كُنَّا
Appears 60 times in Quran
Occurrences in Quran
Found 50 verses containing "كُنَّا".
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.
ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ إِلَّآ أَن قَالُوا۟ وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ
多神教徒 (们) 的这一否认, 将是真正承认他们是孤立无援的, 而且是祈求安拉仁慈的一种形式。
This denial on the part of idolaters will really be a confession of their helplessness and a form of petition for Divine mercy.
Commentary:
The verse means that on the Day of Judgement all the mischief which disbelievers worked in their life on earth will end and nothing will be left to them save to deny their having ever attributed partners to God. This denial will really be a confession of their helplessness and a form of petition for Divine mercy.
422
多神教徒 (们) 的这一否认, 将是真正承认他们是孤立无援的, 而且是祈求安拉仁慈的一种形式。
771
Commentary:
The verse means that on the Day of Judgement all the mischief which disbelievers worked in their life on earth will end and nothing will be left to them save to deny their having ever attributed partners to God. This denial will really be a confession of their helplessness and a form of petition for Divine mercy.
837
This denial on the part of idolaters will really be a confession of their helplessness and a form of petition for Divine mercy.
أَن تَقُولُوٓا۟ إِنَّمَآ أُنزِلَ ٱلْكِتَٰبُ عَلَىٰ طَآئِفَتَيْنِ مِن قَبْلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمْ لَغَٰفِلِينَ
یعنی یہود اور نصاریٰ پر۔ یہ جاہل مشرکوں کا خیال تھا۔ ورنہ مسیحؑ خود کہتا ہے کہ وہ تورات کو قائم کرنے کے لئے آیا ہے اور کوئی نئی شریعت نہیں لایا (متی باب۵ آیت۱۷) یعنی انجیل کوئی شریعت کی کتاب نہیں۔
The "two peoples" mentioned in the verse may be the Jews to whom was given the Torah and whose religion originated in the region in the north of Arabia, and the Zoroastrians to whom was given the Zend-Avesta and who lived on the east side of Arabia. Or the words may refer to Jews and Christians, the two peoples who lived in Arabia and with whom the Arabs had come into contact.
Important Words:
غافلین (unaware) is the plural of غافل which also means wanting in requisite knowledge (Lane).
Commentary:
This and the succeeding verses are addressed to the pagan tribes of Arabia and give the reason why the Quran has been revealed to a Prophet of that country. If the Quran had not been sent down to the pagan Arabs, they might have justly offered the excuse that Books had been sent down to two other peoples (explained below) in tongues which the Arabs could not understand, and that if a Book had been sent down to them, they would have acted upon its teachings more faithfully. To meet this excuse the Quran has been revealed to a Prophet from among the Arabs in their own tongue; so now they cannot offer that excuse.
The "two peoples" mentioned in the verse are (1) the Jews to whom was given the Book of Moses and whose religion originated in the north of Arabia; and (2) the Zoroastrians to whom was given the Zend-Avesta and who lived on the east side of Arabia. The Christians were given no separate Law, for both Jesus and his disciples followed the Law of Moses; hence, so far as religious Laws are concerned, they do not form a separate people but must be classed with the Jews.
1
یعنی یہود اور نصاریٰ پر۔ یہ جاہل مشرکوں کا خیال تھا۔ ورنہ مسیحؑ خود کہتا ہے کہ وہ تورات کو قائم کرنے کے لئے آیا ہے اور کوئی نئی شریعت نہیں لایا (متی باب۵ آیت۱۷) یعنی انجیل کوئی شریعت کی کتاب نہیں۔
896
Important Words:
غافلین (unaware) is the plural of غافل which also means wanting in requisite knowledge (Lane).
Commentary:
This and the succeeding verses are addressed to the pagan tribes of Arabia and give the reason why the Quran has been revealed to a Prophet of that country. If the Quran had not been sent down to the pagan Arabs, they might have justly offered the excuse that Books had been sent down to two other peoples (explained below) in tongues which the Arabs could not understand, and that if a Book had been sent down to them, they would have acted upon its teachings more faithfully. To meet this excuse the Quran has been revealed to a Prophet from among the Arabs in their own tongue; so now they cannot offer that excuse.
The "two peoples" mentioned in the verse are (1) the Jews to whom was given the Book of Moses and whose religion originated in the north of Arabia; and (2) the Zoroastrians to whom was given the Zend-Avesta and who lived on the east side of Arabia. The Christians were given no separate Law, for both Jesus and his disciples followed the Law of Moses; hence, so far as religious Laws are concerned, they do not form a separate people but must be classed with the Jews.
933
The "two peoples" mentioned in the verse may be the Jews to whom was given the Torah and whose religion originated in the region in the north of Arabia, and the Zoroastrians to whom was given the Zend-Avesta and who lived on the east side of Arabia. Or the words may refer to Jews and Christians, the two peoples who lived in Arabia and with whom the Arabs had come into contact.
فَمَا كَانَ دَعْوَىٰهُمْ إِذْ جَآءَهُم بَأْسُنَآ إِلَّآ أَن قَالُوٓا۟ إِنَّا كُنَّا ظَٰلِمِينَ
21:15.
The reason, why even confirmed atheists have sometimes been found to cry to God for help when punishment overtakes them, is that at such a dreadful time realization comes to man not only of his own utter helplessness but also of the might and power of a Higher Being.
21:15.
Commentary:
The reason why even confirmed atheists have been found to cry to God for help when Divine punishment overtakes them, is that at such a dreadful time, man becomes not only conscious of his own utter helplessness but also of the might and power of a Higher Being.
f
21:15.
472
即使是最坚定的无神论者, 当遭受到惩罚时, 有时也会看到他们呼求安拉的帮助。其理由是, 在这样一种可怕的时刻, 人类才认识到他们自己是完全无能为力的, 而且也开始认识到安拉是大力和全能的。
b
21:15.
910
Commentary:
The reason why even confirmed atheists have been found to cry to God for help when Divine punishment overtakes them, is that at such a dreadful time, man becomes not only conscious of his own utter helplessness but also of the might and power of a Higher Being.
a
21:15.
945
The reason, why even confirmed atheists have sometimes been found to cry to God for help when punishment overtakes them, is that at such a dreadful time realization comes to man not only of his own utter helplessness but also of the might and power of a Higher Being.
فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ ۖ وَمَا كُنَّا غَآئِبِينَ
Commentary:
God’s purpose in questioning the Messengers and the people (7:7 above) would not be to gain information or supplement His knowledge,––for He is All-Knowing—but, on the contrary, to impress upon both parties the extent and perfection of His own knowledge. After the people and the Prophets will have said what they will have to say, God Himself will tell them in detail what they did and what they should have done but failed to do, and thus the all-comprehensiveness of God’s knowledge will be fully brought home to them.
912
Commentary:
God’s purpose in questioning the Messengers and the people (7:7 above) would not be to gain information or supplement His knowledge,––for He is All-Knowing—but, on the contrary, to impress upon both parties the extent and perfection of His own knowledge. After the people and the Prophets will have said what they will have to say, God Himself will tell them in detail what they did and what they should have done but failed to do, and thus the all-comprehensiveness of God’s knowledge will be fully brought home to them.
وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَٰرُ ۖ وَقَالُوا۟ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى هَدَىٰنَا لِهَٰذَا وَمَا كُنَّا لِنَهْتَدِىَ لَوْلَآ أَنْ هَدَىٰنَا ٱللَّهُ ۖ لَقَدْ جَآءَتْ رُسُلُ رَبِّنَا بِٱلْحَقِّ ۖ وَنُودُوٓا۟ أَن تِلْكُمُ ٱلْجَنَّةُ أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ
یعنی دنیا کی نہر تو بڑے زمیندار یا حکومت کی ہوتی ہے۔ اگلے جہان میں ہر جنتی کا اس کو پانی دینے والی نہر پر قبضہ ہوگا۔
15:48.
See 2:26.
10:11; 39:75.
In fact, heavenly life begins in this very world (55:47) and he is said to be enjoying it whose heart is free from enmity, jealousy, rancour and mental disquiet.
15:48.
See 2:26.
10:11; 39:75.
Important Words:
غل (rancour) is from the verb غل which means, it entered (into a thing) or it caused to enter. Thus it is both transitive and intransitive. غل also means, it entered and became mixed up or confused with a thing. غل فلان کذا means, such a one took that thing secretly and concealed it. غل بصرہ means, his eye-sight deviated from the right course. غل الرجل means, the man acted unfaithfully and dishonestly. غل means, rancour or latent rancour; malevolence; malice; spite; enmity; insincerity and dishonesty (Lane & Aqrab).
Commentary:
The freedom of the heart from feelings of rancour and malice is indeed one of the great blessings of Heaven promised to the believers; and as true heavenly life should begin in this very world, a Muslim should always try to purge his heart of such feelings as are nothing but a source of disquiet for one who is a prey to them.
The question implied in the words, we could not have found guidance, if Allah had not guided us, is answered in the words that follow which may be expanded thus: "If Allah had not sent His Messengers, we could not have been rightly guided; for it was not possible for us to devise a Law for ourselves and without a Law we could not perform good works. Law is, therefore, not a curse but a blessing, for it enables us to reach Heaven."
The word تلکم (this) in the clause, This is the Heaven, is used to point to a thing. Heaven is here pointed out to believers, as they have not yet entered it. But they have at the same time been declared to be "the inmates of Heaven," because they have already earned it by their good works. Moreover, true heavenly life begins in this very world, although the full manifestation thereof will be in the next. See 2:26 & 55:47.
c
15:48.
d
2:26.
e
10:11; 39:75.
493
事实上, 天园的生活就在这一个世界上开始。(55:47) 心中没有仇恨、妒忌、积怨和烦恼的人, 可以说是在享有这种乐趣的了。
2
یعنی دنیا کی نہر تو بڑے زمیندار یا حکومت کی ہوتی ہے۔ اگلے جہان میں ہر جنتی کا اس کو پانی دینے والی نہر پر قبضہ ہوگا۔
a
15:48.
b
See 2:26.
c
10:11; 39:75.
943
Important Words:
غل (rancour) is from the verb غل which means, it entered (into a thing) or it caused to enter. Thus it is both transitive and intransitive. غل also means, it entered and became mixed up or confused with a thing. غل فلان کذا means, such a one took that thing secretly and concealed it. غل بصرہ means, his eye-sight deviated from the right course. غل الرجل means, the man acted unfaithfully and dishonestly. غل means, rancour or latent rancour; malevolence; malice; spite; enmity; insincerity and dishonesty (Lane & Aqrab).
Commentary:
The freedom of the heart from feelings of rancour and malice is indeed one of the great blessings of Heaven promised to the believers; and as true heavenly life should begin in this very world, a Muslim should always try to purge his heart of such feelings as are nothing but a source of disquiet for one who is a prey to them.
The question implied in the words, we could not have found guidance, if Allah had not guided us, is answered in the words that follow which may be expanded thus: "If Allah had not sent His Messengers, we could not have been rightly guided; for it was not possible for us to devise a Law for ourselves and without a Law we could not perform good works. Law is, therefore, not a curse but a blessing, for it enables us to reach Heaven."
The word تلکم (this) in the clause, This is the Heaven, is used to point to a thing. Heaven is here pointed out to believers, as they have not yet entered it. But they have at the same time been declared to be "the inmates of Heaven," because they have already earned it by their good works. Moreover, true heavenly life begins in this very world, although the full manifestation thereof will be in the next. See 2:26 & 55:47.
c
15:48.
d
See 2:26.
e
10:11; 39:75.
976
In fact, heavenly life begins in this very world (55:47) and he is said to be enjoying it whose heart is free from enmity, jealousy, rancour and mental disquiet.
هَلْ يَنظُرُونَ إِلَّا تَأْوِيلَهُۥ ۚ يَوْمَ يَأْتِى تَأْوِيلُهُۥ يَقُولُ ٱلَّذِينَ نَسُوهُ مِن قَبْلُ قَدْ جَآءَتْ رُسُلُ رَبِّنَا بِٱلْحَقِّ فَهَل لَّنَا مِن شُفَعَآءَ فَيَشْفَعُوا۟ لَنَآ أَوْ نُرَدُّ فَنَعْمَلَ غَيْرَ ٱلَّذِى كُنَّا نَعْمَلُ ۚ قَدْ خَسِرُوٓا۟ أَنفُسَهُمْ وَضَلَّ عَنْهُم مَّا كَانُوا۟ يَفْتَرُونَ
26:103; 35:38; 39:59.
2:211; 6:159.
For the sake of convenience the word Ta’wil has been rendered here as fulfilment of warning. See also {372}.
2:211; 6:159.
26:103; 35:38; 39:59.
Important Words:
تاویل (fulfilment) means, revealing, disclosing, or expounding; interpretation; and issue, result or final sequel. The words ھل ینظرون الا تاویله mean, do they wait for aught save the result to which their case will come by the appearance of the promises and threats which it (the Book) has foretold (Lane). See also 3:8. For the sake of convenience the word has been rendered here as "fulfilment of warnings".
Commentary:
The verse constitutes at once a rebuke and a warning to the disbelievers. What are they waiting for, asks the verse, after they have been given such a Perfect Book as the Quran and such a Perfect Exemplar as the Holy Prophet, except that God’s promised punishment should overtake them?
a
26:103; 35:38; 39:59.
e
2:211; 6:159.
b
2:211; 6:159.
c
26:103; 35:38; 39:59.
953
Important Words:
تاویل (fulfilment) means, revealing, disclosing, or expounding; interpretation; and issue, result or final sequel. The words ھل ینظرون الا تاویله mean, do they wait for aught save the result to which their case will come by the appearance of the promises and threats which it (the Book) has foretold (Lane). See also 3:8. For the sake of convenience the word has been rendered here as "fulfilment of warnings".
