahman they would have met their destruction long before.
The question also arises here, how could the Holy Prophet raise a stone-hearted people like the Arabs to the high standard of moral and spiritual excellence mentioned in the preceding verse? In reply to this natural misgiving, the Holy Prophet is bidden to say, "It is not my work, but God’s. In Him do I put my trust, and to Him will I repeatedly turn for help till this object is attained." The verse also draws our attention to the great spiritual lesson that real reformation, which is the purification of the heart, is brought about only through trust in God and constantly turning to Him in prayer. Those who seek to reform the hearts of men by physical and material means can never succeed. Material means can at best reform the exterior of men. It is only spiritual means that can engender conviction and purity of heart. This is why the so-called cultured and enlightened nations of the West have, in spite of their best efforts, failed to present that high standard of morality and spirituality to which the Holy Prophet raised his Companions, notwithstanding his utter lack of material resources.
a
25:61.
وَٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَفْرَحُونَ بِمَآ أُنزِلَ إِلَيْكَ ۖ وَمِنَ ٱلْأَحْزَابِ مَن يُنكِرُ بَعْضَهُۥ ۚ قُلْ إِنَّمَآ أُمِرْتُ أَنْ أَعْبُدَ ٱللَّهَ وَلَآ أُشْرِكَ بِهِۦٓ ۚ إِلَيْهِ أَدْعُوا۟ وَإِلَيْهِ مَـَٔابِ
28:53.
2:86.
18:111; 39:12; 72:21.
By the word, Ahzab (parties), is meant all those people to whom a Prophet is sent and who do not accept him.
28:53.
2:86.
18:111; 39:12; 72:21.
Commentary:
This verse shows that some of the "People of the Book" had accepted Islam while the Holy Prophet was yet in Mecca. The words, rejoice in what has been revealed to thee, most probably refer to Negus, the Abyssinian King and some of his people who, in their hearts, had become Muslims. But as their faith had not yet become publicly known, the words used about them are not "they believe" but simply "they rejoice."
The words, to whom We have given the Book, may also refer to Muslims, who naturally rejoiced to hear the glad tidings of their final triumph.
By the word احزاب (parties) is meant all those people to whom a Prophet is sent and who do not accept him. In the verse under comment the people referred to are the Jews, Christians and all other disbelievers, as the Holy Prophet has been sent to all the nations of the earth.
The words, a part thereof, have been used because disbelievers denied or disapproved of only those parts of the Quran which disagreed with their own Scriptures or their own beliefs. With regard to the remaining parts, they had no disagreement with them.
d
28:53.
e
2:86.
f
18:111; 39:12; 72:21.
a
28:53.
b
2:86.
c
18:111; 39:12; 72:21.
1647
Commentary:
This verse shows that some of the "People of the Book" had accepted Islam while the Holy Prophet was yet in Mecca. The words, rejoice in what has been revealed to thee, most probably refer to Negus, the Abyssinian King and some of his people who, in their hearts, had become Muslims. But as their faith had not yet become publicly known, the words used about them are not "they believe" but simply "they rejoice."
The words, to whom We have given the Book, may also refer to Muslims, who naturally rejoiced to hear the glad tidings of their final triumph.
By the word احزاب (parties) is meant all those people to whom a Prophet is sent and who do not accept him. In the verse under comment the people referred to are the Jews, Christians and all other disbelievers, as the Holy Prophet has been sent to all the nations of the earth.
The words, a part thereof, have been used because disbelievers denied or disapproved of only those parts of the Quran which disagreed with their own Scriptures or their own beliefs. With regard to the remaining parts, they had no disagreement with them.
d
28:53.
e
2:86.
f
18:111; 39:12; 72:21.
1448
By the word, Ahzab (parties), is meant all those people to whom a Prophet is sent and who do not accept him.
وَهُوَ ٱلَّذِى ذَرَأَكُمْ فِى ٱلْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ
Commentary:
The verse develops the theme of its predecessor, viz. that God has endowed man with reason and understanding and with the faculties of seeing and hearing. By making proper use of these gifts he could easily understand that his life possesses a great and noble object and that the fulfilment of that object implies that there is a life after death and that men "shall be gathered unto God," to render an account of their works.
2565
Commentary:
The verse develops the theme of its predecessor, viz. that God has endowed man with reason and understanding and with the faculties of seeing and hearing. By making proper use of these gifts he could easily understand that his life possesses a great and noble object and that the fulfilment of that object implies that there is a life after death and that men "shall be gathered unto God," to render an account of their works.
