Search Results for "يُخْلَقْ"
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قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِى وَلَدٌ وَلَمْ يَمْسَسْنِى بَشَرٌ ۖ قَالَ كَذَٰلِكِ ٱللَّهُ يَخْلُقُ مَا يَشَآءُ ۚ إِذَا قَضَىٰٓ أَمْرًا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ
See 2:118.
19:21.
The news of a son, however happy, in ordinary circumstances, must have greatly perplexed Mary who was not only still unmarried but was also meant to remain so for life. The verse reflects her justified perplexity. It also shows that Jesus had no father, as hinted in Mary’s words, no man has touched me. Having been dedicated to the service of the Temple, Mary could not, consistently with her vow of celibacy, marry. If she was to marry and have children in due course, there was no occasion for her to be surprised when the birth of a child was announced to her by the angel in a vision. No normal girl would be surprised, if she were told in a vision that a son would be born to her; for she would naturally infer that the promised child would be born to her after marriage. In the Gospel of Mary, the vow of celibacy is clearly referred to. We have it in chapter 5 of the said Gospel that when the high priest made a general order that all the virgins living in the Temple who had reached their fourteenth ye
19:21.
See 2:118.
Commentary:
The news of a son, however happy in ordinary circumstances, greatly perplexed Mary who was not only as yet unmarried but was also meant to remain so for life. The verse reflects her justified perplexity. It also shows that Jesus had no father, as hinted in Mary’s words, no man has touched me. Having been dedicated to the service of the Temple, Mary could not, consistently with her vow of celibacy, marry. If she was to marry and have children in due course there was no occasion for her to be surprised when the birth of a child was announced to her by the angel in a vision. No normal girl would be surprised if she were told in a vision that a son would be born to her; for she would naturally infer that the promised child would be born to her after marriage. In the Gospel of Mary, the vow of celibacy is clearly referred to. In chapter 5 of the said Gospel we read that when the high priest made a public order that all the virgins living in the temple who had reached their fourteenth year should return home, all the other virgins yielded obed-ience to this command, but "Mary the virgin of the Lord" alone answered that she could not comply with it; and for this refusal of hers she assigned the reason that both she and her parents had devoted her to the service of the Lord, and that she had vowed virginity to the Lord, which vow she was resolved never to break (Gospel of Mary, 5: 4, 5, 6).
Mary’s subsequent marriage with Joseph was thus contrary to the vow and against her own wish. She was, however, compelled by circumstances to marry when found with child. The priests had to arrange her marriage with Joseph in order to avoid scandal. It does not, however, appear from the Gospels how Joseph was prevailed upon to consent, for he was obviously in the dark about her being pregnant at the time of marriage (Matt. 1:18, 19). Presumably some plausible excuse was found to justify the breaking of the vow.
Christians and Jews are both agreed that the birth of Jesus was something out of the ordinary–the Christians holding it as supernatural and the Jews as illegitimate (Jew. Enc.). Even in the family birth register, Jesus’ birth was recorded as such (Talmud). This fact alone should constitute a sufficient proof of Jesus’ birth being out of the ordinary. But it was neither supernatural nor illegitimate. To quote only one medical authority: "Medical men have not ruled out altogether the possibility of natural parthenogenesis of the production of a child by a female, without any relation to a male. Such a statement off-hand appears ridiculous, yet its possibility, from a purely biological standpoint, under certain conditions cannot be disregarded. Dr. Timme calls attention to this possibility as the result of a certain type of tumours, known as arrhenoblastoma (from the Greek words for "male" and "germ") which are occasionally found in the female pelvis or lower body. These tumours are capable of generating male sperm cells. Naturally, if these male sperm cells were alive and active and came in contact with the female’s own egg cell or ovum, conception might occur. There is nothing illogical in this process of reasoning…Dr. Timme states that there are twenty authentic cases reported in Europe in which an arrhenoblastoma had been found to develop male sperm cells…The arrhenoblastoma is a tumour that contains blastodermic cells...These cells are creative structures and are capable of development at any time and the fact, therefore, that arrhenoblas-tomacontaining these "embryonic cells" might create testicular tissue, capable of producing male sperm cells seems scientifically not impossible. If living male sperm cells are produced in a female body by arrhenoblastoma, the possibility of self-fertilization of a woman, even though a virgin, cannot be denied. That is to say, her own body would produce the same result as though sperm cells from a man’s body had been transferred to hers in the more usual way, or by a physician’s aid" (American Medical Journal).
There are cases on record of children having been born without fathers: "A young girl of great moral purity became pregnant without the slightest knowledge of the source… There is a case of pregnancy in an unmarried woman, who successfully resisted an attempt at criminal connection and yet became impreg-nated and gave birth to a perfectly formed female child" (Anomalies and Curiosities of Medicine by George M. Gould, A.M., M.D., and Walter L. Payle, A.M., M.D., published by W. B. Saunders & Co., London).
b
19:21.
c
2:118.
a
19:21.
b
See 2:118.
337
Commentary:
The news of a son, however happy in ordinary circumstances, greatly perplexed Mary who was not only as yet unmarried but was also meant to remain so for life. The verse reflects her justified perplexity. It also shows that Jesus had no father, as hinted in Mary’s words, no man has touched me. Having been dedicated to the service of the Temple, Mary could not, consistently with her vow of celibacy, marry. If she was to marry and have children in due course there was no occasion for her to be surprised when the birth of a child was announced to her by the angel in a vision. No normal girl would be surprised if she were told in a vision that a son would be born to her; for she would naturally infer that the promised child would be born to her after marriage. In the Gospel of Mary, the vow of celibacy is clearly referred to. In chapter 5 of the said Gospel we read that when the high priest made a public order that all the virgins living in the temple who had reached their fourteenth year should return home, all the other virgins yielded obed-ience to this command, but "Mary the virgin of the Lord" alone answered that she could not comply with it; and for this refusal of hers she assigned the reason that both she and her parents had devoted her to the service of the Lord, and that she had vowed virginity to the Lord, which vow she was resolved never to break (Gospel of Mary, 5: 4, 5, 6).
Mary’s subsequent marriage with Joseph was thus contrary to the vow and against her own wish. She was, however, compelled by circumstances to marry when found with child. The priests had to arrange her marriage with Joseph in order to avoid scandal. It does not, however, appear from the Gospels how Joseph was prevailed upon to consent, for he was obviously in the dark about her being pregnant at the time of marriage (Matt. 1:18, 19). Presumably some plausible excuse was found to justify the breaking of the vow.
