لَّهُمَا
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "لَّهُمَا".
۞ وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا ۚ إِمَّا يَبْلُغَنَّ عِندَكَ ٱلْكِبَرَ أَحَدُهُمَآ أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًا كَرِيمًا
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
从这节经文起, 开始讲那些行为的原则与法规。一个民族遵守这些原则和法规, 就能保全他们组织的完整, 使它不会解体和腐败。信仰唯一的安拉, 必须放在头等重要的位置, 并且谴责 شِرْك (Shirk--------设立与安拉同等的崇拜对象), 因为相信安拉的独一性, 是生出一切善行的种籽。这种信仰的缺少, 是一切罪恶的根源。这既是自然法则, 又是这本经律的基础。这本经律的全部法则的基础是信仰安拉的独一性, 这一明显的事实勿需再加说明; 即使是自然法则和一切科学进步也是以此为基础的。因为假设有一个以上的主宰, 那么, 必然会有一个以上的自然法则。可是, 如果没有一个一定的统一的自然法则的话, 那么, 一切科学进步就会终止, 因为一切科学发现和发明都是由于相信整个宇宙都充满着一种有一定程序的、不变的系统而产生的。这一节经文中制定的第二个重要律令是关于人类的道德行为的。他们对双亲的责任形成律令的最重要的部份, 因为首先指导人们崇拜安拉的是他们的双亲, 而且父母的镜子能反映出安拉的常德, 是安拉的常德在较小的和人的规范内被给与实际的表现。有关安拉的律令是消极的, 而关于双亲的律令却是积极的。人们被告知, 由于人们不可能报答安拉的恩赐, 但他们至少不做شِرْك (Shirk) 这种事。但是对双亲他们是能够报答他们的慈爱和恩情的, 虽然只是很不够的, 但他们得到一个明确的律令, 对父母要温顺宽厚。
阿拉伯语言中, اُفْ (Uff) 这个单词用以表示用话说出一个人的嫌恶的心情, 而نَهْر (Nahr) 用以表示以实际行动来表达嫌恶的心情。把这两个单词合起来, 这节经文的意思是, 一个人切不要对他双亲讲刺耳的话, 更不能苛刻粗暴地对待他们。
اس آیت سے ثابت ہے کہ قرآن کریم میں کئی جگہ خطاب محمد رسول اللہ صلی اللہ علیہ وسلم سے ہوتا ہے مگر مراد آپ کی امت ہوتی ہے کیونکہ یہ حکم ماں باپ سے سلوک کا ہے اور آپ کے والد آپ کی پیدائش سے پہلے اور آپ کی والدہ آپ کے بلوغ سے پہلے فوت ہو گئی تھیں۔
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and render it safe against disintegration and decline. Pride of place is given to belief in the Oneness of God and condemnation of Shirk (setting up equals with Allah), because belief in Divine Unity is a seed out of which grow all virtues, and lack of which lies at the root of all sins. It constitutes the basis and the foundation for both the law of nature and the law of the Shari‘ah. That the whole law of the Shari‘ah is based on belief in the Unity of God is too patent a reality to need any explanation; but even the law of nature and all scientific progress are also based on it. For, if it be supposed that there are more gods than one, it necessarily follows that there are more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will come to an end, because all the discoveries and inventions m
In Arabic the word Uff is used to express one’s disgust by words of mouth and Nahr is used to express it by actual deed. By combining these two words the verse means that one should never speak harshly to one’s parents, much less act unkindly towards them.
2:84; 4:37; 12:41; 41:15.
6:152; 29:9; 31:15; 46:16.
Important Words:
اف (a word expressive of disgust) is derived from اف (affa) which means, he said اف (uff) by reason of anxiety or disquietude of mind, or by reason of vexation, distress of mind or disgust. اف is a word expressive of vexation, distress of mind or disgust, dislike, displeasure or hatred; dirt of the ear or paring of the nail; alas, woe or fie. They say اف لك i.e. fie upon thee! The Quranic expression فلا تقل لھما اف means, And say not thou to them اف i.e. do not thou deem anything of their affairs burdensome nor be contracted in bosom thereby, nor be tough or harsh or coarse to them; or do not thou say to them anything expressive of the least disgust (Lane & Aqrab).
ولا تنھرھما (nor reproach them). نھر means, he chid him; he checked him, restrained him or forbade him, with rough speech. (Lane & Aqrab).
