الملك
Al-Mulk
The Sovereignty • makkah • 30 Verses
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بِسۡمِ اللّٰہِ الرَّحۡمٰنِ الرَّحِیۡمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
4287
Commentary:
See 1:1.
a
1:1.
تَبٰرَکَ الَّذِیۡ بِیَدِہِ الۡمُلۡکُ وَہُوَ عَلٰی کُلِّ شَیۡءٍ قَدِیۡرٌ
25:2, 3.
25:2, 3.
25:2-3.
Commentary:
The Surah was revealed at Mecca when Islam was yet in its infancy and its enemies were straining every nerve to nip it in the bud. It opens with the mention of Divine attributes which are expressive of God’s Power, Might and Majesty, and, appropriately the verse under comment implies a prophecy that the poor, persecuted and helpless Muslims would soon be granted the kingdom, not only of Arabia but of vast lands beyond its confines.
b
25:2, 3.
b
25:2-3.
4288
Commentary:
The Surah was revealed at Mecca when Islam was yet in its infancy and its enemies were straining every nerve to nip it in the bud. It opens with the mention of Divine attributes which are expressive of God’s Power, Might and Majesty, and, appropriately the verse under comment implies a prophecy that the poor, persecuted and helpless Muslims would soon be granted the kingdom, not only of Arabia but of vast lands beyond its confines.
b
25:2, 3.
اَلَّذِیۡ خَلَقَ الۡمَوۡتَ وَالۡحَیٰوۃَ لِیَبۡلُوَکُمۡ اَیُّکُمۡ اَحۡسَنُ عَمَلًا ۚ وَہُوَ الۡعَزِیۡزُ الۡغَفُوۡرُ
5:49; 11:8; 18:8.
5:49; 11:8; 18:8.
The law of life and death works in all nature. Every living creature is subject to decay and death. "Death," as also in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence is the state before life or perhaps because "death" is more important and is of greater significance than "life," since it opens to man the portals of everlasting life and unending spiritual progress, while life on earth is only a temporary sojourn and a preparation for permanent and everlasting life beyond the grave.
5:49; 6:166; 11:8; 18:8.
Commentary:
The law of life and death works in all nature. Every living creature is subject to decay and death. Nations, like individuals, are subject to this inexorable law. The implication of the verse seems to be that with the advent of Islam God’s decree has come into operation, that is to say that some nations will receive new life and others will decay and fall. This will show that God is Mighty. The linking together of the attribute "Most Forgiving" with the attribute "Mighty" may imply that when Islam will triumph the enemies of the new Faith will be at the mercy of the Holy Prophet who will forgive them. The prophecy was fulfilled in the Fall of Mecca.
"Death", as in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence, is the state before life, or perhaps because "death" is more important and is of greater significance than "life," because, it opens to man the portals of everlasting life and unending spiritual progress, while his life on earth is only a temporary sojourn and a preparation for a permanent and everlasting life beyond the grave.
c
5:49; 11:8; 18:8.
c
5:49; 6:166; 11:8; 18:8.
4289
Commentary:
The law of life and death works in all nature. Every living creature is subject to decay and death. Nations, like individuals, are subject to this inexorable law. The implication of the verse seems to be that with the advent of Islam God’s decree has come into operation, that is to say that some nations will receive new life and others will decay and fall. This will show that God is Mighty. The linking together of the attribute "Most Forgiving" with the attribute "Mighty" may imply that when Islam will triumph the enemies of the new Faith will be at the mercy of the Holy Prophet who will forgive them. The prophecy was fulfilled in the Fall of Mecca.
"Death", as in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence, is the state before life, or perhaps because "death" is more important and is of greater significance than "life," because, it opens to man the portals of everlasting life and unending spiritual progress, while his life on earth is only a temporary sojourn and a preparation for a permanent and everlasting life beyond the grave.
c
5:49; 11:8; 18:8.
3079
The law of life and death works in all nature. Every living creature is subject to decay and death. "Death," as also in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence is the state before life or perhaps because "death" is more important and is of greater significance than "life," since it opens to man the portals of everlasting life and unending spiritual progress, while life on earth is only a temporary sojourn and a preparation for permanent and everlasting life beyond the grave.
اَلَّذِیۡ خَلَقَ سَبۡعَ سَمٰوٰتٍ طِبَاقًا ۖ مَّا تَرٰی فِیۡ خَلۡقِ الرَّحۡمٰنِ مِنۡ تَفٰوُتٍ ۖ فَارۡجِعِ الۡبَصَرَ ہَلۡ تَرٰی مِنۡ فُطُوۡرٍ
65:13; 67:4; 71:16.