Commentary:
The verse constitutes at once a rebuke and a warning to the disbelievers. What are they waiting for, asks the verse, after they have been given such a Perfect Book as the Quran and such a Perfect Exemplar as the Holy Prophet, except that God’s promised punishment should overtake them?
a
26:103; 35:38; 39:59.
d
2:211; 6:159.
983
For the sake of convenience the word Ta’wil has been rendered here as fulfilment of warning. See also {372}.
۞ قَالَ ٱلْمَلَأُ ٱلَّذِينَ ٱسْتَكْبَرُوا۟ مِن قَوْمِهِۦ لَنُخْرِجَنَّكَ يَٰشُعَيْبُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَكَ مِن قَرْيَتِنَآ أَوْ لَتَعُودُنَّ فِى مِلَّتِنَا ۚ قَالَ أَوَلَوْ كُنَّا كَٰرِهِينَ
14:14.
ہمیشہ کسی ملک کی ظالم اکثریت اپنے غرور میں اقلیت کو ایسی ہی دھمکیاں دیا کرتی ہے۔ حالانکہ جانتی ہے کہ ہم نے نکالا تو ان کے لئے اور کوئی رہنے کی جگہ نہیں۔ غیر ملک ان کو داخل نہ ہونے دیں گے۔
14:14.
The words show that throughout the ages the good and intelligent men have believed that force should not be used in matters concerning conscience.
14:14.
Commentary:
Disbelievers, complacently conscious of their power and wealth, listen to no request however reasonable, and in the words of the opponents of Shu‘aib always say: "There is no need for anyone to judge between us. We ourselves can judge and our verdict is that, only he who follows our religion will be allowed to live with us." On the other hand, the followers of every Prophet, like the followers of Shu‘aib, have always made a pathetic, though unavailing, appeal to their persecutors in the words: "Will you compel us to adopt your religion, even if it offends our reason and goes against our conscience?" The concluding words of the verse also show that throughout history good and intelligent men have always believed that force should not be used in matters relating to conscience.
a
14:14.
1
ہمیشہ کسی ملک کی ظالم اکثریت اپنے غرور میں اقلیت کو ایسی ہی دھمکیاں دیا کرتی ہے۔ حالانکہ جانتی ہے کہ ہم نے نکالا تو ان کے لئے اور کوئی رہنے کی جگہ نہیں۔ غیر ملک ان کو داخل نہ ہونے دیں گے۔
a
14:14.
987
Commentary:
Disbelievers, complacently conscious of their power and wealth, listen to no request however reasonable, and in the words of the opponents of Shu‘aib always say: "There is no need for anyone to judge between us. We ourselves can judge and our verdict is that, only he who follows our religion will be allowed to live with us." On the other hand, the followers of every Prophet, like the followers of Shu‘aib, have always made a pathetic, though unavailing, appeal to their persecutors in the words: "Will you compel us to adopt your religion, even if it offends our reason and goes against our conscience?" The concluding words of the verse also show that throughout history good and intelligent men have always believed that force should not be used in matters relating to conscience.
c
14:14.
1013
The words show that throughout the ages the good and intelligent men have believed that force should not be used in matters concerning conscience.
وَجَآءَ ٱلسَّحَرَةُ فِرْعَوْنَ قَالُوٓا۟ إِنَّ لَنَا لَأَجْرًا إِن كُنَّا نَحْنُ ٱلْغَٰلِبِينَ
26:42.
26:42.
e
26:42.
d
26:42.
1005
Commentary:
The words, We shall, of course, have a reward, if we prevail, were probably spoken by the magicians to one another and not addressed to Pharaoh who, however, overheard them.
d
26:42.
وَلَئِن سَأَلْتَهُمْ لَيَقُولُنَّ إِنَّمَا كُنَّا نَخُوضُ وَنَلْعَبُ ۚ قُلْ أَبِٱللَّهِ وَءَايَٰتِهِۦ وَرَسُولِهِۦ كُنتُمْ تَسْتَهْزِءُونَ
2:45.
2:45.
2:15.
Commentary:
The verse signifies that if and when the hypocrites are asked why they make insulting remarks about the Prophet in their private meetings, they naively reply that they only diverted themselves with idle and playful discourse. The verse proceeds to rebuke them by asking whether they could get hold of nothing else than God and His Messenger to make the butt of their jokes and scoffing.
d
2:45.
a
2:15.
1219
Commentary:
The verse signifies that if and when the hypocrites are asked why they make insulting remarks about the Prophet in their private meetings, they naively reply that they only diverted themselves with idle and playful discourse. The verse proceeds to rebuke them by asking whether they could get hold of nothing else than God and His Messenger to make the butt of their jokes and scoffing.
a
2:45.
وَإِذْ أَخَذَ رَبُّكَ مِنۢ بَنِىٓ ءَادَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰٓ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ قَالُوا۟ بَلَىٰ ۛ شَهِدْنَآ ۛ أَن تَقُولُوا۟ يَوْمَ ٱلْقِيَٰمَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَٰفِلِينَ
43:38.
这节经文可能论到, 创造并控制宇宙的安拉的存在的明证是埋置在人类本性中的; (30:31) 或者它可能意指安拉使者的降现, 那些使者向人们指出通往安拉的道路。“阿丹子孙的后代” 这句话, 意指安拉派遣天使到他们那里去的每一个时代的人们。实际上, 正是每一个新先知的降临才引起安拉的质问, “我不是你们的养主?” 这个质问意旨, 当安拉为人类提供粮食时, 也给他们的道德和精神发展提供条件。他们如何能否定他是他们的养主呢? 人们确实由于反对他们的先知而做反对他们自己的证明; 因为在这种情况下, 他们不能以推托作为掩护来说自己不知道有安拉, 或者不知道他的经典或赏罚时候。
43:38.
The verse may refer to the evidence embedded in the very nature of man about the existence of the Supreme Being Who has created the universe and controls it (30:31). Or it may refer to the appearance of Divine Prophets who show the way to God, the expression 'offspring from the children of Adam,' signifying the people of every age to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger which prompts the Divine query, Am I not your Lord? The query signifies that when God has made provision for the physical sustenance of man as well as for his moral and spiritual development, how can he deny His Lordship. It is indeed by rejecting their Prophet that men bear witness against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgment.
43:83.
Important Words:
ظھور (loins) is the plural of ظھر (back) which is derived from ظھر which means, it was or became apparent, open, plain or evident. ظھر means, among other things, the back; the part extending from the lower portion of the neck to the nearest part of the buttocks. Elsewhere the Quran uses the more familiar word اصلاب (4:24), i.e. loins. So in the text the word has been rightly translated as "loins".
Commentary:
The verse may be interpreted in two ways. It may either be taken to refer to the inborn idea in man about the existence of a Supreme Being Who has created and Who governs the universe. God has embedded this idea in the very nature of man so that he may be admonished thereby and seek a way towards his Maker. The expression, out of their loins, supports this interpretation. It should not, however, be supposed that the dialogue actually took place. The words are simply meant to express a state of affairs.
The second interpretation relates to the appearance of Prophets whom God sends to show people His way. In this case it is worthy of note that when speaking about "making them witnesses against their ownselves", the verse does not mention Adam but the children of Adam, which points to the fact that the expression, "offspring from the children of Adam", means the people of every new age or era to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger that prompts the Divine query, Am I not your Lord? The query asserts that when God has made a provision for the physical sustenance of mankind as well as for their moral and spiritual development, they cannot deny His lordship. To this question the only possible reply can be, Yea, we do bear witness. It is indeed only through the rejection of their Prophet that the people of an age become witnesses against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgement.
d
43:38.
527
这节经文可能论到, 创造并控制宇宙的安拉的存在的明证是埋置在人类本性中的; (30:31) 或者它可能意指安拉使者的降现, 那些使者向人们指出通往安拉的道路。“阿丹子孙的后代” 这句话, 意指安拉派遣天使到他们那里去的每一个时代的人们。实际上, 正是每一个新先知的降临才引起安拉的质问, “我不是你们的养主?” 这个质问意旨, 当安拉为人类提供粮食时, 也给他们的道德和精神发展提供条件。他们如何能否定他是他们的养主呢? 人们确实由于反对他们的先知而做反对他们自己的证明; 因为在这种情况下, 他们不能以推托作为掩护来说自己不知道有安拉, 或者不知道他的经典或赏罚时候。
a
43:83.
1061
Important Words:
ظھور (loins) is the plural of ظھر (back) which is derived from ظھر which means, it was or became apparent, open, plain or evident. ظھر means, among other things, the back; the part extending from the lower portion of the neck to the nearest part of the buttocks. Elsewhere the Quran uses the more familiar word اصلاب (4:24), i.e. loins. So in the text the word has been rightly translated as "loins".
Commentary:
The verse may be interpreted in two ways. It may either be taken to refer to the inborn idea in man about the existence of a Supreme Being Who has created and Who governs the universe. God has embedded this idea in the very nature of man so that he may be admonished thereby and seek a way towards his Maker. The expression, out of their loins, supports this interpretation. It should not, however, be supposed that the dialogue actually took place. The words are simply meant to express a state of affairs.
The second interpretation relates to the appearance of Prophets whom God sends to show people His way. In this case it is worthy of note that when speaking about "making them witnesses against their ownselves", the verse does not mention Adam but the children of Adam, which points to the fact that the expression, "offspring from the children of Adam", means the people of every new age or era to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger that prompts the Divine query, Am I not your Lord? The query asserts that when God has made a provision for the physical sustenance of mankind as well as for their moral and spiritual development, they cannot deny His lordship. To this question the only possible reply can be, Yea, we do bear witness. It is indeed only through the rejection of their Prophet that the people of an age become witnesses against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgement.
c
43:38.
1070
The verse may refer to the evidence embedded in the very nature of man about the existence of the Supreme Being Who has created the universe and controls it (30:31). Or it may refer to the appearance of Divine Prophets who show the way to God, the expression 'offspring from the children of Adam,' signifying the people of every age to whom a Messenger of God is sent. It is, in fact, the advent of every new Messenger which prompts the Divine query, Am I not your Lord? The query signifies that when God has made provision for the physical sustenance of man as well as for his moral and spiritual development, how can he deny His Lordship. It is indeed by rejecting their Prophet that men bear witness against themselves; for in that case they cannot take shelter behind the excuse that they did not know God or His Law or the Day of Judgment.
فَكَفَىٰ بِٱللَّهِ شَهِيدًۢا بَيْنَنَا وَبَيْنَكُمْ إِن كُنَّا عَنْ عِبَادَتِكُمْ لَغَٰفِلِينَ
46:6.
46:6.
c
46:6.
a
46:6.
1305
Commentary:
This verse clarifies and supports the interpretation put on the preceding verse.
e
46:6.
وَمَا تَكُونُ فِى شَأْنٍ وَمَا تَتْلُوا۟ مِنْهُ مِن قُرْءَانٍ وَلَا تَعْمَلُونَ مِنْ عَمَلٍ إِلَّا كُنَّا عَلَيْكُمْ شُهُودًا إِذْ تُفِيضُونَ فِيهِ ۚ وَمَا يَعْزُبُ عَن رَّبِّكَ مِن مِّثْقَالِ ذَرَّةٍ فِى ٱلْأَرْضِ وَلَا فِى ٱلسَّمَآءِ وَلَآ أَصْغَرَ مِن ذَٰلِكَ وَلَآ أَكْبَرَ إِلَّا فِى كِتَٰبٍ مُّبِينٍ
57:5; 58:8.
34:4.
While some things remain hidden on account of their smallness, there are others parts of which remain hidden owing to their largeness. God’s vision is so sharp and penetrating that nothing, however small, can remain hidden from Him and it is so comprehensive that no part of a thing, however big, can escape His sight.
57:5; 58:8.
34:4.
Important Words:
شأن (anything) is the substantive noun from شأن. They say شأنت شأنه i.e. I pursued his way or course, doing as he did. They say ھو رجل عظیم الشان i.e. he is a man of great importance. The Arabs say من شأنه ان یفعل کذا i.e. it is his business or his way or nature to do such a thing. شأن means, a thing, an affair or a business; state, condition, quality or manner; importance attached to a person or thing (Lane & Aqrab).
یعزب (is hidden) is formed from عزب which means, he or it was or became distant or remote or absent; he or it became hidden or concealed; he or it went away or departed. They say عزبت الابل i.e. the camels went away to a distance in the pasturage not returning in the evening. عزب عن فلان حلمه means, the forbearance of such a one quitted him. عزبت الارض means, the land was or became destitute of inhabitants (Lane & Aqrab).
Commentary:
The present is one of the most remarkable verses of the Quran. It appears as if God is making His address from the Throne of His Majesty and Glory. Whereas on one side of Him are seated the Holy Prophet and his followers, on the other are the disbelievers. The words, And thou art not engaged in anything and thou recitest not from Him any portion of the Quran, refer to the Holy Prophet and Muslims, and the words, and you do no work but We are witnesses of you when you are engrossed therein, are addressed to disbelievers. The verse reminds believers that mere acceptance of truth or mere preaching of the word of God is not sufficient. It is the way in which one carries belief into practice and the motives behind actions that really count. A true believer, therefore, should always be subjecting his intentions and deeds to strict scrutiny. So let not those who have believed delude themselves with the idea that the mere profession of faith and the preaching of it would win them the pleasure of God and attract His help. They will have to show by the sincerity of their motives and the purity of their conduct that they really deserve it. The verse embodies the great lesson that unless good actions are performed with pure motives and done in the right manner, they cannot produce good results or win the pleasure of God. To the other side, also, the stern warning is issued that their denial of the truth and mocking and scoffing at it as well as their activities against the religion of God are not going unnoticed and they will meet with the fate they deserve.
The words اصغر and اکبر (smaller and greater) have been used to point out that whereas some things remain hidden on account of their smallness, there are others, parts of which remain hidden owing to their largeness. For instance, one can see only a part of a big mountain and not the whole. The Quran, therefore, rightly says that on the one hand God’s vision is so sharp and penetrating that nothing, however, small it may be, can remain hidden from Him; and on the other hand, His vision is so comprehensive that no part of a thing, however big it may be, can escape His sight.