کریما (excellent) is derived from کرم which means, it was or became highly esteemed or valued; excellent, precious or rare. They say کرمت ارضه i.e. his land was or became productive or fertile. اکرمه means, he treated him with honour or courtesy. کریم therefore means, generous; noble; high-born; highly esteemed or valued; excellent, precious or rare. It is the contrary of لئیم which means, ignoble; low-born, etc. (Lane & Aqrab).
Commentary:
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and make it safe against disintegration and decline.
In this connection pride of place is given to the maintenance of belief in the Unity and Oneness of God and refutation of shirk (setting up equals with God), because it is in the heyday of their glory and splendour that a people fall a prey to superstitious ideas and idolatrous practices. In fact shirk is at the root of all sins. Man sins because he lacks true faith in God and His attributes. Belief in the Unity of God is like a seed out of which grow all virtues. It is the pivot round which the teachings of all religions and codes of morality revolve. This belief constitutes the basis and the foundation for both the law of nature and the Law of Shari‘ah. That the Law of Shari‘ah is based on belief in the Unity of God is too patent a fact to need any explanation; but even the law of nature and all scientific progress are also based on it. For if it be supposed that there are more gods than one, it necessarily follows that there is more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will have come to an end, because all the discoveries and inventions made by science are due to the belief that an ordered, fixed and unchangeable system pervades the whole universe. Without such a belief man could never have devoted his attention and labour to fathom the secrets of the unknown. The second most important precept laid down in the verse under comment concerns man’s moral conduct. His obligations towards his parents form the most important part of it, because it is the parents who first of all direct our attention to God. It is in the parental mirror that the Divine attributes of Mercy, Compassion, Love and Providence are reflected and on a minor human scale are given practical expression. They point to the Being from Whom all things take their origin. The long chain of man’s parentage shows that his existence is not the result of mere accident or chance. It turns our thoughts to the Great Originator and Creator. It also shows that a great and noble purpose underlies the creation of man.
The commandment given in relation to God is negative. Man is told that as it is not possible for him to make a return of God’s favours, he should at least refrain from shirk (setting up equals with Him). In the case of parents, however, he is given a positive commandment, because he is in a position to return their love and kindness, though only very inadequately. So he is commanded to be generous to them.
The words, with thee, are significant. They show that when the parents of a person are dependent on him and live with him, he must be specially on his guard against using any harsh words about them. The words have been added because when a man’s parents are living with him, there is always the likelihood for differences to arise and consequently for the embitterment of mutual relations. Moreover, when a person spends his money for another he is inclined to think that he has a right to exercise his authority over him. The Quran therefore has emphasized that extra care should be taken in our relations towards our parents.
In Arabic the word اف (uff) is used to express one’s disgust by words of mouth and نھر (nahr) is used to express it by an actual deed. So by the combination of these two words in this verse the Quran means to say that we should never speak harshly to our parents, much less act unkindly towards them.
b
2:84; 4:37; 12:41; 41:15.
c
6:152; 29:9; 31:15; 46:16.
710
从这节经文起, 开始讲那些行为的原则与法规。一个民族遵守这些原则和法规, 就能保全他们组织的完整, 使它不会解体和腐败。信仰唯一的安拉, 必须放在头等重要的位置, 并且谴责 شِرْك (Shirk--------设立与安拉同等的崇拜对象), 因为相信安拉的独一性, 是生出一切善行的种籽。这种信仰的缺少, 是一切罪恶的根源。这既是自然法则, 又是这本经律的基础。这本经律的全部法则的基础是信仰安拉的独一性, 这一明显的事实勿需再加说明; 即使是自然法则和一切科学进步也是以此为基础的。因为假设有一个以上的主宰, 那么, 必然会有一个以上的自然法则。可是, 如果没有一个一定的统一的自然法则的话, 那么, 一切科学进步就会终止, 因为一切科学发现和发明都是由于相信整个宇宙都充满着一种有一定程序的、不变的系统而产生的。这一节经文中制定的第二个重要律令是关于人类的道德行为的。他们对双亲的责任形成律令的最重要的部份, 因为首先指导人们崇拜安拉的是他们的双亲, 而且父母的镜子能反映出安拉的常德, 是安拉的常德在较小的和人的规范内被给与实际的表现。有关安拉的律令是消极的, 而关于双亲的律令却是积极的。人们被告知, 由于人们不可能报答安拉的恩赐, 但他们至少不做شِرْك (Shirk) 这种事。但是对双亲他们是能够报答他们的慈爱和恩情的, 虽然只是很不够的, 但他们得到一个明确的律令, 对父母要温顺宽厚。
711
阿拉伯语言中, اُفْ (Uff) 这个单词用以表示用话说出一个人的嫌恶的心情, 而نَهْر (Nahr) 用以表示以实际行动来表达嫌恶的心情。把这两个单词合起来, 这节经文的意思是, 一个人切不要对他双亲讲刺耳的话, 更不能苛刻粗暴地对待他们。
1
اس آیت سے ثابت ہے کہ قرآن کریم میں کئی جگہ خطاب محمد رسول اللہ صلی اللہ علیہ وسلم سے ہوتا ہے مگر مراد آپ کی امت ہوتی ہے کیونکہ یہ حکم ماں باپ سے سلوک کا ہے اور آپ کے والد آپ کی پیدائش سے پہلے اور آپ کی والدہ آپ کے بلوغ سے پہلے فوت ہو گئی تھیں۔
b
2:84; 4:37; 12:41; 41:15.