Tibaq is synonymous with Tabaq and with its plural, Atbaq. They say such a thing is the Tabaq or Tibaq of that, i.e. this thing is the match of that or the like of that in measure, size or quality, etc. Tibaq also means, a stage (Lane).
65:13; 67:4; 71:16.
Important Words:
طباقاً (in grades) is derived from طبق. They say أطبق الثوب i.e. he folded together the piece of cloth. طبق means, a thing that is the equal of another thing in its measure so that it covers the whole extent of the latter like the lid; a layer of the earth; a fold; a generation; any of the stages of heaven. السماوات طباق means, the heavens are composed of stages, one above another (Lane & Aqrab).
تفاوت (incongruity) is derived from فات . They say تفاوت الشیئان i.e. the two things were distinct or were different. تفاوت means, defect, fault, or imperfection; incongruity or discordance (Lane & Aqrab).
فطور (flaw) is derived from فطر. They say فطرہ i.e. God created it or brought it into existence for the first time, it not having existed before. انفطر means, it became split, rent or cleft. فطور means, cleft; flaw; disorder (Lane & Aqrab).
Commentary:
Wonderful indeed is God’s creation. The solar system of which our earth is but a small member is vast, varied and orderly and yet this system is but one of hundreds of millions of systems, some of which are incalculably larger than it, yet the countless millions of suns and stars are so arranged and distributed in relation to one another as to produce everywhere harmony and beauty. The order that covers and pervades the universe is obvious to the ordinary naked eye, and is spread far beyond the range of disciplined vision, assisted by all the instruments and appliances which science and art have been able to invent (Flint).
d
65:13; 67:4; 71:16.
1447
طِبَاق (Tibaq) 是 طَبَق (Tabaq) 及其复数 اَطْبَاق (Atbaq) 的同义词。他们说 طَبَق (Tabaq) 或 طِبَاق (Tibaq) 就是这样一种东西, 即这种东西是某种东西的配对物, 即在分量、尺寸或性质等方面相类似的东西。Tibāq 还有 “阶段” 的意思 (Lane)。
a
65:13; 67:4; 71:16.
4290
Important Words:
طباقاً (in grades) is derived from طبق. They say أطبق الثوب i.e. he folded together the piece of cloth. طبق means, a thing that is the equal of another thing in its measure so that it covers the whole extent of the latter like the lid; a layer of the earth; a fold; a generation; any of the stages of heaven. السماوات طباق means, the heavens are composed of stages, one above another (Lane & Aqrab).
تفاوت (incongruity) is derived from فات . They say تفاوت الشیئان i.e. the two things were distinct or were different. تفاوت means, defect, fault, or imperfection; incongruity or discordance (Lane & Aqrab).
فطور (flaw) is derived from فطر. They say فطرہ i.e. God created it or brought it into existence for the first time, it not having existed before. انفطر means, it became split, rent or cleft. فطور means, cleft; flaw; disorder (Lane & Aqrab).
Commentary:
Wonderful indeed is God’s creation. The solar system of which our earth is but a small member is vast, varied and orderly and yet this system is but one of hundreds of millions of systems, some of which are incalculably larger than it, yet the countless millions of suns and stars are so arranged and distributed in relation to one another as to produce everywhere harmony and beauty. The order that covers and pervades the universe is obvious to the ordinary naked eye, and is spread far beyond the range of disciplined vision, assisted by all the instruments and appliances which science and art have been able to invent (Flint).
d
65:13; 67:4; 71:16.
3079A
Tibaq is synonymous with Tabaq and with its plural, Atbaq. They say such a thing is the Tabaq or Tibaq of that, i.e. this thing is the match of that or the like of that in measure, size or quality, etc. Tibaq also means, a stage (Lane).
ثُمَّ ارۡجِعِ الۡبَصَرَ کَرَّتَیۡنِ یَنۡقَلِبۡ اِلَیۡکَ الۡبَصَرُ خَاسِئًا وَّہُوَ حَسِیۡرٌ
安拉的创造真是神奇。太阳系广漠无边, 变化多端 而又井然有序--------我们的地球仅是其中的一个小小的分子--------但太阳系还只是数以万万计的星系里面的一个, 其中有些要比太阳系大得无法计算, 然而各种难以胜数的星辰、太阳彼此的排列和分布处处都呈现出美与和谐。宇宙间无处不在的秩序一般肉眼都能看到, 这种秩序超越了训练有素的视力, 即使这种视力得到了科学和艺术所能发明的种种仪器和装备的帮助。
Wonderful indeed is God’s creation. The solar system of which our earth is but a small member is vast, varied and orderly and yet it is but one of hundreds of millions of systems, some of which are incalculably larger than it, yet the countless millions of suns and stars are so arranged and distributed in relation to one another as to produce everywhere harmony and beauty. The order that covers and pervades the universe is obvious to the ordinary naked eye and is spread far beyond the range of disciplined vision, assisted by all the instruments and appliances which science and art have been able to invent.