Moreover, science has established the fact that both seeing and hearing depend on waves and vibrations and that there is a limit to perception by both eye and ear. The eye does not react to vibrations which fall short of a certain limit, nor to those which are beyond a certain limit. The same is the case with the ear. The ear cannot hear a sound which is communicated to it by vibrations which are less than thirty per second or which exceed forty per second. Thus, even scientifically, it is proved that certain things escape the comprehension of both the ear and the eye by reason of either their smallness or their bigness. But, says the Quran, it is not so with God, Who sees all things in their entirety.
e
57:5; 58:8.
f
34:4.
b
57:5; 58:8.
c
34:4.
1337
Important Words:
شأن (anything) is the substantive noun from شأن. They say شأنت شأنه i.e. I pursued his way or course, doing as he did. They say ھو رجل عظیم الشان i.e. he is a man of great importance. The Arabs say من شأنه ان یفعل کذا i.e. it is his business or his way or nature to do such a thing. شأن means, a thing, an affair or a business; state, condition, quality or manner; importance attached to a person or thing (Lane & Aqrab).
یعزب (is hidden) is formed from عزب which means, he or it was or became distant or remote or absent; he or it became hidden or concealed; he or it went away or departed. They say عزبت الابل i.e. the camels went away to a distance in the pasturage not returning in the evening. عزب عن فلان حلمه means, the forbearance of such a one quitted him. عزبت الارض means, the land was or became destitute of inhabitants (Lane & Aqrab).
Commentary:
The present is one of the most remarkable verses of the Quran. It appears as if God is making His address from the Throne of His Majesty and Glory. Whereas on one side of Him are seated the Holy Prophet and his followers, on the other are the disbelievers. The words, And thou art not engaged in anything and thou recitest not from Him any portion of the Quran, refer to the Holy Prophet and Muslims, and the words, and you do no work but We are witnesses of you when you are engrossed therein, are addressed to disbelievers. The verse reminds believers that mere acceptance of truth or mere preaching of the word of God is not sufficient. It is the way in which one carries belief into practice and the motives behind actions that really count. A true believer, therefore, should always be subjecting his intentions and deeds to strict scrutiny. So let not those who have believed delude themselves with the idea that the mere profession of faith and the preaching of it would win them the pleasure of God and attract His help. They will have to show by the sincerity of their motives and the purity of their conduct that they really deserve it. The verse embodies the great lesson that unless good actions are performed with pure motives and done in the right manner, they cannot produce good results or win the pleasure of God. To the other side, also, the stern warning is issued that their denial of the truth and mocking and scoffing at it as well as their activities against the religion of God are not going unnoticed and they will meet with the fate they deserve.
The words اصغر and اکبر (smaller and greater) have been used to point out that whereas some things remain hidden on account of their smallness, there are others, parts of which remain hidden owing to their largeness. For instance, one can see only a part of a big mountain and not the whole. The Quran, therefore, rightly says that on the one hand God’s vision is so sharp and penetrating that nothing, however, small it may be, can remain hidden from Him; and on the other hand, His vision is so comprehensive that no part of a thing, however big it may be, can escape His sight.
Moreover, science has established the fact that both seeing and hearing depend on waves and vibrations and that there is a limit to perception by both eye and ear. The eye does not react to vibrations which fall short of a certain limit, nor to those which are beyond a certain limit. The same is the case with the ear. The ear cannot hear a sound which is communicated to it by vibrations which are less than thirty per second or which exceed forty per second. Thus, even scientifically, it is proved that certain things escape the comprehension of both the ear and the eye by reason of either their smallness or their bigness. But, says the Quran, it is not so with God, Who sees all things in their entirety.
b
57:5; 58:8.
c
34:4.
1273
While some things remain hidden on account of their smallness, there are others parts of which remain hidden owing to their largeness. God’s vision is so sharp and penetrating that nothing, however small, can remain hidden from Him and it is so comprehensive that no part of a thing, however big, can escape His sight.
قَالُوا۟ يَٰٓأَبَانَا ٱسْتَغْفِرْ لَنَا ذُنُوبَنَآ إِنَّا كُنَّا خَٰطِـِٔينَ
Commentary:
One good action leads to another. When Joseph pardoned his brothers, the weight of sin to some extent became lifted from their hearts. They repented of their sins and, as this verse shows, they no longer thought their own repentance to be sufficient. So they also requested their father to pray to God to forgive them. They now realized that man’s anger was nothing compared with God’s wrath; therefore they thought it necessary first of all to make peace with God and to ask His forgiveness through their father. This request implied Jacob’s pardon, for he could not have prayed for them, as he promised in the following verse, unless he had himself forgiven them.
1597
Commentary:
One good action leads to another. When Joseph pardoned his brothers, the weight of sin to some extent became lifted from their hearts. They repented of their sins and, as this verse shows, they no longer thought their own repentance to be sufficient. So they also requested their father to pray to God to forgive them. They now realized that man’s anger was nothing compared with God’s wrath; therefore they thought it necessary first of all to make peace with God and to ask His forgiveness through their father. This request implied Jacob’s pardon, for he could not have prayed for them, as he promised in the following verse, unless he had himself forgiven them.
قَالُوا۟ يَٰٓأَبَانَآ إِنَّا ذَهَبْنَا نَسْتَبِقُ وَتَرَكْنَا يُوسُفَ عِندَ مَتَٰعِنَا فَأَكَلَهُ ٱلذِّئْبُ ۖ وَمَآ أَنتَ بِمُؤْمِنٍ لَّنَا وَلَوْ كُنَّا صَٰدِقِينَ
The words bespoke their nervousness and betrayed their guilty minds.
Commentary:
This verse also indicates that when Joseph was cast into a well he was a mere lad of eleven or twelve, otherwise his brothers would not have said that they made him take care of their things while they were playing. A young man of seventeen or eighteen is not entrusted with work of this kind. He himself can take part in all kinds of sports. Nor is he, when armed, likely to be attacked by a wolf, unless there be a pack of wolves, and Palestine is not a land where wolves roam in packs.
The words, thou wilt not believe us even if we speak the truth, show that Joseph’s brethren were not habitual criminals, otherwise they would not have uttered words which bespoke nervousness and betrayed their offence.
1521
Commentary:
This verse also indicates that when Joseph was cast into a well he was a mere lad of eleven or twelve, otherwise his brothers would not have said that they made him take care of their things while they were playing. A young man of seventeen or eighteen is not entrusted with work of this kind. He himself can take part in all kinds of sports. Nor is he, when armed, likely to be attacked by a wolf, unless there be a pack of wolves, and Palestine is not a land where wolves roam in packs.
The words, thou wilt not believe us even if we speak the truth, show that Joseph’s brethren were not habitual criminals, otherwise they would not have uttered words which bespoke nervousness and betrayed their offence.
1366
The words bespoke their nervousness and betrayed their guilty minds.
قَالُوا۟ تَٱللَّهِ لَقَدْ عَلِمْتُم مَّا جِئْنَا لِنُفْسِدَ فِى ٱلْأَرْضِ وَمَا كُنَّا سَٰرِقِينَ
ٱرْجِعُوٓا۟ إِلَىٰٓ أَبِيكُمْ فَقُولُوا۟ يَٰٓأَبَانَآ إِنَّ ٱبْنَكَ سَرَقَ وَمَا شَهِدْنَآ إِلَّا بِمَا عَلِمْنَا وَمَا كُنَّا لِلْغَيْبِ حَٰفِظِينَ
Commentary:
This and the following verses are in continuation of what Judah said to his brothers in the previous verse. The words, we could not be guardians over the unseen, may mean, we have related what we saw but we do not know what is the reality of the matter concerning the charge of stealing against Benjamin. Or they may mean, we had given thee our plighted word that we would bring Benjamin back with us but we did not know that matters would come to such a pass. We had given thee our pledge quite honestly.
1581
Commentary:
This and the following verses are in continuation of what Judah said to his brothers in the previous verse. The words, we could not be guardians over the unseen, may mean, we have related what we saw but we do not know what is the reality of the matter concerning the charge of stealing against Benjamin. Or they may mean, we had given thee our plighted word that we would bring Benjamin back with us but we did not know that matters would come to such a pass. We had given thee our pledge quite honestly.
وَسْـَٔلِ ٱلْقَرْيَةَ ٱلَّتِى كُنَّا فِيهَا وَٱلْعِيرَ ٱلَّتِىٓ أَقْبَلْنَا فِيهَا ۖ وَإِنَّا لَصَٰدِقُونَ
In the verse Qaryah (town) is in reality Ahlul-Qaryah (people of the town) and ‘Ir (caravan) is Ashabul-‘Ir (members of the caravan). The words Ahl and Ashab have been omitted to lend emphasis to the statement.
Commentary:
In the verse قریة (city) is in reality اھل قریة (people of the city) and عیر (caravan) is اصحاب العیر (members of the caravan). The words اھلand اصحاب have been omitted to lend emphasis to the statement. The construction "inquire of the caravan" would signify "if you inquire of any member of the caravan he would testify to the truth of our statement."
1582
Commentary:
In the verse قریة (city) is in reality اھل قریة (people of the city) and عیر (caravan) is اصحاب العیر (members of the caravan). The words اھلand اصحاب have been omitted to lend emphasis to the statement. The construction "inquire of the caravan" would signify "if you inquire of any member of the caravan he would testify to the truth of our statement."
1401
In the verse Qaryah (town) is in reality Ahlul-Qaryah (people of the town) and ‘Ir (caravan) is Ashabul-‘Ir (members of the caravan). The words Ahl and Ashab have been omitted to lend emphasis to the statement.
قَالُوا۟ تَٱللَّهِ لَقَدْ ءَاثَرَكَ ٱللَّهُ عَلَيْنَا وَإِن كُنَّا لَخَٰطِـِٔينَ
Commentary:
At long last the good nature of Joseph’s brothers manifested itself. They admitted that, in spite of all their opposition to Joseph, God had exalted him over them and he deserved it; for it is they who had been the sinners.
1591
Commentary:
At long last the good nature of Joseph’s brothers manifested itself. They admitted that, in spite of all their opposition to Joseph, God had exalted him over them and he deserved it; for it is they who had been the sinners.
۞ وَإِن تَعْجَبْ فَعَجَبٌ قَوْلُهُمْ أَءِذَا كُنَّا تُرَٰبًا أَءِنَّا لَفِى خَلْقٍ جَدِيدٍ ۗ أُو۟لَٰٓئِكَ ٱلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ ۖ وَأُو۟لَٰٓئِكَ ٱلْأَغْلَٰلُ فِىٓ أَعْنَاقِهِمْ ۖ وَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ
27:68; 37:17; 50:4.
36:9; 76:5.
The shackles of false beliefs and evil practices.
27:68; 37:17; 50:4.
36:9; 76:5.
Commentary:
This verse purports to say that it is no matter of wonder that God should have granted such miraculous success to the Holy Prophet and should have brought about moral and spiritual reformation through him. What really would be a subject for wonder would be that the world should become corrupt and God should take no steps to reform it or that disbelievers could not rise to a new life after having fallen spiritually. When the water of life comes, death must depart.
The words, these it is who shall have shackles round their necks, and they shall be the inmates of the Fire, contain a warning that those who despair of the grace of God must burn in the fire of regret and remorse and those who reject and abandon the ways of God in favour of their self-devised plans and schemes, which are like so many shackles round their necks, must come to grief. It is a pity, however, that instead of turning their attention to the propagation of Islam and prayer and spiritual regeneration, present-day Muslims insist on legalizing interest and insurance policies, etc.
c
27:68; 37:17; 50:4.
d
36:9; 76:5.
a
27:68; 37:17; 50:4.
b
36:9; 76:5.
1617
Commentary:
This verse purports to say that it is no matter of wonder that God should have granted such miraculous success to the Holy Prophet and should have brought about moral and spiritual reformation through him. What really would be a subject for wonder would be that the world should become corrupt and God should take no steps to reform it or that disbelievers could not rise to a new life after having fallen spiritually. When the water of life comes, death must depart.
The words, these it is who shall have shackles round their necks, and they shall be the inmates of the Fire, contain a warning that those who despair of the grace of God must burn in the fire of regret and remorse and those who reject and abandon the ways of God in favour of their self-devised plans and schemes, which are like so many shackles round their necks, must come to grief. It is a pity, however, that instead of turning their attention to the propagation of Islam and prayer and spiritual regeneration, present-day Muslims insist on legalizing interest and insurance policies, etc.
a
27:68; 37:17; 50:4.
b
36:9; 76:5.
1423
The shackles of false beliefs and evil practices.
وَبَرَزُوا۟ لِلَّهِ جَمِيعًا فَقَالَ ٱلضُّعَفَٰٓؤُا۟ لِلَّذِينَ ٱسْتَكْبَرُوٓا۟ إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنتُم مُّغْنُونَ عَنَّا مِنْ عَذَابِ ٱللَّهِ مِن شَىْءٍ ۚ قَالُوا۟ لَوْ هَدَىٰنَا ٱللَّهُ لَهَدَيْنَٰكُمْ ۖ سَوَآءٌ عَلَيْنَآ أَجَزِعْنَآ أَمْ صَبَرْنَا مَا لَنَا مِن مَّحِيصٍ
6:129; 7:39, 40; 28:64; 33:68, 69; 34:32, 33; 40:48, 49.
6:129; 7:39, 40; 28:64; 33:68, 69; 34:32, 33; 40:48, 49.
It is not so much the actual misdeeds of a people that bring about their downfall as the exposure of their weaknesses. With their weaknesses having become exposed, their prestige and reputation which, more than their achievements, are the mainstay of their success, suffer a mortal blow, lowering them in the estimation of rival communities and bringing in their wake their decline and decadence. This is the significance of the verse, 'they shall appear before Allah.'
A people who are destined to perish give way to despair and become readily resigned to their low state.
