مَّثَلُ ٱلَّذِينَ
Appears 3 times in Quran
Occurrences in Quran
Found 3 verses containing "مَّثَلُ ٱلَّذِينَ".
أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُم ۖ مَّسَّتْهُمُ ٱلْبَأْسَآءُ وَٱلضَّرَّآءُ وَزُلْزِلُوا۟ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ مَتَىٰ نَصْرُ ٱللَّهِ ۗ أَلَآ إِنَّ نَصْرَ ٱللَّهِ قَرِيبٌ
3:143; 9:16.
2:178.
12:111.
对伊斯兰教义的接受不是一帆风顺的, 因而穆斯林被提醒, 在他们能够希望达到他们崇高的理想之前, 他们将必须通过严峻的考验、磨炼和苦难。
体现在 “什么时候安拉的帮助才会降临?” 这种可怜的呼救声并不意味着绝望与沮丧, 因为就安拉的先知和他的信者来说, 失望的态度是不可思议的, 与真实的信仰不协调的 (12:88)。实际上, 这句话构成了一个祈求--------诚挚地恳求安拉神速地赐予帮助的一种方式。
وَ لَمَّایَاْ تِکُمْ جملہ حالیہ ہے اور حال کا ترجمہ اردو میں قریب ترین ’’باوجود اس کے‘‘ یا ’’ہوکر‘‘ یا ’’بن کر‘‘ کے لفظ بڑھا کر ہی ہو سکتا ہے۔ اس جگہ ’’باوجود اس کے‘‘ کے الفاظ ہی زیادہ سجتے ہیں اور مطلب بالکل درست رہتا ہے۔
اس جگہ خدا نے نبیوں اور مومنوں پر جو مصائب آتے ہیں ان کی حکمت بتائی ہے۔ فرماتا ہے کہ ہم چاہتے تو انہیں کوئی بھی تکلیف نہ پہنچنے دیتے۔ مگر ہم نے ایسا نہیں کیا بلکہ مخالفوں کے عذاب اور تکلیفیں خدا کے نبیوں اور ان پر ایمان لانے والوں کو برابر پہنچتی رہیں اور اس میں ہماری غرض یہ تھی کہ ان کے دلوں میں دعاؤں کی تحریک زیادہ سے زیادہ پیدا ہوتی رہے اور وہ باربار ہماری طرف جھکیں تا ایک طرف ان کے دلوں میں اللہ تعالیٰ کی محبت بڑھے اور دوسری طرف جب اللہ تعالیٰ کی نصرت معجزانہ طور پر آئے تو ان کے ایمان بڑھیں اور کفار میں سے جو غور کرنے والے ہوں انہیں ہدایت حاصل ہو۔ چنانچہ فرماتا ہ
3:143; 9:16.
See 2:178.
12:111.
Acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through fiery ordeals, trials and tribulations before they could hope to achieve their sublime ideal.
Hatta also means, "so that" (Mughni). The word has also been used in this sense in 63:8.
The pathetic cry for help embodied in the words, When will the help of Allah come, does not denote despair or despondency because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words in reality constitute a prayer—a way of earnestly beseeching God to expedite His help.
3:143; 9:16.
See 2:178.
12:111.
Important Words:
زلزلوا (violently shaken) is from زلزل or زل. They say زلزل الله الارض i.e. God made the earth quake violently or put the earth in a state of convulsion or violent motion. زلزله means, he put him or it in a state of commotion or agitation or violent motion; he put him in a state of great fear or terror. الزلزلة which is the noun-infinitive from زلزل means: (1) violent shaking or commotion; (2) earthquake. The word is also used, especially in its plural form, to denote afflictions, miseries and trials (Aqrab & Lane).
Commentary:
In the preceding two verses God promised believers a reward "without reckoning" and called upon them to strive to bring all the peoples of the world under the banner of Islam so that they might become one people. The fulfilment of this great promise and the attainment of this noble object necessitated unusual sacrifices on the part of the Faithful, to which the verse under comment fittingly draws the attention of Muslims.