Important Words:
خاسئا (confused) is derived from خسأ which means, he was or became vile, despised and hated. خاسأ الرجل الکلب means, the man drove away the dog. خسأ البصر means, the eyesight became dazzled or confused and dim. خاسیء when applied to a dog or a swine means, driven away and repelled, and when applied to a man means, contemptible, despicable, vile or confused; and when applied to the eyesight means, dazzled or confused and dim (Lane).
1448
安拉的创造真是神奇。太阳系广漠无边, 变化多端 而又井然有序--------我们的地球仅是其中的一个小小的分子--------但太阳系还只是数以万万计的星系里面的一个, 其中有些要比太阳系大得无法计算, 然而各种难以胜数的星辰、太阳彼此的排列和分布处处都呈现出美与和谐。宇宙间无处不在的秩序一般肉眼都能看到, 这种秩序超越了训练有素的视力, 即使这种视力得到了科学和艺术所能发明的种种仪器和装备的帮助。
4291
Important Words:
خاسئا (confused) is derived from خسأ which means, he was or became vile, despised and hated. خاسأ الرجل الکلب means, the man drove away the dog. خسأ البصر means, the eyesight became dazzled or confused and dim. خاسیء when applied to a dog or a swine means, driven away and repelled, and when applied to a man means, contemptible, despicable, vile or confused; and when applied to the eyesight means, dazzled or confused and dim (Lane).
3080
Wonderful indeed is God’s creation. The solar system of which our earth is but a small member is vast, varied and orderly and yet it is but one of hundreds of millions of systems, some of which are incalculably larger than it, yet the countless millions of suns and stars are so arranged and distributed in relation to one another as to produce everywhere harmony and beauty. The order that covers and pervades the universe is obvious to the ordinary naked eye and is spread far beyond the range of disciplined vision, assisted by all the instruments and appliances which science and art have been able to invent.
وَلَقَدۡ زَیَّنَّا السَّمَآءَ الدُّنۡیَا بِمَصٰبِیۡحَ وَجَعَلۡنٰہَا رُجُوۡمًا لِّلشَّیٰطِیۡنِ ۖ وَاَعۡتَدۡنَا لَہُمۡ عَذَابَ السَّعِیۡرِ
15:17; 37:7; 41:13; 50:7.
15:18; 37:11.
Commentary:
For a detailed note on the subject, briefly stated in this verse, see 15:17-19.
The word السماء (heaven) may also signify the spiritual firmament and مصابیح (lamps) Divinely inspired teachers and Reformers and شیاطن may mean satanic people.
a
15:17; 37:7; 41:13; 50:7.
b
15:18; 37:11.
a
15:17; 37:7; 41:13; 50:7.
b
15:18; 37:11.
4292
Commentary:
For a detailed note on the subject, briefly stated in this verse, see 15:17-19.
The word السماء (heaven) may also signify the spiritual firmament and مصابیح (lamps) Divinely inspired teachers and Reformers and شیاطن may mean satanic people.
a
15:17; 37:7; 41:13; 50:7.
b
15:18; 37:11.
وَلِلَّذِیۡنَ کَفَرُوۡا بِرَبِّہِمۡ عَذَابُ جَہَنَّمَ ۖ وَبِئۡسَ الۡمَصِیۡرُ
Commentary:
When Divine Reformers appear in the world to remove distortions and interpolations that find their way into heavenly teachings, those who reject Divine Reformers deserve and get God’s punishment. This is mentioned by implication also in the preceding verse.
4293
Commentary:
When Divine Reformers appear in the world to remove distortions and interpolations that find their way into heavenly teachings, those who reject Divine Reformers deserve and get God’s punishment. This is mentioned by implication also in the preceding verse.
اِذَاۤ اُلۡقُوۡا فِیۡہَا سَمِعُوۡا لَہَا شَہِیۡقًا وَّہِیَ تَفُوۡرُ
11:107; 21:101; 25:13.
