الأحقاف
Al-Ahqaf
The Wind-Curved Sandhills • makkah • 35 Verses
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بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
3757
Commentary:
See 1:1.
a
1:1.
حٰمٓ
40:2; 41:2; 42:2; 43:2; 44:2; 45:2.
40:2; 41:2; 42:2; 43:2; 44:2; 45:2.
40:2; 41:2; 42:2; 43:2; 44:2; 45:2.
Commentary:
For general treatment of abbreviated letters see 2:2 & 19:2. Verses 40:2, 42:2 & 45:2, however, deal particularly with the letters حم which, as in the preceding six chapters, are placed at the beginning of the present Surah. These letters may be taken as standing for one of the following pairs of Divine attributes, i.e. حمید مجید (Praiseworthy, and Lord of honour), حی قیوم (Living, Self-Subsisting and All-Sustaining), منزل الکتاب، حافظ الکتاب (Guardian of the Book and Revealer of the Book). These Divine attributes, as also others that are represented by these abbreviated letters, have a strong bearing on the subject matter of the Surah. Unity of God, refutation and denunciation of idolatry, Divine revelation, with special reference to the revelation of the Quran, life after death and the triumph of truth over falsehood are some of the important topics dealt with in the seven Surahs of the حم group, as Divine attributes represented by these abbreviated letters indicate.
b
40:2; 41:2; 42:2; 43:2; 44:2; 45:2.
b
40:2; 41:2; 42:2; 43:2; 44:2; 45:2.
3758
Commentary:
For general treatment of abbreviated letters see 2:2 & 19:2. Verses 40:2, 42:2 & 45:2, however, deal particularly with the letters حم which, as in the preceding six chapters, are placed at the beginning of the present Surah. These letters may be taken as standing for one of the following pairs of Divine attributes, i.e. حمید مجید (Praiseworthy, and Lord of honour), حی قیوم (Living, Self-Subsisting and All-Sustaining), منزل الکتاب، حافظ الکتاب (Guardian of the Book and Revealer of the Book). These Divine attributes, as also others that are represented by these abbreviated letters, have a strong bearing on the subject matter of the Surah. Unity of God, refutation and denunciation of idolatry, Divine revelation, with special reference to the revelation of the Quran, life after death and the triumph of truth over falsehood are some of the important topics dealt with in the seven Surahs of the حم group, as Divine attributes represented by these abbreviated letters indicate.
b
40:2; 41:2; 42:2; 43:2; 44:2; 45:2.
تَنۡزِیۡلُ الۡکِتٰبِ مِنَ اللّٰہِ الۡعَزِیۡزِ الۡحَکِیۡمِ
20:5; 32:3; 36:6; 40:3; 45:3.
20:5; 32:3; 36:6; 40:3; 45:3.
20:5; 32:3; 36:6; 40:3; 45:3.
Commentary:
The verse signifies that the Message of this Book—the Quran—is bound to succeed as it has been revealed by God Who is Mighty. And because its Revealer is the Wise God, it contains the quintessence of the accumulated wisdom of saints and seers of the past ages and is also the compendium of the imperishable teachings of all revealed Scriptures.
c
20:5; 32:3; 36:6; 40:3; 45:3.
c
20:5; 32:3; 36:6; 40:3; 45:3.
3759
Commentary:
The verse signifies that the Message of this Book—the Quran—is bound to succeed as it has been revealed by God Who is Mighty. And because its Revealer is the Wise God, it contains the quintessence of the accumulated wisdom of saints and seers of the past ages and is also the compendium of the imperishable teachings of all revealed Scriptures.
c
20:5; 32:3; 36:6; 40:3; 45:3.
مَا خَلَقۡنَا السَّمٰوٰتِ وَالۡاَرۡضَ وَمَا بَیۡنَہُمَاۤ اِلَّا بِالۡحَقِّ وَاَجَلٍ مُّسَمًّی ۚ وَالَّذِیۡنَ کَفَرُوۡا عَمَّاۤ اُنۡذِرُوۡا مُعۡرِضُوۡنَ
21:17; 38:28; 44:39.
The universe had a beginning and will also have an end. 'All that is on it will pass away. And there will remain only the Person of thy Lord, Master of Glory and Honour' (55:27, 28).
21:17; 38:28; 44:39.
Commentary:
The verse means to say that the creation of heavens and the earth is intended to serve an eternal purpose which is to serve man who is, God’s noblest handiwork, and the aim and object of whose life is to develop in himself Divine attributes. For the attainment by man of this grand and sublime object, God raised His Messengers in all times and among all peoples. To these Messengers He revealed Himself, and to them He gave His teaching. The greatest and noblest of these Divine Messengers was the Holy Prophet Muhammad, and the last and most complete and perfect code of Divine laws is the Quran.
The creation of the heavens and the earth also establishes the eternal truth that there is only One Designer, Creator and Controller of the universe. It constitutes an unassailable argument against idolatry.
