Search Results for "فَوْقِهَا"
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۞ إِنَّ ٱللَّهَ لَا يَسْتَحْىِۦٓ أَن يَضْرِبَ مَثَلًا مَّا بَعُوضَةً فَمَا فَوْقَهَا ۚ فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ ۖ وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلًا ۘ يُضِلُّ بِهِۦ كَثِيرًا وَيَهْدِى بِهِۦ كَثِيرًا ۚ وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلْفَٰسِقِينَ
عربی زبان میں فَوْقٌ دونوں معنے رکھتا ہے۔ اگر بڑائی کا مقابلہ ہو تو اس کے معنے زیادہ بڑی کے ہو سکتے ہیں اگر چھوٹے ہونے کا ذکر ہو تو زیادہ چھوٹے کے معنے دے سکتا ہے۔ پس اس آیت کے دونوں ہی معنے کیے جا سکتے ہیں۔ یہ بھی کہ مچھر سے بڑی بات، یا یہ کہ اس سے بھی چھوٹی بات (مفردات راغب)
یُضِلُّ بِہٖ کَثِیْرًا کے معنے کیے گئے ہیں ’’وہ گمراہ قرار دیتا ہے‘‘ یہ عربی لغت کے مطابق ہے۔ چنانچہ مفردات میں اَ لْاِضْلَالُ کے معنی کرتے ہوئے لکھا ہے اَنْ تَحْکُمَ بِضَـلَا لَۃٍ کہ تو اس کے گمراہ ہونے کا فیصلہ کر دے۔ پس یُضِلُّ بِہٖ کَثِیْرًا کے معنی ہوں گے یَحْکُمُ اللّٰہُ بِالضَّـلَالِ عَلَیْھِمْ یعنی اللہ ان کے گمراہ ہونے کا فیصلہ کرتا ہے۔
فَسَقَ کے معنے ہوتے ہیں تَرَکَ اَمْرَ اللّٰہِ یعنی اللہ تعالیٰ کے حکم کو ردّ کر دیا (اقرب) پس فاسق کے معنے ہوں گے نافرمان۔ اللہ کے حکم کو ردّ کرنے والا۔
33:54.
14:25; 16:76, 112; 47:4; 66:12.
6:118; 7:187; 13:28; 16:94; 40:35.
Darabal-Mathala means, he gave an illustration or a description; he made a statement; he propounded a parable (Lane, Taj & 14:46).
God has described Heaven and Hell in the Qur’an in metaphors and similes. Metaphors and similes express depths of meaning which cannot adequately be expressed otherwise, and in things of the spirit they provide perhaps the only method by which ideas can be properly conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; which is considered by the Arabs and, in fact is, a very, very weak creature. The Arabs say: Ad‘afu min Ba‘udatin, i.e. he is weaker than a gnat. Nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
Fauq means, above and signifies both 'greater' and 'smaller' and is used in the sense which befits the context (Mufradat).
Adallallahu means, (1) God adjudged him to be in error; (2) God forsook or abandoned him so that he went astray (Kashshaf); (3) God found or left him in error or let him go astray (Lane).
33:54.
14:25; 16:76, 113; 47:4; 66:12.
6:118; 7:187; 13:28; 16:94; 40:35.
Important Words:
یستحیٖ (disdains) is derived from حیی which means: (1) he lived or had life; (2) he felt or had a sense of shame or shyness or bashfulness. The infinitive حیاء means, sense of shame or modesty or shyness or bashfulness; or keeping back from a thing through fear of blame. استحیا means, he felt a sense of shame or shyness; he kept back, or he forbore, or he shrank from. استحیی من کذا means, he disdained it, or he refused to do it by reason of pride, or he kept far from it (Lane).
