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وَكَذَٰلِكَ بَعَثْنَٰهُمْ لِيَتَسَآءَلُوا۟ بَيْنَهُمْ ۚ قَالَ قَآئِلٌ مِّنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا۟ لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ ۚ قَالُوا۟ رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَٱبْعَثُوٓا۟ أَحَدَكُم بِوَرِقِكُمْ هَٰذِهِۦٓ إِلَى ٱلْمَدِينَةِ فَلْيَنظُرْ أَيُّهَآ أَزْكَىٰ طَعَامًا فَلْيَأْتِكُم بِرِزْقٍ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا
2:260; 23:113, 114.
这节经文看来指的是已经遍布全世界的西方基督教国家。“我唤起了他们” 这句话, 指的是那些国家在将来注定要作出的巨大进展。“他们中一个人说: ‘你们逗留了多长时间?’” 这些话意指, 基督教国家开始觉得现在是他们自己奋发和甩掉自己的没有生气状态的时候了。这种觉醒发生在十字军东侵的时代, 那时英国、法国和德国的君主联合起来, 整个欧洲联合向穆斯林进攻要从他们手中夺取圣地。按照阿拉伯习惯用语的意思, ‘一天或少於一天’ 这一用语意指一段不肯定的时期。«古兰经» 其他经文中 (20:103-104) 定为一千年, 这一时期是西方基督教国家的休眠时期。20:103-104节经文中的 “十天” 代表十个世纪, 而这些经文中的 “蓝眼睛的” 这些字指的是一般有着蓝眼睛的西方民族。不列颠在东方权力的基础是在17世纪开始时奠定的, 这是众所周知的历史事实 (“March of Man”)。这一时期差不多在穆圣之后一千年。
当山洞中的居住者看到迫害他们的浪潮已经平静下来时, 他们派了一个人到城里用旧的硬币买些食物并且看看情况对他们怎样。طَعَامْ (Ta‘am) 可以意指诸如小麦、大麦、小米、枣子等粮食 (Lane)。这指的是西方国家到世界各地的商业远征。
欧洲的商人在做生意的时候特别显得文雅和有礼貌的样子。“他要有礼貌地” 这些字, 看来指的就是他们的这一特征。这一用语也可意为, “让他们自己行动谨慎。”
“但绝不要使任何人知道你们” 这些话, 指的是西方的势力悄悄地、趁人不备地渗透进东方。
یعنی جب اصحاب الکہف پر زمانہ کی تاریخ روشن ہوگئی اور انہوں نے نسبتاً کچھ امن پایا تو اپنے پرانے سکے دے کر انہوں نے اپنے میں سے بعض کو خوراک خریدنے کے لئے بھیجا۔
2:260; 23:113, 114.
The verse seems to refer to the Christian nations of the West after they had spread all over the world. The words, We raised them up, refer to the great progress which these nations were destined to make in the future. The words, One of them said, 'How long have you tarried,' signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the monarchs of England, France and Germany made common cause and the whole of Europe united to make a concerted attack upon Muslims to wrest the Holy Land from their hands. According to Arabic idiom the words 'a day or part of a day' denote an indefinite period. Elsewhere the Qur’an (20:103, 104) has specified as one thousand years the period during which Christian nations of the West remained in a state of sleep or inactivity. "Ten days" in 20:103, 104 stand for ten centuries and the words "blue-eyed" in these verses refer
When the Dwellers of the Cave saw that the wave of persecution against them had subsided, they sent one of their members to the city with some old coins to buy provisions and to find out how matters stood with regard to them. Ta‘am may signify such articles of food as wheat, barley, millet, dates, etc. (Lane). This refers to the commercial expeditions of the Western nations to all parts of the world.
European businessmen have a special knack for being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression, And let him be courteous, seems to refer. It also means, 'Let him conduct himself with caution.'
The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East.
2:260; 23:113-114.
Commentary:
Like its predecessor this verse also speaks not of early Christians who took shelter in "the cave" but of the Christian nations of the west after they had spread all over the world. The words, "We raised them up", refer to the great progress which these nations were destined to make in future. It is a peculiarity of the Quranic style that it uses the past tense for events which are to take place in future in order to emphasize the inevitability and certainty of their occurrence. The words mean to say that the day is sure to come when God will bring about an awakening among these people who are now asleep.
The words, one of them said; How long have you tarried, signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the Monarchs of England, France and Germany made common cause and the whole of Europe combined to make a concerted attack upon Muslims to wrest the Holy Land from their hands.