6:129; 7:39, 40; 28:64; 33:68,69; 34:32, 33; 40:48, 49.
Important Words:
برزوا (they shall appear) is derived from برز which means, he came out in the open country; he appeared before men after being hidden. ابرزالکتاب means, he made the book public; he published it. بارز العدو means, he came out (of his camp etc.) and fought the enemy. تبرز means, he went into the open country to answer the call of nature (Aqrab).
Commentary:
The words, They shall all appear before Allah, embody a great truth about the decline and Fall of nations. It is not so much the actual weaknesses and misdeeds of a people that bring about their downfall as the exposure of their weaknesses. With their weaknesses having become exposed, their prestige and reputation, which more than their achievements are the mainstay of their success, suffer a mortal blow, lowering them in the estimation of rival communities and bringing in their wake decline and decadence. The words quoted above thus mean that God will lift the veil from the iniquities of the sinful and will expose them to public view, because from Him nothing is hidden.
The verse also sheds some light on another important principle about the rise and fall of nations. A people who are destined to perish give way to despair and become readily resigned to their low state, as hinted at in the words, it is now equal for us whether we show impatience or remain patient: there is no way of escape for us. On the contrary, a people for whom a bright future waits continue to make ceaseless efforts to improve their condition till all signs of decline and degeneration disappear and their feet are set firmly on the road to success and prosperity.
e
6:129; 7:39, 40; 28:64; 33:68, 69; 34:32, 33; 40:48, 49.
b
6:129; 7:39, 40; 28:64; 33:68,69; 34:32, 33; 40:48, 49.
1676
Important Words:
برزوا (they shall appear) is derived from برز which means, he came out in the open country; he appeared before men after being hidden. ابرزالکتاب means, he made the book public; he published it. بارز العدو means, he came out (of his camp etc.) and fought the enemy. تبرز means, he went into the open country to answer the call of nature (Aqrab).
Commentary:
The words, They shall all appear before Allah, embody a great truth about the decline and Fall of nations. It is not so much the actual weaknesses and misdeeds of a people that bring about their downfall as the exposure of their weaknesses. With their weaknesses having become exposed, their prestige and reputation, which more than their achievements are the mainstay of their success, suffer a mortal blow, lowering them in the estimation of rival communities and bringing in their wake decline and decadence. The words quoted above thus mean that God will lift the veil from the iniquities of the sinful and will expose them to public view, because from Him nothing is hidden.
The verse also sheds some light on another important principle about the rise and fall of nations. A people who are destined to perish give way to despair and become readily resigned to their low state, as hinted at in the words, it is now equal for us whether we show impatience or remain patient: there is no way of escape for us. On the contrary, a people for whom a bright future waits continue to make ceaseless efforts to improve their condition till all signs of decline and degeneration disappear and their feet are set firmly on the road to success and prosperity.
d
6:129; 7:39, 40; 28:64; 33:68, 69; 34:32, 33; 40:48, 49.
1463
It is not so much the actual misdeeds of a people that bring about their downfall as the exposure of their weaknesses. With their weaknesses having become exposed, their prestige and reputation which, more than their achievements, are the mainstay of their success, suffer a mortal blow, lowering them in the estimation of rival communities and bringing in their wake their decline and decadence. This is the significance of the verse, 'they shall appear before Allah.'
1464
A people who are destined to perish give way to despair and become readily resigned to their low state.
وَإِذَا رَءَا ٱلَّذِينَ أَشْرَكُوا۟ شُرَكَآءَهُمْ قَالُوا۟ رَبَّنَا هَٰٓؤُلَآءِ شُرَكَآؤُنَا ٱلَّذِينَ كُنَّا نَدْعُوا۟ مِن دُونِكَ ۖ فَأَلْقَوْا۟ إِلَيْهِمُ ٱلْقَوْلَ إِنَّكُمْ لَكَٰذِبُونَ
قرآن کریم میں صرف شُرَکَآءَ ھُمْ کہا گیا ہے لیکن چونکہ قرآن کریم نے ہی بتایا ہے کہ خداتعالیٰ کا کوئی شریک نہیں۔ اس لئے ہم نے ’’بنائے ہوئے‘‘ کے الفاظ بڑھا دئے ہیں۔ جو قرآن کریم کے مفہوم کے مطابق ہیں۔
30:14.
This altercation between false gods and their followers shows that friendships based on sin and denial of truth never endure.
30:14.
Commentary:
It is indeed strange that disbelievers who in this life oppose Divine Messengers for the sake of their false gods will on the Day of Judgement, inveigh against those very false gods and request that they be severely punished because they led them to disbelief and ruin. In return the false gods will denounce their erstwhile followers with the quick and emphatic retort, "Surely, you are liars". This altercation between the false gods and their followers before God shows that friendships based on sin and the denial of truth never endure.
The words القوا الیھم القول mean, (a) they would say emphatically; (b) they would reply quickly. The words, it will not be made light for them, occurring in the preceding verse show that the excuses of disbelievers will not be accepted and they will be sternly told that if their false gods had tempted and inveigled them they should have resisted that temptation.
d
30:14.
685
虚假的众神灵和他们追随者之间的争辩, 说明以罪恶和否认真理为基础的友谊绝不会持久。
1
قرآن کریم میں صرف شُرَکَآءَ ھُمْ کہا گیا ہے لیکن چونکہ قرآن کریم نے ہی بتایا ہے کہ خداتعالیٰ کا کوئی شریک نہیں۔ اس لئے ہم نے ’’بنائے ہوئے‘‘ کے الفاظ بڑھا دئے ہیں۔ جو قرآن کریم کے مفہوم کے مطابق ہیں۔
b
30:14.
1887
Commentary:
It is indeed strange that disbelievers who in this life oppose Divine Messengers for the sake of their false gods will on the Day of Judgement, inveigh against those very false gods and request that they be severely punished because they led them to disbelief and ruin. In return the false gods will denounce their erstwhile followers with the quick and emphatic retort, "Surely, you are liars". This altercation between the false gods and their followers before God shows that friendships based on sin and the denial of truth never endure.
The words القوا الیھم القول mean, (a) they would say emphatically; (b) they would reply quickly. The words, it will not be made light for them, occurring in the preceding verse show that the excuses of disbelievers will not be accepted and they will be sternly told that if their false gods had tempted and inveigled them they should have resisted that temptation.
c
30:14.
1569
This altercation between false gods and their followers shows that friendships based on sin and denial of truth never endure.
ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلْمَلَٰٓئِكَةُ ظَالِمِىٓ أَنفُسِهِمْ ۖ فَأَلْقَوُا۟ ٱلسَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوٓءٍۭ ۚ بَلَىٰٓ إِنَّ ٱللَّهَ عَلِيمٌۢ بِمَا كُنتُمْ تَعْمَلُونَ
4:98; 8:51; 47:28.
16:88.
The disbelievers would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods only as an aid to concentration on Divine attributes. The verse gives the lie to this sense of injured innocence of disbelievers.
4:98; 8:51; 47:28.
16:88.
Commentary:
The verse speaks of those disbelievers who spend their whole life in disbelief and opposition to the truth. By doing so they only harm themselves while all the time labouring under the misconception that they are injuring the cause of the Divine Messenger.
The words, We used not to do any evil, mean that disbelievers would not deny having worshipped the false gods because that would be too patent a fact to be denied but would deny only the baseness of their motives and would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods as an aid to concentration on Divine attributes. The present verse gives the lie to this sense of injured innocence of disbelievers by saying that this exactly is the plea which is always advanced by idolaters when they find their position indefensible.
The words may also be understood to mean that disbelievers would say that they had tried their best to find out the truth and what they did they did under the impression that it was the right course to adopt.
The words, Allah knows well what you used to do, mean that the plea put forward by disbelievers is false and that if they had been really actuated by right motives, they would surely have been guided to the right path in accordance with God’s promise contained in the words, And as for those who strive in Our cause, We will surely guide them in Our ways (29:70). So their plea of good intentions could not save them from Divine punishment.
b
4:98; 8:51; 47:28.
c
16:88.
a
4:98; 8:51; 47:28.
b
16:88.
1830
Commentary:
The verse speaks of those disbelievers who spend their whole life in disbelief and opposition to the truth. By doing so they only harm themselves while all the time labouring under the misconception that they are injuring the cause of the Divine Messenger.
The words, We used not to do any evil, mean that disbelievers would not deny having worshipped the false gods because that would be too patent a fact to be denied but would deny only the baseness of their motives and would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods as an aid to concentration on Divine attributes. The present verse gives the lie to this sense of injured innocence of disbelievers by saying that this exactly is the plea which is always advanced by idolaters when they find their position indefensible.
The words may also be understood to mean that disbelievers would say that they had tried their best to find out the truth and what they did they did under the impression that it was the right course to adopt.
The words, Allah knows well what you used to do, mean that the plea put forward by disbelievers is false and that if they had been really actuated by right motives, they would surely have been guided to the right path in accordance with God’s promise contained in the words, And as for those who strive in Our cause, We will surely guide them in Our ways (29:70). So their plea of good intentions could not save them from Divine punishment.
c
4:98; 8:51; 47:28.
d
16:88.
1541
The disbelievers would protest that what they did was actuated by good intentions and pure motives and that they worshipped their false gods only as an aid to concentration on Divine attributes. The verse gives the lie to this sense of injured innocence of disbelievers.
مَّنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًا
10:109; 39:42.
6:165; 35:19; 39:8; 53:39.
28:60.
惩罚不是外来的事物, 而是在人类内部产生的。事实上, 天上的报答和火狱的惩罚只是人在今生做的种种善事或恶行的许多化身和代表。因此, 在今生人是他自己命运的缔造者, 而在后世可以这样说, 他是他自己的报答者或惩罚者。
每个人都须背上他自己的十字架。任何别人代他牺牲, 对他没有好处。这节经文彻底打击了替人赎罪的这一教义的基础。
在我们这一代, 这个世界已经见到了许多瘟疫、饥馑、战争、地震, 与其他史无前例地严重的、无可比拟的大规模的、一个紧接一个的灾难来加重人类生活的苦难。这些天灾人祸来到世间之前, 安拉一定已经派来了一个警告者。
یعنی کوئی شخص جس پر جواب دہی لازمی ہو دوسرے کی جگہ جواب دہی نہیں کر سکے گا۔ نیز دیکھئے نوٹ سورۃ انعام آیت۱۶۵
10:109; 39:42.
6:165; 35:19; 39:8; 53:39.
28:60.
Punishment is not something that comes from outside but it takes its birth within man himself. In fact, the punishments and rewards of Heaven and Hell will only be so many embodiments and representations of the deeds, good or bad, of man done by him in this life. Thus in this life man is the architect of his own destiny and in the next he will be, so to say, his own rewarder or punisher.
Everyone has to bear his own cross. Nobody’s vicarious sacrifice can do him any good. The verse strikes at the root of the doctrine of atonement.
The world has, in our own generation, seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. Before these calamities and catastrophes visited the earth, God must have raised a Warner.
10:109; 39:42.
6:165; 35:19; 39:8; 53:39.
28:60.
Commentary:
This verse further explains the purport of the previous verse. It shows that man himself benefits by his good deeds or suffers the evil consequences of his bad deeds. So whatever he does, he does for or against his own self. A murderer, in fact, murders his own self, and a thief steals his own property. Similarly when a man does good to another person, in reality he does good to himself.
Christian theological writers sometimes quote this verse in support of the doctrine that Jesus took upon himself, and suffered for, the sins of man. They argue that according to this verse a sinner cannot bear the sins of another person, but Jesus, being sinless, could and did bear other people’s sins. Without entering here into the sinlessness or otherwise of Jesus, it may be pointed out that what the verse means is only this, that man himself and no one else in his place can suffer the consequences of his actions. He has to bear his own cross; none else shall answer for him. Punishment or reward is no external thing but is another name for the consequences of man’s actions, and it is evident that where the seed is sown only there does it bear fruit. So when punishment or reward proceeds from within the doer himself, how can any other person share it with him or be responsible for it?
The verse under comment thus lends no support to the Christian doctrine of Atonement; on the contrary, it refutes and contradicts it. The Christian doctrine is based on the assumption that punishment is something external and therefore one person can atone for the sins of another person. The present verse clearly refutes this unnatural idea.
In order to meet this objection Christians hold Hell to be a material thing. It is clearly unreasonable to believe that Hell is a material thing and Heaven spiritual. Either both are material or both spiritual. If Hell is spiritual then there is no sense in one person bearing the punishment of another. No person can share the regret, grief, anger, etc., of another, because all these things take their birth within man himself and are the result of his own deeds. He can become relieved of the punishment of his deeds only when he brings about death over his baser self and a complete and genuine change takes place in him through repentance and remorse.
The verse also explains another divine law viz. God does not send down destructive punishment upon a people unless He has first raised a Warner among them. This law has also been expressly laid down in vv. 67:9, 10; 39:72; 35:38 & 28:60.
The truth of these verses has been remarkably demonstrated in our own generation. The world has seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. But before these calamities and catastrophes visited the earth God raised in the person of Ahmad, the Promised Messiah, a Warner who warned mankind of the impending tribulation.
God’s purpose in raising His Messengers and sending down punishment when people reject and oppose them is that they should listen to their admonitions and reform themselves. See also 4:166; 24:48; 35:38; 39:72 & 67:9-10.
c
10:109; 39:42.
d
6:165; 35:19; 39:8; 53:39.
e
28:60.