Christians and Jews are both agreed that the birth of Jesus was something out of the ordinary–the Christians holding it as supernatural and the Jews as illegitimate (Jew. Enc.). Even in the family birth register, Jesus’ birth was recorded as such (Talmud). This fact alone should constitute a sufficient proof of Jesus’ birth being out of the ordinary. But it was neither supernatural nor illegitimate. To quote only one medical authority: "Medical men have not ruled out altogether the possibility of natural parthenogenesis of the production of a child by a female, without any relation to a male. Such a statement off-hand appears ridiculous, yet its possibility, from a purely biological standpoint, under certain conditions cannot be disregarded. Dr. Timme calls attention to this possibility as the result of a certain type of tumours, known as arrhenoblastoma (from the Greek words for "male" and "germ") which are occasionally found in the female pelvis or lower body. These tumours are capable of generating male sperm cells. Naturally, if these male sperm cells were alive and active and came in contact with the female’s own egg cell or ovum, conception might occur. There is nothing illogical in this process of reasoning…Dr. Timme states that there are twenty authentic cases reported in Europe in which an arrhenoblastoma had been found to develop male sperm cells…The arrhenoblastoma is a tumour that contains blastodermic cells...These cells are creative structures and are capable of development at any time and the fact, therefore, that arrhenoblas-tomacontaining these "embryonic cells" might create testicular tissue, capable of producing male sperm cells seems scientifically not impossible. If living male sperm cells are produced in a female body by arrhenoblastoma, the possibility of self-fertilization of a woman, even though a virgin, cannot be denied. That is to say, her own body would produce the same result as though sperm cells from a man’s body had been transferred to hers in the more usual way, or by a physician’s aid" (American Medical Journal).
There are cases on record of children having been born without fathers: "A young girl of great moral purity became pregnant without the slightest knowledge of the source… There is a case of pregnancy in an unmarried woman, who successfully resisted an attempt at criminal connection and yet became impreg-nated and gave birth to a perfectly formed female child" (Anomalies and Curiosities of Medicine by George M. Gould, A.M., M.D., and Walter L. Payle, A.M., M.D., published by W. B. Saunders & Co., London).
a
See 2:118.
b
19:21.
419
The news of a son, however happy, in ordinary circumstances, must have greatly perplexed Mary who was not only still unmarried but was also meant to remain so for life. The verse reflects her justified perplexity. It also shows that Jesus had no father, as hinted in Mary’s words, no man has touched me. Having been dedicated to the service of the Temple, Mary could not, consistently with her vow of celibacy, marry. If she was to marry and have children in due course, there was no occasion for her to be surprised when the birth of a child was announced to her by the angel in a vision. No normal girl would be surprised, if she were told in a vision that a son would be born to her; for she would naturally infer that the promised child would be born to her after marriage. In the Gospel of Mary, the vow of celibacy is clearly referred to. We have it in chapter 5 of the said Gospel that when the high priest made a general order that all the virgins living in the Temple who had reached their fourteenth ye
لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوٓا۟ إِنَّ ٱللَّهَ هُوَ ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ ۚ قُلْ فَمَن يَمْلِكُ مِنَ ٱللَّهِ شَيْـًٔا إِنْ أَرَادَ أَن يُهْلِكَ ٱلْمَسِيحَ ٱبْنَ مَرْيَمَ وَأُمَّهُۥ وَمَن فِى ٱلْأَرْضِ جَمِيعًا ۗ وَلِلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ۚ يَخْلُقُ مَا يَشَآءُ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
یعنی دونوں ایک سا درجہ رکھتے ہیں۔
یہ آیت وفات مسیحؑ کا ثبوت ہے‘ اگر مسیحؑ اور اس کی ماں کو اللہ تعالیٰ نے مارا نہیں تو یہ آیت ایک بے دلیل دعویٰ بن جاتی ہے۔
5:73, 74.
See 3:190.
The very strong language used here is intended to expose and condemn the monstrous doctrine that Jesus is son of God. Similarly, strong language is used in 19:89-92
5:73, 74.
See 3:190.
Important Words:
یھلك (bring to naught) is derived from اھلك which is the causative form of ھلك which means, he or it perished or came to naught; or he or it came to an end and became non-existent. اھلكه means, he caused him or it to perish, or he destroyed him or it, or he brought him or it to naught (Lane). اھلكه also means, he punished him (Mufradat). The Holy Prophet is reported to have said: اذاقال الرجل ھلك الناس فھواھلکھم i.e. "When a man says, such and such people have perished (viz. they have become morally and spiritually ruined and their state is past recovery), it is he himself who causes them to perish by saying so, for he makes them despair of recovery and of salvation" (Muslim, ch. on Birr Was-Silah). The word is used in this sense also elsewhere in the Quran (67:29; 8:43).
Commentary:
The expression یھلك (bring to naught) is used here not simply in the sense of destroying but in that of destroying by punishment. It is indeed a jealous and indignant God that speaks in this verse. He condemns Christians in a tone of strong indignation and vehement reproach at their preposterous claims about the Godhead of Jesus; and as Jesus and his mother, Mary, have become the means and object of this highly sinful doctrine, the verse fittingly refers to the divine power of punishing them also if God should so desire. It will be noted that a section of Christians looks upon Mary also as Divine and superhuman.
The words, those that are in the earth, obviously refer to those who deify Jesus. God’s purpose in using such strong language is to expose the monstrosity of the doctrine that Jesus was God or the Son of God. Elsewhere also in the Quran strong language has been used about those who hold such blasphemous beliefs and they are threatened with exemplary punishment (19:89-92).
The words, what is between them, corroborate and add force and strength to the argument given in the earlier part of the verse at the same time hinting at the final dissolution of Christian empires as a result of the most blasphemous doctrine of the divinity of Jesus. See also 3:27.
What the Christians say is, "The Messiah, son of Mary, is God," and not "God is none but the Messiah" as the verse puts it. The assertion has been inverted in order to bring home to Christians their great error; for, to say that "The Messiah is God" is really tantamount to saying that "God is none but the Messiah," But Christians, being too conscious of the weaknesses of their Messiah, dare not accept the latter proposition, which thus goes to prove the hollowness of their claim that the Messiah, son of Mary, is God.
b
5:73, 74.
c
3:190.