یہاں سَمِعُوْا لَھَا کے الفاظ ہیں اور لام ملکیت کے لئے بھی آتا ہے اور یہی معنے ہم نے کیے ہیں‘ یعنی وہ چیخ جہنم کی ہوگی جس میں سے شدتِ گرمی کی وجہ سے آوازیں نکلتی ہوں گی۔ جیسا کہ تیز گرمی ہو جائے تو تنور سے آواز نکلنے لگ جاتی ہے۔
11:107; 21:101; 25:13.
c
11:107; 21:101; 25:13.
1
یہاں سَمِعُوْا لَھَا کے الفاظ ہیں اور لام ملکیت کے لئے بھی آتا ہے اور یہی معنے ہم نے کیے ہیں‘ یعنی وہ چیخ جہنم کی ہوگی جس میں سے شدتِ گرمی کی وجہ سے آوازیں نکلتی ہوں گی۔ جیسا کہ تیز گرمی ہو جائے تو تنور سے آواز نکلنے لگ جاتی ہے۔
c
11:107; 21:101; 25:13.
4294
Important Words:
شھیق (roaring) signifies the ending or final part of the crying or braying of an ass. It also signifies a high sound; a cry of distress (Lane). See also 11:107.
c
11:107; 21:101; 25:13.
تَکَادُ تَمَیَّزُ مِنَ الۡغَیۡظِ ۖ کُلَّمَاۤ اُلۡقِیَ فِیۡہَا فَوۡجٌ سَاَلَہُمۡ خَزَنَتُہَاۤ اَلَمۡ یَاۡتِکُمۡ نَذِیۡرٌ
39:72; 40:51.
39:72; 40:51.
6:131; 39:72; 40:51.
d
39:72; 40:51.
d
6:131; 39:72; 40:51.
d
39:72; 40:51.
قَالُوۡا بَلٰی قَدۡ جَآءَنَا نَذِیۡرٌ فَکَذَّبۡنَا وَقُلۡنَا مَا نَزَّلَ اللّٰہُ مِنۡ شَیۡءٍ اِنۡ اَنۡتُمۡ اِلَّا فِیۡ ضَلٰلٍ کَبِیۡرٍ
وَقَالُوۡا لَوۡ کُنَّا نَسۡمَعُ اَوۡ نَعۡقِلُ مَا کُنَّا فِیۡۤ اَصۡحٰبِ السَّعِیۡرِ
我们听从了经典或良心的意旨就好啦。
If we had followed the dictates of the Shari‘ah, or of conscience.
25:28.
1449
我们听从了经典或良心的意旨就好啦。
a
25:28.
3080A
If we had followed the dictates of the Shari‘ah, or of conscience.
فَاعۡتَرَفُوۡا بِذَنۡۢبِہِمۡ فَسُحۡقًا لِّاَصۡحٰبِ السَّعِیۡرِ
لعنت سُحْقاً کا ترجمہ ہے اور سُحْقاً مفعول مطلق ہے جس سے پہلے ایک فعل محذوف نکالنا نحو کے لحاظ سے ضروری ہے۔ اس کی وجہ سے ہم نے ’’مقدر کردو‘‘ کے الفاظ ترجمہ درست کرنے کے لئے محذوف نکالے ہیں۔
Important Words:
سحقا (be far away) is derived from سحق which means, it was or became distant or remote. سحقه means, he bruised or powdered or pulverized it; he destroyed it. سحیق means, powdered, pulverized; distant, remote. سحق means, remoteness, curse; destruction (Lane & Aqrab).
2
لعنت سُحْقاً کا ترجمہ ہے اور سُحْقاً مفعول مطلق ہے جس سے پہلے ایک فعل محذوف نکالنا نحو کے لحاظ سے ضروری ہے۔ اس کی وجہ سے ہم نے ’’مقدر کردو‘‘ کے الفاظ ترجمہ درست کرنے کے لئے محذوف نکالے ہیں۔
4295
Important Words:
سحقا (be far away) is derived from سحق which means, it was or became distant or remote. سحقه means, he bruised or powdered or pulverized it; he destroyed it. سحیق means, powdered, pulverized; distant, remote. سحق means, remoteness, curse; destruction (Lane & Aqrab).
اِنَّ الَّذِیۡنَ یَخۡشَوۡنَ رَبَّہُمۡ بِالۡغَیۡبِ لَہُمۡ مَّغۡفِرَۃٌ وَّاَجۡرٌ کَبِیۡرٌ
21:50; 55:47; 79:41-43.
21:50; 55:47; 79:41-43.