705
惩罚不是外来的事物, 而是在人类内部产生的。事实上, 天上的报答和火狱的惩罚只是人在今生做的种种善事或恶行的许多化身和代表。因此, 在今生人是他自己命运的缔造者, 而在后世可以这样说, 他是他自己的报答者或惩罚者。
706
每个人都须背上他自己的十字架。任何别人代他牺牲, 对他没有好处。这节经文彻底打击了替人赎罪的这一教义的基础。
707
在我们这一代, 这个世界已经见到了许多瘟疫、饥馑、战争、地震, 与其他史无前例地严重的、无可比拟的大规模的、一个紧接一个的灾难来加重人类生活的苦难。这些天灾人祸来到世间之前, 安拉一定已经派来了一个警告者。
1
یعنی کوئی شخص جس پر جواب دہی لازمی ہو دوسرے کی جگہ جواب دہی نہیں کر سکے گا۔ نیز دیکھئے نوٹ سورۃ انعام آیت۱۶۵
a
10:109; 39:42.
b
6:165; 35:19; 39:8; 53:39.
c
28:60.
1945
Commentary:
This verse further explains the purport of the previous verse. It shows that man himself benefits by his good deeds or suffers the evil consequences of his bad deeds. So whatever he does, he does for or against his own self. A murderer, in fact, murders his own self, and a thief steals his own property. Similarly when a man does good to another person, in reality he does good to himself.
Christian theological writers sometimes quote this verse in support of the doctrine that Jesus took upon himself, and suffered for, the sins of man. They argue that according to this verse a sinner cannot bear the sins of another person, but Jesus, being sinless, could and did bear other people’s sins. Without entering here into the sinlessness or otherwise of Jesus, it may be pointed out that what the verse means is only this, that man himself and no one else in his place can suffer the consequences of his actions. He has to bear his own cross; none else shall answer for him. Punishment or reward is no external thing but is another name for the consequences of man’s actions, and it is evident that where the seed is sown only there does it bear fruit. So when punishment or reward proceeds from within the doer himself, how can any other person share it with him or be responsible for it?
The verse under comment thus lends no support to the Christian doctrine of Atonement; on the contrary, it refutes and contradicts it. The Christian doctrine is based on the assumption that punishment is something external and therefore one person can atone for the sins of another person. The present verse clearly refutes this unnatural idea.
In order to meet this objection Christians hold Hell to be a material thing. It is clearly unreasonable to believe that Hell is a material thing and Heaven spiritual. Either both are material or both spiritual. If Hell is spiritual then there is no sense in one person bearing the punishment of another. No person can share the regret, grief, anger, etc., of another, because all these things take their birth within man himself and are the result of his own deeds. He can become relieved of the punishment of his deeds only when he brings about death over his baser self and a complete and genuine change takes place in him through repentance and remorse.
The verse also explains another divine law viz. God does not send down destructive punishment upon a people unless He has first raised a Warner among them. This law has also been expressly laid down in vv. 67:9, 10; 39:72; 35:38 & 28:60.
The truth of these verses has been remarkably demonstrated in our own generation. The world has seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. But before these calamities and catastrophes visited the earth God raised in the person of Ahmad, the Promised Messiah, a Warner who warned mankind of the impending tribulation.
God’s purpose in raising His Messengers and sending down punishment when people reject and oppose them is that they should listen to their admonitions and reform themselves. See also 4:166; 24:48; 35:38; 39:72 & 67:9-10.
b
10:109; 39:42.
c
6:165; 35:19; 39:8; 53:39.
d
28:60.
1600
Punishment is not something that comes from outside but it takes its birth within man himself. In fact, the punishments and rewards of Heaven and Hell will only be so many embodiments and representations of the deeds, good or bad, of man done by him in this life. Thus in this life man is the architect of his own destiny and in the next he will be, so to say, his own rewarder or punisher.
1601
Everyone has to bear his own cross. Nobody’s vicarious sacrifice can do him any good. The verse strikes at the root of the doctrine of atonement.
1602
The world has, in our own generation, seen pestilences, famines, wars, earthquakes and other calamities of unprecedented severity and unparalleled magnitude in such rapid succession as to embitter human life. Before these calamities and catastrophes visited the earth, God must have raised a Warner.
وَقَالُوٓا۟ أَءِذَا كُنَّا عِظَٰمًا وَرُفَٰتًا أَءِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا
17:99; 23:83; 37:17; 46:48.
17:99; 23:83; 37:17; 46:48.
17:99; 23:83; 37:17; 56:48.
Important Words:
رفاتا (broken particles). They say رفته i.e. he broke it; or broke it in pieces; he crushed, bruised, brayed or pounded it; he crumbled it or broke it into small pieces with his hand.
رفت عنقه means, he broke or crushed his neck. They say رفت الماء العطش i.e. the water broke the vehemence of thirst. رفات means, an old and decayed bone; or anything broken in pieces, crushed or crumbled or broken into small pieces; or broken or crumbled particles. The words ءاذا کنا عظاما ورفاتا mean, when we shall have become bones and broken particles (Lane & Aqrab).
Commentary:
In the preceding verses it was mentioned how believers would attain prosperity both in this life and in the next and disbelievers would suffer punishment. This verse gives expression to the very natural wonder and amazement of disbelievers that they would ever be raised to a new life after they had been dead.
c
17:99; 23:83; 37:17; 46:48.
a
17:99; 23:83; 37:17; 56:48.
1979
Important Words:
رفاتا (broken particles). They say رفته i.e. he broke it; or broke it in pieces; he crushed, bruised, brayed or pounded it; he crumbled it or broke it into small pieces with his hand.
رفت عنقه means, he broke or crushed his neck. They say رفت الماء العطش i.e. the water broke the vehemence of thirst. رفات means, an old and decayed bone; or anything broken in pieces, crushed or crumbled or broken into small pieces; or broken or crumbled particles. The words ءاذا کنا عظاما ورفاتا mean, when we shall have become bones and broken particles (Lane & Aqrab).
Commentary:
In the preceding verses it was mentioned how believers would attain prosperity both in this life and in the next and disbelievers would suffer punishment. This verse gives expression to the very natural wonder and amazement of disbelievers that they would ever be raised to a new life after they had been dead.
c
17:99; 23:83; 37:17; 46:48.
ذَٰلِكَ جَزَآؤُهُم بِأَنَّهُمْ كَفَرُوا۟ بِـَٔايَٰتِنَا وَقَالُوٓا۟ أَءِذَا كُنَّا عِظَٰمًا وَرُفَٰتًا أَءِنَّا لَمَبْعُوثُونَ خَلْقًا جَدِيدًا
18:107; 34:18.
17:50; 23:83; 36:79; 37:17; 56:48.
All rejection of religion and truth is, in fact, the result of denial of the Hereafter. This is why the Qur’an has laid so much stress on Life after death and reverts to this all important subject time and again.
18:107; 34:18.
17:50; 23:83; 36:79; 37:17; 56:48.
Commentary:
All disbelief is born of lack of belief in the life after death. Disbelievers rejected the word of God and thus rendered themselves deserving of punishment but this rejection of Divine revelation was due to a lack of belief in the life after death when they would have to render an account of their deeds. All rejection of religion and truth is, in fact, the result of denial of the next life. This is why the Quran has laid so much stress on the life after death and reverts to this all-important subject time and again.
f
18:107; 34:18.
g
17:50; 23:83; 36:79; 37:17; 56:48.
733
一切拒绝宗教和真理的行为实际上都是否认有后世的结果。这就是 «古兰经» 如此强调死后复生以及一次又一次重复这一个十分重要的论题的原因。
a
18:107; 34:18.
b
17:50; 23:83; 36:79; 37:17; 56:48.
2027
Commentary:
All disbelief is born of lack of belief in the life after death. Disbelievers rejected the word of God and thus rendered themselves deserving of punishment but this rejection of Divine revelation was due to a lack of belief in the life after death when they would have to render an account of their deeds. All rejection of religion and truth is, in fact, the result of denial of the next life. This is why the Quran has laid so much stress on the life after death and reverts to this all-important subject time and again.
e
18:107; 34:18.
f
17:50; 23:83; 36:79; 37:17; 56:48.
1655
All rejection of religion and truth is, in fact, the result of denial of the Hereafter. This is why the Qur’an has laid so much stress on Life after death and reverts to this all important subject time and again.
قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ ۚ فَٱرْتَدَّا عَلَىٰٓ ءَاثَارِهِمَا قَصَصًا
یعنی ایسی پیشگوئیاں پیچھے چھوڑیں جو بعثت محمدی پر دلالت کرتی تھیں تاکہ ان کی قوم ان پیشگوئیوں سے ہوشیار ہو جائے۔
5
یعنی ایسی پیشگوئیاں پیچھے چھوڑیں جو بعثت محمدی پر دلالت کرتی تھیں تاکہ ان کی قوم ان پیشگوئیوں سے ہوشیار ہو جائے۔
قَالُوا۟ يَٰوَيْلَنَآ إِنَّا كُنَّا ظَٰلِمِينَ
لَوْ أَرَدْنَآ أَن نَّتَّخِذَ لَهْوًا لَّٱتَّخَذْنَٰهُ مِن لَّدُنَّآ إِن كُنَّا فَٰعِلِينَ
یعنی مسیحؑ کو دنیا میں کیوں بھیجتے۔ اپنے پاس ہی رکھتے۔ نیز دیکھئے تفسیر کبیر جلد پنجم صفحہ ۵۰۰۔ ۵۰۱ سورۃ الانبیاء۔
It is inconsistent with the dignity, majesty and wisdom of God that He should have created this universe without a great object and thus should have done a purposeless thing.
Important Words:
لـھواً (pastime) is here taken by some (in the dialect of Yemen) to mean a 'son' or 'wife'. Taken in this sense of the word, the verse would mean, "If We had wished to take a son or wife, We should have made them of Our kind and not of human species." The verse constitutes an effective argument against the sonship of Jesus. The particle ان means both 'if' and 'not,' and the clause ان کنا فاعلین may mean (a) if We would do this; (b) We would not do this.
Commentary:
The substance of the verse is that it is inconsistent with the Dignity and Majesty of God that He should have created this universe without a great object. If its creation had not been intended to serve a great and sublime purpose, God would not have sent His messengers and prophets and would not have revealed His will to them. The very object of the creation of man demanded that when spiritual darkness spreads over the world, God should have sent a Messenger "to bring back the erring flock into the fold of the Master." It is implicit in the belief in the existence of God that the universe should have been created to serve a great and noble purpose.
1
یعنی مسیحؑ کو دنیا میں کیوں بھیجتے۔ اپنے پاس ہی رکھتے۔ نیز دیکھئے تفسیر کبیر جلد پنجم صفحہ ۵۰۰۔ ۵۰۱ سورۃ الانبیاء۔
2358
Important Words:
لـھواً (pastime) is here taken by some (in the dialect of Yemen) to mean a 'son' or 'wife'. Taken in this sense of the word, the verse would mean, "If We had wished to take a son or wife, We should have made them of Our kind and not of human species." The verse constitutes an effective argument against the sonship of Jesus. The particle ان means both 'if' and 'not,' and the clause ان کنا فاعلین may mean (a) if We would do this; (b) We would not do this.
Commentary:
The substance of the verse is that it is inconsistent with the Dignity and Majesty of God that He should have created this universe without a great object. If its creation had not been intended to serve a great and sublime purpose, God would not have sent His messengers and prophets and would not have revealed His will to them. The very object of the creation of man demanded that when spiritual darkness spreads over the world, God should have sent a Messenger "to bring back the erring flock into the fold of the Master." It is implicit in the belief in the existence of God that the universe should have been created to serve a great and noble purpose.
1876
It is inconsistent with the dignity, majesty and wisdom of God that He should have created this universe without a great object and thus should have done a purposeless thing.
وَلَئِن مَّسَّتْهُمْ نَفْحَةٌ مِّنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَٰوَيْلَنَآ إِنَّا كُنَّا ظَٰلِمِينَ
7:6.
7:6.
7:6.
Important Words:
نفحة (breath) is inf. noun from نفح which means, it diffused its odour. نفحت الریح means, the wind blew or it blew gently. نفحه، نفحة means, he gave him a gift. نفحة means, an odour or a plenteous odour; a blast or a breath of wind; a gift. نفحة من السموم means, a grievous blast of hot wind (Lane & Aqrab).
e
7:6.
a
7:6.
2387
Important Words:
نفحة (breath) is inf. noun from نفح which means, it diffused its odour. نفحت الریح means, the wind blew or it blew gently. نفحه، نفحة means, he gave him a gift. نفحة means, an odour or a plenteous odour; a blast or a breath of wind; a gift. نفحة من السموم means, a grievous blast of hot wind (Lane & Aqrab).
d
7:6.
وَٱقْتَرَبَ ٱلْوَعْدُ ٱلْحَقُّ فَإِذَا هِىَ شَٰخِصَةٌ أَبْصَٰرُ ٱلَّذِينَ كَفَرُوا۟ يَٰوَيْلَنَا قَدْ كُنَّا فِى غَفْلَةٍ مِّنْ هَٰذَا بَلْ كُنَّا ظَٰلِمِينَ
یعنی کفار میں سے جو لوگ سمجھتے ہیں کہ مردہ قوموں کو ہم نے ہمیشہ کے لئے ختم کر دیا ہے ان کو زندہ ہوتے اور اٹھتے دیکھ کر حیران رہ جائیں گے۔
14:43.
The domination of Gog and Magog will be followed by catastrophic occurrences in the world which eventually will result in the triumph of Islam (61:10) and the vanquishment of the forces of falsehood and materialism as represented by Gog and Magog.
When after the complete destruction of Gog and Magog Islam will regain its former greatness and glory, those who had lost all hope of its regeneration, will scarcely believe their eyes.
14:43.
Commentary:
The words, the fulfilment of true promise draws nigh, refer to the destruction of the power of Gog and Magog and the triumph of Islam through the Promised Messiah whose advent by the consensus of Muslim scholarly opinion has been foretold in the verse, "He it is Who has sent His Messenger with the guidance and the Religion of truth that He may cause it to prevail over all religions" (61:10). The domination of Gog and Magog will be followed by catastrophic occurrences in the world which eventually will result in the triumph of Islam and the vanquishment of the forces of falsehood and materialism as represented by Gog and Magog.
a
14:43.