The words "for an appointed time" signify that the universe had a beginning and will also have an end. It is to this great truth that the verses, "All that is on it will pass away. And there will remain only the Person of thy Lord, Master of Glory and Honour" (55:27-28), refer.
d
21:17; 38:28; 44:39.
1250
宇宙有开端, 也有尽头。 “宇宙万物都将消逝。惟有你们的养主, 光荣、可敬的主宰永存不朽” (55:27-28)。
d
21:17; 38:28; 44:39.
3760
Commentary:
The verse means to say that the creation of heavens and the earth is intended to serve an eternal purpose which is to serve man who is, God’s noblest handiwork, and the aim and object of whose life is to develop in himself Divine attributes. For the attainment by man of this grand and sublime object, God raised His Messengers in all times and among all peoples. To these Messengers He revealed Himself, and to them He gave His teaching. The greatest and noblest of these Divine Messengers was the Holy Prophet Muhammad, and the last and most complete and perfect code of Divine laws is the Quran.
The creation of the heavens and the earth also establishes the eternal truth that there is only One Designer, Creator and Controller of the universe. It constitutes an unassailable argument against idolatry.
The words "for an appointed time" signify that the universe had a beginning and will also have an end. It is to this great truth that the verses, "All that is on it will pass away. And there will remain only the Person of thy Lord, Master of Glory and Honour" (55:27-28), refer.
d
21:17; 38:28; 44:39.
2717
The universe had a beginning and will also have an end. 'All that is on it will pass away. And there will remain only the Person of thy Lord, Master of Glory and Honour' (55:27, 28).
قُلۡ اَرَءَیۡتُمۡ مَّا تَدۡعُوۡنَ مِنۡ دُوۡنِ اللّٰہِ اَرُوۡنِیۡ مَاذَا خَلَقُوۡا مِنَ الۡاَرۡضِ اَمۡ لَہُمۡ شِرۡکٌ فِی السَّمٰوٰتِ ۖ اِئۡتُوۡنِیۡ بِکِتٰبٍ مِّنۡ قَبۡلِ ہٰذَاۤ اَوۡ اَثٰرَۃٍ مِّنۡ عِلۡمٍ اِنۡ کُنۡتُمۡ صٰدِقِیۡنَ
35:41.
Only that Being can command adoration and is fit to be worshipped Who as the Architect and Creator of the universe controls our destinies. But the false gods of idolaters not only have not created anything but themselves have been created (25:4).
In reality no authority except that of a revealed Scripture and also human science and reason can form the basis for determining whether a certain belief is right or wrong.
35:41.
Important Words:
أثارة (vestige) is the inf. noun from أثر and means, a remain or relic of a thing; a trace; sign or mark; vestige or track; a footprint; impression or mark made by the foot of a man upon the ground (Lane & Aqrab).
Commentary:
With this verse begins a systematic refutation and condemnation of شرک i.e. idolatry. It means to say that only that Being can command adoration and is fit to be worshipped Who as the Architect and Creator of the universe controls our destinies. But the false gods of idolaters not only have not created anything but are themselves created. They do not even possess any power to harm or benefit themselves, nor have they any power over death, life or Resurrection (25:4). Then what title or right have they to man’s worship of them? The verse further says that in reality no authority except that of a revealed Scripture can form the basis for determining whether a certain belief is right or wrong. The words "Or some vestige of knowledge in your support" signify that human science and reason as well lend no support to idolatrous beliefs or practices. Thus this little verse embodies three very strong and cogent arguments to repudiate and demolish polytheistic and idolatrous doctrines.
e
35:41.
1251
安拉是宇宙的设计师和创造者, 掌管着我们的命运, 只有安拉博得敬爱, 应受礼拜。但偶像崇拜者的虚假的偶像不仅什么也没有创造, 而是被创造的 (25:4)。
1252
实际上, 只有天经启示的、人类的科学和理智的权威才是判断某一种信仰是非的基础。
a
35:41.
3761
Important Words:
أثارة (vestige) is the inf. noun from أثر and means, a remain or relic of a thing; a trace; sign or mark; vestige or track; a footprint; impression or mark made by the foot of a man upon the ground (Lane & Aqrab).
Commentary:
With this verse begins a systematic refutation and condemnation of شرک i.e. idolatry. It means to say that only that Being can command adoration and is fit to be worshipped Who as the Architect and Creator of the universe controls our destinies. But the false gods of idolaters not only have not created anything but are themselves created. They do not even possess any power to harm or benefit themselves, nor have they any power over death, life or Resurrection (25:4). Then what title or right have they to man’s worship of them? The verse further says that in reality no authority except that of a revealed Scripture can form the basis for determining whether a certain belief is right or wrong. The words "Or some vestige of knowledge in your support" signify that human science and reason as well lend no support to idolatrous beliefs or practices. Thus this little verse embodies three very strong and cogent arguments to repudiate and demolish polytheistic and idolatrous doctrines.
e
35:41.
2718
Only that Being can command adoration and is fit to be worshipped Who as the Architect and Creator of the universe controls our destinies. But the false gods of idolaters not only have not created anything but themselves have been created (25:4).