Indeed, acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through a fiery ordeal of trials and tribulations before they could hope to achieve their sublime ideal. Incidentally, they were also told that the sufferings and hardships they had already undergone were nothing as compared with the trials that were yet in store for them. They were being mentally prepared to meet the storm which was brewing in Mecca and which reached its culmination in the Battle of the Ditch.
The word الجنة literally meaning garden and translated here as "Heaven" need not necessarily refer to the Heaven vouchsafed to the Faithful in the Hereafter. The word is also used to express a state of success and prosperity in this very world. Nay, God has definitely promised in the Quran that the righteous would have جنة or Heaven even in this life (55:47). In this sense the word "Heaven" in this verse would refer to the great success and prosperity promised to Muslims in the preceding verse.
The word حتی translated as 'until' also means, so that or in order that. According to the latter signification, the verse would mean that God proves or tries the Prophet and the believers with difficulties and hardships and withholds His help from them so that they may invoke it by earnest prayers and supplication. This is a beautiful way by which God manifests His love for the Prophet and his followers. He delights in treating them like children, wishing them to beg of Him so that He may give them.
The pathetic cry for help embodied in the words, when will come the help of Allah? Does not denote despair, because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words are simply a form of prayer, a way of earnestly beseeching God to expedite His help, and not an expression denoting despair and disappointment. The reply given by God in the words, Yea, surely the help of Allah is nigh, also corroborates this interpretation; for, if the words of the Faithful had been expressive of despair, God would certainly not have answered in that loving manner but would have taken notice of it.
a
3:143; 9:16.
b
2:178.
c
12:111.
155
对伊斯兰教义的接受不是一帆风顺的, 因而穆斯林被提醒, 在他们能够希望达到他们崇高的理想之前, 他们将必须通过严峻的考验、磨炼和苦难。
156
体现在 “什么时候安拉的帮助才会降临?” 这种可怜的呼救声并不意味着绝望与沮丧, 因为就安拉的先知和他的信者来说, 失望的态度是不可思议的, 与真实的信仰不协调的 (12:88)。实际上, 这句话构成了一个祈求--------诚挚地恳求安拉神速地赐予帮助的一种方式。
1
وَ لَمَّایَاْ تِکُمْ جملہ حالیہ ہے اور حال کا ترجمہ اردو میں قریب ترین ’’باوجود اس کے‘‘ یا ’’ہوکر‘‘ یا ’’بن کر‘‘ کے لفظ بڑھا کر ہی ہو سکتا ہے۔ اس جگہ ’’باوجود اس کے‘‘ کے الفاظ ہی زیادہ سجتے ہیں اور مطلب بالکل درست رہتا ہے۔
2
اس جگہ خدا نے نبیوں اور مومنوں پر جو مصائب آتے ہیں ان کی حکمت بتائی ہے۔ فرماتا ہے کہ ہم چاہتے تو انہیں کوئی بھی تکلیف نہ پہنچنے دیتے۔ مگر ہم نے ایسا نہیں کیا بلکہ مخالفوں کے عذاب اور تکلیفیں خدا کے نبیوں اور ان پر ایمان لانے والوں کو برابر پہنچتی رہیں اور اس میں ہماری غرض یہ تھی کہ ان کے دلوں میں دعاؤں کی تحریک زیادہ سے زیادہ پیدا ہوتی رہے اور وہ باربار ہماری طرف جھکیں تا ایک طرف ان کے دلوں میں اللہ تعالیٰ کی محبت بڑھے اور دوسری طرف جب اللہ تعالیٰ کی نصرت معجزانہ طور پر آئے تو ان کے ایمان بڑھیں اور کفار میں سے جو غور کرنے والے ہوں انہیں ہدایت حاصل ہو۔ چنانچہ فرماتا ہ
a
3:143; 9:16.
b
See 2:178.
c
12:111.
221
Important Words:
زلزلوا (violently shaken) is from زلزل or زل. They say زلزل الله الارض i.e. God made the earth quake violently or put the earth in a state of convulsion or violent motion. زلزله means, he put him or it in a state of commotion or agitation or violent motion; he put him in a state of great fear or terror. الزلزلة which is the noun-infinitive from زلزل means: (1) violent shaking or commotion; (2) earthquake. The word is also used, especially in its plural form, to denote afflictions, miseries and trials (Aqrab & Lane).
