يَسْتَهْزِئُ بِهِمْ
Appears 1 times in Quran
Occurrences in Quran
Found 1 verses containing "يَسْتَهْزِئُ بِهِمْ".
ٱللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِى طُغْيَٰنِهِمْ يَعْمَهُونَ
9:79; 11:9; 21:42.
6:111; 7:187; 10:12.
یَسْتَھْزِیُٔ بِھِمْ (Yastahzi’u bi-him) 意为: 他将惩罚他们。在阿拉伯语中, 作为对一件邪恶行为的惩罚, 有时候用于邪恶行为本身的字来表示。” 恶行应得同样的恶报” (42:41)。著名的阿拉伯诗人 عَمْرو بِنْ كُلْثُوْم (‘Amr bin Kulthum) 说: اَلَا لَا يَجْهَلَنْ اَحَدٌ عَلَيْنَا، فَنَجْهَلَ فَوْقَ جَهْلِ الْجَاهِلِيْنَا (’Ala la Yajhalan Ahadun ‘Alaina, Fanajhala Fauqa jahlil-Jahilina) 就是说, 当心!谁也不该胆敢于利用无知来反对我们, 否则, 我们会向他表示更大的无知, 即我们会报答他的无知 (مُعَلَّقَات--------Mu‘allaqat)。
这句话并不是说安拉给那些虚伪者有喘息的机会, 让他们增强他们的悖逆。这样的意思与35:38相抵触了。那一节经文说, 主给不信道的人以休息的机会让他们改过迁善。
عُمْىٌ (‘Umyun) 是 اَعْمٰى (A‘ma) 的复数, اَعْمٰى 源出 اَلْعَمٰى (al-‘Ama), 意思是: 既是精神上的又是肉体上的盲目。阿文还有与 اَلْعَمٰی (al-‘Ama) 相近的一字 اَلْعَمَه (Al-‘Amah) 但 اَلْعَمَه 的意思是: 只指精神上的盲目, 而无肉体盲目的意思。 (اَقْرَبْ--------Aqrab)。
اَللّٰہُ یَسْتَھْزِیُٔ بِھِمْ کا لفظی ترجمہ یہ ہے کہ ’’اللہ ان کے ساتھ ہنسی کرے گا‘‘ لیکن اس کی بجائے ہم نے یہ ترجمہ کیا ہے کہ ’’اللہ انہیں ہنسی کی سزا دے گا‘‘ اس کی وجہ یہ ہے کہ عربی زبان میں جزائے جرم کے لئے بھی جرم کے لفظ استعمال کر لئے جاتے ہیں۔ اسی لئے امام راغبؒ نے اپنی کتاب مفردات میں اس آیت کے یہ معنے کئے ہیں کہ یُجَازِیْھِمْ جَزَاءَ الْھُزُؤِ یعنی اللہ تعالیٰ منافقوں کو اُن کی ہنسی کی سزا دے گا۔
یَمُدُّ ھُمْ . مَدَّ سے ہے اور مَدَّ الْمَدْیُوْنَ کے معنے ہوتے ہیں۔ اَمْھَلَہٗ یعنی قرض دار کو مہلت دی اور اُس سے قرضے کا مطالبہ کچھ عرصہ کے لئے ترک کر دیا۔ اس لئے ہم نے اس آیت کا ترجمہ کیا ہے کہ اُن کو بہکتے ہوئے چھوڑ دے گا۔
6:111; 7:187; 10:12.
The words do not mean that God grants the hypocrites respite to let them increase in their transgression. Such a meaning is contradicted by (35:38), where it is stated that God grants disbelievers respite that they should reform themselves.
‘Umyun is the plural of A‘ma which is derived from al-‘Ama. Al-‘Amah means, mental blindness and al-‘Ama means, both mental and physical blindness (Aqrab).
9:79; 11:9; 21:42.
6:111; 7:187; 10:12.
Important Words:
یستهزئ (will punish mockery). See 2:15 and also commentary below.
یمدھم (He will let them continue) is derived from مد. They say مدہ meaning, he let him continue in a course, or he granted him a delay or respite. Literally مد means, he spread, or he stretched, or he made a thing extend (Aqrab).
طغیان (transgression) is derived from طغی which means, he exceeded the proper limits. طغی فلان means, he was excessive in sin and transgression. طغی الماء means, the water was in flood (Aqrab).