845
在雅朱者和马朱者统治之后, 紧接着的将是世界发生许多大灾难, 其结果将是伊斯兰教的胜利 (61:10) 以及由雅朱者和马朱者代表的虚假的势力和唯物主义的失败。
846
雅朱者和马朱者彻底毁灭之后, 伊斯兰教将重新得到它过去的光荣伟大; 那些对它复兴丧失了一切希望的人们简直不能相信自己的眼睛。
2
یعنی کفار میں سے جو لوگ سمجھتے ہیں کہ مردہ قوموں کو ہم نے ہمیشہ کے لئے ختم کر دیا ہے ان کو زندہ ہوتے اور اٹھتے دیکھ کر حیران رہ جائیں گے۔
a
14:43.
2424
Commentary:
The words, the fulfilment of true promise draws nigh, refer to the destruction of the power of Gog and Magog and the triumph of Islam through the Promised Messiah whose advent by the consensus of Muslim scholarly opinion has been foretold in the verse, "He it is Who has sent His Messenger with the guidance and the Religion of truth that He may cause it to prevail over all religions" (61:10). The domination of Gog and Magog will be followed by catastrophic occurrences in the world which eventually will result in the triumph of Islam and the vanquishment of the forces of falsehood and materialism as represented by Gog and Magog.
d
14:43.
1920
The domination of Gog and Magog will be followed by catastrophic occurrences in the world which eventually will result in the triumph of Islam (61:10) and the vanquishment of the forces of falsehood and materialism as represented by Gog and Magog.
1920A
When after the complete destruction of Gog and Magog Islam will regain its former greatness and glory, those who had lost all hope of its regeneration, will scarcely believe their eyes.
يَوْمَ نَطْوِى ٱلسَّمَآءَ كَطَىِّ ٱلسِّجِلِّ لِلْكُتُبِ ۚ كَمَا بَدَأْنَآ أَوَّلَ خَلْقٍ نُّعِيدُهُۥ ۚ وَعْدًا عَلَيْنَآ ۚ إِنَّا كُنَّا فَٰعِلِينَ
39:68.
20:56; 29:20; 30:12.
“把天卷起” 的意思可以是, 伟大的帝国将被消灭, 强大的国家将被摧毁, 而其他的民族将代替它们取得政权。或者是, 通过穆圣, 将产生一次伟大的改革, 旧的天地将被卷起, 代替它的将是一个新创造出来的天地。旧的秩序将消亡, 将出现一种新的和较好的秩序来代替它。这个世界从来没有见到过像穆圣时代那样的一个民族生活会有如此彻底的变革。
“我再创造它” 这句话意示, 穆圣实现的秩序将会受到生于西方无神论和机械论文化对穆斯林生活所产生的追求实利观点所造成的挫折和倒退。但是这种挫折和倒退将是暂短的, 而伊斯兰教将经历一次新的精神复兴而重新获得胜利。
یعنی اس زمانہ کی دنیا تباہ کرکے اور نئی قومیں جنم لیں گی اور زندہ ہوں گی۔ جیسا کہ اس زمانہ میں ظاہر ہے کہ افریقہ جو مجہول براعظم کہلاتا ہے زندہ ہو رہا ہے۔
39:68.
20:56; 29:20; 30:12.
'The rolling up of the heavens' may mean that great empires will be swept away and powerful nations will be destroyed and other peoples will rise to power in their place. Or, the meaning may be that through the Holy Prophet a great transformation will come about and the old heaven will he rolled up and in its place a new heaven and a new earth will be created. The old order will die and in its place a new and better order will come into being. Never had the world witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
The expression, so shall We repeal it, implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life of Muslims created by the godless and mechanistic Western civilisation. But this setback will be temporary and Islam will experience a new spiritual awakening and will again emerge triumphant.
39:68.
20:56; 29:20; 30:12.
Commentary:
The verse purports to say that at that time the great empires will be rolled up like the rolling up of written scrolls by a scribe i.e. they shall be destroyed. But taken in a metaphorical sense it may signify that through the Holy Prophet a complete transformation will come about and the old heaven will be rolled up and in its place a new heaven and a new earth will be created. And so it came to pass. The old order died and with the Holy Prophet a new and better order came into being. Never had heaven witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
The expression نعیدہ (so shall We repeat it) implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life created by the godless and mechanistic Western civilization. But this setback will be temporary and a new spiritual awakening will be brought about by the selfless efforts of a great follower of the Holy Prophet (the Promised Messiah) and his devoted followers, and Islam will again emerge triumphant. The verse may also mean that at the time to which reference has been made in the preceding verses, great empires will be reduced to ashes and powerful nations will be destroyed and other nations will rise to power in their place.
a
39:68.
b
20:56; 29:20; 30:12.
847
“把天卷起” 的意思可以是, 伟大的帝国将被消灭, 强大的国家将被摧毁, 而其他的民族将代替它们取得政权。或者是, 通过穆圣, 将产生一次伟大的改革, 旧的天地将被卷起, 代替它的将是一个新创造出来的天地。旧的秩序将消亡, 将出现一种新的和较好的秩序来代替它。这个世界从来没有见到过像穆圣时代那样的一个民族生活会有如此彻底的变革。
848
“我再创造它” 这句话意示, 穆圣实现的秩序将会受到生于西方无神论和机械论文化对穆斯林生活所产生的追求实利观点所造成的挫折和倒退。但是这种挫折和倒退将是暂短的, 而伊斯兰教将经历一次新的精神复兴而重新获得胜利。
2
یعنی اس زمانہ کی دنیا تباہ کرکے اور نئی قومیں جنم لیں گی اور زندہ ہوں گی۔ جیسا کہ اس زمانہ میں ظاہر ہے کہ افریقہ جو مجہول براعظم کہلاتا ہے زندہ ہو رہا ہے۔
a
39:68.
b
20:56; 29:20; 30:12.
2430
Commentary:
The verse purports to say that at that time the great empires will be rolled up like the rolling up of written scrolls by a scribe i.e. they shall be destroyed. But taken in a metaphorical sense it may signify that through the Holy Prophet a complete transformation will come about and the old heaven will be rolled up and in its place a new heaven and a new earth will be created. And so it came to pass. The old order died and with the Holy Prophet a new and better order came into being. Never had heaven witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
The expression نعیدہ (so shall We repeat it) implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life created by the godless and mechanistic Western civilization. But this setback will be temporary and a new spiritual awakening will be brought about by the selfless efforts of a great follower of the Holy Prophet (the Promised Messiah) and his devoted followers, and Islam will again emerge triumphant. The verse may also mean that at the time to which reference has been made in the preceding verses, great empires will be reduced to ashes and powerful nations will be destroyed and other nations will rise to power in their place.
b
39:68.
c
20:56; 29:20; 30:12.
1923
'The rolling up of the heavens' may mean that great empires will be swept away and powerful nations will be destroyed and other peoples will rise to power in their place. Or, the meaning may be that through the Holy Prophet a great transformation will come about and the old heaven will he rolled up and in its place a new heaven and a new earth will be created. The old order will die and in its place a new and better order will come into being. Never had the world witnessed such a complete transformation in the lives of a people as it did in the Holy Prophet’s time.
1924
The expression, so shall We repeal it, implies that the order brought into being by the Holy Prophet will receive a setback through the material outlook on life of Muslims created by the godless and mechanistic Western civilisation. But this setback will be temporary and Islam will experience a new spiritual awakening and will again emerge triumphant.
وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَآئِقَ وَمَا كُنَّا عَنِ ٱلْخَلْقِ غَٰفِلِينَ
78:13.
The six stages of spiritual progress described in the first ten verses of this Surah become seven if "Paradise" (v. 12) be counted as the last stage of spiritual development. Similarly, if the preparatory stage previous to the formation of the sperm (v. 13) be added to the six stages of the embryonic development, this number also becomes seven. Thus the 'seven ways in the spiritual heaven' to which reference has been made in this verse correspond to the seven stages of the physical development of man mentioned in vv. 13-15.
78:13.
Important Words:
طرائق (stages of heaven) is the plural of طریقة which means, a way, course, rule, mode or manner of acting or conduct; the way or course of an event; a line; streak or stripe in a thing; stage of heaven; a web; or a tall palm-tree. طرائق means, stages of heaven, so called because they lie one above another. طرائق الدھر means, the vicissitudes of times or fortune. According to Raghib اطباق السماء (stages of heaven) are called طرائق (Lane & Aqrab). See also 20:64.
Commentary:
The six stages of spiritual progress described in the first twelve verses of this Surah become seven if "Paradise" (v. 12) be counted as the last stage of spiritual development when man attains the object of his creation. Similarly, if the preparatory stage previous to the formation of the sperm (referred to in v. 13) be added to the six stages of the embryonic development, this number also becomes seven. Thus the seven stages to which reference has been made in this verse correspond to the seven stages of the physical development of man mentioned in vv. 13-15. It is through these seven stages that man has to pass in order to achieve the highest point of spiritual development. These seven spiritual stages are as follows:
1. The first stage may be called the stage of lack of spiritual perception or that of spiritual feelinglessness. At this stage, like inanimate things, a person is completely devoid of all capacity to distinguish between right or wrong or good or evil. He is devoid of any high aims and his whole life seems to consist in providing for and meeting his physical needs. This stage of spiritual lifelessness is described by the Quran in the words "Then your hearts became hardened after that till they were like stones or harder still" (2:75).
2. The second stage may be likened to vegetable life when, like vegetables, man comes to develop some capacity and power to grow and make spiritual progress, but spiritually he is yet too weak adequately to defend himself against the onslaughts of evil beings and spirits. This stage is described in the Quranic words:
"And if you invite them to guidance, they hear not. And thou seest them looking towards thee, but they see not" (7:199).
3. The third stage may be called the animal stage when spiritually a person is no better than animals, when on being called he hears the voice of the caller but does not understand the significance or meaning of the call. The Quran beautifully describes the spiritual condition of such people in the words: "They have hearts but they comprehend not therewith, and they have eyes but they see not therewith, and they have ears but they hear not therewith. They are like cattle; nay, they are even more astray" (7:180).
4. The fourth stage is reached when the believer happens to develop greater love for God and greater righteousness and comes to realize the significance of his actions and to distinguish between good and evil. At this stage he acquires the power to resist satanic promptings in large measure but occasionally he falters and falls but then speedily comes to his own. This stage is described in the Quranic words: "And those who are righteous, when a suggestion from Satan assails them, they remember God: and behold! They begin to see things rightly" (7:202).
5. The fifth is a still higher stage of spiritual progress when the God-fearing man attains such degree of Divine realization that submission to God’s commandments and resignation to His decrees becomes, as it were, a part of his being and like angels he carries out fully and completely all Divine commandments. This stage is portrayed in the words: "And they do what they are commanded" (16:51).
6. The sixth stage is a much higher stage. At this stage the spiritual way-farer drinks so deep at the fountain of God’s love that he entrusts all his affairs fully into God’s safe keeping and becomes, as it were, a lifeless instrument in God’s hands which He uses as He chooses, and all his actions and movements are in perfect unison with God’s will. The Quran gives a graphic description of the believers who have attained this high stage of spiritual progress in the words: "Nay, whoever submits himself completely to Allah, and he is the doer of good, shall have his reward with his Lord. No fear shall come upon such, neither shall they grieve" (2:113).
7. The final and most developed stage of spiritual perfection is described in the Quranic words: "Then we perfect it into another creation. So blessed is Allah, the Best of creators" (23:15). At this stage the God-intoxicated believer is a totally changed being, a quite new creation. In the sixth stage he had completely subordinated his will to the will of God so much so that God’s will had become his will; at this stage, however, his will becomes, as it were, the will of his Creator and Lord and he attains to such high degree of spiritual perfection that Divine attributes become increasingly reflected in the mirror of his heart and he becomes a manifestation of God’s beauty and majesty. His hands and feet become, so to say, God’s own hands and feet and he speaks with God’s own tongue. "He does not speak out of his own desire. It is nothing but pure revelation that has been revealed by God," says the Quran (53:4).
The words "We are not neglectful of the creation" signify that God has not neglected to make full provision for man’s both physical and spiritual developments. From the next verse the Surah proceeds to mention some of those things on which man’s physical as well as his spiritual life depends.
c
78:13.
888
如果 “天园” 可算作精神发展的最后阶段, 本章前十节经文中所叙述的六个精神发展阶段就变成七个阶段。如果天园 (23.12) 被打算为精神进步的最后阶段。同样地, 如果把精液形成以前的预备阶段加在胚胎发育的第六阶段上, 那么这个数目也是七。这样, 本节经文提到的 “精神天国中七条道路”, 与13-15节中提到的身体发展的七个阶段相一致。
c
78:13.
2522A
Important Words:
طرائق (stages of heaven) is the plural of طریقة which means, a way, course, rule, mode or manner of acting or conduct; the way or course of an event; a line; streak or stripe in a thing; stage of heaven; a web; or a tall palm-tree. طرائق means, stages of heaven, so called because they lie one above another. طرائق الدھر means, the vicissitudes of times or fortune. According to Raghib اطباق السماء (stages of heaven) are called طرائق (Lane & Aqrab). See also 20:64.
Commentary:
The six stages of spiritual progress described in the first twelve verses of this Surah become seven if "Paradise" (v. 12) be counted as the last stage of spiritual development when man attains the object of his creation. Similarly, if the preparatory stage previous to the formation of the sperm (referred to in v. 13) be added to the six stages of the embryonic development, this number also becomes seven. Thus the seven stages to which reference has been made in this verse correspond to the seven stages of the physical development of man mentioned in vv. 13-15. It is through these seven stages that man has to pass in order to achieve the highest point of spiritual development. These seven spiritual stages are as follows:
1. The first stage may be called the stage of lack of spiritual perception or that of spiritual feelinglessness. At this stage, like inanimate things, a person is completely devoid of all capacity to distinguish between right or wrong or good or evil. He is devoid of any high aims and his whole life seems to consist in providing for and meeting his physical needs. This stage of spiritual lifelessness is described by the Quran in the words "Then your hearts became hardened after that till they were like stones or harder still" (2:75).