Commentary:
In the preceding two verses God promised believers a reward "without reckoning" and called upon them to strive to bring all the peoples of the world under the banner of Islam so that they might become one people. The fulfilment of this great promise and the attainment of this noble object necessitated unusual sacrifices on the part of the Faithful, to which the verse under comment fittingly draws the attention of Muslims.
Indeed, acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through a fiery ordeal of trials and tribulations before they could hope to achieve their sublime ideal. Incidentally, they were also told that the sufferings and hardships they had already undergone were nothing as compared with the trials that were yet in store for them. They were being mentally prepared to meet the storm which was brewing in Mecca and which reached its culmination in the Battle of the Ditch.
The word الجنة literally meaning garden and translated here as "Heaven" need not necessarily refer to the Heaven vouchsafed to the Faithful in the Hereafter. The word is also used to express a state of success and prosperity in this very world. Nay, God has definitely promised in the Quran that the righteous would have جنة or Heaven even in this life (55:47). In this sense the word "Heaven" in this verse would refer to the great success and prosperity promised to Muslims in the preceding verse.
The word حتی translated as 'until' also means, so that or in order that. According to the latter signification, the verse would mean that God proves or tries the Prophet and the believers with difficulties and hardships and withholds His help from them so that they may invoke it by earnest prayers and supplication. This is a beautiful way by which God manifests His love for the Prophet and his followers. He delights in treating them like children, wishing them to beg of Him so that He may give them.
The pathetic cry for help embodied in the words, when will come the help of Allah? Does not denote despair, because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words are simply a form of prayer, a way of earnestly beseeching God to expedite His help, and not an expression denoting despair and disappointment. The reply given by God in the words, Yea, surely the help of Allah is nigh, also corroborates this interpretation; for, if the words of the Faithful had been expressive of despair, God would certainly not have answered in that loving manner but would have taken notice of it.
a
3:143; 9:16.
b
See 2:178.
c
12:111.
256
Acceptance of the Message of Islam was no bed of roses, and Muslims were warned that they would have to pass through fiery ordeals, trials and tribulations before they could hope to achieve their sublime ideal.
256A
Hatta also means, "so that" (Mughni). The word has also been used in this sense in 63:8.
257
The pathetic cry for help embodied in the words, When will the help of Allah come, does not denote despair or despondency because an attitude of despair on the part of a Prophet of God and his followers is inconceivable, being inconsistent with true faith (12:88). The words in reality constitute a prayer—a way of earnestly beseeching God to expedite His help.
مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتْ سَبْعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍ مِّا۟ئَةُ حَبَّةٍ ۗ وَٱللَّهُ يُضَٰعِفُ لِمَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ
2:266; 30:40.
In the foregoing verses, it was pointed out that it is a Divine law that God gives new life to deserving nations after they become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. In order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God.
2:266; 30:40.
Commentary:
In the foregoing verses, it was pointed out that it is a law of God that He gives new life to deserving nations after they have become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. Now, in order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God, pointing out that their case is like that of a seed which is multiplied 700 times and even more. Thus 700 times is the least reward that will be given to Muslims, and there is no limit to what God will bestow over and above this. History shows that this promise was fulfilled to the very letter; for the reward which God gave to the early Muslims in this world was not only 700 times of what they spent in the cause of Allah but immeasurably greater; and the reward in the world to come will certainly be greater still.
a
2:266; 30:40.
200
在以前的许多经文中指出, 安拉给予死后的民族以应得的新生命, 这是安拉的一个法则, 并且拿以色列人的情况作为一个实例说明。经文中还进一步指出, 伊布拉欣的后裔将振兴四次, 以色列子孙和伊司马仪子孙各振兴两次。为了给穆斯林许约的振兴作准备, 安拉重新用民族进步的方法, 并且劝勉信者们为安拉的事业慷慨地花费。
a
2:266; 30:40.