2719
In reality no authority except that of a revealed Scripture and also human science and reason can form the basis for determining whether a certain belief is right or wrong.
وَمَنۡ اَضَلُّ مِمَّنۡ یَّدۡعُوۡا مِنۡ دُوۡنِ اللّٰہِ مَنۡ لَّا یَسۡتَجِیۡبُ لَہٗۤ اِلٰی یَوۡمِ الۡقِیٰمَۃِ وَہُمۡ عَنۡ دُعَآئِہِمۡ غٰفِلُوۡنَ
10:30.
Islam presents a Living God Who reveals Himself to His votaries by accepting their prayers and consoles them in the hour of distress by speaking to them words of comfort and consolation (2:187).
10:30.
Important Words:
The verse embodies yet another very convincing argument against idol worship. Islam presents a Living God Who listens to the prayers of His devotees and has given proof of this fact in every age. He reveals Himself to His true votaries by accepting their prayers and consoles them in the hour of distress by speaking to them words of comfort. How encouraging and hope-raising are the Quranic words: "And when My servants ask thee about Me, say, I am near. I answer the prayer of the supplicant when he prays to Me" (2:187). Other religions hold out no such promise to their followers. Let them cry hoarse, the Quran says, their false gods will never answer their prayer because they do not possess any such power. Of what use, then, is that deity which is deaf and dumb and hears and answers not the agonised cries of its votaries?
a
10:30.
1253
伊斯兰教介绍了一位有生命的真主, 他接受崇拜者的祈祷, 以显示自己的存在, 在他们痛苦的时刻用安抚和鼓舞的语言劝慰他们。(2:187)
a
10:30.
3762
Important Words:
The verse embodies yet another very convincing argument against idol worship. Islam presents a Living God Who listens to the prayers of His devotees and has given proof of this fact in every age. He reveals Himself to His true votaries by accepting their prayers and consoles them in the hour of distress by speaking to them words of comfort. How encouraging and hope-raising are the Quranic words: "And when My servants ask thee about Me, say, I am near. I answer the prayer of the supplicant when he prays to Me" (2:187). Other religions hold out no such promise to their followers. Let them cry hoarse, the Quran says, their false gods will never answer their prayer because they do not possess any such power. Of what use, then, is that deity which is deaf and dumb and hears and answers not the agonised cries of its votaries?
a
10:30.
2720
Islam presents a Living God Who reveals Himself to His votaries by accepting their prayers and consoles them in the hour of distress by speaking to them words of comfort and consolation (2:187).
وَاِذَا حُشِرَ النَّاسُ کَانُوۡا لَہُمۡ اَعۡدَآءً وَّکَانُوۡا بِعِبَادَتِہِمۡ کٰفِرِیۡنَ
6:23; 10:29.
اس سے مراد وہ معبود ہیں جن کا ذکر پہلی آیت میں ان الفاظ میں آچکا ہے کہ جو شخص اللہ کے سوا ان ہستیوں کو پکارتا ہے جو اسے قیامت تک جواب نہیں دے سکتیں بلکہ وہ ہستیاں اس کی دعاؤں سے بالکل غافل ہیں‘ وہ اپنے پکارنے سے کیا فائدہ اٹھا سکتا ہے۔
6:23; 10:29.
6:23; 10:29.
Commentary:
In this verse the votaries of false gods are told that not only will their gods not answer their prayers unto the Day of Resurrection, but will disown them on that awful day when they (the idolaters) will be made to face the consequences of their idolatrous beliefs and practices.
b
6:23; 10:29.
1
اس سے مراد وہ معبود ہیں جن کا ذکر پہلی آیت میں ان الفاظ میں آچکا ہے کہ جو شخص اللہ کے سوا ان ہستیوں کو پکارتا ہے جو اسے قیامت تک جواب نہیں دے سکتیں بلکہ وہ ہستیاں اس کی دعاؤں سے بالکل غافل ہیں‘ وہ اپنے پکارنے سے کیا فائدہ اٹھا سکتا ہے۔
b
6:23; 10:29.
3763
Commentary:
In this verse the votaries of false gods are told that not only will their gods not answer their prayers unto the Day of Resurrection, but will disown them on that awful day when they (the idolaters) will be made to face the consequences of their idolatrous beliefs and practices.
b
6:23; 10:29.
وَاِذَا تُتۡلٰی عَلَیۡہِمۡ اٰیٰتُنَا بَیِّنٰتٍ قَالَ الَّذِیۡنَ کَفَرُوۡا لِلۡحَقِّ لَمَّا جَآءَہُمۡ ہٰذَا سِحۡرٌ مُّبِیۡنٌ
34:44; 61:7.
34:44; 61:7.
34:44; 61:7.
c
34:44; 61:7.
a
34:44; 61:7.
c
34:44; 61:7.