371
这里使用最强硬的语言, 为的要揭露和谴责伊撒是安拉的儿子这一荒谬的教义。同样地, 在19:89-92节经文中也用了强硬的语言。
1
یعنی دونوں ایک سا درجہ رکھتے ہیں۔
2
یہ آیت وفات مسیحؑ کا ثبوت ہے‘ اگر مسیحؑ اور اس کی ماں کو اللہ تعالیٰ نے مارا نہیں تو یہ آیت ایک بے دلیل دعویٰ بن جاتی ہے۔
a
5:73, 74.
b
See 3:190.
655
Important Words:
یھلك (bring to naught) is derived from اھلك which is the causative form of ھلك which means, he or it perished or came to naught; or he or it came to an end and became non-existent. اھلكه means, he caused him or it to perish, or he destroyed him or it, or he brought him or it to naught (Lane). اھلكه also means, he punished him (Mufradat). The Holy Prophet is reported to have said: اذاقال الرجل ھلك الناس فھواھلکھم i.e. "When a man says, such and such people have perished (viz. they have become morally and spiritually ruined and their state is past recovery), it is he himself who causes them to perish by saying so, for he makes them despair of recovery and of salvation" (Muslim, ch. on Birr Was-Silah). The word is used in this sense also elsewhere in the Quran (67:29; 8:43).
Commentary:
The expression یھلك (bring to naught) is used here not simply in the sense of destroying but in that of destroying by punishment. It is indeed a jealous and indignant God that speaks in this verse. He condemns Christians in a tone of strong indignation and vehement reproach at their preposterous claims about the Godhead of Jesus; and as Jesus and his mother, Mary, have become the means and object of this highly sinful doctrine, the verse fittingly refers to the divine power of punishing them also if God should so desire. It will be noted that a section of Christians looks upon Mary also as Divine and superhuman.
The words, those that are in the earth, obviously refer to those who deify Jesus. God’s purpose in using such strong language is to expose the monstrosity of the doctrine that Jesus was God or the Son of God. Elsewhere also in the Quran strong language has been used about those who hold such blasphemous beliefs and they are threatened with exemplary punishment (19:89-92).
The words, what is between them, corroborate and add force and strength to the argument given in the earlier part of the verse at the same time hinting at the final dissolution of Christian empires as a result of the most blasphemous doctrine of the divinity of Jesus. See also 3:27.
What the Christians say is, "The Messiah, son of Mary, is God," and not "God is none but the Messiah" as the verse puts it. The assertion has been inverted in order to bring home to Christians their great error; for, to say that "The Messiah is God" is really tantamount to saying that "God is none but the Messiah," But Christians, being too conscious of the weaknesses of their Messiah, dare not accept the latter proposition, which thus goes to prove the hollowness of their claim that the Messiah, son of Mary, is God.
b
5:73, 74.
c
See 3:190.
728
The very strong language used here is intended to expose and condemn the monstrous doctrine that Jesus is son of God. Similarly, strong language is used in 19:89-92
أَيُشْرِكُونَ مَا لَا يَخْلُقُ شَيْـًٔا وَهُمْ يُخْلَقُونَ
16:21; 25:4.
16:21; 25:4.
c
16:21; 25:4.
a
16:21; 25:4.
1078
Commentary:
This and the next verse speak of such human beings as are looked upon and worshipped as God.
a
16:21; 25:4.
وَٱلْخَيْلَ وَٱلْبِغَالَ وَٱلْحَمِيرَ لِتَرْكَبُوهَا وَزِينَةً ۚ وَيَخْلُقُ مَا لَا تَعْلَمُونَ
اس میں صاف طور پر ریل‘ دخانی جہاز‘ ہوائی جہاز اور موٹر وغیرہ کی پیشگوئی ہے۔
36:73; 40:81; 43:13.
When God has taken so much care to provide for the physical and material needs of man, the idea cannot be entertained for a single moment that He should have neglected to make a similar provision for his spiritual needs.
The words may mean that God will bring into existence new means of transport which were yet unknown to man. The prophecy has been wonderfully fulfilled in the form of railway trains, steamships, motor cars, aeroplanes, etc. God alone knows what new means of transport are yet to be invented.
36:73; 40:81; 43:13.
Commentary:
The word زینة (as a source of beauty) literally meaning ornament, is here used in the sense of splendour and pomp. This meaning is in keeping with the significance of the words, that you ride them, thus hinting that their beauty lies in their being used as a means of conveyance. The animals mentioned in this verse are those that are used in warfare and serve to show the power and might of a people in opposition to the enemy.
In this and the preceding three verses, the Quran speaks of two kinds of things created for the good of man: (1) those that are of use to him in his private life; (2) those that serve his political ends. These things have been created to serve the following six purposes; (a) to protect man from the inclemency of weather; (b) to provide him with food; (c) to bring him honour and glory; (d) to carry his burdens; (e) to be used as a means of personal conveyance; and (f) to serve as a source of strength and power for him.
The verse purports to say that when God has taken so much care to provide for the above six physical and material needs of man, the idea cannot be entertained for a single moment that He should have neglected to make a similar provision for his spiritual needs. The verse also hints that although man exacts work from other creatures in spite of the fact that he is not their creator, he denies God (Who does not derive any benefit from him) the right to reform and guide him to a stage where he should constitute an evidence of His Holiness and Sanctity and a means of His glorification.
The expression, And He will create what you do not yet know, embodies a prophecy that God will bring into existence new means of conveyance which were yet unknown to man. This prophecy has been wonderfully fulfilled by the discovery of comfortable and ever-increasing means of conveyance such as railway trains, steamships, motor cars, aeroplanes, etc. God only knows what new means of conveyance are yet to be discovered by man.
As against the six physical objects enumerated above, the six spiritual characteristics that the word of God must possess are the following:
(1) It should protect man from the evil effects of heat and cold, i.e. it should guard him against extremes in everything. Absence of the love of God may be called cold in religious terminology and abusing or persecuting in the name of religion those who differ from us in their views and compelling them to subscribe to our views against their will may represent heat. The word of God inspires man with His love on the one hand and on the other enjoins its followers to be tolerant towards those who hold views different from theirs.