c
6:152; 29:9; 31:15; 46:16.
1953
Important Words:
اف (a word expressive of disgust) is derived from اف (affa) which means, he said اف (uff) by reason of anxiety or disquietude of mind, or by reason of vexation, distress of mind or disgust. اف is a word expressive of vexation, distress of mind or disgust, dislike, displeasure or hatred; dirt of the ear or paring of the nail; alas, woe or fie. They say اف لك i.e. fie upon thee! The Quranic expression فلا تقل لھما اف means, And say not thou to them اف i.e. do not thou deem anything of their affairs burdensome nor be contracted in bosom thereby, nor be tough or harsh or coarse to them; or do not thou say to them anything expressive of the least disgust (Lane & Aqrab).
ولا تنھرھما (nor reproach them). نھر means, he chid him; he checked him, restrained him or forbade him, with rough speech. (Lane & Aqrab).
کریما (excellent) is derived from کرم which means, it was or became highly esteemed or valued; excellent, precious or rare. They say کرمت ارضه i.e. his land was or became productive or fertile. اکرمه means, he treated him with honour or courtesy. کریم therefore means, generous; noble; high-born; highly esteemed or valued; excellent, precious or rare. It is the contrary of لئیم which means, ignoble; low-born, etc. (Lane & Aqrab).
Commentary:
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and make it safe against disintegration and decline.
In this connection pride of place is given to the maintenance of belief in the Unity and Oneness of God and refutation of shirk (setting up equals with God), because it is in the heyday of their glory and splendour that a people fall a prey to superstitious ideas and idolatrous practices. In fact shirk is at the root of all sins. Man sins because he lacks true faith in God and His attributes. Belief in the Unity of God is like a seed out of which grow all virtues. It is the pivot round which the teachings of all religions and codes of morality revolve. This belief constitutes the basis and the foundation for both the law of nature and the Law of Shari‘ah. That the Law of Shari‘ah is based on belief in the Unity of God is too patent a fact to need any explanation; but even the law of nature and all scientific progress are also based on it. For if it be supposed that there are more gods than one, it necessarily follows that there is more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will have come to an end, because all the discoveries and inventions made by science are due to the belief that an ordered, fixed and unchangeable system pervades the whole universe. Without such a belief man could never have devoted his attention and labour to fathom the secrets of the unknown. The second most important precept laid down in the verse under comment concerns man’s moral conduct. His obligations towards his parents form the most important part of it, because it is the parents who first of all direct our attention to God. It is in the parental mirror that the Divine attributes of Mercy, Compassion, Love and Providence are reflected and on a minor human scale are given practical expression. They point to the Being from Whom all things take their origin. The long chain of man’s parentage shows that his existence is not the result of mere accident or chance. It turns our thoughts to the Great Originator and Creator. It also shows that a great and noble purpose underlies the creation of man.
The commandment given in relation to God is negative. Man is told that as it is not possible for him to make a return of God’s favours, he should at least refrain from shirk (setting up equals with Him). In the case of parents, however, he is given a positive commandment, because he is in a position to return their love and kindness, though only very inadequately. So he is commanded to be generous to them.