اَمۡ یَقُوۡلُوۡنَ افۡتَرٰٮہُ ۖ قُلۡ اِنِ افۡتَرَیۡتُہٗ فَلَا تَمۡلِکُوۡنَ لِیۡ مِنَ اللّٰہِ شَیۡـًٔا ۖ ہُوَ اَعۡلَمُ بِمَا تُفِیۡضُوۡنَ فِیۡہِ ۖ کَفٰی بِہٖ شَہِیۡدًۢا بَیۡنِیۡ وَبَیۡنَکُمۡ ۖ وَہُوَ الۡغَفُوۡرُ الرَّحِیۡمُ
11:36.
11:36.
The expression, minallah, means, (a) in opposition to Allah; (b) from the punishment of Allah.
11:36.
Commentary:
After effectively refuting شرک (idolatry) in the preceding few verses, the Surah, in the present verse, proceeds to deal with the next important topic—Divine revelation. It purports to say that forging lies about God, being a fatal poison, is bound to bring about the spiritual death and destruction of the forger. This is the significance of the words: "You cannot avail me aught against Allah." The words, "Sufficient is He for a witness between me and you," signify that "if I am a forger of lies against God, He would not let me go unpunished, but if you reject the Message of Truth, you too will have to suffer the evil consequences of your rejection."
The expression من اللّٰه means: (a) in opposition to Allah; (b) from the punishment of Allah.
d
11:36.
b
11:36.
3764
Commentary:
After effectively refuting شرک (idolatry) in the preceding few verses, the Surah, in the present verse, proceeds to deal with the next important topic—Divine revelation. It purports to say that forging lies about God, being a fatal poison, is bound to bring about the spiritual death and destruction of the forger. This is the significance of the words: "You cannot avail me aught against Allah." The words, "Sufficient is He for a witness between me and you," signify that "if I am a forger of lies against God, He would not let me go unpunished, but if you reject the Message of Truth, you too will have to suffer the evil consequences of your rejection."
The expression من اللّٰه means: (a) in opposition to Allah; (b) from the punishment of Allah.
d
11:36.
2721
The expression, minallah, means, (a) in opposition to Allah; (b) from the punishment of Allah.
قُلۡ مَا کُنۡتُ بِدۡعًا مِّنَ الرُّسُلِ وَمَاۤ اَدۡرِیۡ مَا یُفۡعَلُ بِیۡ وَلَا بِکُمۡ ۖ اِنۡ اَتَّبِعُ اِلَّا مَا یُوۡحٰۤی اِلَیَّ وَمَاۤ اَنَا۠ اِلَّا نَذِیۡرٌ مُّبِیۡنٌ
6:51; 7:204.
6:51; 7:204.
6:51; 7:204; 10:16; 33:3.
Commentary:
بدعاً (new) is derived from بدع which means, he originated a thing or brought it into existence for the first time, the thing not having existed before, and not after the similitude of anything pre-existing. They say فلان بدع فی ھذا الامر i.e. such a one is the first person to do this thing. بدع means, first; new; a first doer of a thing; novel; a thing existing for the first time; an innovator (Lane & Aqrab). See also 2:118.
Commentary:
The Holy Prophet is here enjoined to tell his people that his being raised as a Divine Messenger was not a new thing. He was no innovator. They were already conversant with the phenomenon of prophethood. God had been raising His Messengers during the ages when people forsook the path of righteousness. He had raised Prophets in their neighbourhood, and, now, He had selected them for the bestowal of this great gift. They should, therefore, judge the Holy Prophet by the criteria by which the former Prophets were judged. The Holy Prophet is further asked to tell them that though there was no doubt that ultimately his cause would triumph, he was not vouchsafed the knowledge of the vicissitudes of circumstances through which he himself would have to pass during the intervening period, nor did he know how God would treat his opponents. His mission was confined to delivering the Divine Message to them and to warn them that if they did not behave they would come to grief.
e
6:51; 7:204.
c
6:51; 7:204; 10:16; 33:3.
3765
Commentary:
بدعاً (new) is derived from بدع which means, he originated a thing or brought it into existence for the first time, the thing not having existed before, and not after the similitude of anything pre-existing. They say فلان بدع فی ھذا الامر i.e. such a one is the first person to do this thing. بدع means, first; new; a first doer of a thing; novel; a thing existing for the first time; an innovator (Lane & Aqrab). See also 2:118.
Commentary:
The Holy Prophet is here enjoined to tell his people that his being raised as a Divine Messenger was not a new thing. He was no innovator. They were already conversant with the phenomenon of prophethood. God had been raising His Messengers during the ages when people forsook the path of righteousness. He had raised Prophets in their neighbourhood, and, now, He had selected them for the bestowal of this great gift. They should, therefore, judge the Holy Prophet by the criteria by which the former Prophets were judged. The Holy Prophet is further asked to tell them that though there was no doubt that ultimately his cause would triumph, he was not vouchsafed the knowledge of the vicissitudes of circumstances through which he himself would have to pass during the intervening period, nor did he know how God would treat his opponents. His mission was confined to delivering the Divine Message to them and to warn them that if they did not behave they would come to grief.
a
6:51; 7:204.