(2) It should serve the purpose of spiritual food, i.e. it should contain all those elements which develop and strengthen the spiritual faculties of man. It should inculcate teachings which tend to suppress and subdue his evil inclinations and propensities and inspire him with spiritual strength and vigour.
(3) It should be a source of beauty and glory i.e. those who act upon it should appear beautiful and dignified in the eyes of others. Their compatriots should feel and admit that the word of God has worked a great revolution in their lives.
(4) It should bear man’s burdens, i.e. it should make him realize his duties and responsibilities and, by freeing him from the shackles of superstitious customs and usages, should enable him to achieve true liberty.
(5) It should serve as a means of conveyance, i.e. it should help man speedily to attain nearness to his Creator by understanding and realizing His attributes, and should save him from a long and fatiguing spiritual journey.
(6) It should impart vigour and strength to man, i.e. by acting upon it, its followers should lead a respectable and honourable life in both worlds, their organization should become strong, and they should win the esteem and regard of nations by living up to their ideals and teachings.
These are the six essential qualities which the word of God must possess and without which it forfeits the title of being called Divine.
b
36:73; 40:81; 43:13.
672
这几个单词可能意指: 安拉将创造人类还不知道的交通工具。火车、轮船、汽车、飞机等的出现, 令人惊奇地应验了这个预言。只有安拉知道什么新的交通工具还没有发明。
1
اس میں صاف طور پر ریل‘ دخانی جہاز‘ ہوائی جہاز اور موٹر وغیرہ کی پیشگوئی ہے۔
b
36:73; 40:81; 43:13.
1810
Commentary:
The word زینة (as a source of beauty) literally meaning ornament, is here used in the sense of splendour and pomp. This meaning is in keeping with the significance of the words, that you ride them, thus hinting that their beauty lies in their being used as a means of conveyance. The animals mentioned in this verse are those that are used in warfare and serve to show the power and might of a people in opposition to the enemy.
In this and the preceding three verses, the Quran speaks of two kinds of things created for the good of man: (1) those that are of use to him in his private life; (2) those that serve his political ends. These things have been created to serve the following six purposes; (a) to protect man from the inclemency of weather; (b) to provide him with food; (c) to bring him honour and glory; (d) to carry his burdens; (e) to be used as a means of personal conveyance; and (f) to serve as a source of strength and power for him.
The verse purports to say that when God has taken so much care to provide for the above six physical and material needs of man, the idea cannot be entertained for a single moment that He should have neglected to make a similar provision for his spiritual needs. The verse also hints that although man exacts work from other creatures in spite of the fact that he is not their creator, he denies God (Who does not derive any benefit from him) the right to reform and guide him to a stage where he should constitute an evidence of His Holiness and Sanctity and a means of His glorification.
The expression, And He will create what you do not yet know, embodies a prophecy that God will bring into existence new means of conveyance which were yet unknown to man. This prophecy has been wonderfully fulfilled by the discovery of comfortable and ever-increasing means of conveyance such as railway trains, steamships, motor cars, aeroplanes, etc. God only knows what new means of conveyance are yet to be discovered by man.
As against the six physical objects enumerated above, the six spiritual characteristics that the word of God must possess are the following:
(1) It should protect man from the evil effects of heat and cold, i.e. it should guard him against extremes in everything. Absence of the love of God may be called cold in religious terminology and abusing or persecuting in the name of religion those who differ from us in their views and compelling them to subscribe to our views against their will may represent heat. The word of God inspires man with His love on the one hand and on the other enjoins its followers to be tolerant towards those who hold views different from theirs.
(2) It should serve the purpose of spiritual food, i.e. it should contain all those elements which develop and strengthen the spiritual faculties of man. It should inculcate teachings which tend to suppress and subdue his evil inclinations and propensities and inspire him with spiritual strength and vigour.
(3) It should be a source of beauty and glory i.e. those who act upon it should appear beautiful and dignified in the eyes of others. Their compatriots should feel and admit that the word of God has worked a great revolution in their lives.
(4) It should bear man’s burdens, i.e. it should make him realize his duties and responsibilities and, by freeing him from the shackles of superstitious customs and usages, should enable him to achieve true liberty.
(5) It should serve as a means of conveyance, i.e. it should help man speedily to attain nearness to his Creator by understanding and realizing His attributes, and should save him from a long and fatiguing spiritual journey.
(6) It should impart vigour and strength to man, i.e. by acting upon it, its followers should lead a respectable and honourable life in both worlds, their organization should become strong, and they should win the esteem and regard of nations by living up to their ideals and teachings.
These are the six essential qualities which the word of God must possess and without which it forfeits the title of being called Divine.
d
36:73; 40:81; 43:13.
1532
When God has taken so much care to provide for the physical and material needs of man, the idea cannot be entertained for a single moment that He should have neglected to make a similar provision for his spiritual needs.
1532A
The words may mean that God will bring into existence new means of transport which were yet unknown to man. The prophecy has been wonderfully fulfilled in the form of railway trains, steamships, motor cars, aeroplanes, etc. God alone knows what new means of transport are yet to be invented.
أَفَمَن يَخْلُقُ كَمَن لَّا يَخْلُقُ ۗ أَفَلَا تَذَكَّرُونَ
Commentary:
To a superficial observer the form of the question embodied in this verse would seem to be rather queer. If a comparison of the relative powers of God and the pseudo-gods was intended by the question, the natural form would have been "Is he who does not create like Him Who creates"? But the fact is that the question does not refer to the relative powers of the True God and the false gods. It only continues the theme of the preceding verses in the present verse, viz. the need for Divine revelation. The pseudo-gods have the power to bestow on man neither material nor spiritual blessings. They can reveal no guidance. But the True God Who creates and bestows all physical and spiritual blessings on man certainly cannot be like the false gods of the idolaters who are quite unable to give any spiritual guidance. Being Almighty the True God can and will continue to reveal guidance to man. This sense of the verse is corroborated by the next verse. This is the significance of the comparison contained in this verse.