The words, with thee, are significant. They show that when the parents of a person are dependent on him and live with him, he must be specially on his guard against using any harsh words about them. The words have been added because when a man’s parents are living with him, there is always the likelihood for differences to arise and consequently for the embitterment of mutual relations. Moreover, when a person spends his money for another he is inclined to think that he has a right to exercise his authority over him. The Quran therefore has emphasized that extra care should be taken in our relations towards our parents.
In Arabic the word اف (uff) is used to express one’s disgust by words of mouth and نھر (nahr) is used to express it by an actual deed. So by the combination of these two words in this verse the Quran means to say that we should never speak harshly to our parents, much less act unkindly towards them.
c
2:84; 4:37; 12:41; 41:15.
d
6:152; 29:9; 31:15; 46:16.
1607
With this verse begin those principles and rules of conduct by observing which a people can preserve the integrity of their organization and render it safe against disintegration and decline. Pride of place is given to belief in the Oneness of God and condemnation of Shirk (setting up equals with Allah), because belief in Divine Unity is a seed out of which grow all virtues, and lack of which lies at the root of all sins. It constitutes the basis and the foundation for both the law of nature and the law of the Shari‘ah. That the whole law of the Shari‘ah is based on belief in the Unity of God is too patent a reality to need any explanation; but even the law of nature and all scientific progress are also based on it. For, if it be supposed that there are more gods than one, it necessarily follows that there are more than one law of nature. But in the absence of one fixed and uniform natural law all progress of science will come to an end, because all the discoveries and inventions m
1608
In Arabic the word Uff is used to express one’s disgust by words of mouth and Nahr is used to express it by actual deed. By combining these two words the verse means that one should never speak harshly to one’s parents, much less act unkindly towards them.
وَأَمَّا ٱلْجِدَارُ فَكَانَ لِغُلَٰمَيْنِ يَتِيمَيْنِ فِى ٱلْمَدِينَةِ وَكَانَ تَحْتَهُۥ كَنزٌ لَّهُمَا وَكَانَ أَبُوهُمَا صَٰلِحًا فَأَرَادَ رَبُّكَ أَن يَبْلُغَآ أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةً مِّن رَّبِّكَ ۚ وَمَا فَعَلْتُهُۥ عَنْ أَمْرِى ۚ ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًا
穆撒的精神境界指明了这样一个事实: 由于伊斯兰教的教导是根据律令和原则的与穆撒经典的有些原则有根本不同之处, 因此犹太教徒和穆斯林的真正合作是不可能的。第61-83节经文的详细解释, 见 «大版本的注释本» 1517-1530页。
دیوار سے مراد یہود و نصاریٰ کے بزرگ ہیں۔ یعنی موسٰیؑ اور عیسیٰؑ اور ان کے باپ سے مراد حضرت ابراہیم علیہ السلام اور کَنْز سے مراد وہ علمی خزانہ ہے جسے موسٰیؑ اور عیسیٰ ؑ کی قوموں نے محفوظ کیا ہوا تھا مگر ان کی بے توجہی سے اس کے ضائع ہونے کا خطرہ پیدا ہو گیا تب اسے محمدرسول اللہ صلی اللہ علیہ و سلم نے محفوظ کر دیا یعنی صحیح کلام کو جو بائبل اور انجیل میں تھا محفوظ کر دیا تاکہ جب بھی یہود اور نصاریٰ کو ہوش آئے وہ اس سے فائدہ اٹھا کر محمد رسول اللہ صلی اللہ علیہ و سلم پر ایمان لے آئیں۔
یعنی خداتعالیٰ کی وحی سے کیا ہے۔
The orphan boys are Moses and Jesus, and their righteous father is Abraham. Their treasure was the true teaching bequeathed by them to their peoples which was in danger of being lost through the latter’s irreligiousness. This treasure was safeguarded in the Qur’an in order that when they may awaken to a realization of truth of the Quranic teaching they may accept it.
It was done under Divine command.
The Vision of Moses points to the fact that because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible. For a detailed explanation of v. 61-83, see "The Larger Edition of the Commentary," (pp. 1517-1530).
Commentary:
As already pointed out جدار (the wall) represents the elders of the Jews i.e. Moses, Jesus (18:78) and Abraham of whom the Quran says, "and in the next he will surely be among the righteous" (2:131).
By کنز (treasure) is meant the treasure of divine knowledge which was vouchsafed to Moses and Jesus.