وَهُوَ ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ۖ لَهُ ٱلْحَمْدُ فِى ٱلْأُولَىٰ وَٱلْءَاخِرَةِ ۖ وَلَهُ ٱلْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ
Commentary:
The words, "To Him belongs all praise in the beginning and the Hereafter," signify that it is not possible to begin a work unless God provides the means for it and that no work can become complete unless He has provided the means for its completion, and that it can produce no result without His help. The expression الا ولٰی و آلاخرة may also signify respectively the Mosaic and Islamic Dispensations.
2926
Commentary:
The words, "To Him belongs all praise in the beginning and the Hereafter," signify that it is not possible to begin a work unless God provides the means for it and that no work can become complete unless He has provided the means for its completion, and that it can produce no result without His help. The expression الا ولٰی و آلاخرة may also signify respectively the Mosaic and Islamic Dispensations.
وَلَا تَدْعُ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ ۘ لَآ إِلَٰهَ إِلَّا هُوَ ۚ كُلُّ شَىْءٍ هَالِكٌ إِلَّا وَجْهَهُۥ ۚ لَهُ ٱلْحُكْمُ وَإِلَيْهِ تُرْجَعُونَ
10:107; 17:40; 26:214.
اس سے مراد یہ ہے کہ ہر ایک مادی چیز نہ کہ اگلی دنیا کی نعمتیں یا روحانی علوم۔ چنانچہ حضرت عثمان بن مظعونؓ کے سامنے جب لبیدنے یہ شعر پڑھا کہ ؎
اَ لَا کُلُّ شَیْئٍ مَّا خَـلَا اللّٰہَ بَاطِلٗ۔ وَ کُلُّ نَعِیْمٍ لَا مَحَالَۃَ زَائِلٗ
تو عثمان بن مظعونؓ بڑے جو ش سے کھڑے ہو گئے اور کہنے لگے کہ نَعِیْمُ اللّٰہِ لَایَبْطُلُ یعنی جنت کی نعمتیں کبھی زائل نہیں ہوں گی۔ سو کُلُّ شُیْءٍ ھَالِکٌ سے مراد مادی چیزیں ہیں نہ جنت پر اس کا اطلاق ہوتا ہے اور نہ روحانی علوم پر۔ پس صحابہؓ کی تشریح کے ساتھ اس آیت کی تشریح ہو جاتی ہے اور وہی ٹھیک ہے۔
10:107; 17:40; 26:214.
Wajh means, self; face; chief of a people; object or purpose which one is pursuing; place to which one goes or directs his attention; pleasure; favour; sake; etc. (Lane).
10:107; 17:40; 26:214.
Important Words:
وجه means, face; the thing itself; direction; object and motive; deed or action to which a person directs his attention; the desired way (Lane & Aqrab).
Commentary:
In this verse the Holy Prophet is told that he will meet with strong opposition and severe persecution in the discharge of his great mission but no amount of trials and tribulations should discourage or dismay him and he should put his faith in Allah Who is at his back and to Whom all will return.
The expression کل شیء ھالک الا وجھه may mean: (1) Everything will perish save that to which He directs His attention. (2) Everything will perish save that by which His pleasure is sought. The verse signifies that only material things will perish and not the blessings or bounties of Paradise which are everlasting.
a
10:107; 17:40; 26:214.
3
اس سے مراد یہ ہے کہ ہر ایک مادی چیز نہ کہ اگلی دنیا کی نعمتیں یا روحانی علوم۔ چنانچہ حضرت عثمان بن مظعونؓ کے سامنے جب لبیدنے یہ شعر پڑھا کہ ؎
اَ لَا کُلُّ شَیْئٍ مَّا خَـلَا اللّٰہَ بَاطِلٗ۔ وَ کُلُّ نَعِیْمٍ لَا مَحَالَۃَ زَائِلٗ
تو عثمان بن مظعونؓ بڑے جو ش سے کھڑے ہو گئے اور کہنے لگے کہ نَعِیْمُ اللّٰہِ لَایَبْطُلُ یعنی جنت کی نعمتیں کبھی زائل نہیں ہوں گی۔ سو کُلُّ شُیْءٍ ھَالِکٌ سے مراد مادی چیزیں ہیں نہ جنت پر اس کا اطلاق ہوتا ہے اور نہ روحانی علوم پر۔ پس صحابہؓ کی تشریح کے ساتھ اس آیت کی تشریح ہو جاتی ہے اور وہی ٹھیک ہے۔
b
10:107; 17:40; 26:214.