The expression, یوما او بعض یوم i.e. a day or part of a day, does not mean that the Dwellers of the Cave were not certain as to how long they remained asleep. According to Arabic idiom the expression denotes an indefinite period of time. Elsewhere the Quran has specified as one thousand years the period for which Christian nations of the west remained in a state of sleep or inactivity. In vv. 20:103,104 we have, The day when the trumpet will be blown. And on that day We shall gather the sinful together blue-eyed. They will talk to one another in a low tone: You tarried only ten days, The words "ten days" here stand for ten centuries and the word زرقا (blue-eyed) clearly refers to the peoples of the west who generally have blue eyes. It is a well-known historical fact that the foundations of British power in the east were laid in the beginning of the seventeenth century, in about 1611 A.D., when a British commercial company was allowed to open its first industrial concern in Surat and began to do business in the Bay of Bengal (March of Man, published by Enc. Brit. Society). This period approximates to one thousand years after the Holy Prophet began to preach his Mission in 611 A. D. The secret of the British power in subsequent centuries lay in their success in obtaining a foothold in the East. Other European nations only followed in the wake of the British people.
The word طعاما (provisions) in the verse under comment does not mean 'cooked food' as is generally misunderstood. It possesses a much wider significance and may mean, wheat, barley, millet, dates or other articles of food (Lane). The words, and let him bring you provisions thereof, refer to the import of Indian articles of food, especially wheat, by European countries for about 200 years. European businessmen had a special knack of being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression ولیتلطف (and let him be courteous) refers.
The words, and let him not inform any one about you, refer to the quiet and unobtrusive penetration of Western influence in the East, particularly in India—the undivided India of pre-Partition days.
b
2:260; 23:113, 114.
748
这节经文看来指的是已经遍布全世界的西方基督教国家。“我唤起了他们” 这句话, 指的是那些国家在将来注定要作出的巨大进展。“他们中一个人说: ‘你们逗留了多长时间?’” 这些话意指, 基督教国家开始觉得现在是他们自己奋发和甩掉自己的没有生气状态的时候了。这种觉醒发生在十字军东侵的时代, 那时英国、法国和德国的君主联合起来, 整个欧洲联合向穆斯林进攻要从他们手中夺取圣地。按照阿拉伯习惯用语的意思, ‘一天或少於一天’ 这一用语意指一段不肯定的时期。«古兰经» 其他经文中 (20:103-104) 定为一千年, 这一时期是西方基督教国家的休眠时期。20:103-104节经文中的 “十天” 代表十个世纪, 而这些经文中的 “蓝眼睛的” 这些字指的是一般有着蓝眼睛的西方民族。不列颠在东方权力的基础是在17世纪开始时奠定的, 这是众所周知的历史事实 (“March of Man”)。这一时期差不多在穆圣之后一千年。
749
当山洞中的居住者看到迫害他们的浪潮已经平静下来时, 他们派了一个人到城里用旧的硬币买些食物并且看看情况对他们怎样。طَعَامْ (Ta‘am) 可以意指诸如小麦、大麦、小米、枣子等粮食 (Lane)。这指的是西方国家到世界各地的商业远征。
750
欧洲的商人在做生意的时候特别显得文雅和有礼貌的样子。“他要有礼貌地” 这些字, 看来指的就是他们的这一特征。这一用语也可意为, “让他们自己行动谨慎。”
751
“但绝不要使任何人知道你们” 这些话, 指的是西方的势力悄悄地、趁人不备地渗透进东方。
3
یعنی جب اصحاب الکہف پر زمانہ کی تاریخ روشن ہوگئی اور انہوں نے نسبتاً کچھ امن پایا تو اپنے پرانے سکے دے کر انہوں نے اپنے میں سے بعض کو خوراک خریدنے کے لئے بھیجا۔
a
2:260; 23:113-114.
2060
Commentary:
Like its predecessor this verse also speaks not of early Christians who took shelter in "the cave" but of the Christian nations of the west after they had spread all over the world. The words, "We raised them up", refer to the great progress which these nations were destined to make in future. It is a peculiarity of the Quranic style that it uses the past tense for events which are to take place in future in order to emphasize the inevitability and certainty of their occurrence. The words mean to say that the day is sure to come when God will bring about an awakening among these people who are now asleep.
The words, one of them said; How long have you tarried, signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the Monarchs of England, France and Germany made common cause and the whole of Europe combined to make a concerted attack upon Muslims to wrest the Holy Land from their hands.