The verse purports to say that God preserved in the Quran the great treasure of spiritual knowledge which was vouchsafed to Moses and Jesus (98:4) and which was in danger of being lost because of the irreligiousness of the Jews and their engrossment in worldly affairs so that, when they awaken to a realization of truth, they may accept it.
The words, as a mercy from thy Lord, mean that the preservation by God of the imperishable part of the teachings of Moses and Jesus in the Quran was an act of mercy on His part because the Jews by their repeated rebellion and transgression had forfeited all title to Divine mercy. But despite their iniquities God had mercy on them and preserved their own treasures of spiritual knowledge in the Quran for their guidance.
The words, I did it not of my own accord, mean that the Holy Prophet had no hand in the preservation of this great treasure of divine knowledge. A reference to this fact has also been made in the words, "Nor does he speak of his own desire" (53:4).
After a perusal of the incidents mentioned in the preceding verses and their explanation it becomes abundantly clear that the Vision of Moses has been mentioned here to point to the following facts:
(a) That it was decreed and was in the fitness of things that the Holy Prophet should appear after Christians who constitute the second part of the Mosaic Dispensation had become corrupt.
(b) That because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible, but salvation without subscribing to Islamic principles was also unthinkable.
(c) That Jews and Christians would refuse to accept the Holy Prophet and would follow their own separate course but they will have to give their allegiance to him in the long run.
(d) That, after a long and fatiguing journey and after having despaired of obtaining real peace and contentment of mind through their own unaided efforts, Jews and Christians would be compelled to take stock of their whole position with the result that they would realize that as their religion had long outlived its usefulness they should have given it up long before.
(e) That after the dawning of this realization upon them, the prophecies concerning them which have been preserved in the Quran will lead Jews and Christians to accept the Holy Prophet.
(f) That after having accepted Islam they will submit themselves to limitations and restrictions which it has imposed upon man to regulate his moral conduct, and that by subduing their unrestrained passions they will become resigned to Divine decree and thus will draw upon themselves God’s grace and will bathe in the sea of His Mercy.
In fact, the Isra’ of Moses constituted a beautiful prelude to the coming Islamic Dispensation which was to supplant the Mosaic Law.
773
穆撒的精神境界指明了这样一个事实: 由于伊斯兰教的教导是根据律令和原则的与穆撒经典的有些原则有根本不同之处, 因此犹太教徒和穆斯林的真正合作是不可能的。第61-83节经文的详细解释, 见 «大版本的注释本» 1517-1530页。
3
دیوار سے مراد یہود و نصاریٰ کے بزرگ ہیں۔ یعنی موسٰیؑ اور عیسیٰؑ اور ان کے باپ سے مراد حضرت ابراہیم علیہ السلام اور کَنْز سے مراد وہ علمی خزانہ ہے جسے موسٰیؑ اور عیسیٰ ؑ کی قوموں نے محفوظ کیا ہوا تھا مگر ان کی بے توجہی سے اس کے ضائع ہونے کا خطرہ پیدا ہو گیا تب اسے محمدرسول اللہ صلی اللہ علیہ و سلم نے محفوظ کر دیا یعنی صحیح کلام کو جو بائبل اور انجیل میں تھا محفوظ کر دیا تاکہ جب بھی یہود اور نصاریٰ کو ہوش آئے وہ اس سے فائدہ اٹھا کر محمد رسول اللہ صلی اللہ علیہ و سلم پر ایمان لے آئیں۔
4
یعنی خداتعالیٰ کی وحی سے کیا ہے۔
2121
Commentary:
As already pointed out جدار (the wall) represents the elders of the Jews i.e. Moses, Jesus (18:78) and Abraham of whom the Quran says, "and in the next he will surely be among the righteous" (2:131).
By کنز (treasure) is meant the treasure of divine knowledge which was vouchsafed to Moses and Jesus.
The verse purports to say that God preserved in the Quran the great treasure of spiritual knowledge which was vouchsafed to Moses and Jesus (98:4) and which was in danger of being lost because of the irreligiousness of the Jews and their engrossment in worldly affairs so that, when they awaken to a realization of truth, they may accept it.
The words, as a mercy from thy Lord, mean that the preservation by God of the imperishable part of the teachings of Moses and Jesus in the Quran was an act of mercy on His part because the Jews by their repeated rebellion and transgression had forfeited all title to Divine mercy. But despite their iniquities God had mercy on them and preserved their own treasures of spiritual knowledge in the Quran for their guidance.