قُلۡ اَرَءَیۡتُمۡ اِنۡ کَانَ مِنۡ عِنۡدِ اللّٰہِ وَکَفَرۡتُمۡ بِہٖ وَشَہِدَ شَاہِدٌ مِّنۡۢ بَنِیۡۤ اِسۡرٰٓءِیۡلَ عَلٰی مِثۡلِہٖ فَاٰمَنَ وَاسۡتَکۡبَرۡتُمۡ ۖ اِنَّ اللّٰہَ لَا یَہۡدِی الۡقَوۡمَ الظّٰلِمِیۡنَ
11:18; 61:7.
اس میں استثنا باب۱۸ آیت۱۸ کی اس پیشگوئی کی طرف اشارہ کیا گیا ہے کہ ’’خداوند تیرا خدا تیرے لئے تیرے ہی درمیان سے تیرے ہی بھائیوں میں سے تیری مانند ایک نبی برپا کرے گا۔‘‘
11:18; 61:7.
The witness from among the Children of Israel is Moses. It is to his prophecy concerning the advent of the Holy Prophet that reference has been made in this verse. The prophecy is to this effect: 'I will raise them up a Prophet from among their brethren like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not hearken unto My words, which he shall speak in My name, I will require it of him' (Deut. 18: 18, 19).
11:18; 61:7.
Commentary:
The witness from among the Children of Israel is Moses. It is to his prophecy concerning the advent of the Holy Prophet that reference has been made in this verse. The prophecy is to this effect:
I will raise them up a Prophet from among their brethren like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him (Deut. 18:l8-19).
See also 11:18.
The reference in the words 'a witness from among the Children of Israel' could not be, as generally misunderstood, to ‘Abdullah bin Salam, a learned Jew, because ‘Abdullah had accepted Islam in Medina while this Surah was revealed at Mecca.
a
11:18; 61:7.
2
اس میں استثنا باب۱۸ آیت۱۸ کی اس پیشگوئی کی طرف اشارہ کیا گیا ہے کہ ’’خداوند تیرا خدا تیرے لئے تیرے ہی درمیان سے تیرے ہی بھائیوں میں سے تیری مانند ایک نبی برپا کرے گا۔‘‘
a
11:18; 61:7.
3766
Commentary:
The witness from among the Children of Israel is Moses. It is to his prophecy concerning the advent of the Holy Prophet that reference has been made in this verse. The prophecy is to this effect:
I will raise them up a Prophet from among their brethren like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him (Deut. 18:l8-19).
See also 11:18.
The reference in the words 'a witness from among the Children of Israel' could not be, as generally misunderstood, to ‘Abdullah bin Salam, a learned Jew, because ‘Abdullah had accepted Islam in Medina while this Surah was revealed at Mecca.
b
11:18; 61:7.
2722
The witness from among the Children of Israel is Moses. It is to his prophecy concerning the advent of the Holy Prophet that reference has been made in this verse. The prophecy is to this effect: 'I will raise them up a Prophet from among their brethren like unto thee, and will put My words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass that whosoever will not hearken unto My words, which he shall speak in My name, I will require it of him' (Deut. 18: 18, 19).
وَقَالَ الَّذِیۡنَ کَفَرُوۡا لِلَّذِیۡنَ اٰمَنُوۡا لَوۡ کَانَ خَیۡرًا مَّا سَبَقُوۡنَاۤ اِلَیۡہِ ۚ وَاِذۡ لَمۡ یَہۡتَدُوۡا بِہٖ فَسَیَقُوۡلُوۡنَ ہٰذَاۤ اِفۡکٌ قَدِیۡمٌ
11:28.
11:28.
11:28.
Commentary:
One of the great impediments that stand in the way of truth being accepted by disbelievers is conceit and arrogance. Since it is the poor people and those not high placed in life and generally not conversant with current material sciences, who first accept the Divine Message, the so-called learned and wealthy people regard it beneath their dignity to associate themselves with the humble and lowly believers. It is to this proud attitude of disbelievers that the verse refers. It depicts conceited and arrogant disbelievers as saying to believers, that if there had been any good in the new Teaching, they (disbelievers), who were better placed in life and possessed better knowledge, could not have been outstripped by the former in accepting it, and that, as it was an old, old lie, they could not accept it.
b
11:28.
a
11:28.
3767
Commentary:
One of the great impediments that stand in the way of truth being accepted by disbelievers is conceit and arrogance. Since it is the poor people and those not high placed in life and generally not conversant with current material sciences, who first accept the Divine Message, the so-called learned and wealthy people regard it beneath their dignity to associate themselves with the humble and lowly believers. It is to this proud attitude of disbelievers that the verse refers. It depicts conceited and arrogant disbelievers as saying to believers, that if there had been any good in the new Teaching, they (disbelievers), who were better placed in life and possessed better knowledge, could not have been outstripped by the former in accepting it, and that, as it was an old, old lie, they could not accept it.
c
11:28.