The expression, یوما او بعض یوم i.e. a day or part of a day, does not mean that the Dwellers of the Cave were not certain as to how long they remained asleep. According to Arabic idiom the expression denotes an indefinite period of time. Elsewhere the Quran has specified as one thousand years the period for which Christian nations of the west remained in a state of sleep or inactivity. In vv. 20:103,104 we have, The day when the trumpet will be blown. And on that day We shall gather the sinful together blue-eyed. They will talk to one another in a low tone: You tarried only ten days, The words "ten days" here stand for ten centuries and the word زرقا (blue-eyed) clearly refers to the peoples of the west who generally have blue eyes. It is a well-known historical fact that the foundations of British power in the east were laid in the beginning of the seventeenth century, in about 1611 A.D., when a British commercial company was allowed to open its first industrial concern in Surat and began to do business in the Bay of Bengal (March of Man, published by Enc. Brit. Society). This period approximates to one thousand years after the Holy Prophet began to preach his Mission in 611 A. D. The secret of the British power in subsequent centuries lay in their success in obtaining a foothold in the East. Other European nations only followed in the wake of the British people.
The word طعاما (provisions) in the verse under comment does not mean 'cooked food' as is generally misunderstood. It possesses a much wider significance and may mean, wheat, barley, millet, dates or other articles of food (Lane). The words, and let him bring you provisions thereof, refer to the import of Indian articles of food, especially wheat, by European countries for about 200 years. European businessmen had a special knack of being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression ولیتلطف (and let him be courteous) refers.
The words, and let him not inform any one about you, refer to the quiet and unobtrusive penetration of Western influence in the East, particularly in India—the undivided India of pre-Partition days.
a
2:260; 23:113, 114.
1678
The verse seems to refer to the Christian nations of the West after they had spread all over the world. The words, We raised them up, refer to the great progress which these nations were destined to make in the future. The words, One of them said, 'How long have you tarried,' signify that Christian nations would begin to feel that it was now time for them to bestir themselves and shake off their lethargy. This awakening took place in the time of the Crusades when the monarchs of England, France and Germany made common cause and the whole of Europe united to make a concerted attack upon Muslims to wrest the Holy Land from their hands. According to Arabic idiom the words 'a day or part of a day' denote an indefinite period. Elsewhere the Qur’an (20:103, 104) has specified as one thousand years the period during which Christian nations of the West remained in a state of sleep or inactivity. "Ten days" in 20:103, 104 stand for ten centuries and the words "blue-eyed" in these verses refer
1679
When the Dwellers of the Cave saw that the wave of persecution against them had subsided, they sent one of their members to the city with some old coins to buy provisions and to find out how matters stood with regard to them. Ta‘am may signify such articles of food as wheat, barley, millet, dates, etc. (Lane). This refers to the commercial expeditions of the Western nations to all parts of the world.
1680
European businessmen have a special knack for being gentle and courteous in their commercial dealings. To this characteristic of theirs the expression, And let him be courteous, seems to refer. It also means, 'Let him conduct himself with caution.'
1681
The words, but let him not inform anyone about you, refer to the quiet and unobtrusive penetration of the Western influence in the East.
بَلْ قَالُوٓا۟ أَضْغَٰثُ أَحْلَٰمٍۭ بَلِ ٱفْتَرَىٰهُ بَلْ هُوَ شَاعِرٌ فَلْيَأْتِنَا بِـَٔايَةٍ كَمَآ أُرْسِلَ ٱلْأَوَّلُونَ
52:31.
کفار ِمکہ رسولوں کی بعثت کے قائل ہی نہ تھے۔ یہ اعتراض ان کا طنز کے طور پر ہے‘ مراد یہ ہے کہ تُو خود کہتا ہے کہ پہلے رسول قسم قسم کے نشان لائے تھے‘ پھر تُو کیوں نشان نہیں لاتا۔
52:31.
In this verse three different objections of disbelievers with regard to the Qur’an have been mentioned. The first is that the Qur’an is a mixture of confused dreams. But realizing the untenability of their position, since there exists a beautiful arrangement and order in it and since it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life he was, by common consent, known and looked upon as 'the Trusty' and 'the Truthful,' they give up this objection also and proceed to accuse him of being a poet and a sorcerer. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that the objections cannot stand examination or scrutiny and are foolish and self-contradictory. The Qur’an, therefore, has refused to entertain them here.
52:31.
Important Words:
آیة may here mean a Sign of punishment; or a Sign of the disbelievers’ own choice. See also 19:11.