2938
Important Words:
وجه means, face; the thing itself; direction; object and motive; deed or action to which a person directs his attention; the desired way (Lane & Aqrab).
Commentary:
In this verse the Holy Prophet is told that he will meet with strong opposition and severe persecution in the discharge of his great mission but no amount of trials and tribulations should discourage or dismay him and he should put his faith in Allah Who is at his back and to Whom all will return.
The expression کل شیء ھالک الا وجھه may mean: (1) Everything will perish save that to which He directs His attention. (2) Everything will perish save that by which His pleasure is sought. The verse signifies that only material things will perish and not the blessings or bounties of Paradise which are everlasting.
c
10:107; 17:40; 26:214.
2236
Wajh means, self; face; chief of a people; object or purpose which one is pursuing; place to which one goes or directs his attention; pleasure; favour; sake; etc. (Lane).
يُعَذِّبُ مَن يَشَآءُ وَيَرْحَمُ مَن يَشَآءُ ۖ وَإِلَيْهِ تُقْلَبُونَ
قرآن کریم کی دوسری آیات سے ثابت ہے کہ عذاب اللہ تعالیٰ اسی کو دیتا ہے جو مستحق ہوتا ہے۔ پس اس آیت کے معنے یہ ہیں کہ اس کا علم کامل جس شخص یا قوم کو عذاب کا مستحق قرار دیتا ہے اس کو عذاب دیتا ہے نہ یہ کہ اندھا دھند بغیر استحقاق کے عذاب دیتا ہے۔
3:129; 5:41; 17:55.
Commentary:
As stated in many places in the Quran, God does not punish arbitrarily but only after punishment has been fully deserved. This verse only means that God in His perfect knowledge well knows who has deserved punishment, and He punishes accordingly.
a
3:129; 5:41; 17:55.
974
正如 «古兰经» 中好几处所说的那样, 安拉不是任意惩罚的, 而是在实在应受惩罚时才给以惩罚。这节经文只是强调这一情况而已。
3
قرآن کریم کی دوسری آیات سے ثابت ہے کہ عذاب اللہ تعالیٰ اسی کو دیتا ہے جو مستحق ہوتا ہے۔ پس اس آیت کے معنے یہ ہیں کہ اس کا علم کامل جس شخص یا قوم کو عذاب کا مستحق قرار دیتا ہے اس کو عذاب دیتا ہے نہ یہ کہ اندھا دھند بغیر استحقاق کے عذاب دیتا ہے۔
b
3:129; 5:41; 17:55.
2955A
Commentary:
As stated in many places in the Quran, God does not punish arbitrarily but only after punishment has been fully deserved. This verse only means that God in His perfect knowledge well knows who has deserved punishment, and He punishes accordingly.
b
3:129; 5:41; 17:55.
2245A
As stated at several places in the Qur’an, God does not punish arbitrarily but only after punishment has been fully deserved. The verse only emphasizes this fact.
وَمَا لِىَ لَآ أَعْبُدُ ٱلَّذِى فَطَرَنِى وَإِلَيْهِ تُرْجَعُونَ
Commentary:
The implied reference in this and the preceding verse seems to be to the special pledge which the Promised Messiah used to take from every new Ahmadi in the words:
میں دین کو دنیا پر مقدم کروں گا
i.e. I will give precedence to Faith over the things of the world.
3227
Commentary:
The implied reference in this and the preceding verse seems to be to the special pledge which the Promised Messiah used to take from every new Ahmadi in the words:
میں دین کو دنیا پر مقدم کروں گا
i.e. I will give precedence to Faith over the things of the world.
فَسُبْحَٰنَ ٱلَّذِى بِيَدِهِۦ مَلَكُوتُ كُلِّ شَىْءٍ وَإِلَيْهِ تُرْجَعُونَ
23:89.
23:89.
23:89.
Commentary:
The significance of the verse is that as God Who is the Creator of heavens and earth and in Whose hands lies the kingdom and control of everything, has sent the Holy Prophet. The progress and success of his mission can never be arrested or retarded, nor can God’s plans be thwarted or frustrated.
c
23:89.
a
23:89.