1819
Commentary:
To a superficial observer the form of the question embodied in this verse would seem to be rather queer. If a comparison of the relative powers of God and the pseudo-gods was intended by the question, the natural form would have been "Is he who does not create like Him Who creates"? But the fact is that the question does not refer to the relative powers of the True God and the false gods. It only continues the theme of the preceding verses in the present verse, viz. the need for Divine revelation. The pseudo-gods have the power to bestow on man neither material nor spiritual blessings. They can reveal no guidance. But the True God Who creates and bestows all physical and spiritual blessings on man certainly cannot be like the false gods of the idolaters who are quite unable to give any spiritual guidance. Being Almighty the True God can and will continue to reveal guidance to man. This sense of the verse is corroborated by the next verse. This is the significance of the comparison contained in this verse.
وَٱلَّذِينَ يَدْعُونَ مِن دُونِ ٱللَّهِ لَا يَخْلُقُونَ شَيْـًٔا وَهُمْ يُخْلَقُونَ
7:192; 25:4.
7:192; 25:4.
7:192; 25:4.
Commentary:
The verse answers a possible objection on the part of the idolaters to the argument contained in the preceding verses. They may say that their deities also possess the requisite knowledge and the power to reveal guidance, but they refrain from doing so only because man does not really need any such external guidance. The present verse answers this objection by saying that perfect knowledge of the unseen, the possession of which is indispensable for giving suitable guidance, can only be possessed by One Who has created man because only the Creator can know all the hidden powers of the things created and their working. But the false gods of the idolaters have not created anything at all. On the contrary, they themselves have been created. Therefore they are incapable of giving right guidance. It is really very surprising that in spite of the fact that the verse has so effectively demolished the claim made on behalf of false deities to the possession of knowledge of the unseen, there should still be found among Muslims people who believe that Jesus possessed knowledge of the unseen or that he had the power to create certain things.
f
7:192; 25:4.
b
7:192; 25:4.
1822
Commentary:
The verse answers a possible objection on the part of the idolaters to the argument contained in the preceding verses. They may say that their deities also possess the requisite knowledge and the power to reveal guidance, but they refrain from doing so only because man does not really need any such external guidance. The present verse answers this objection by saying that perfect knowledge of the unseen, the possession of which is indispensable for giving suitable guidance, can only be possessed by One Who has created man because only the Creator can know all the hidden powers of the things created and their working. But the false gods of the idolaters have not created anything at all. On the contrary, they themselves have been created. Therefore they are incapable of giving right guidance. It is really very surprising that in spite of the fact that the verse has so effectively demolished the claim made on behalf of false deities to the possession of knowledge of the unseen, there should still be found among Muslims people who believe that Jesus possessed knowledge of the unseen or that he had the power to create certain things.
a
7:192; 25:4.
۞ أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ قَادِرٌ عَلَىٰٓ أَن يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًا لَّا رَيْبَ فِيهِ فَأَبَى ٱلظَّٰلِمُونَ إِلَّا كُفُورًا
36:82; 46:34; 86:9.
这节经文体现了一个无可辩驳的论点, 证明死后复生这一情况确实是存在的。它没有向不信的人直说他们将复生, 因为安拉有权力给他们以新生。这样说会成为一种空洞的讲法。相反地, 它对他们说, 如果他们不相信死后有生命地话, 他们也不会相信如果有人对他们说他们将丧失他们的权力和威望给那些他们现在看起来是毫不足道的非常穷苦和微弱的穆斯林。如果这一从表面上看来是不可能的预言, 即穷苦的穆斯林将取得权力以及不信的人自身权力的毁灭--------成为事实, 那么, 死后有生命这一声称也就自然地得到证实了。
36:82; 46:34; 86:9.
The verse embodies an invincible argument to prove the existence of Life after death. It does not straightway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. On the contrary, it says to them that if they would not believe that there is life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now looked down upon as of no worth and consequence. If this seemingly impossible prophecy about their own destruction and about that of the rise to power of the poor Muslims turned out to be true, the claim that there is a Life after death would automatically become established.
36:82; 46:34; 86:9.
Commentary:
The verse embodies an invincible argument to prove the existence of life after death. It does not straightaway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. It says to them that if it is difficult for them to believe in a life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now look down upon as of no worth and consequence. If this seemingly impossible prophecy about their complete destruction and the rise to power of the poor Muslims turned out to be true, the claim that there is a life after death and that they will be punished for their misdeeds and rejection of truth will also have to be accepted as true. Now history bears eloquent testimony to the fact that within a few years after the above prophecy was made, the powerful Empires of Persia and Rome fell into dust before the irresistible onrush of Islam and the half-starved camel-drivers of Arabia became the leaders and teachers of mankind.
a
36:82; 46:34; 86:9.
734
这节经文体现了一个无可辩驳的论点, 证明死后复生这一情况确实是存在的。它没有向不信的人直说他们将复生, 因为安拉有权力给他们以新生。这样说会成为一种空洞的讲法。相反地, 它对他们说, 如果他们不相信死后有生命地话, 他们也不会相信如果有人对他们说他们将丧失他们的权力和威望给那些他们现在看起来是毫不足道的非常穷苦和微弱的穆斯林。如果这一从表面上看来是不可能的预言, 即穷苦的穆斯林将取得权力以及不信的人自身权力的毁灭--------成为事实, 那么, 死后有生命这一声称也就自然地得到证实了。
a
36:82; 46:34; 86:9.
2028
Commentary:
The verse embodies an invincible argument to prove the existence of life after death. It does not straightaway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. It says to them that if it is difficult for them to believe in a life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now look down upon as of no worth and consequence. If this seemingly impossible prophecy about their complete destruction and the rise to power of the poor Muslims turned out to be true, the claim that there is a life after death and that they will be punished for their misdeeds and rejection of truth will also have to be accepted as true. Now history bears eloquent testimony to the fact that within a few years after the above prophecy was made, the powerful Empires of Persia and Rome fell into dust before the irresistible onrush of Islam and the half-starved camel-drivers of Arabia became the leaders and teachers of mankind.
a
36:82; 46:34; 86:9.
1656
The verse embodies an invincible argument to prove the existence of Life after death. It does not straightway say to disbelievers that they would be born again because God has the power to give them a new birth. Such a statement would have been an empty assertion. On the contrary, it says to them that if they would not believe that there is life after death, they would as well disbelieve if they were told that they would lose their power and prestige to those very weak and poor Muslims whom they now looked down upon as of no worth and consequence. If this seemingly impossible prophecy about their own destruction and about that of the rise to power of the poor Muslims turned out to be true, the claim that there is a Life after death would automatically become established.