اضغاث احلام (confused dreams). See 12:45.
Commentary:
In this verse three different objections of disbelievers with regard to the Quran have been mentioned. The first is that the Quran is a mixture of confused dreams. But realizing the untenability of their position, as there exists a beautiful arrangement and order in it and that it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life the Prophet was by common consent known and looked upon as "the trusty" and "the truthful," they give up this objection also and proceed to accuse him of being a poet and a magician. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that their objections can stand no examination or scrutiny. The Quran has therefore refused to entertain them here because they carry their own refutation and are self-contradictory and foolish. Further on, however, it has answered these objections in another context.
The demand, let him then bring us a Sign just as the former Prophets were sent with Signs, is clearly foolish and insolent. There has never appeared a Prophet in the world who was not confronted with a similar demand. Jesus was so infuriated with the Scribes and the Pharisees when they said: "Master, we should see a sign from thee" (Matt. 12:38), that he exclaimed in extreme anger: "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the Prophet Jonas" (Matt. 12:39). The refusal on the part of the Quran to entertain the disbelievers’ demand in the manner they expected it, does not imply that no sign had been or was to be shown to them. It only means to demonstrate that the demand is foolish and insolent and that heavenly Signs differ from age to age and therefore the signs that would be shown by the Holy Prophet would be different from those that were shown by Moses or Jesus and for that matter by any other Prophet.
The word شاعر (poet) while meaning one who composes verses also signifies a person who plays with the sentiments and susceptibilities of men. Here the word has been used preferably in the latter sense.
d
52:31.
1
کفار ِمکہ رسولوں کی بعثت کے قائل ہی نہ تھے۔ یہ اعتراض ان کا طنز کے طور پر ہے‘ مراد یہ ہے کہ تُو خود کہتا ہے کہ پہلے رسول قسم قسم کے نشان لائے تھے‘ پھر تُو کیوں نشان نہیں لاتا۔
a
52:31.
2347
Important Words:
آیة may here mean a Sign of punishment; or a Sign of the disbelievers’ own choice. See also 19:11.
اضغاث احلام (confused dreams). See 12:45.
Commentary:
In this verse three different objections of disbelievers with regard to the Quran have been mentioned. The first is that the Quran is a mixture of confused dreams. But realizing the untenability of their position, as there exists a beautiful arrangement and order in it and that it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life the Prophet was by common consent known and looked upon as "the trusty" and "the truthful," they give up this objection also and proceed to accuse him of being a poet and a magician. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that their objections can stand no examination or scrutiny. The Quran has therefore refused to entertain them here because they carry their own refutation and are self-contradictory and foolish. Further on, however, it has answered these objections in another context.
The demand, let him then bring us a Sign just as the former Prophets were sent with Signs, is clearly foolish and insolent. There has never appeared a Prophet in the world who was not confronted with a similar demand. Jesus was so infuriated with the Scribes and the Pharisees when they said: "Master, we should see a sign from thee" (Matt. 12:38), that he exclaimed in extreme anger: "An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the Prophet Jonas" (Matt. 12:39). The refusal on the part of the Quran to entertain the disbelievers’ demand in the manner they expected it, does not imply that no sign had been or was to be shown to them. It only means to demonstrate that the demand is foolish and insolent and that heavenly Signs differ from age to age and therefore the signs that would be shown by the Holy Prophet would be different from those that were shown by Moses or Jesus and for that matter by any other Prophet.
The word شاعر (poet) while meaning one who composes verses also signifies a person who plays with the sentiments and susceptibilities of men. Here the word has been used preferably in the latter sense.
a
52:31.
1872
In this verse three different objections of disbelievers with regard to the Qur’an have been mentioned. The first is that the Qur’an is a mixture of confused dreams. But realizing the untenability of their position, since there exists a beautiful arrangement and order in it and since it forms a connected whole and contains excellent teachings, the disbelievers shift their ground and say that the Holy Prophet has forged it himself. But again realizing that throughout his life he was, by common consent, known and looked upon as 'the Trusty' and 'the Truthful,' they give up this objection also and proceed to accuse him of being a poet and a sorcerer. These objections have been mentioned in an ascending order and the continuous shifting of the ground by disbelievers implies an admission on their part that the objections cannot stand examination or scrutiny and are foolish and self-contradictory. The Qur’an, therefore, has refused to entertain them here.