2. The second stage may be likened to vegetable life when, like vegetables, man comes to develop some capacity and power to grow and make spiritual progress, but spiritually he is yet too weak adequately to defend himself against the onslaughts of evil beings and spirits. This stage is described in the Quranic words:
"And if you invite them to guidance, they hear not. And thou seest them looking towards thee, but they see not" (7:199).
3. The third stage may be called the animal stage when spiritually a person is no better than animals, when on being called he hears the voice of the caller but does not understand the significance or meaning of the call. The Quran beautifully describes the spiritual condition of such people in the words: "They have hearts but they comprehend not therewith, and they have eyes but they see not therewith, and they have ears but they hear not therewith. They are like cattle; nay, they are even more astray" (7:180).
4. The fourth stage is reached when the believer happens to develop greater love for God and greater righteousness and comes to realize the significance of his actions and to distinguish between good and evil. At this stage he acquires the power to resist satanic promptings in large measure but occasionally he falters and falls but then speedily comes to his own. This stage is described in the Quranic words: "And those who are righteous, when a suggestion from Satan assails them, they remember God: and behold! They begin to see things rightly" (7:202).
5. The fifth is a still higher stage of spiritual progress when the God-fearing man attains such degree of Divine realization that submission to God’s commandments and resignation to His decrees becomes, as it were, a part of his being and like angels he carries out fully and completely all Divine commandments. This stage is portrayed in the words: "And they do what they are commanded" (16:51).
6. The sixth stage is a much higher stage. At this stage the spiritual way-farer drinks so deep at the fountain of God’s love that he entrusts all his affairs fully into God’s safe keeping and becomes, as it were, a lifeless instrument in God’s hands which He uses as He chooses, and all his actions and movements are in perfect unison with God’s will. The Quran gives a graphic description of the believers who have attained this high stage of spiritual progress in the words: "Nay, whoever submits himself completely to Allah, and he is the doer of good, shall have his reward with his Lord. No fear shall come upon such, neither shall they grieve" (2:113).
7. The final and most developed stage of spiritual perfection is described in the Quranic words: "Then we perfect it into another creation. So blessed is Allah, the Best of creators" (23:15). At this stage the God-intoxicated believer is a totally changed being, a quite new creation. In the sixth stage he had completely subordinated his will to the will of God so much so that God’s will had become his will; at this stage, however, his will becomes, as it were, the will of his Creator and Lord and he attains to such high degree of spiritual perfection that Divine attributes become increasingly reflected in the mirror of his heart and he becomes a manifestation of God’s beauty and majesty. His hands and feet become, so to say, God’s own hands and feet and he speaks with God’s own tongue. "He does not speak out of his own desire. It is nothing but pure revelation that has been revealed by God," says the Quran (53:4).
The words "We are not neglectful of the creation" signify that God has not neglected to make full provision for man’s both physical and spiritual developments. From the next verse the Surah proceeds to mention some of those things on which man’s physical as well as his spiritual life depends.
b
78:13.
1988
The six stages of spiritual progress described in the first ten verses of this Surah become seven if "Paradise" (v. 12) be counted as the last stage of spiritual development. Similarly, if the preparatory stage previous to the formation of the sperm (v. 13) be added to the six stages of the embryonic development, this number also becomes seven. Thus the 'seven ways in the spiritual heaven' to which reference has been made in this verse correspond to the seven stages of the physical development of man mentioned in vv. 13-15.
إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ وَإِن كُنَّا لَمُبْتَلِينَ
29:16.
29:16.
29:16.
Commentary:
God tried the people of Noah first by bestowing favours upon them and then by visiting them with punishment when they showed their ingratitude by rejecting His Messenger.
The words إن کنا لمبتلین may be of general application meaning that it is an invariable practice of God that He tries men sometimes by bestowing favours upon them and sometimes by visiting them with punishment for their misdeeds.
e
29:16.
c
29:16.
2533
Commentary:
God tried the people of Noah first by bestowing favours upon them and then by visiting them with punishment when they showed their ingratitude by rejecting His Messenger.
The words إن کنا لمبتلین may be of general application meaning that it is an invariable practice of God that He tries men sometimes by bestowing favours upon them and sometimes by visiting them with punishment for their misdeeds.
c
29:16.
فَلَمَّا جَآءَ ٱلسَّحَرَةُ قَالُوا۟ لِفِرْعَوْنَ أَئِنَّ لَنَا لَأَجْرًا إِن كُنَّا نَحْنُ ٱلْغَٰلِبِينَ
The sorcerers seemed to be professional traders in sorcery whose standard of morality was very low.
Commentary:
The words, 'shall we have a reward if we are the winners,' show (1) that the magicians were professional sorcerers whose standard of morality was very low; and (2) that they were not sure of their success.
2732
Commentary:
The words, 'shall we have a reward if we are the winners,' show (1) that the magicians were professional sorcerers whose standard of morality was very low; and (2) that they were not sure of their success.
2112
The sorcerers seemed to be professional traders in sorcery whose standard of morality was very low.
تَٱللَّهِ إِن كُنَّا لَفِى ضَلَٰلٍ مُّبِينٍ
ذِكْرَىٰ وَمَا كُنَّا ظَٰلِمِينَ
وَقَالَ ٱلَّذِينَ كَفَرُوٓا۟ أَءِذَا كُنَّا تُرَٰبًا وَءَابَآؤُنَآ أَئِنَّا لَمُخْرَجُونَ
13:6; 37:17; 50:4.
13:6; 37:17; 50:4.
13:6; 37:17; 50:4.
Commentary:
This and the next few verses deal with a worn out and hackneyed objection of disbelievers about life after death. It further says that these people—the Arabs, have completely despaired of their future. They do not believe that the appearance of the Holy Prophet will raise them from a degraded and corrupt people into a living nation and therefore instead of accepting him, they oppose him.
a
13:6; 37:17; 50:4.
a
13:6; 37:17; 50:4.
2859
Commentary:
This and the next few verses deal with a worn out and hackneyed objection of disbelievers about life after death. It further says that these people—the Arabs, have completely despaired of their future. They do not believe that the appearance of the Holy Prophet will raise them from a degraded and corrupt people into a living nation and therefore instead of accepting him, they oppose him.
a
13:6; 37:17; 50:4.
وَلَٰكِنَّآ أَنشَأْنَا قُرُونًا فَتَطَاوَلَ عَلَيْهِمُ ٱلْعُمُرُ ۚ وَمَا كُنتَ ثَاوِيًا فِىٓ أَهْلِ مَدْيَنَ تَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِنَا وَلَٰكِنَّا كُنَّا مُرْسِلِينَ
یعنی موسٰیؑ کی پیشگوئیوں کے باوجود یہودیوں کا انکار اس وجہ سے ہے کہ ان کی عمر لمبی ہو گئی۔ یعنی حضرت موسیٰ علیہ السلام کے بعد بڑی لمبی مدت گزر گئی ہے اور یہ لوگ ان پیشگوئیوں کو بھول گئے ہیں۔
مدین کی طرف دوبارہ جاتے ہوئے موسیٰ علیہ السلام نے محمد رسول اللہ صلی اللہ علیہ وسلم کی پیشگوئی کی تھی اس لئے دوبارہ مدین کا ذکر بھی کیا گیا ہے۔
یعنی موسٰیؑ کی کتاب میں تیری پیشگوئیاں ہیں جو اس وجہ سے کہ تو موسٰیؑ کے بہت بعد پیدا ہوا ہے ایک بیّن ثبوت ہے کہ وہ خدا کی طرف سے ہیں تیرے کہنے پر موسٰیؑ نے ایسی پیشگوئیاں نہیں کیں اور نہ جب موسٰیؑ مدین گیا تو ُتو اس وقت اس کے پاس تھا۔ پس اب جو تجھے نبوت ملی ہے کسی سمجھوتہ کی وجہ سے نہیں ملی بلکہ خدا کی طرف سے ملی ہے اور خدا ہی رسول بھیجا کرتا ہے۔
Ages passed and a long line of Prophets appeared after Moses and they preached their Messages, yet none of these Prophets ever claimed to be 'the Prophet like unto Moses' about whom Moses had made the prophecy mentioned in Deut. 18: 18, till the Qur’an was revealed and it claimed that the grand prophecy of Moses had been fulfilled in the person of the Holy Prophet of Islam (73:16). So the prophecy evidently was from God and could not have been put into his mouth by the Holy Prophet who came centuries after him. The people of Moses had almost forgotten this and other prophecies concerning the Holy Prophet on account of the lapse of time.
These words refer to a striking resemblance of the Holy Prophet with Moses. Like Moses who lived in Midian for ten years among a strange people and then went back to Egypt to reclaim his oppressed people from the bondage of Pharaoh, the Holy Prophet lived in Medina for ten years and then came to Mecca to conquer it.
Commentary:
This verse alludes to two more significant facts: (1) Ages passed and a long line of Prophets appeared after Moses and they preached their messages, yet none of these Prophets ever claimed to be "that Prophet" about whom Moses had made the prophecy mentioned in Deut. 18:18, till the Quran was revealed and it claimed that the grand prophecy of Moses had been fulfilled in the person of the Holy Prophet of Islam (73:16). (2) The words "And thou wast not a dweller among the people of Midian, rehearsing Our signs unto them" refer to a striking resemblance of the Holy Prophet with Moses. According to the prophecy (Deut. 18:18) the Promised Prophet was to be like unto Moses, and what greater similarity there could be between these two noble Prophets than that Moses had to flee for life from Egypt, where he was born and brought up, to Midian where for ten long years he lived among a strange people, and then went back to Egypt, armed with Divine authority to free and reclaim his depressed people, from the bondage of Pharaoh. Likewise the Prophet of Islam had to leave Mecca where he was born and brought up and then for ten years he lived in Medina among a people who were not of his kith and kin, and again in pursuance of Divine command marched forth to conquer Mecca at the head of an army of ten thousand saints to fulfil another prophecy of the Bible (Deut. 33:2).
2
یعنی موسٰیؑ کی پیشگوئیوں کے باوجود یہودیوں کا انکار اس وجہ سے ہے کہ ان کی عمر لمبی ہو گئی۔ یعنی حضرت موسیٰ علیہ السلام کے بعد بڑی لمبی مدت گزر گئی ہے اور یہ لوگ ان پیشگوئیوں کو بھول گئے ہیں۔
3
مدین کی طرف دوبارہ جاتے ہوئے موسیٰ علیہ السلام نے محمد رسول اللہ صلی اللہ علیہ وسلم کی پیشگوئی کی تھی اس لئے دوبارہ مدین کا ذکر بھی کیا گیا ہے۔
4
یعنی موسٰیؑ کی کتاب میں تیری پیشگوئیاں ہیں جو اس وجہ سے کہ تو موسٰیؑ کے بہت بعد پیدا ہوا ہے ایک بیّن ثبوت ہے کہ وہ خدا کی طرف سے ہیں تیرے کہنے پر موسٰیؑ نے ایسی پیشگوئیاں نہیں کیں اور نہ جب موسٰیؑ مدین گیا تو ُتو اس وقت اس کے پاس تھا۔ پس اب جو تجھے نبوت ملی ہے کسی سمجھوتہ کی وجہ سے نہیں ملی بلکہ خدا کی طرف سے ملی ہے اور خدا ہی رسول بھیجا کرتا ہے۔
2908
Commentary:
This verse alludes to two more significant facts: (1) Ages passed and a long line of Prophets appeared after Moses and they preached their messages, yet none of these Prophets ever claimed to be "that Prophet" about whom Moses had made the prophecy mentioned in Deut. 18:18, till the Quran was revealed and it claimed that the grand prophecy of Moses had been fulfilled in the person of the Holy Prophet of Islam (73:16). (2) The words "And thou wast not a dweller among the people of Midian, rehearsing Our signs unto them" refer to a striking resemblance of the Holy Prophet with Moses. According to the prophecy (Deut. 18:18) the Promised Prophet was to be like unto Moses, and what greater similarity there could be between these two noble Prophets than that Moses had to flee for life from Egypt, where he was born and brought up, to Midian where for ten long years he lived among a strange people, and then went back to Egypt, armed with Divine authority to free and reclaim his depressed people, from the bondage of Pharaoh. Likewise the Prophet of Islam had to leave Mecca where he was born and brought up and then for ten years he lived in Medina among a people who were not of his kith and kin, and again in pursuance of Divine command marched forth to conquer Mecca at the head of an army of ten thousand saints to fulfil another prophecy of the Bible (Deut. 33:2).
2219
Ages passed and a long line of Prophets appeared after Moses and they preached their Messages, yet none of these Prophets ever claimed to be 'the Prophet like unto Moses' about whom Moses had made the prophecy mentioned in Deut. 18: 18, till the Qur’an was revealed and it claimed that the grand prophecy of Moses had been fulfilled in the person of the Holy Prophet of Islam (73:16). So the prophecy evidently was from God and could not have been put into his mouth by the Holy Prophet who came centuries after him. The people of Moses had almost forgotten this and other prophecies concerning the Holy Prophet on account of the lapse of time.
2219A
These words refer to a striking resemblance of the Holy Prophet with Moses. Like Moses who lived in Midian for ten years among a strange people and then went back to Egypt to reclaim his oppressed people from the bondage of Pharaoh, the Holy Prophet lived in Medina for ten years and then came to Mecca to conquer it.
وَإِذَا يُتْلَىٰ عَلَيْهِمْ قَالُوٓا۟ ءَامَنَّا بِهِۦٓ إِنَّهُ ٱلْحَقُّ مِن رَّبِّنَآ إِنَّا كُنَّا مِن قَبْلِهِۦ مُسْلِمِينَ
13:37; 39:12-13; 72:21.