يَٰٓأَيُّهَا ٱلنَّاسُ ضُرِبَ مَثَلٌ فَٱسْتَمِعُوا۟ لَهُۥٓ ۚ إِنَّ ٱلَّذِينَ تَدْعُونَ مِن دُونِ ٱللَّهِ لَن يَخْلُقُوا۟ ذُبَابًا وَلَوِ ٱجْتَمَعُوا۟ لَهُۥ ۖ وَإِن يَسْلُبْهُمُ ٱلذُّبَابُ شَيْـًٔا لَّا يَسْتَنقِذُوهُ مِنْهُ ۚ ضَعُفَ ٱلطَّالِبُ وَٱلْمَطْلُوبُ
16:21.
16:21.
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them.
6:72; 16:21.
Commentary:
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them. Their gods, it says, have no control over creation. They cannot create anything, not even a fly. Let alone creating anything—a worm, a fly, they do not possess even the power to recover from a fly anything which it snatches away from them, so weak are these gods and such hopeless idiots are their votaries!
d
16:21.
a
6:72; 16:21.
2502
Commentary:
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them. Their gods, it says, have no control over creation. They cannot create anything, not even a fly. Let alone creating anything—a worm, a fly, they do not possess even the power to recover from a fly anything which it snatches away from them, so weak are these gods and such hopeless idiots are their votaries!
b
16:21.
1974
The verse brings home to disbelievers the utter powerlessness and helplessness of their gods and their own folly in worshipping them.
وَٱللَّهُ خَلَقَ كُلَّ دَآبَّةٍ مِّن مَّآءٍ ۖ فَمِنْهُم مَّن يَمْشِى عَلَىٰ بَطْنِهِۦ وَمِنْهُم مَّن يَمْشِى عَلَىٰ رِجْلَيْنِ وَمِنْهُم مَّن يَمْشِى عَلَىٰٓ أَرْبَعٍ ۚ يَخْلُقُ ٱللَّهُ مَا يَشَآءُ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
25:55.
The verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four- legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is true of spiritual travellers.
25:55.
Commentary:
This verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four-legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is the case with the spiritual travellers.
a
25:55.
912
这节经文描写精神旅行去目的地的方式及其性质。有些人的进步是极其缓慢的。他们是爬着去目的地的。另外一些人像两足动物那样前进得快些, 还有些人像四条腿的动物进步得更快些。这里暗示的是速度而不是行动的方法。四条腿的动物, 一般说来, 比两足的或爬行的动物运动要快些。精神旅行者的情况也是一样。
a
25:55.
2626
Commentary:
This verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four-legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is the case with the spiritual travellers.
a
25:55.
2054
The verse describes the nature and form of the progress of spiritual pilgrims to their destined goal. The progress of some of them is extremely slow. They creep and crawl to their destination. Others go quicker like animals that move on two legs, yet others go faster like four-legged animals. What is hinted at here is speed and not the method of locomotion. The four- legged animals are, as a rule, speedier of movement than the bipeds or the crawlers. The same is true of spiritual travellers.
وَٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةً لَّا يَخْلُقُونَ شَيْـًٔا وَهُمْ يُخْلَقُونَ وَلَا يَمْلِكُونَ لِأَنفُسِهِمْ ضَرًّا وَلَا نَفْعًا وَلَا يَمْلِكُونَ مَوْتًا وَلَا حَيَوٰةً وَلَا نُشُورًا
17:57; 18:16; 21:25.
7:192; 16:21.
Everything has to pass through three stages of development: (a) The stage of lifelessness; (b) of potential life, when a thing is endowed with the attributes and powers of growth; and (c) of actual life. God, the Creator of all life, possesses complete and undisputed control over all these stages.
17:57; 18:16; 21:25.
7:192; 16:21.
Commentary:
Everything has to pass through three stages of development. The verse under comment mentions all these stages. The first stage is characterized by the absence of life. It is described as موت or the stage of lifelessness. The second stage is described as حیاة or حیاة بالقوة i.e. potential life, when a thing is endowed with the attribute and power of growth; and the third stage is reached when its powers come into actual play. This stage is known as حیاة بالفعل or نشور i.e. actual life. God, the Creator of all life possesses complete and undisputed control over all these stages.
c
17:57; 18:16; 21:25.
d
7:192; 16:21.
a
17:57; 18:16; 21:25.
b
7:192; 16:21.
2643
Commentary:
Everything has to pass through three stages of development. The verse under comment mentions all these stages. The first stage is characterized by the absence of life. It is described as موت or the stage of lifelessness. The second stage is described as حیاة or حیاة بالقوة i.e. potential life, when a thing is endowed with the attribute and power of growth; and the third stage is reached when its powers come into actual play. This stage is known as حیاة بالفعل or نشور i.e. actual life. God, the Creator of all life possesses complete and undisputed control over all these stages.
a
17:57; 18:16; 21:25.
b
7:192; 16:21.
2065
Everything has to pass through three stages of development: (a) The stage of lifelessness; (b) of potential life, when a thing is endowed with the attributes and powers of growth; and (c) of actual life. God, the Creator of all life, possesses complete and undisputed control over all these stages.
وَرَبُّكَ يَخْلُقُ مَا يَشَآءُ وَيَخْتَارُ ۗ مَا كَانَ لَهُمُ ٱلْخِيَرَةُ ۚ سُبْحَٰنَ ٱللَّهِ وَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ
Commentary:
Whereas in the preceding several verses polytheism has been condemned and denounced, the present and the following few verses give the reasons for this denunciation and condemnation. The most effective argument against polytheism is that God is All-Knowing, All-Powerful and is the sole Creator of the whole universe. He depends on no one for help or advice in the control and direction of the affairs of the universe and His wisdom being infallible His choice in all things is unfettered.
The expression تعالی عما یشرکون may mean: (1) He is far above being associated with other persons and things as equal; (2) He is far above those persons or things which the idolaters associate with Him as His equal.
2925
Commentary:
Whereas in the preceding several verses polytheism has been condemned and denounced, the present and the following few verses give the reasons for this denunciation and condemnation. The most effective argument against polytheism is that God is All-Knowing, All-Powerful and is the sole Creator of the whole universe. He depends on no one for help or advice in the control and direction of the affairs of the universe and His wisdom being infallible His choice in all things is unfettered.