یضل (He adjudges to be erring) is from اضل which is derived from ضل which means, he went astray; he lost his way; he erred; he was lost; he perished. اضل is the transitive form of ضل. They say اضله i.e. he led him astray; he caused him to err; he lost him or it; he caused him to perish. اضله also means, he found him to be erring or straying or lost, etc. (Lane). اضله اللهmay also mean, (1) God adjudged him to be erring or He adjudged him to have gone astray; (2) God forsook or abandoned him and he went astray (Kashshaf). See also 1:7.
الفاسقین (the disobedient) is the plural of فاسق which is derived from the verb فسق which means, he left the right course, or he declined from the right path. فسق عن امرربه means, he departed from the command of his Lord; he disobeyed his Lord. فاسقis thus one who departs from the right course or from the way of truth, or from the limits of the law, or from the bounds of obedience. The word is generally applied to one who first takes upon himself to obey an authority or to observe the ordinances of a law and then falls short of it (Lane & Aqrab).
Commentary:
If, as described in the previous verse, there is not much in common between the gifts of this world and those of the next, why has the Quran given a description of Heaven at all? This question is answered in the present verse. Even if the picture of Heaven and Hell given in the Quran is not exact, it cannot be denied that the imagery used enlightens and helps us to form an idea of the next life. God has, no doubt, described Heaven and Hell by using metaphors and similes, but no one can say that they are useless. Metaphors and similes are used in all languages, and they express depths of meaning which cannot be reached otherwise, and in things of the spirit they afford perhaps the only method by which ideas can be conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
The words یضل به کثیرا (lit. many does He misguide) have been translated in the text as, many does He adjudge by it to be erring. This, as shown under Important Words above, is a perfectly correct rendering, for though misguidance springs from one’s own self, as the verse itself makes clear in the concluding clause, yet it is God, the final Judge, Who declares or adjudges the misguided to be so.
a
33:54.
b
14:25; 16:76, 112; 47:4; 66:12.
c
6:118; 7:187; 13:28; 16:94; 40:35.
1
عربی زبان میں فَوْقٌ دونوں معنے رکھتا ہے۔ اگر بڑائی کا مقابلہ ہو تو اس کے معنے زیادہ بڑی کے ہو سکتے ہیں اگر چھوٹے ہونے کا ذکر ہو تو زیادہ چھوٹے کے معنے دے سکتا ہے۔ پس اس آیت کے دونوں ہی معنے کیے جا سکتے ہیں۔ یہ بھی کہ مچھر سے بڑی بات، یا یہ کہ اس سے بھی چھوٹی بات (مفردات راغب)
2
یُضِلُّ بِہٖ کَثِیْرًا کے معنے کیے گئے ہیں ’’وہ گمراہ قرار دیتا ہے‘‘ یہ عربی لغت کے مطابق ہے۔ چنانچہ مفردات میں اَ لْاِضْلَالُ کے معنی کرتے ہوئے لکھا ہے اَنْ تَحْکُمَ بِضَـلَا لَۃٍ کہ تو اس کے گمراہ ہونے کا فیصلہ کر دے۔ پس یُضِلُّ بِہٖ کَثِیْرًا کے معنی ہوں گے یَحْکُمُ اللّٰہُ بِالضَّـلَالِ عَلَیْھِمْ یعنی اللہ ان کے گمراہ ہونے کا فیصلہ کرتا ہے۔
3
فَسَقَ کے معنے ہوتے ہیں تَرَکَ اَمْرَ اللّٰہِ یعنی اللہ تعالیٰ کے حکم کو ردّ کر دیا (اقرب) پس فاسق کے معنے ہوں گے نافرمان۔ اللہ کے حکم کو ردّ کرنے والا۔
a
33:54.
b
14:25; 16:76, 113; 47:4; 66:12.
c
6:118; 7:187; 13:28; 16:94; 40:35.
33
Important Words:
یستحیٖ (disdains) is derived from حیی which means: (1) he lived or had life; (2) he felt or had a sense of shame or shyness or bashfulness. The infinitive حیاء means, sense of shame or modesty or shyness or bashfulness; or keeping back from a thing through fear of blame. استحیا means, he felt a sense of shame or shyness; he kept back, or he forbore, or he shrank from. استحیی من کذا means, he disdained it, or he refused to do it by reason of pride, or he kept far from it (Lane).