وَمِنۡ قَبۡلِہٖ کِتٰبُ مُوۡسٰۤی اِمَامًا وَّرَحۡمَۃً ۚ وَہٰذَا کِتٰبٌ مُّصَدِّقٌ لِّسَانًا عَرَبِیًّا لِّیُنۡذِرَ الَّذِیۡنَ ظَلَمُوۡا وَبُشۡرٰی لِلۡمُحۡسِنِیۡنَ
یسعیاہ باب۲۱ آیت۱۳ تا ۱۷ میں عرب میں ایک نبی کے مبعوث ہونے کی خبر دی گئی ہے اور اس میں بتایا گیا ہے کہ اسے اپنے وطن سے ہجرت کرنی پڑے گی اور اپنے مخالفوں سے جنگ بھی کرنی پڑے گی جس میں وہ کامیاب ہوگا اور اس کے دشمن ذلیل ہوں گے۔
یعنی ظالموں کے لئے راستہ کھل جائے گا کہ وہ اپنے ظلموں سے کسی قدر ہٹ جائیں اور محسنوں کو نیکی کرنے کی اور زیادہ رغبت پیدا ہوگی۔
28:44.
20:114; 42:8; 43:4.
Verse 11 supported by Deut. 18:18 referred to the appearance of a Prophet among the Ishmaelites. The present verse refers to Arabia as the scene of the advent of the Prophet who was to be the like of Moses and also to the Book (the Qur’an) which was to fulfil the prophecies contained in the Book of Moses and which also was to supersede it. The relevant prophecy is as follows: 'The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they presented with their bread him that fled' (Isa. 21: 13-15).
28:44.
20:114; 42:8; 43:4.
Commentary:
Verse 11 above referred to the appearance of a Prophet among the Ishmaelites. The present verse refers to Arabia as the scene of the advent of the Prophet who was to be the like of Moses and to the Book (the Quran) which was to fulfil the prophecies contained in the Book of Moses and which also was to supersede it. The relevant prophecy is as follows:
The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they presented with their bread him that fled (Isaiah 21: 13-15).
See also 26:198.
c
28:44.
d
20:114; 42:8; 43:4.
1
یسعیاہ باب۲۱ آیت۱۳ تا ۱۷ میں عرب میں ایک نبی کے مبعوث ہونے کی خبر دی گئی ہے اور اس میں بتایا گیا ہے کہ اسے اپنے وطن سے ہجرت کرنی پڑے گی اور اپنے مخالفوں سے جنگ بھی کرنی پڑے گی جس میں وہ کامیاب ہوگا اور اس کے دشمن ذلیل ہوں گے۔
2
یعنی ظالموں کے لئے راستہ کھل جائے گا کہ وہ اپنے ظلموں سے کسی قدر ہٹ جائیں اور محسنوں کو نیکی کرنے کی اور زیادہ رغبت پیدا ہوگی۔
b
28:44.
c
20:114; 42:8; 43:4.
3768
Commentary:
Verse 11 above referred to the appearance of a Prophet among the Ishmaelites. The present verse refers to Arabia as the scene of the advent of the Prophet who was to be the like of Moses and to the Book (the Quran) which was to fulfil the prophecies contained in the Book of Moses and which also was to supersede it. The relevant prophecy is as follows:
The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they presented with their bread him that fled (Isaiah 21: 13-15).
See also 26:198.
a
28:44.
b
20:114; 42:8; 43:4.
2723
Verse 11 supported by Deut. 18:18 referred to the appearance of a Prophet among the Ishmaelites. The present verse refers to Arabia as the scene of the advent of the Prophet who was to be the like of Moses and also to the Book (the Qur’an) which was to fulfil the prophecies contained in the Book of Moses and which also was to supersede it. The relevant prophecy is as follows: 'The burden upon Arabia. In the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim. The inhabitants of the land of Tema brought water to him that was thirsty, they presented with their bread him that fled' (Isa. 21: 13-15).
اِنَّ الَّذِیۡنَ قَالُوۡا رَبُّنَا اللّٰہُ ثُمَّ اسۡتَقٰمُوۡا فَلَا خَوۡفٌ عَلَیۡہِمۡ وَلَا ہُمۡ یَحۡزَنُوۡنَ
29:70; 41:31.
29:70; 41:31.
What fear or grief, even under the severest trial, can possibly disturb the equanimity and mental poise of a true believer, who possesses an invincible faith that Allah, the Creator and Lord of the whole universe, is at his back?
41:31.
Commentary:
What fear or grief, even under the severest trial, can possibly disturb the equanimity and mental poise of a true believer, who possesses an invincible faith that Allah, the Creator and Lord of the whole universe, is at his back? It is this certain faith that has caused the Faithful in all ages to lay down their lives smilingly in the cause of Truth. Such believers have been called محسنین (doers of good) in verse 13 above. They abide in the Garden of heavenly bliss and bask in the sun of God’s love. See also 41:31.
e
29:70; 41:31.
a
41:31.