The expression تعالی عما یشرکون may mean: (1) He is far above being associated with other persons and things as equal; (2) He is far above those persons or things which the idolaters associate with Him as His equal.
۞ ٱللَّهُ ٱلَّذِى خَلَقَكُم مِّن ضَعْفٍ ثُمَّ جَعَلَ مِنۢ بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِنۢ بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً ۚ يَخْلُقُ مَا يَشَآءُ ۖ وَهُوَ ٱلْعَلِيمُ ٱلْقَدِيرُ
40:68.
The word Du‘f (weakness) has been mentioned thrice in this verse and describes three states of human weakness—the state of embryo, of childhood and that of old age.
40:68.
Commentary:
The clause خلقکم من ضعف which literally means, He created you from weakness, really means that man has been created weak or in a state of weakness. This form of expression has been used to emphasize man’s weakness, the words من ضعف signifying that he is the very embodiment of weakness. A parallel expression has been used in 21:38 where the expression خلق الانسان من عجل i.e. man has been created of haste, means that impatience and haste form a part of man’s nature. The implication of the verse may be that from extremely insignificant beginnings the Arabs will rise to a very high political and spiritual stature through the Holy Prophet, and then after having attained the heights of glory and grandeur will relapse into their original obscurity and weakness. Or the verse may have a general application pointing to the law of the rise and fall of nations.
c
40:68.
998
ضُعْف (Du‘f, 柔弱) 这个单词在这节经文中提到了三次。它讲的是人类三种柔弱状态--------胚胎时期、孩童时期和老年时期。
b
40:68.
3028
Commentary:
The clause خلقکم من ضعف which literally means, He created you from weakness, really means that man has been created weak or in a state of weakness. This form of expression has been used to emphasize man’s weakness, the words من ضعف signifying that he is the very embodiment of weakness. A parallel expression has been used in 21:38 where the expression خلق الانسان من عجل i.e. man has been created of haste, means that impatience and haste form a part of man’s nature. The implication of the verse may be that from extremely insignificant beginnings the Arabs will rise to a very high political and spiritual stature through the Holy Prophet, and then after having attained the heights of glory and grandeur will relapse into their original obscurity and weakness. Or the verse may have a general application pointing to the law of the rise and fall of nations.
e
40:68.
2295
The word Du‘f (weakness) has been mentioned thrice in this verse and describes three states of human weakness—the state of embryo, of childhood and that of old age.
أَوَلَيْسَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ بِقَٰدِرٍ عَلَىٰٓ أَن يَخْلُقَ مِثْلَهُم ۚ بَلَىٰ وَهُوَ ٱلْخَلَّٰقُ ٱلْعَلِيمُ
17:100; 46:34; 86:9.
17:100; 46:34; 86:9.
17:100; 46:34; 86:9.
Important Words:
The personal pronoun ھم in مثلھم refers to those people who doubt Resurrection and not to heavens and earth.
a
17:100; 46:34; 86:9.
d
17:100; 46:34; 86:9.
3267
Important Words:
The personal pronoun ھم in مثلھم refers to those people who doubt Resurrection and not to heavens and earth.
h
17:100; 46:34; 86:9.
لَّوْ أَرَادَ ٱللَّهُ أَن يَتَّخِذَ وَلَدًا لَّٱصْطَفَىٰ مِمَّا يَخْلُقُ مَا يَشَآءُ ۚ سُبْحَٰنَهُۥ ۖ هُوَ ٱللَّهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ
2:117; 10:69; 17:112; 19:89-93
2:117; 10:69; 17:112; 19:89-93
2:117; 10:69; 17:112; 18:5; 19:89-93.
Commentary:
The most prevalent and perhaps the most hideous form of idolatry which has done the greatest injury to man’s religious instinct and his spiritual development and which has, therefore, quite rightly been condemned and denounced unsparingly and repeatedly in the Quran is the dogma of Jesus’ being the only son of God. It is this most blasphemous of all Christian dogmas which the present verse seeks to controvert; the argument advanced being that as God is the sole Creator of all things and He is قھار i.e. Most Supreme, He does not stand in need of a son. The argument is continued in the next verse.
e
2:117; 10:69; 17:112; 19:89-93
a
2:117; 10:69; 17:112; 18:5; 19:89-93.
3440A
Commentary:
The most prevalent and perhaps the most hideous form of idolatry which has done the greatest injury to man’s religious instinct and his spiritual development and which has, therefore, quite rightly been condemned and denounced unsparingly and repeatedly in the Quran is the dogma of Jesus’ being the only son of God. It is this most blasphemous of all Christian dogmas which the present verse seeks to controvert; the argument advanced being that as God is the sole Creator of all things and He is قھار i.e. Most Supreme, He does not stand in need of a son. The argument is continued in the next verse.
e
2:117; 10:69; 17:112; 19:89-93
خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنزَلَ لَكُم مِّنَ ٱلْأَنْعَٰمِ ثَمَٰنِيَةَ أَزْوَٰجٍ ۚ يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَٰتِكُمْ خَلْقًا مِّنۢ بَعْدِ خَلْقٍ فِى ظُلُمَٰتٍ ثَلَٰثٍ ۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ لَهُ ٱلْمُلْكُ ۖ لَآ إِلَٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُصْرَفُونَ
4:2; 7:190; 16:73.
“八只成对的家畜” 这些字特指一对山羊、绵羊、骆驼和牛而言 (在6:144-145中谈及此事), 也许是因为它们是人类每天要用的家畜。
“三重黑暗” 这一用语可能指的是胚胎发育的三个阶段: نُطْفَة (Nutfah, 一点精液)、عَلَقَة (‘Alaqah, 凝块) 和 مُضْغَة (Mudghah, 一团肉), 或者是 86:7-8; 3:7和16:79 中所谈到的怀孕的三个重要时期: (a) 怀孕的第二到第三个月; (b) 第三到第五个月以及 (c) 第八个月的初期。怀孕期间在这三个阶段有流产的危险。
اس کے یہ معنے ہیں کہ جب بچہ ماں کے پیٹ میں ہوتا ہے تو تین وقت اس پر خطرہ کے آتے ہیں‘ جب ڈر ہوتا ہے کہ ذرا سی بے احتیاطی سے اسقاط ہو جائے گا۔ یعنی دوسرے سے تیسرے مہینے تک۔ پھر تیسرے سے پانچویں مہینے تک اور پھر آٹھویں مہینے کے شروع میں۔ چنانچہ طبّی طور پر اس کا تجربہ کیا گیا ہے کہ یہ تین وقت ہی زیادہ تر اسقاط کے ہوتے ہیں۔
4:2; 7:190; 16:73.