Commentary:
The verse means to say that when prophecies about the revelation of the Quran and the Holy Prophet are recited to them—"the People of the Book," the God-fearing among them believe in it—the Quran—saying that they had already expected such a revelation to come.
a
13:37; 39:12-13; 72:21.
2915
Commentary:
The verse means to say that when prophecies about the revelation of the Quran and the Holy Prophet are recited to them—"the People of the Book," the God-fearing among them believe in it—the Quran—saying that they had already expected such a revelation to come.
وَمَا كَانَ رَبُّكَ مُهْلِكَ ٱلْقُرَىٰ حَتَّىٰ يَبْعَثَ فِىٓ أُمِّهَا رَسُولًا يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِنَا ۚ وَمَا كُنَّا مُهْلِكِى ٱلْقُرَىٰٓ إِلَّا وَأَهْلُهَا ظَٰلِمُونَ
اردو میں بستی کی جمع بستیاں بغیر خاص ضرورت کے نہیں آتی اور عربی میں بستیوں سے مراد ملک ہوتا ہے۔
6:132; 11:118; 20:135; 26:209.
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Reformer in the present time.
6:132; 11:118; 20:135; 26:209.
Commentary:
Two laws have been enunciated in this verse: (1) No people are punished until God has first raised among them a Messenger who warns them of the impending punishment and exhorts them to repent and give up their evil ways. (2) No people are punished unless they have given themselves up to sin and iniquity and have completely closed the doors of repentance upon themselves.
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Messenger in the present time. That Divine Messenger appeared in the fullness of time in the person of Ahmad, the Promised Messiah and Holy Founder of the Ahmadiyya Movement.
a
6:132; 11:118; 20:135; 26:209.
965
最近五六十年中, 饥馑、战争、地震和瘟疫等天然灾难异乎寻常地频繁和普遍发生, 正呼求着一个现代宗教复兴者的出现。
3
اردو میں بستی کی جمع بستیاں بغیر خاص ضرورت کے نہیں آتی اور عربی میں بستیوں سے مراد ملک ہوتا ہے۔
c
6:132; 11:118; 20:135; 26:209.
2920
Commentary:
Two laws have been enunciated in this verse: (1) No people are punished until God has first raised among them a Messenger who warns them of the impending punishment and exhorts them to repent and give up their evil ways. (2) No people are punished unless they have given themselves up to sin and iniquity and have completely closed the doors of repentance upon themselves.
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Messenger in the present time. That Divine Messenger appeared in the fullness of time in the person of Ahmad, the Promised Messiah and Holy Founder of the Ahmadiyya Movement.
a
6:132; 11:118; 20:135; 26:209.
2226
The unusual frequency and universality of natural calamities in the form of famines, wars, earthquakes and epidemics during the last five or six decades call for the appearance of a Divine Reformer in the present time.
وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ فَإِذَآ أُوذِىَ فِى ٱللَّهِ جَعَلَ فِتْنَةَ ٱلنَّاسِ كَعَذَابِ ٱللَّهِ وَلَئِن جَآءَ نَصْرٌ مِّن رَّبِّكَ لَيَقُولُنَّ إِنَّا كُنَّا مَعَكُمْ ۚ أَوَلَيْسَ ٱللَّهُ بِأَعْلَمَ بِمَا فِى صُدُورِ ٱلْعَٰلَمِينَ
4:142.
4:142.
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always to be found in the ranks of believers persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand, they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of Truth is gaining ground.
4:142.
Commentary:
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of truth is gaining ground.
d
4:142.
b
4:142.
2947
Commentary:
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of truth is gaining ground.
b
4:142.
2241
In contrast to the unflinching faith which early Muslims exhibited under the severest trials and which true believers have demonstrated in every age, there are always to be found in the ranks of believers persons so weak of faith that they flinch under ordinary privations and are ready rather to renounce their faith than suffer loss. On the other hand, they are always on the lookout to claim comradeship with believers when they see that Divine help is coming to them (believers) and the cause of Truth is gaining ground.
وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَآ أَخْرِجْنَا نَعْمَلْ صَٰلِحًا غَيْرَ ٱلَّذِى كُنَّا نَعْمَلُ ۚ أَوَلَمْ نُعَمِّرْكُم مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَآءَكُمُ ٱلنَّذِيرُ ۖ فَذُوقُوا۟ فَمَا لِلظَّٰلِمِينَ مِن نَّصِيرٍ
7:54; 26:103; 32:13; 39:59.
7:54; 26:103; 32:13; 39:59.
7:54; 26:103; 32:13; 39:59.
Important Words:
یصطرخون (cry for help) is derived from اصطرخ which is synonymous with صرخ which means, he raised his voice; called out; cried or cried vehemently or for help (Lane).
e
7:54; 26:103; 32:13; 39:59.
c
7:54; 26:103; 32:13; 39:59.
3205
Important Words:
یصطرخون (cry for help) is derived from اصطرخ which is synonymous with صرخ which means, he raised his voice; called out; cried or cried vehemently or for help (Lane).
c
7:54; 26:103; 32:13; 39:59.
۞ وَمَآ أَنزَلْنَا عَلَىٰ قَوْمِهِۦ مِنۢ بَعْدِهِۦ مِن جُندٍ مِّنَ ٱلسَّمَآءِ وَمَا كُنَّا مُنزِلِينَ
فَأَغْوَيْنَٰكُمْ إِنَّا كُنَّا غَٰوِينَ
The leaders of disbelief will say to their followers: 'You yourselves chose to follow us, and since we ourselves had gone astray, you could expect nothing better from us.' It was a case of blind leading the blind.
Commentary:
In vv. 30, 31 above the leaders of disbelief had refused to plead guilty to the charge that they had led their followers astray by saying that they had no power or authority over them; in the verse under comment they plead guilty to the charge of misleading them. The seeming contradiction is, in reality, no contradiction. The verse means to say that leaders of disbelief will say to their followers: "You yourselves chose to follow us, and since we ourselves had gone astray, you could expect nothing better from us. It was a case of blind leading the blind."
3294
Commentary:
In vv. 30, 31 above the leaders of disbelief had refused to plead guilty to the charge that they had led their followers astray by saying that they had no power or authority over them; in the verse under comment they plead guilty to the charge of misleading them. The seeming contradiction is, in reality, no contradiction. The verse means to say that leaders of disbelief will say to their followers: "You yourselves chose to follow us, and since we ourselves had gone astray, you could expect nothing better from us. It was a case of blind leading the blind."
2479
The leaders of disbelief will say to their followers: 'You yourselves chose to follow us, and since we ourselves had gone astray, you could expect nothing better from us.' It was a case of blind leading the blind.
وَقَالُوا۟ مَا لَنَا لَا نَرَىٰ رِجَالًا كُنَّا نَعُدُّهُم مِّنَ ٱلْأَشْرَارِ
The reference in the words, 'the men,' is to the believers.
Commentary:
The reference in the word "the men" is to the believers.
3423
Commentary:
The reference in the word "the men" is to the believers.
2549
The reference in the words, 'the men,' is to the believers.
وَإِذْ يَتَحَآجُّونَ فِى ٱلنَّارِ فَيَقُولُ ٱلضُّعَفَٰٓؤُا۟ لِلَّذِينَ ٱسْتَكْبَرُوٓا۟ إِنَّا كُنَّا لَكُمْ تَبَعًا فَهَلْ أَنتُم مُّغْنُونَ عَنَّا نَصِيبًا مِّنَ ٱلنَّارِ
a
7:39; 14:22; 34:32.
b
14:22.
a
7:39; 14:22; 28:64; 33:68; 34:32.
b
14:22; 29:13; 33:69.
a
7:39; 14:22; 34:32.
b
14:22.
فَلَمَّا رَأَوْا۟ بَأْسَنَا قَالُوٓا۟ ءَامَنَّا بِٱللَّهِ وَحْدَهُۥ وَكَفَرْنَا بِمَا كُنَّا بِهِۦ مُشْرِكِينَ
10:52, 91.
10:52, 91.
10:52, 91.
a
10:52, 91.
a
10:52, 91.
a
10:52, 91.
لِتَسْتَوُۥا۟ عَلَىٰ ظُهُورِهِۦ ثُمَّ تَذْكُرُوا۟ نِعْمَةَ رَبِّكُمْ إِذَا ٱسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا۟ سُبْحَٰنَ ٱلَّذِى سَخَّرَ لَنَا هَٰذَا وَمَا كُنَّا لَهُۥ مُقْرِنِينَ
11:42; 23:29.
Important Words:
مقرنین (capable of subduing) is derived from قرن. They say أقرن للشیء و أقرن الشیء i.e. he had the power and the strength to do the thing, he had the requisite ability and strength for it. مقرنین means, having the power or being able to do a thing (Aqrab).
a
11:42; 23:29.
3650
Important Words:
مقرنین (capable of subduing) is derived from قرن. They say أقرن للشیء و أقرن الشیء i.e. he had the power and the strength to do the thing, he had the requisite ability and strength for it. مقرنین means, having the power or being able to do a thing (Aqrab).
إِنَّآ أَنزَلْنَٰهُ فِى لَيْلَةٍ مُّبَٰرَكَةٍ ۚ إِنَّا كُنَّا مُنذِرِينَ
97:2.
«古兰经» 上也有称为 “命运之夜” (97:2)。根据可信的圣训, “命运之夜” 通常降临在斋月{رَمَضَان, Ramadan--------«古兰经» 开始被启示的月 (2:186)} 的最后十夜,确切地说, 在这个月的第二十四夜就是这个 “命运之夜” (مُسْنَد, Musnad 和 جَرِيْر, Jarir),
“有福之夜” 或 “命运之夜” 是 «古兰经» 上对一个时期的比喻, 那时整个大地表面笼罩在一片精神黑暗之中, 宗教复兴者受召以感化人类, 使腐败的人类精神面目焕然一新。使人类得到最伟大的领路人和最完美的真主经典的这一夜确可称之谓 “命运之夜”。这一夜也可视为 «古兰经» 正受到不断启示的整个时期。
97:2.
Elsewhere in the Qur’an, it is called the "Night of Destiny" (97:2). According to authentic traditions of the Holy Prophet, the "Night of Destiny" generally falls in the last ten nights of Ramadan, the month in which the Qur’an began to be revealed (2:186), to be exact, on its 24th night (Musnad & Jarir). The blessed night, or the "Night of Destiny," is the Quranic metaphor for a period of time when spiritual darkness enshrouds the entire face of the earth and a Divine Reformer is raised to reclaim and regenerate corrupt humanity. The night which gave to humanity its greatest Teacher and the last and most perfect Divine Law was, indeed the "Night of Destiny" for it. This night may also be taken as covering the whole period in which the Qur’an continued to be revealed.
97:2.
Commentary:
In this verse the Quran is stated to have been revealed in the blessed night which elsewhere is called لیلة القدر i.e. the "Night of Destiny" (97:2). According to authentic traditions of the Holy Prophet, the "Night of Destiny" falls in the last ten nights of Ramadan, the month in which the Quran began to be revealed (2:186), to be exact, on its 24th night (Masnad & Jarir). The blessed night, or the "Night of Destiny", is the Quranic metaphor for a period of time when spiritual darkness enshrouds the entire face of the earth and mankind wallows in the quagmire of sin and iniquity. It is then that a Divine Reformer is raised to reclaim and regenerate corrupt humanity. The night which gave to humanity its greatest Teacher and the last and most perfect Divine Law, was indeed a "Night of Destiny" for it. The blessed night or the "Night of Destiny" may also be taken as covering the whole period in which the Quran continued to be revealed.
c
97:2.
1237
«古兰经» 上也有称为 “命运之夜” (97:2)。根据可信的圣训, “命运之夜” 通常降临在斋月{رَمَضَان, Ramadan--------«古兰经» 开始被启示的月 (2:186)} 的最后十夜,确切地说, 在这个月的第二十四夜就是这个 “命运之夜” (مُسْنَد, Musnad 和 جَرِيْر, Jarir),
“有福之夜” 或 “命运之夜” 是 «古兰经» 上对一个时期的比喻, 那时整个大地表面笼罩在一片精神黑暗之中, 宗教复兴者受召以感化人类, 使腐败的人类精神面目焕然一新。使人类得到最伟大的领路人和最完美的真主经典的这一夜确可称之谓 “命运之夜”。这一夜也可视为 «古兰经» 正受到不断启示的整个时期。
c
97:2.
3701
Commentary:
In this verse the Quran is stated to have been revealed in the blessed night which elsewhere is called لیلة القدر i.e. the "Night of Destiny" (97:2). According to authentic traditions of the Holy Prophet, the "Night of Destiny" falls in the last ten nights of Ramadan, the month in which the Quran began to be revealed (2:186), to be exact, on its 24th night (Masnad & Jarir). The blessed night, or the "Night of Destiny", is the Quranic metaphor for a period of time when spiritual darkness enshrouds the entire face of the earth and mankind wallows in the quagmire of sin and iniquity. It is then that a Divine Reformer is raised to reclaim and regenerate corrupt humanity. The night which gave to humanity its greatest Teacher and the last and most perfect Divine Law, was indeed a "Night of Destiny" for it. The blessed night or the "Night of Destiny" may also be taken as covering the whole period in which the Quran continued to be revealed.
c
97:2.
2692
Elsewhere in the Qur’an, it is called the "Night of Destiny" (97:2). According to authentic traditions of the Holy Prophet, the "Night of Destiny" generally falls in the last ten nights of Ramadan, the month in which the Qur’an began to be revealed (2:186), to be exact, on its 24th night (Musnad & Jarir). The blessed night, or the "Night of Destiny," is the Quranic metaphor for a period of time when spiritual darkness enshrouds the entire face of the earth and a Divine Reformer is raised to reclaim and regenerate corrupt humanity. The night which gave to humanity its greatest Teacher and the last and most perfect Divine Law was, indeed the "Night of Destiny" for it. This night may also be taken as covering the whole period in which the Qur’an continued to be revealed.