3769
Commentary:
What fear or grief, even under the severest trial, can possibly disturb the equanimity and mental poise of a true believer, who possesses an invincible faith that Allah, the Creator and Lord of the whole universe, is at his back? It is this certain faith that has caused the Faithful in all ages to lay down their lives smilingly in the cause of Truth. Such believers have been called محسنین (doers of good) in verse 13 above. They abide in the Garden of heavenly bliss and bask in the sun of God’s love. See also 41:31.
c
29:70; 41:31.
2724
What fear or grief, even under the severest trial, can possibly disturb the equanimity and mental poise of a true believer, who possesses an invincible faith that Allah, the Creator and Lord of the whole universe, is at his back?
اُولٰٓئِکَ اَصۡحٰبُ الۡجَنَّۃِ خٰلِدِیۡنَ فِیۡہَا جَزَآءًۢ بِمَا کَانُوۡا یَعۡمَلُوۡنَ
وَوَصَّیۡنَا الۡاِنۡسٰنَ بِوٰلِدَیۡہِ اِحۡسٰنًا ۖ حَمَلَتۡہُ اُمُّہٗ کُرۡہًا وَّوَضَعَتۡہُ کُرۡہًا ۖ وَّحَمۡلُہٗ وَفِصٰلُہٗ ثَلٰثُوۡنَ شَہۡرًا ۚ حَتّٰۤی اِذَا بَلَغَ اَشُدَّہٗ وَبَلَغَ اَرۡبَعِیۡنَ سَنَۃً قَالَ رَبِّ اَوۡزِعۡنِیۡۤ اَنۡ اَشۡکُرَ نِعۡمَتَکَ الَّتِیۡۤ اَنۡعَمۡتَ عَلَیَّ وَعَلٰی وٰلِدَیَّ وَاَنۡ اَعۡمَلَ صٰلِحًا تَرۡضٰٮہُ وَاَصۡلِحۡ لِیۡ فِیۡ ذُرِّیَّتِیۡۤ ۖ اِنِّیۡ تُبۡتُ اِلَیۡکَ وَاِنِّیۡ مِنَ الۡمُسۡلِمِیۡنَ
دیکھئے نوٹ سورۃ لقمان آیت۱۵۔
27:20.
6:152; 17:24; 29:9.
In 31:15, it was stated that the weaning of a child takes two years, but in this verse the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation; and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time from which she begins to have such a feeling.
The word Ashudd seems to have been used in the sense of spiritual maturity here and in 12:23, and in the sense of intellectual and physical maturity in 6:153 and 18:83.
6:152; 19:33; 29:9.
27:20.
Important Words:
أشد (full maturity) is derived from شد. They say شد الشیء i.e. he made the thing hard, firm, compact, strong, or he bound it fast. أشد (ashudd) means, physical and intellectual and also spiritual maturity as gives evidence of rectitude of conduct or course of life; firmness or soundness of judgement produced by experience. (Lane).
Commentary:
The word seems to have been used in the sense of spiritual maturity in the present verse and in 12:23; and in the sense of intellectual and physical maturity in 6:153 and 18:83. Generally, Divine Messengers are invested with their divine mission at the age of forty. The belief that Jesus was made a Prophet at the age of 33 seems to be an historical anachronism, as recent research into Christian history has proved his birth to have taken place about six years earlier than generally understood (Enc. Brit. under "Chronicle").
أوزعنی (grant me the power) is derived from وزع. They say وزع فلاناً او بفلان i.e. he hindered or led or drove forth such a one and restrained him; he urged or incited such a one. أوزع اللّٰه فلانا means, God inspired or granted such a one the power to do a thing. See also 27:18.
In verse 13 above a brief reference has been made to محسنین (doers of good). The present verse enjoins a believer to do good (احسان) to all his fellow beings, irrespective of caste, colour or clime, starting, however, with his parents, the mother having secured a special mention, as also in 31:15 because "she bears him with pain, and brings him forth with pain".
In 31:15, it was stated that the weaning of a child takes two years, but in the verse under comment the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation, and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time when she begins to have such a feeling.
a
27:20.
f
6:152; 17:24; 29:9.
1254
第31章15节经文中说婴儿断奶要两年, 但在这一节中母亲怀孕和婴儿哺乳一起的时间是30个月, 其中10个月是怀孕期; 看来这是孕妇感觉到身孕负担的时期, 第4个月是开始有这种感觉的时期。
1
دیکھئے نوٹ سورۃ لقمان آیت۱۵۔
b
6:152; 19:33; 29:9.
c
27:20.
3770
Important Words:
أشد (full maturity) is derived from شد. They say شد الشیء i.e. he made the thing hard, firm, compact, strong, or he bound it fast. أشد (ashudd) means, physical and intellectual and also spiritual maturity as gives evidence of rectitude of conduct or course of life; firmness or soundness of judgement produced by experience. (Lane).