3269
Commentary:
The significance of the verse is that as God Who is the Creator of heavens and earth and in Whose hands lies the kingdom and control of everything, has sent the Holy Prophet. The progress and success of his mission can never be arrested or retarded, nor can God’s plans be thwarted or frustrated.
b
23:89.
وَقَالُوا۟ لِجُلُودِهِمْ لِمَ شَهِدتُّمْ عَلَيْنَا ۖ قَالُوٓا۟ أَنطَقَنَا ٱللَّهُ ٱلَّذِىٓ أَنطَقَ كُلَّ شَىْءٍ وَهُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَإِلَيْهِ تُرْجَعُونَ
皮肤在人的活动中起着很重要的作用。它不仅有触觉, 而且还有其他一切感觉。虽然耳目的罪过局限于视听, “皮肤” 的罪过旁及身体上所有的器官和四肢。
The skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of 'the skin' extend to all organs or limbs of the body.
Commentary:
In the previous verse it was mentioned that the ears, eyes and skins of the guilty will give evidence against them. In this verse the first two organs have been omitted and only "the skins" are mentioned as having been given the power to speak. This is because the skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of "the skin" extend to all organs or limbs of the body.
1184
皮肤在人的活动中起着很重要的作用。它不仅有触觉, 而且还有其他一切感觉。虽然耳目的罪过局限于视听, “皮肤” 的罪过旁及身体上所有的器官和四肢。
3573
Commentary:
In the previous verse it was mentioned that the ears, eyes and skins of the guilty will give evidence against them. In this verse the first two organs have been omitted and only "the skins" are mentioned as having been given the power to speak. This is because the skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of "the skin" extend to all organs or limbs of the body.
2629
The skin plays the most important part in man’s actions. It includes not only the sense of touch but also all the other senses. While the sins of the eyes and the ears are confined to seeing and hearing, the sins of 'the skin' extend to all organs or limbs of the body.
وَمَا ٱخْتَلَفْتُمْ فِيهِ مِن شَىْءٍ فَحُكْمُهُۥٓ إِلَى ٱللَّهِ ۚ ذَٰلِكُمُ ٱللَّهُ رَبِّى عَلَيْهِ تَوَكَّلْتُ وَإِلَيْهِ أُنِيبُ
20:70; 39:47.
Commentary:
The verse means to say that as it has been the invariable Divine practice that whenever differences among the followers of different religions assume dangerous dimensions God sends down a new revelation to reveal His will; so now that great differences have arisen among the followers of different faiths, God has revealed the Quran to which men should now refer all their disagreements and differences for decision and judgement.
a
20:70; 39:47.
3609
Commentary:
The verse means to say that as it has been the invariable Divine practice that whenever differences among the followers of different religions assume dangerous dimensions God sends down a new revelation to reveal His will; so now that great differences have arisen among the followers of different faiths, God has revealed the Quran to which men should now refer all their disagreements and differences for decision and judgement.
فَلِذَٰلِكَ فَٱدْعُ ۖ وَٱسْتَقِمْ كَمَآ أُمِرْتَ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ ۖ وَقُلْ ءَامَنتُ بِمَآ أَنزَلَ ٱللَّهُ مِن كِتَٰبٍ ۖ وَأُمِرْتُ لِأَعْدِلَ بَيْنَكُمُ ۖ ٱللَّهُ رَبُّنَا وَرَبُّكُمْ ۖ لَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ ۖ لَا حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ ۖ ٱللَّهُ يَجْمَعُ بَيْنَنَا ۖ وَإِلَيْهِ ٱلْمَصِيرُ
2:140; 10:42.
11:113.
5:50.
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There exists, therefore, no cause for them to quarrel with him.
11:113.
5:50; 6:57.
2:140; 10:42.
Commentary:
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There was, therefore, no cause for them to quarrel with him. But since they continued to reject him, so time will show who is in the right and who in the wrong. The words, "Allah will gather us together" may imply a prophecy that disbelievers will join the fold of Islam.
a
11:113.
b
5:50.
c
2:140; 10:42.
1201
穆圣在这里奉命告知, 前先知的信徒们深信呈现在他们面前的全部启示经文。因此对他们来说, 没有理由和他争执。
a
11:113.
b
5:50; 6:57.
c
2:140; 10:42.