یضل (He adjudges to be erring) is from اضل which is derived from ضل which means, he went astray; he lost his way; he erred; he was lost; he perished. اضل is the transitive form of ضل. They say اضله i.e. he led him astray; he caused him to err; he lost him or it; he caused him to perish. اضله also means, he found him to be erring or straying or lost, etc. (Lane). اضله اللهmay also mean, (1) God adjudged him to be erring or He adjudged him to have gone astray; (2) God forsook or abandoned him and he went astray (Kashshaf). See also 1:7.
الفاسقین (the disobedient) is the plural of فاسق which is derived from the verb فسق which means, he left the right course, or he declined from the right path. فسق عن امرربه means, he departed from the command of his Lord; he disobeyed his Lord. فاسقis thus one who departs from the right course or from the way of truth, or from the limits of the law, or from the bounds of obedience. The word is generally applied to one who first takes upon himself to obey an authority or to observe the ordinances of a law and then falls short of it (Lane & Aqrab).
Commentary:
If, as described in the previous verse, there is not much in common between the gifts of this world and those of the next, why has the Quran given a description of Heaven at all? This question is answered in the present verse. Even if the picture of Heaven and Hell given in the Quran is not exact, it cannot be denied that the imagery used enlightens and helps us to form an idea of the next life. God has, no doubt, described Heaven and Hell by using metaphors and similes, but no one can say that they are useless. Metaphors and similes are used in all languages, and they express depths of meaning which cannot be reached otherwise, and in things of the spirit they afford perhaps the only method by which ideas can be conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
The words یضل به کثیرا (lit. many does He misguide) have been translated in the text as, many does He adjudge by it to be erring. This, as shown under Important Words above, is a perfectly correct rendering, for though misguidance springs from one’s own self, as the verse itself makes clear in the concluding clause, yet it is God, the final Judge, Who declares or adjudges the misguided to be so.
a
33:54.
b
14:25; 16:76, 112; 47:4; 66:12.
c
6:118; 7:187; 13:28; 16:94; 40:35.
48
Darabal-Mathala means, he gave an illustration or a description; he made a statement; he propounded a parable (Lane, Taj & 14:46).
48A
God has described Heaven and Hell in the Qur’an in metaphors and similes. Metaphors and similes express depths of meaning which cannot adequately be expressed otherwise, and in things of the spirit they provide perhaps the only method by which ideas can be properly conveyed. The words used for describing Heaven may be as inadequate and insignificant as a gnat; which is considered by the Arabs and, in fact is, a very, very weak creature. The Arabs say: Ad‘afu min Ba‘udatin, i.e. he is weaker than a gnat. Nevertheless they help to conjure up the picture. The believers know the words are only metaphorical and try to get to the depth of their meaning; but the disbelievers begin to find fault with them and increase in error and misguidance.
48B
Fauq means, above and signifies both 'greater' and 'smaller' and is used in the sense which befits the context (Mufradat).
49
Adallallahu means, (1) God adjudged him to be in error; (2) God forsook or abandoned him so that he went astray (Kashshaf); (3) God found or left him in error or let him go astray (Lane).
لَٰكِنِ ٱلَّذِينَ ٱتَّقَوْا۟ رَبَّهُمْ لَهُمْ غُرَفٌ مِّن فَوْقِهَا غُرَفٌ مَّبْنِيَّةٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۖ وَعْدَ ٱللَّهِ ۖ لَا يُخْلِفُ ٱللَّهُ ٱلْمِيعَادَ
25:76; 29:59; 34:38.
The difference in ranks of believers in Paradise shows that there will be a corresponding difference in their endeavour and labour which signifies that the next life will not be a life of inactivity and lassitude but of incessant work and continuous advance.
25:76; 29:59; 34:38.