Commentary:
The word seems to have been used in the sense of spiritual maturity in the present verse and in 12:23; and in the sense of intellectual and physical maturity in 6:153 and 18:83. Generally, Divine Messengers are invested with their divine mission at the age of forty. The belief that Jesus was made a Prophet at the age of 33 seems to be an historical anachronism, as recent research into Christian history has proved his birth to have taken place about six years earlier than generally understood (Enc. Brit. under "Chronicle").
أوزعنی (grant me the power) is derived from وزع. They say وزع فلاناً او بفلان i.e. he hindered or led or drove forth such a one and restrained him; he urged or incited such a one. أوزع اللّٰه فلانا means, God inspired or granted such a one the power to do a thing. See also 27:18.
In verse 13 above a brief reference has been made to محسنین (doers of good). The present verse enjoins a believer to do good (احسان) to all his fellow beings, irrespective of caste, colour or clime, starting, however, with his parents, the mother having secured a special mention, as also in 31:15 because "she bears him with pain, and brings him forth with pain".
In 31:15, it was stated that the weaning of a child takes two years, but in the verse under comment the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation, and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time when she begins to have such a feeling.
a
27:20.
d
6:152; 17:24; 29:9.
2725
In 31:15, it was stated that the weaning of a child takes two years, but in this verse the combined period of pregnancy and suckling is given as thirty months which leaves six months as the period of gestation; and that seems to be the period during which a pregnant woman feels the burden of pregnancy, the fourth month being the time from which she begins to have such a feeling.
2726
The word Ashudd seems to have been used in the sense of spiritual maturity here and in 12:23, and in the sense of intellectual and physical maturity in 6:153 and 18:83.
اُولٰٓئِکَ الَّذِیۡنَ نَتَقَبَّلُ عَنۡہُمۡ اَحۡسَنَ مَا عَمِلُوۡا وَنَتَجَاوَزُ عَنۡ سَیِّاٰتِہِمۡ فِیۡۤ اَصۡحٰبِ الۡجَنَّۃِ ۖ وَعۡدَ الصِّدۡقِ الَّذِیۡ کَانُوۡا یُوۡعَدُوۡنَ
17:109; 19:62; 73:19.
17:109; 19:62; 73:19.
17:109; 19:62; 73:19.
Important Words:
نتجاوز (We shall overlook) is derived from جاز.They say جاز المکان او جاوزہ i.e. he passed along the place and left it behind. جاوز الحدmeans, he exceeded the proper limit or became extravagant or exorbitant. تجاوز عن ذنبه means, he overlooked sin; he forgave him. (Lane).
b
17:109; 19:62; 73:19.
a
17:109; 19:62; 73:19.
3771
Important Words:
نتجاوز (We shall overlook) is derived from جاز.They say جاز المکان او جاوزہ i.e. he passed along the place and left it behind. جاوز الحدmeans, he exceeded the proper limit or became extravagant or exorbitant. تجاوز عن ذنبه means, he overlooked sin; he forgave him. (Lane).
b
17:109; 19:62; 73:19.
وَالَّذِیۡ قَالَ لِوٰلِدَیۡہِ اُفٍّ لَّکُمَاۤ اَتَعِدَانِنِیۡۤ اَنۡ اُخۡرَجَ وَقَدۡ خَلَتِ الۡقُرُوۡنُ مِنۡ قَبۡلِیۡ وَہُمَا یَسۡتَغِیۡثَانِ اللّٰہَ وَیۡلَکَ اٰمِنۡ اِنَّ وَعۡدَ اللّٰہِ حَقٌّ فَیَقُوۡلُ مَا ہٰذَاۤ اِلَّاۤ اَسٰطِیۡرُ الۡاَوَّلِیۡنَ
Commentary:
In verse 16, reference was made to a class of men who spend their God-given gifts in the service of noble causes in order to win the pleasure of God, and who are anxious that they might be succeeded by a generation who should carry on their noble work. The verse under comment speaks of those unfortunate people who are born of good and righteous parents and are brought up in very healthy environments and yet lead a life of disbelief and sin.
3772
Commentary:
In verse 16, reference was made to a class of men who spend their God-given gifts in the service of noble causes in order to win the pleasure of God, and who are anxious that they might be succeeded by a generation who should carry on their noble work. The verse under comment speaks of those unfortunate people who are born of good and righteous parents and are brought up in very healthy environments and yet lead a life of disbelief and sin.
اُولٰٓئِکَ الَّذِیۡنَ حَقَّ عَلَیۡہِمُ الۡقَوۡلُ فِیۡۤ اُمَمٍ قَدۡ خَلَتۡ مِنۡ قَبۡلِہِمۡ مِّنَ الۡجِنِّ وَالۡاِنۡسِ ۖ اِنَّہُمۡ کَانُوۡا خٰسِرِیۡنَ
7:39; 41:26.
دیکھئے نوٹ سورۃ سبا آیت۱۵۔
7:39; 41:26.
3:138; 7:39; 13:31; 41:26.
c
7:39; 41:26.
2
دیکھئے نوٹ سورۃ سبا آیت۱۵۔
a
3:138; 7:39; 13:31; 41:26.
a
7:39; 41:26.