3613
Commentary:
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There was, therefore, no cause for them to quarrel with him. But since they continued to reject him, so time will show who is in the right and who in the wrong. The words, "Allah will gather us together" may imply a prophecy that disbelievers will join the fold of Islam.
a
2:140; 10:42.
c
11:113.
d
5:50.
2648
The Holy Prophet is here enjoined to tell the followers of earlier Prophets that he believes in all the revealed Scriptures that had come before him. There exists, therefore, no cause for them to quarrel with him.
وَتَبَارَكَ ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا وَعِندَهُۥ عِلْمُ ٱلسَّاعَةِ وَإِلَيْهِ تُرْجَعُونَ
2:108; 7:159; 57:6.
Commentary:
The words "and with Him is the knowledge of the Hour" embody another argument in repudiation of Jesus’ "sonship". Here God is said to possess the knowledge of the Hour but Jesus confessed his ignorance of it (Matt. 24:36).
c
2:108; 7:159; 57:6.
3694
Commentary:
The words "and with Him is the knowledge of the Hour" embody another argument in repudiation of Jesus’ "sonship". Here God is said to possess the knowledge of the Hour but Jesus confessed his ignorance of it (Matt. 24:36).
خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ ۖ وَإِلَيْهِ ٱلْمَصِيرُ
3:7; 7:12.
The universe is governed and controlled by certain fixed natural laws and man is not the victim of chance; on the contrary, he has been endowed with such powers and faculties as are suited to his exalted position as God’s vicegerent on earth. He shall have to render to God an account of his deeds and actions.
3:7; 7:12.
Commentary:
The universe is governed and controlled by fixed natural laws and man is not the victim of chance, but being the crown and acme of the whole creation he has been endowed with such powers and faculties as are suited to his position as God’s vicegerent on earth: and because of these powers he will have to render to God an account of his deeds and actions.
c
3:7; 7:12.
1433
宇宙受某种固定的自然规律的控制和支配, 人不是偶然的牺牲品; 相反, 他具有各种天赋才能, 所以配得上在大地上做安拉的代理人。他将必须向安拉汇报自己的所作所为。
c
3:7; 7:12.
4256
Commentary:
The universe is governed and controlled by fixed natural laws and man is not the victim of chance, but being the crown and acme of the whole creation he has been endowed with such powers and faculties as are suited to his position as God’s vicegerent on earth: and because of these powers he will have to render to God an account of his deeds and actions.
c
3:7; 7:12.
3057
The universe is governed and controlled by certain fixed natural laws and man is not the victim of chance; on the contrary, he has been endowed with such powers and faculties as are suited to his exalted position as God’s vicegerent on earth. He shall have to render to God an account of his deeds and actions.
هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ ذَلُولًا فَٱمْشُوا۟ فِى مَنَاكِبِهَا وَكُلُوا۟ مِن رِّزْقِهِۦ ۖ وَإِلَيْهِ ٱلنُّشُورُ
2:23; 20:54.
Journeying in the earth is recommended again and again in the Qur’an because leaving one’s home and travelling to other lands and countries greatly helps to add to one’s knowledge and experience.
2:23; 20:54.
Commentary:
Journeying in the earth is recommended again and again in the Quran, because leaving one’s home and travelling to other lands and countries helps to add to one’s knowledge and experience.
The verse also recommends making full use of mountains, which may also signify entertaining high ambitions and lofty aspirations, as the word منکب which also means a lofty place, suggests.
c
2:23; 20:54.
1450
«古兰经» 一再劝告, 在世要旅行, 因为离家去异乡做客大大有助于增进人的知识和经验。
d
2:23; 20:54.
4296
Commentary:
Journeying in the earth is recommended again and again in the Quran, because leaving one’s home and travelling to other lands and countries helps to add to one’s knowledge and experience.
The verse also recommends making full use of mountains, which may also signify entertaining high ambitions and lofty aspirations, as the word منکب which also means a lofty place, suggests.
c
2:23; 20:54.
3081
Journeying in the earth is recommended again and again in the Qur’an because leaving one’s home and travelling to other lands and countries greatly helps to add to one’s knowledge and experience.
قُلْ هُوَ ٱلَّذِى ذَرَأَكُمْ فِى ٱلْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ
23:80.
23:80.
d
23:80.
b
23:80.
4303
Commentary:
Man has been created that he may lead a purposeful life on earth and may achieve the grand object of his creation after which he will have to render an account of his deeds and actions.
b
23:80.