268
Commentary:
In the foregoing verses, it was pointed out that it is a law of God that He gives new life to deserving nations after they have become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. Now, in order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God, pointing out that their case is like that of a seed which is multiplied 700 times and even more. Thus 700 times is the least reward that will be given to Muslims, and there is no limit to what God will bestow over and above this. History shows that this promise was fulfilled to the very letter; for the reward which God gave to the early Muslims in this world was not only 700 times of what they spent in the cause of Allah but immeasurably greater; and the reward in the world to come will certainly be greater still.
a
2:266; 30:40.
330
In the foregoing verses, it was pointed out that it is a Divine law that God gives new life to deserving nations after they become dead, and the case of the Israelites was mentioned as an instance. It was further indicated that the progeny of Abraham would rise four times, the Israelites and the Ishmaelites each rising twice. In order to prepare Muslims for the promised rise, God reverts to the means of national progress and exhorts the Faithful to spend freely in the cause of God.
مَّثَلُ ٱلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ ۖ أَعْمَٰلُهُمْ كَرَمَادٍ ٱشْتَدَّتْ بِهِ ٱلرِّيحُ فِى يَوْمٍ عَاصِفٍ ۖ لَّا يَقْدِرُونَ مِمَّا كَسَبُوا۟ عَلَىٰ شَىْءٍ ۚ ذَٰلِكَ هُوَ ٱلضَّلَٰلُ ٱلْبَعِيدُ
24:40.
2:265.
"Their works" may mean, the efforts which disbelievers made in opposition to the Prophets of God.
24:40.
2:265.
Commentary:
The words, کفروا بربھم (disbelieve in their Lord) do not mean that they deny the existence of God, for even the idolaters of Mecca believed in the existence of God. They only mean the denial of the favours or powers of God. There are people even among the so-called educated classes who believe in God but do not believe that He ever interferes in the affairs of the world. The actions of such people are wholly devoted to the furtherance of their material ends. They have no thought for God and do nothing to please Him. It is of the actions of such people that the verse says that they are null and void so far as the reward of the next world is concerned. They are like ashes upon which a furious gale blows, widely scattering them.
The words "their works" may also mean the efforts which disbelievers made in opposition to the Prophets of God, for such works invariably produce no result and come to nothing. Instead of attaining the object for which they are performed, they bring ruin and destruction in their wake, as punishment from God.
The verse should not, however, be understood to mean that no works of disbelievers will produce any result for, in conformity with the physical laws of nature, every deed done in a right way must produce its natural result. What, therefore, the verse means to say is that the works of disbelievers would fail to achieve the real object of life, which is God’s pleasure, because all their efforts are devoted to the achievement of the good of this world. On the other hand the Faithful, while reaping the fruits of their actions as a natural and inevitable result, will also win God’s pleasure, because all their works are for the sake of God.
a
2:265.
e
24:40.
a
24:40.
b
2:265.
1673
Commentary:
The words, کفروا بربھم (disbelieve in their Lord) do not mean that they deny the existence of God, for even the idolaters of Mecca believed in the existence of God. They only mean the denial of the favours or powers of God. There are people even among the so-called educated classes who believe in God but do not believe that He ever interferes in the affairs of the world. The actions of such people are wholly devoted to the furtherance of their material ends. They have no thought for God and do nothing to please Him. It is of the actions of such people that the verse says that they are null and void so far as the reward of the next world is concerned. They are like ashes upon which a furious gale blows, widely scattering them.
The words "their works" may also mean the efforts which disbelievers made in opposition to the Prophets of God, for such works invariably produce no result and come to nothing. Instead of attaining the object for which they are performed, they bring ruin and destruction in their wake, as punishment from God.
The verse should not, however, be understood to mean that no works of disbelievers will produce any result for, in conformity with the physical laws of nature, every deed done in a right way must produce its natural result. What, therefore, the verse means to say is that the works of disbelievers would fail to achieve the real object of life, which is God’s pleasure, because all their efforts are devoted to the achievement of the good of this world. On the other hand the Faithful, while reaping the fruits of their actions as a natural and inevitable result, will also win God’s pleasure, because all their works are for the sake of God.
c
24:40.
d
2:265.
1462
"Their works" may mean, the efforts which disbelievers made in opposition to the Prophets of God.