21:50; 55:47; 79:41-42.
a
21:50; 55:47; 79:41-43.
b
21:50; 55:47; 79:41-42.
a
21:50; 55:47; 79:41-43.
وَاَسِرُّوۡا قَوۡلَکُمۡ اَوِ اجۡہَرُوۡا بِہٖۤ ۖ اِنَّہٗ عَلِیۡمٌۢ بِذَاتِ الصُّدُوۡرِ
2:78; 6:4; 11:6; 20:8.
2:78; 6:4; 11:6; 20:8.
2:78; 6:4; 11:6; 20:8.
b
2:78; 6:4; 11:6; 20:8.
c
2:78; 6:4; 11:6; 20:8.
b
2:78; 6:4; 11:6; 20:8.
اَلَا یَعۡلَمُ مَنۡ خَلَقَ وَہُوَ اللَّطِیۡفُ الۡخَبِیۡرُ
ہُوَ الَّذِیۡ جَعَلَ لَکُمُ الۡاَرۡضَ ذَلُوۡلًا فَامۡشُوۡا فِیۡ مَنَاکِبِہَا وَکُلُوۡا مِنۡ رِّزۡقِہٖ ۖ وَاِلَیۡہِ النُّشُوۡرُ
2:23; 20:54.
Journeying in the earth is recommended again and again in the Qur’an because leaving one’s home and travelling to other lands and countries greatly helps to add to one’s knowledge and experience.
2:23; 20:54.
Commentary:
Journeying in the earth is recommended again and again in the Quran, because leaving one’s home and travelling to other lands and countries helps to add to one’s knowledge and experience.
The verse also recommends making full use of mountains, which may also signify entertaining high ambitions and lofty aspirations, as the word منکب which also means a lofty place, suggests.
c
2:23; 20:54.
1450
«古兰经» 一再劝告, 在世要旅行, 因为离家去异乡做客大大有助于增进人的知识和经验。
d
2:23; 20:54.
4296
Commentary:
Journeying in the earth is recommended again and again in the Quran, because leaving one’s home and travelling to other lands and countries helps to add to one’s knowledge and experience.
The verse also recommends making full use of mountains, which may also signify entertaining high ambitions and lofty aspirations, as the word منکب which also means a lofty place, suggests.
c
2:23; 20:54.
3081
Journeying in the earth is recommended again and again in the Qur’an because leaving one’s home and travelling to other lands and countries greatly helps to add to one’s knowledge and experience.
ءَاَمِنۡتُمۡ مَّنۡ فِی السَّمَآءِ اَنۡ یَّخۡسِفَ بِکُمُ الۡاَرۡضَ فَاِذَا ہِیَ تَمُوۡرُ
16:46; 17:69; 34:10.
It is because punishment is generally spoken of in the Qur’an as coming down from heaven that God is referred to here and in the next verse as being in heaven; otherwise God is here, there and everywhere.
6:66; 16:46; 17:69; 34:10.
Commentary:
It is because punishment is generally spoken of in the Quran as coming down from heaven that God is referred to, here and in the next verse, as being in heaven; otherwise God is here, there and everywhere. "He is in the heaven and He is in the earth and He is where man is, even nearer to him that his jugular vein" (43:85; 50:17 & 57:4).
d
16:46; 17:69; 34:10.
1451
因为 «古兰经» 上通常把惩罚说成自天而降, 所以这儿和下一节经文中安拉被说成在天上。其实, 安拉在这里, 也在那里, 他是无处不在的。
a
6:66; 16:46; 17:69; 34:10.
4297
Commentary:
It is because punishment is generally spoken of in the Quran as coming down from heaven that God is referred to, here and in the next verse, as being in heaven; otherwise God is here, there and everywhere. "He is in the heaven and He is in the earth and He is where man is, even nearer to him that his jugular vein" (43:85; 50:17 & 57:4).
d
16:46; 17:69; 34:10.
3082
It is because punishment is generally spoken of in the Qur’an as coming down from heaven that God is referred to here and in the next verse as being in heaven; otherwise God is here, there and everywhere.
اَمۡ اَمِنۡتُمۡ مَّنۡ فِی السَّمَآءِ اَنۡ یُّرۡسِلَ عَلَیۡکُمۡ حَاصِبًا ۖ فَسَتَعۡلَمُوۡنَ کَیۡفَ نَذِیۡرِ
وَلَقَدۡ کَذَّبَ الَّذِیۡنَ مِنۡ قَبۡلِہِمۡ فَکَیۡفَ کَانَ نَکِیۡرِ