فَلْيَأْتُوا۟ بِحَدِيثٍ مِّثْلِهِۦٓ إِن كَانُوا۟ صَٰدِقِينَ
The verse refutes the disbelievers’ allegation of forgery against the Holy Prophet. If the Holy Prophet, it seems to hold out a challenge to them, receives no revelations from God and the Qur’an is his own fabrication, then let them produce a book like it, couched in such beautiful style and inapproachably exquisite diction as the Qur’an, and should, like the Qur’an, deal thoroughly and effectively with all the complex and difficult moral and spiritual human problems and satisfy the multitudinous and multifarious needs of man, and exert such powerful influence on the lives of its followers, and above all, should be the repository of all eternal truths and imperishable teachings. The disbelievers are further challenged to produce a book like the Qur’an with their combined and concerted effort, calling in "all the men and jinn" to help and assist them in its composition. The Qur’an emphatically declares that they will not be able to produce such a book because the Qur’an is God’s own revealed
Commentary:
The verse refutes the disbelievers’ allegation of forgery against the Holy Prophet. If the Prophet (the verse seems to hold out a challenge to them) receives no revelations from God and the Quran is his own fabrication, then let them produce a book like it which should possess such a simple and beautiful style and inapproachably exquisite diction as the Quran, and should thoroughly and effectively deal with all the complex and difficult moral and spiritual human problems, and should satisfy the multitudinous and multifarious needs of man, and should exert such powerful influence on the lives of its followers, and, above all, should be the repository of all eternal truths and imperishable teachings. The disbelievers are further challenged to produce a book like the Quran with their combined and concerted effort, calling in "all the men and jinn" to help and assist them. The Quran emphatically asserts that they will not be able to produce such a book because the Quran is God’s own revealed Word. See also 2:24; 14:25 and 17:89.
3953
Commentary:
The verse refutes the disbelievers’ allegation of forgery against the Holy Prophet. If the Prophet (the verse seems to hold out a challenge to them) receives no revelations from God and the Quran is his own fabrication, then let them produce a book like it which should possess such a simple and beautiful style and inapproachably exquisite diction as the Quran, and should thoroughly and effectively deal with all the complex and difficult moral and spiritual human problems, and should satisfy the multitudinous and multifarious needs of man, and should exert such powerful influence on the lives of its followers, and, above all, should be the repository of all eternal truths and imperishable teachings. The disbelievers are further challenged to produce a book like the Quran with their combined and concerted effort, calling in "all the men and jinn" to help and assist them. The Quran emphatically asserts that they will not be able to produce such a book because the Quran is God’s own revealed Word. See also 2:24; 14:25 and 17:89.
2861
The verse refutes the disbelievers’ allegation of forgery against the Holy Prophet. If the Holy Prophet, it seems to hold out a challenge to them, receives no revelations from God and the Qur’an is his own fabrication, then let them produce a book like it, couched in such beautiful style and inapproachably exquisite diction as the Qur’an, and should, like the Qur’an, deal thoroughly and effectively with all the complex and difficult moral and spiritual human problems and satisfy the multitudinous and multifarious needs of man, and exert such powerful influence on the lives of its followers, and above all, should be the repository of all eternal truths and imperishable teachings. The disbelievers are further challenged to produce a book like the Qur’an with their combined and concerted effort, calling in "all the men and jinn" to help and assist them in its composition. The Qur’an emphatically declares that they will not be able to produce such a book because the Qur’an is God’s own revealed
أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ فَلْيَأْتِ مُسْتَمِعُهُم بِسُلْطَٰنٍ مُّبِينٍ
If disbelievers have access to the secrets of the heavens, then let them produce proofs for the allegation that the Holy Prophet is not the appointed Messenger of God.
Commentary:
In these verses (vv. 30-44) untenability and futility of their position in rejecting the Holy Prophet has been brought home to disbelievers. The present verse further tells them that if they claim to have access to the secrets of the heavens, then let them produce authority for the allegation that the Holy Prophet is not the appointed Messenger of God.
3956
Commentary:
In these verses (vv. 30-44) untenability and futility of their position in rejecting the Holy Prophet has been brought home to disbelievers. The present verse further tells them that if they claim to have access to the secrets of the heavens, then let them produce authority for the allegation that the Holy Prophet is not the appointed Messenger of God.
2862
If disbelievers have access to the secrets of the heavens, then let them produce proofs for the allegation that the Holy Prophet is not the appointed Messenger of God.
أَمْ لَهُمْ شُرَكَآءُ فَلْيَأْتُوا۟ بِشُرَكَآئِهِمْ إِن كَانُوا۟ صَٰدِقِينَ