یعمھون (wandering blindly) is derived from عمه which means, he was or became confounded or perplexed and was unable to see his way, and went to and fro in confusion (Aqrab). عمه is like عمی; but whereas عمی is wider in its significance, being used for blindness both physical and mental, عمه is confined to mental blindness only (Kashshaf). عمه also means, it (the place) lost all marks or signs helpful for identification or for finding a way through it (Aqrab).
Commentary:
In this verse the word یستھزئ (lit. will mock) has been used for God, and this has occasioned the criticism that the God of the Quran is given to mocking. The criticism is due to the utter ignorance of Arabic idiom and usage. In Arabic, punishment for an evil is sometimes denoted by the term used for the evil itself. For instance, in 42:41 we read وجزاء سیئة سیئة مثلھا i.e. the penalty for an evil is an evil the like thereof, whereas the penalty of an evil is not an evil. Again in 2:195 the word اعتداء (transgression) is used for the punishment of transgression. Similarly, the well-known pre-Islamic Christian poet, ‘Amr bin Kulthum says:
الا لایجھلن احد علینا
فنجھل فوق جھل الجاھلینا
"Beware! Nobody should employ ignorance against us; or we will show greater ignorance in return;" i.e. we will severely avenge such ignorance (Mu‘allaqat).
Thus the expression الله یستھزئ بھم does not mean, Allah shall mock at them, but that Allah will punish them for their mocking. The former meaning, followed by some translators, is absolutely inconsistent with the spirit of the Quran which condemns jest and ridicule as marks of ignorance (2:68). How, then, can God attribute to Himself what He declares to be a practice of the ignorant?
The clause, Allah will let them continue in their transgression, should not be understood to mean that God grants the hypocrites respite to let them increase in transgression. Such a meaning is contradicted by verses 6:111 and 35:38, where it is clearly stated that God grants the disbelievers respite with the sole object of reforming them but they unfortunately only increase in transgression.
The word یعمھون (wandering blindly) is derived from the root عمه which, as explained above, signifies, besides other meanings, the absence of signs or marks; The meaning here would, therefore, be that the hypocrites persist in their wickedness without care or consideration, as if the way they are travelling has lost all signs, leaving the traveller without any sense of distance or direction.
a
9:79; 11:9; 21:42.
b
6:111; 7:187; 10:12.
29D
یَسْتَھْزِیُٔ بِھِمْ (Yastahzi’u bi-him) 意为: 他将惩罚他们。在阿拉伯语中, 作为对一件邪恶行为的惩罚, 有时候用于邪恶行为本身的字来表示。” 恶行应得同样的恶报” (42:41)。著名的阿拉伯诗人 عَمْرو بِنْ كُلْثُوْم (‘Amr bin Kulthum) 说: اَلَا لَا يَجْهَلَنْ اَحَدٌ عَلَيْنَا، فَنَجْهَلَ فَوْقَ جَهْلِ الْجَاهِلِيْنَا (’Ala la Yajhalan Ahadun ‘Alaina, Fanajhala Fauqa jahlil-Jahilina) 就是说, 当心!谁也不该胆敢于利用无知来反对我们, 否则, 我们会向他表示更大的无知, 即我们会报答他的无知 (مُعَلَّقَات--------Mu‘allaqat)。
29E
这句话并不是说安拉给那些虚伪者有喘息的机会, 让他们增强他们的悖逆。这样的意思与35:38相抵触了。那一节经文说, 主给不信道的人以休息的机会让他们改过迁善。
29F
عُمْىٌ (‘Umyun) 是 اَعْمٰى (A‘ma) 的复数, اَعْمٰى 源出 اَلْعَمٰى (al-‘Ama), 意思是: 既是精神上的又是肉体上的盲目。阿文还有与 اَلْعَمٰی (al-‘Ama) 相近的一字 اَلْعَمَه (Al-‘Amah) 但 اَلْعَمَه 的意思是: 只指精神上的盲目, 而无肉体盲目的意思。 (اَقْرَبْ--------Aqrab)。
4
اَللّٰہُ یَسْتَھْزِیُٔ بِھِمْ کا لفظی ترجمہ یہ ہے کہ ’’اللہ ان کے ساتھ ہنسی کرے گا‘‘ لیکن اس کی بجائے ہم نے یہ ترجمہ کیا ہے کہ ’’اللہ انہیں ہنسی کی سزا دے گا‘‘ اس کی وجہ یہ ہے کہ عربی زبان میں جزائے جرم کے لئے بھی جرم کے لفظ استعمال کر لئے جاتے ہیں۔ اسی لئے امام راغبؒ نے اپنی کتاب مفردات میں اس آیت کے یہ معنے کئے ہیں کہ یُجَازِیْھِمْ جَزَاءَ الْھُزُؤِ یعنی اللہ تعالیٰ منافقوں کو اُن کی ہنسی کی سزا دے گا۔
5
یَمُدُّ ھُمْ . مَدَّ سے ہے اور مَدَّ الْمَدْیُوْنَ کے معنے ہوتے ہیں۔ اَمْھَلَہٗ یعنی قرض دار کو مہلت دی اور اُس سے قرضے کا مطالبہ کچھ عرصہ کے لئے ترک کر دیا۔ اس لئے ہم نے اس آیت کا ترجمہ کیا ہے کہ اُن کو بہکتے ہوئے چھوڑ دے گا۔
a
9:79; 11:9; 21:42.