Commentary:
The difference in ranks of believers in Paradise shows that there will be a corresponding difference in their endeavour and labour which signifies that the next life will not be a life of inactivity and lassitude but of incessant work and continuous advance.
a
25:76; 29:59; 34:38.
1130
天园中的信者有不同的级别表明, 他们的努力和工作有相应的区别。这指示后世的生命不是无所作为和无精打采的, 而是不断工作和继续前进的。
a
25:76; 29:59; 34:38.
3449
Commentary:
The difference in ranks of believers in Paradise shows that there will be a corresponding difference in their endeavour and labour which signifies that the next life will not be a life of inactivity and lassitude but of incessant work and continuous advance.
a
25:76; 29:59; 34:38.
2570
The difference in ranks of believers in Paradise shows that there will be a corresponding difference in their endeavour and labour which signifies that the next life will not be a life of inactivity and lassitude but of incessant work and continuous advance.
وَجَعَلَ فِيهَا رَوَٰسِىَ مِن فَوْقِهَا وَبَٰرَكَ فِيهَا وَقَدَّرَ فِيهَآ أَقْوَٰتَهَا فِىٓ أَرْبَعَةِ أَيَّامٍ سَوَآءً لِّلسَّآئِلِينَ
13:4; 15:20; 77:28.
上一节经文提到大地呈现了现在形状之前必须经过 “两天” 或两个阶段, 这两天或两个阶段包括在这节经文提到的 “四天” 之内, 另外的 “两天” 指大地上安排山岳江河等以及在上面养育动植物的两个阶段。另见第十三节经文。“在那里适当估量了应受供应的许多生活资料,” 这句表示, 大地现在能够而且将来仍旧永远完全能够为生活在上面的所有生物提供食物。
“对于所有追求者都是一样的,” 一语可以表示, 安拉在大地上提供的种种食物, 是所有准备依循自然规律而获得食物的寻求者都可以容易获得的; 它也可以表示, 大地上生产出来的食物可以充分地满足人类一切物质上的需求。因此, 担心某天大地将不能生产足够的粮食来满足迅速增长的世界人口是没有根据的。 “世界能为280亿人即当前世界人口的10倍提供食物、纤维和一切农产品的要求” (牛津大学农业经济研究院主任柯林斯•克拉克)。联合国粮食和农业组织最近还在 «1959年粮食和农业状况» 报告中指出: 世界粮食供应的增长比人口增长快两倍。
اِس آیت سے یہ اشارہ نکلتا ہے کہ ایک زمانہ میں زمین کو پوری غذا پیدا کرنے کے قابل نہیں سمجھا جائے گا۔ مگر اللہ تعالیٰ اس کا رد کرتا ہے اور فرماتا ہے ہم نے زمین میں ایسے سامان پیدا کر دئیے ہیں جن کی وجہ سے وہ حسبِ ضرورت غذا دے گی۔ خواہ زمین سے نکال کر‘ یا نئی غذا کے ایجاد ہونے سے‘ یا آسمانی شعاعوں کی مدد سے۔
مطلب یہ ہے کہ لاکھ آدمی بھی سوال کریں تو ہمارا جواب یہی ہوگا۔ چنانچہ غذا کا مسئلہ دنیا میں کوئی دو سو سال سے مختلف ممالک میں زیر بحث چلا آرہا ہے سب کو اوپر کا جواب پڑھنا چاہیے کہ یہ خداتعالیٰ کا فیصلہ ہے۔ ایک دفعہ مسٹر کپور جو پنجاب یونیورسٹی کے پروفیسر غذا تھے مجھ سے ملنے کے لئے قادیان آئے اور میں نے قرآنی آیات سے ان کو غذا کا معاملہ سمجھایا تو بہت حیران ہوئے اور خواہش کی کہ یہ آیات مجھے لکھ دی جائیں چنانچہ مَیں نے ان کو لکھوا دیں۔
13:4; 15:20; 77:28.