The words, I did it not of my own accord, mean that the Holy Prophet had no hand in the preservation of this great treasure of divine knowledge. A reference to this fact has also been made in the words, "Nor does he speak of his own desire" (53:4).
After a perusal of the incidents mentioned in the preceding verses and their explanation it becomes abundantly clear that the Vision of Moses has been mentioned here to point to the following facts:
(a) That it was decreed and was in the fitness of things that the Holy Prophet should appear after Christians who constitute the second part of the Mosaic Dispensation had become corrupt.
(b) That because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible, but salvation without subscribing to Islamic principles was also unthinkable.
(c) That Jews and Christians would refuse to accept the Holy Prophet and would follow their own separate course but they will have to give their allegiance to him in the long run.
(d) That, after a long and fatiguing journey and after having despaired of obtaining real peace and contentment of mind through their own unaided efforts, Jews and Christians would be compelled to take stock of their whole position with the result that they would realize that as their religion had long outlived its usefulness they should have given it up long before.
(e) That after the dawning of this realization upon them, the prophecies concerning them which have been preserved in the Quran will lead Jews and Christians to accept the Holy Prophet.
(f) That after having accepted Islam they will submit themselves to limitations and restrictions which it has imposed upon man to regulate his moral conduct, and that by subduing their unrestrained passions they will become resigned to Divine decree and thus will draw upon themselves God’s grace and will bathe in the sea of His Mercy.
In fact, the Isra’ of Moses constituted a beautiful prelude to the coming Islamic Dispensation which was to supplant the Mosaic Law.
1717
The orphan boys are Moses and Jesus, and their righteous father is Abraham. Their treasure was the true teaching bequeathed by them to their peoples which was in danger of being lost through the latter’s irreligiousness. This treasure was safeguarded in the Qur’an in order that when they may awaken to a realization of truth of the Quranic teaching they may accept it.
1717A
It was done under Divine command.
1718
The Vision of Moses points to the fact that because Islamic teaching was based on laws and principles which differed fundamentally from some principles of the Mosaic Law, true and real cooperation between Jews and Muslims was impossible. For a detailed explanation of v. 61-83, see "The Larger Edition of the Commentary," (pp. 1517-1530).
فَلَمَّآ أَنْ أَرَادَ أَن يَبْطِشَ بِٱلَّذِى هُوَ عَدُوٌّ لَّهُمَا قَالَ يَٰمُوسَىٰٓ أَتُرِيدُ أَن تَقْتُلَنِى كَمَا قَتَلْتَ نَفْسًۢا بِٱلْأَمْسِ ۖ إِن تُرِيدُ إِلَّآ أَن تَكُونَ جَبَّارًا فِى ٱلْأَرْضِ وَمَا تُرِيدُ أَن تَكُونَ مِنَ ٱلْمُصْلِحِينَ
یعنی جو بنی اسرائیل میں سے تھا اس نے غلطی سے یہ سمجھا کہ وہ مجھے مارنے لگا ہے اور زور سے کہا کہ کل کی طرح تم آج بھی خون کرنا چاہتے ہو۔
The words, who was an enemy to both of them, show that the man referred to was an Egyptian. But if he was an Israelite, as the Bible says, then he must have been in league with the Egyptians and must have reported the previous day’s incident to the authorities and thus was an enemy both to Moses and the Israelite who called Moses for help.
Commentary:
The words "who was an enemy to both of them," show that the man referred to was an Egyptian. But if he was an Israelite as the Bible says then he must have been in league with the Egyptians and must have reported the previous day’s incident to the authorities and thus was an enemy both to Moses and the Israelite who called Moses for help.
2
یعنی جو بنی اسرائیل میں سے تھا اس نے غلطی سے یہ سمجھا کہ وہ مجھے مارنے لگا ہے اور زور سے کہا کہ کل کی طرح تم آج بھی خون کرنا چاہتے ہو۔
2891
Commentary:
The words "who was an enemy to both of them," show that the man referred to was an Egyptian. But if he was an Israelite as the Bible says then he must have been in league with the Egyptians and must have reported the previous day’s incident to the authorities and thus was an enemy both to Moses and the Israelite who called Moses for help.
2209
The words, who was an enemy to both of them, show that the man referred to was an Egyptian. But if he was an Israelite, as the Bible says, then he must have been in league with the Egyptians and must have reported the previous day’s incident to the authorities and thus was an enemy both to Moses and the Israelite who called Moses for help.