b
6:111; 7:187; 10:12.
22
Important Words:
یستهزئ (will punish mockery). See 2:15 and also commentary below.
یمدھم (He will let them continue) is derived from مد. They say مدہ meaning, he let him continue in a course, or he granted him a delay or respite. Literally مد means, he spread, or he stretched, or he made a thing extend (Aqrab).
طغیان (transgression) is derived from طغی which means, he exceeded the proper limits. طغی فلان means, he was excessive in sin and transgression. طغی الماء means, the water was in flood (Aqrab).
یعمھون (wandering blindly) is derived from عمه which means, he was or became confounded or perplexed and was unable to see his way, and went to and fro in confusion (Aqrab). عمه is like عمی; but whereas عمی is wider in its significance, being used for blindness both physical and mental, عمه is confined to mental blindness only (Kashshaf). عمه also means, it (the place) lost all marks or signs helpful for identification or for finding a way through it (Aqrab).
Commentary:
In this verse the word یستھزئ (lit. will mock) has been used for God, and this has occasioned the criticism that the God of the Quran is given to mocking. The criticism is due to the utter ignorance of Arabic idiom and usage. In Arabic, punishment for an evil is sometimes denoted by the term used for the evil itself. For instance, in 42:41 we read وجزاء سیئة سیئة مثلھا i.e. the penalty for an evil is an evil the like thereof, whereas the penalty of an evil is not an evil. Again in 2:195 the word اعتداء (transgression) is used for the punishment of transgression. Similarly, the well-known pre-Islamic Christian poet, ‘Amr bin Kulthum says:
الا لایجھلن احد علینا
فنجھل فوق جھل الجاھلینا
"Beware! Nobody should employ ignorance against us; or we will show greater ignorance in return;" i.e. we will severely avenge such ignorance (Mu‘allaqat).
Thus the expression الله یستھزئ بھم does not mean, Allah shall mock at them, but that Allah will punish them for their mocking. The former meaning, followed by some translators, is absolutely inconsistent with the spirit of the Quran which condemns jest and ridicule as marks of ignorance (2:68). How, then, can God attribute to Himself what He declares to be a practice of the ignorant?
The clause, Allah will let them continue in their transgression, should not be understood to mean that God grants the hypocrites respite to let them increase in transgression. Such a meaning is contradicted by verses 6:111 and 35:38, where it is clearly stated that God grants the disbelievers respite with the sole object of reforming them but they unfortunately only increase in transgression.
The word یعمھون (wandering blindly) is derived from the root عمه which, as explained above, signifies, besides other meanings, the absence of signs or marks; The meaning here would, therefore, be that the hypocrites persist in their wickedness without care or consideration, as if the way they are travelling has lost all signs, leaving the traveller without any sense of distance or direction.
c
9:79; 11:9; 21:42.d
6:111; 7:187; 10:12.
33
Yastahzi’u bi-him means, will punish them. In Arabic punishment for an evil deed is sometimes denoted by the word used for the evil itself. "The penalty for an evil deed is an evil the like thereof" (42:41). The famous Arab poet ‘Amr bin Kulthum says: Ala la Yajhalan Ahadun ‘Alaina, Fanajhal Fauqa Jahlal-Jahilina, i.e. Beware! none should dare employ ignorance against us, or we will show greater ignorance, i.e. we will avenge his ignorance (Mu‘allaqat).33A
The words do not mean that God grants the hypocrites respite to let them increase in their transgression. Such a meaning is contradicted by (35:38), where it is stated that God grants disbelievers respite that they should reform themselves.
34
‘Umyun is the plural of A‘ma which is derived from al-‘Ama. Al-‘Amah means, mental blindness and al-‘Ama means, both mental and physical blindness (Aqrab).