The 'two days' or stages mentioned in the previous verse through which the earth had to pass before it assumed its present form are included among the 'four days' mentioned in the present verse, the additional 'two days' signifying the two stages of the placing on it of mountains, rivers, etc. and the growth on it of vegetable and animal life. See also v. 11. The words, 'provided therein its foods in proper measure,' signify that the earth is and will ever remain to be fully capable of providing food for all the creatures that live on it.
The expression, 'alike for all seekers,' may signify that the foods which God has provided in the earth are equally accessible to all seekers who try to get them according to the laws of nature. It may also mean that all the physical needs and requirements of man have been adequately met in the foods that grow out of earth. So the fear that the earth may not some day be able to grow sufficient food for the fast increasing population of the world is groundless. 'The world can provide food, fibre and all other agricultural requirements for 28 billion people, ten times the world’s present population' (Prof. Cohn Clark, Director of the Agricultural Economics Research Institute of Oxford University). Only recently the United Nations Food and Agricultural Organization pointed out in its report, 'The State of Food and Agriculture, 1959,' that the world’s food supply grows twice as fast as its population.
13:4; 15:20; 16:16; 77:28.
Important Words:
اقواتھا (its foods) is the plural of قوت (qut) which is derived from قات which means, he fed, nourished or sustained or fed with what would sustain the body. أقات علی الشیء means, he had power or ability to do the thing. أقاته means, he guarded or protected him. قوت means, provision, food, sustenance, etc. (Lane & Aqrab).
Commentary:
The "two days" or stages mentioned in the previous verse through which the earth had to pass before it assumed its present form are included in the number "four days" mentioned in the present verse; the additional "two days" signifying the two stages of the placing on it of mountains, rivers, etc. and the growth on it of vegetable and animal life. See also verse 13 below.
The words, "provided its foods in proper measure," signify that the earth is fully capable of providing food for all the creatures that live on it.
The expression "alike for all seekers" may signify that the foods which God has provided in the earth are equally accessible to all seekers who try to get them according to the laws of nature. It may mean also that all the physical needs and requirements of man have been adequately met in the foods that grow out of earth. So the fear that the earth may not someday be able to grow sufficient food for the fast increasing population of the world is groundless. The world can provide food, fibre and all other agricultural requirements for 28 billion people, ten times the world’s present population (Professor Cohn Clark, Director of the Agriculture Economics Research Institute of Oxford University). Only recently the United Nations Food and Agricultural Organisation pointed out in its report, "The State of Food and Agriculture, 1959," that the world’s food supply grows twice as fast as its population.
c
13:4; 15:20; 77:28.
1178
上一节经文提到大地呈现了现在形状之前必须经过 “两天” 或两个阶段, 这两天或两个阶段包括在这节经文提到的 “四天” 之内, 另外的 “两天” 指大地上安排山岳江河等以及在上面养育动植物的两个阶段。另见第十三节经文。“在那里适当估量了应受供应的许多生活资料,” 这句表示, 大地现在能够而且将来仍旧永远完全能够为生活在上面的所有生物提供食物。
1179
“对于所有追求者都是一样的,” 一语可以表示, 安拉在大地上提供的种种食物, 是所有准备依循自然规律而获得食物的寻求者都可以容易获得的; 它也可以表示, 大地上生产出来的食物可以充分地满足人类一切物质上的需求。因此, 担心某天大地将不能生产足够的粮食来满足迅速增长的世界人口是没有根据的。 “世界能为280亿人即当前世界人口的10倍提供食物、纤维和一切农产品的要求” (牛津大学农业经济研究院主任柯林斯•克拉克)。联合国粮食和农业组织最近还在 «1959年粮食和农业状况» 报告中指出: 世界粮食供应的增长比人口增长快两倍。
1
اِس آیت سے یہ اشارہ نکلتا ہے کہ ایک زمانہ میں زمین کو پوری غذا پیدا کرنے کے قابل نہیں سمجھا جائے گا۔ مگر اللہ تعالیٰ اس کا رد کرتا ہے اور فرماتا ہے ہم نے زمین میں ایسے سامان پیدا کر دئیے ہیں جن کی وجہ سے وہ حسبِ ضرورت غذا دے گی۔ خواہ زمین سے نکال کر‘ یا نئی غذا کے ایجاد ہونے سے‘ یا آسمانی شعاعوں کی مدد سے۔