The word, Anzala, when used in connection with the Word of God, means Auha, i.e. He revealed; and when used about things of constant daily use, it means A‘ta, i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words 'eight pairs of cattle' is to the pairs of goat, sheep, camel and the ox, mentioned in 6:144, 145, perhaps because they are animals of daily use for man.
The expression, 'three stages of darkness,' may refer to the three stages of development of the embryo, Nutfah (sperm drop), ‘Alaqah (clot) and Mudghah (lump of flesh) or to the three forms mentioned in 86:7, 8; 3:7 and 16:79, or to the three critical periods of pregnancy: (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month. During pregnancy there is danger of miscarriage at these three stages.
4:2; 7:190; 16:73; 30:22.
Commentary:
The word أنزل (has sent down) which is transitive from نزل has different significations when used with regard to different things. When used in connection with the Word of God, it means أوحی i.e. He revealed. And when used about things of constant daily use, it means أعطی i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words "eight pairs of cattle" is to the pairs of goat, sheep, camel and the ox mentioned in 6:144-145, perhaps because they are animals of daily use for man. The expression "the threefold darkness," may refer to the three stages of development of the human child, viz. نطفة (sperm drop), علقة (clot) and مضغة (lump of flesh) or to the other three forms which are described in the following three verses:
(1) He is created from a gushing fluid which issues forth from between the loins and the breast-bones (86:7-8).
(2) He it is Who fashions you in the wombs as He wills (3:7).
(3) Verily, God has brought you forth from the inside of your mothers (16:79).
Or the words, "the threefold darkness" may refer to the three critical periods of pregnancy, when a little carelessness may cause miscarriage, i.e. (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month.
c
4:2; 7:190; 16:73.
1126
“八只成对的家畜” 这些字特指一对山羊、绵羊、骆驼和牛而言 (在6:144-145中谈及此事), 也许是因为它们是人类每天要用的家畜。
1127
“三重黑暗” 这一用语可能指的是胚胎发育的三个阶段: نُطْفَة (Nutfah, 一点精液)、عَلَقَة (‘Alaqah, 凝块) 和 مُضْغَة (Mudghah, 一团肉), 或者是 86:7-8; 3:7和16:79 中所谈到的怀孕的三个重要时期: (a) 怀孕的第二到第三个月; (b) 第三到第五个月以及 (c) 第八个月的初期。怀孕期间在这三个阶段有流产的危险。
1
اس کے یہ معنے ہیں کہ جب بچہ ماں کے پیٹ میں ہوتا ہے تو تین وقت اس پر خطرہ کے آتے ہیں‘ جب ڈر ہوتا ہے کہ ذرا سی بے احتیاطی سے اسقاط ہو جائے گا۔ یعنی دوسرے سے تیسرے مہینے تک۔ پھر تیسرے سے پانچویں مہینے تک اور پھر آٹھویں مہینے کے شروع میں۔ چنانچہ طبّی طور پر اس کا تجربہ کیا گیا ہے کہ یہ تین وقت ہی زیادہ تر اسقاط کے ہوتے ہیں۔
d
4:2; 7:190; 16:73; 30:22.
3442
Commentary:
The word أنزل (has sent down) which is transitive from نزل has different significations when used with regard to different things. When used in connection with the Word of God, it means أوحی i.e. He revealed. And when used about things of constant daily use, it means أعطی i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
Special reference in the words "eight pairs of cattle" is to the pairs of goat, sheep, camel and the ox mentioned in 6:144-145, perhaps because they are animals of daily use for man. The expression "the threefold darkness," may refer to the three stages of development of the human child, viz. نطفة (sperm drop), علقة (clot) and مضغة (lump of flesh) or to the other three forms which are described in the following three verses:
(1) He is created from a gushing fluid which issues forth from between the loins and the breast-bones (86:7-8).
(2) He it is Who fashions you in the wombs as He wills (3:7).
(3) Verily, God has brought you forth from the inside of your mothers (16:79).
Or the words, "the threefold darkness" may refer to the three critical periods of pregnancy, when a little carelessness may cause miscarriage, i.e. (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month.
c
4:2; 7:190; 16:73.
2563
The word, Anzala, when used in connection with the Word of God, means Auha, i.e. He revealed; and when used about things of constant daily use, it means A‘ta, i.e. he gave or bestowed. The word has been used in the latter sense in the present verse and in vv. 7:27 and 57:26.
2564
Special reference in the words 'eight pairs of cattle' is to the pairs of goat, sheep, camel and the ox, mentioned in 6:144, 145, perhaps because they are animals of daily use for man.
2565
The expression, 'three stages of darkness,' may refer to the three stages of development of the embryo, Nutfah (sperm drop), ‘Alaqah (clot) and Mudghah (lump of flesh) or to the three forms mentioned in 86:7, 8; 3:7 and 16:79, or to the three critical periods of pregnancy: (a) from the second to the third month of pregnancy; (b) from the third to the fifth month and (c) the beginning of the eighth month. During pregnancy there is danger of miscarriage at these three stages.
لِّلَّهِ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ يَخْلُقُ مَا يَشَآءُ ۚ يَهَبُ لِمَن يَشَآءُ إِنَٰثًا وَيَهَبُ لِمَن يَشَآءُ ٱلذُّكُورَ
5:41; 39:45; 57:3.
5:41; 39:45; 57:3.
5:41; 39:45; 57:3.
b
5:41; 39:45; 57:3.
c
5:41; 39:45; 57:3.
a
5:41; 39:45; 57:3.
أَمِ ٱتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَىٰكُم بِٱلْبَنِينَ
6:101; 16:58; 52:40; 53:22.
6:101; 16:58; 52:40; 53:22.
6:101; 16:58; 37:153; 52:40; 53:22.
a
6:101; 16:58; 52:40; 53:22.
b
6:101; 16:58; 37:153; 52:40; 53:22.
a
6:101; 16:58; 52:40; 53:22.
ٱلَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى ٱلْبِلَٰدِ
Commentary:
The verse signifies that ‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.
4713
Commentary:
The verse signifies that ‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.