2
مطلب یہ ہے کہ لاکھ آدمی بھی سوال کریں تو ہمارا جواب یہی ہوگا۔ چنانچہ غذا کا مسئلہ دنیا میں کوئی دو سو سال سے مختلف ممالک میں زیر بحث چلا آرہا ہے سب کو اوپر کا جواب پڑھنا چاہیے کہ یہ خداتعالیٰ کا فیصلہ ہے۔ ایک دفعہ مسٹر کپور جو پنجاب یونیورسٹی کے پروفیسر غذا تھے مجھ سے ملنے کے لئے قادیان آئے اور میں نے قرآنی آیات سے ان کو غذا کا معاملہ سمجھایا تو بہت حیران ہوئے اور خواہش کی کہ یہ آیات مجھے لکھ دی جائیں چنانچہ مَیں نے ان کو لکھوا دیں۔
a
13:4; 15:20; 16:16; 77:28.
3563
Important Words:
اقواتھا (its foods) is the plural of قوت (qut) which is derived from قات which means, he fed, nourished or sustained or fed with what would sustain the body. أقات علی الشیء means, he had power or ability to do the thing. أقاته means, he guarded or protected him. قوت means, provision, food, sustenance, etc. (Lane & Aqrab).
Commentary:
The "two days" or stages mentioned in the previous verse through which the earth had to pass before it assumed its present form are included in the number "four days" mentioned in the present verse; the additional "two days" signifying the two stages of the placing on it of mountains, rivers, etc. and the growth on it of vegetable and animal life. See also verse 13 below.
The words, "provided its foods in proper measure," signify that the earth is fully capable of providing food for all the creatures that live on it.
The expression "alike for all seekers" may signify that the foods which God has provided in the earth are equally accessible to all seekers who try to get them according to the laws of nature. It may mean also that all the physical needs and requirements of man have been adequately met in the foods that grow out of earth. So the fear that the earth may not someday be able to grow sufficient food for the fast increasing population of the world is groundless. The world can provide food, fibre and all other agricultural requirements for 28 billion people, ten times the world’s present population (Professor Cohn Clark, Director of the Agriculture Economics Research Institute of Oxford University). Only recently the United Nations Food and Agricultural Organisation pointed out in its report, "The State of Food and Agriculture, 1959," that the world’s food supply grows twice as fast as its population.
b
13:4; 15:20; 77:28.
2623
The 'two days' or stages mentioned in the previous verse through which the earth had to pass before it assumed its present form are included among the 'four days' mentioned in the present verse, the additional 'two days' signifying the two stages of the placing on it of mountains, rivers, etc. and the growth on it of vegetable and animal life. See also v. 11. The words, 'provided therein its foods in proper measure,' signify that the earth is and will ever remain to be fully capable of providing food for all the creatures that live on it.
2624
The expression, 'alike for all seekers,' may signify that the foods which God has provided in the earth are equally accessible to all seekers who try to get them according to the laws of nature. It may also mean that all the physical needs and requirements of man have been adequately met in the foods that grow out of earth. So the fear that the earth may not some day be able to grow sufficient food for the fast increasing population of the world is groundless. 'The world can provide food, fibre and all other agricultural requirements for 28 billion people, ten times the world’s present population' (Prof. Cohn Clark, Director of the Agricultural Economics Research Institute of Oxford University). Only recently the United Nations Food and Agricultural Organization pointed out in its report, 'The State of Food and Agriculture, 1959,' that the world’s food supply grows twice as fast as its population.