الجن
Al-Jinn
The Jinn • makkah • 28 Verses
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بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
قُلْ أُوحِىَ إِلَىَّ أَنَّهُ ٱسْتَمَعَ نَفَرٌ مِّنَ ٱلْجِنِّ فَقَالُوٓا۟ إِنَّا سَمِعْنَا قُرْءَانًا عَجَبًا
46:31.
另见注释1225。
这里指的是一伙纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人。他们是非阿拉伯人, 因为他们是陌生人, 所以被称作 “精纳”, 这个字有一个意思是 “陌生人”。(Lane) 这节经文提到的这件事似乎不同于 46:30-33 经文中所提到的, 虽然有些权威认为指这两节, 因为这里的 “一伙精纳” 所说的话跟 46:30-33 经文中提到的一伙精纳所说的话似乎相像。
پہلے بھی جِنّوں کے آنے کا ذکر ہے مگر وہاں یہ ذکر ہے کہ رسول کریم صلی اللہ علیہ وسلم کے پاس کچھ جِنّ آئے۔ یہاں یہ ذکر ہے کہ خداتعالیٰ نے وحی سے بتایا کہ کچھ جِنّوں نے آپ کا قرآن سنا ہے پس یہ واقعہ اور ہے اور وہ اور۔ اس واقعہ اور جِنّوں کو سمجھنے کے لئے دیکھئے سورۃ احقاف آیت۳۰ و سبا آیت۱۳۔ سورۃ احقاف میں جن جِنّوں کا ذکر ہے ہم تاریخ اور حدیث سے ثابت کر چکے ہیں کہ وہ کچھ یہودی تھے۔ پس یہاں بھی جِنّوں سے مراد مکہ سے باہر کے کچھ یہودی ہیں۔ جن کو قرآن کا علم ہوا اور وہ سننے آئے مگر قوم سے ڈر کر پوشیدہ ہی سن کر چلے گئے۔
46:31.
See {2733}.
The reference may be to a party of the Jews of Nasibain. They were non-Arabs and being strangers they have been called "jinn" which word among other things means, a stranger (Lane). The incident mentioned in this verse seems to be different from the one referred to in 46:30-33, though the verse is taken by some authorities to refer to those verses, because the words put in the mouth of 'a company of the jinn' in the present verse possess a seeming resemblance with the words spoken by a party of the jinn referred to in 46:30-33.
46:30.
Important Words:
جن (jinn) is derived from جن (Janna) which means, it veiled, concealed, covered or protected him or it. جن (jinn) means, such beings as remain aloof from the people concealing themselves; strangers; the main or chief part or body of mankind, etc. (Lane & Aqrab). See also 6:101,129 and 27:18.
Commentary:
The reference in the words "a company of the jinn" may be to a party of Jews of Nasibin. They were non-Arabs and being strangers they have been called جن (jinn) which word among other things means, a stranger. The incident mentioned in the verse seems to be different from the one referred to in vv. 46:30-33, though the verse is taken by some authorities to refer to those verses; the words put in the mouth of "a company of the jinn" mentioned in the present verse having a seeming resemblance with the words spoken by "a party of the jinn" referred to in vv. 46:30-33.
The word جن also meaning a large body of mankind, the verse may be taken as embodying a prophecy that at sometime in future large numbers of men from among the powerful nations of the world will accept Islam.
b
46:31.
1497
另见注释1225。
1498
这里指的是一伙纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人。他们是非阿拉伯人, 因为他们是陌生人, 所以被称作 “精纳”, 这个字有一个意思是 “陌生人”。(Lane) 这节经文提到的这件事似乎不同于 46:30-33 经文中所提到的, 虽然有些权威认为指这两节, 因为这里的 “一伙精纳” 所说的话跟 46:30-33 经文中提到的一伙精纳所说的话似乎相像。
1
پہلے بھی جِنّوں کے آنے کا ذکر ہے مگر وہاں یہ ذکر ہے کہ رسول کریم صلی اللہ علیہ وسلم کے پاس کچھ جِنّ آئے۔ یہاں یہ ذکر ہے کہ خداتعالیٰ نے وحی سے بتایا کہ کچھ جِنّوں نے آپ کا قرآن سنا ہے پس یہ واقعہ اور ہے اور وہ اور۔ اس واقعہ اور جِنّوں کو سمجھنے کے لئے دیکھئے سورۃ احقاف آیت۳۰ و سبا آیت۱۳۔ سورۃ احقاف میں جن جِنّوں کا ذکر ہے ہم تاریخ اور حدیث سے ثابت کر چکے ہیں کہ وہ کچھ یہودی تھے۔ پس یہاں بھی جِنّوں سے مراد مکہ سے باہر کے کچھ یہودی ہیں۔ جن کو قرآن کا علم ہوا اور وہ سننے آئے مگر قوم سے ڈر کر پوشیدہ ہی سن کر چلے گئے۔
b
46:30.
4398
Important Words:
جن (jinn) is derived from جن (Janna) which means, it veiled, concealed, covered or protected him or it. جن (jinn) means, such beings as remain aloof from the people concealing themselves; strangers; the main or chief part or body of mankind, etc. (Lane & Aqrab). See also 6:101,129 and 27:18.
Commentary:
The reference in the words "a company of the jinn" may be to a party of Jews of Nasibin. They were non-Arabs and being strangers they have been called جن (jinn) which word among other things means, a stranger. The incident mentioned in the verse seems to be different from the one referred to in vv. 46:30-33, though the verse is taken by some authorities to refer to those verses; the words put in the mouth of "a company of the jinn" mentioned in the present verse having a seeming resemblance with the words spoken by "a party of the jinn" referred to in vv. 46:30-33.
The word جن also meaning a large body of mankind, the verse may be taken as embodying a prophecy that at sometime in future large numbers of men from among the powerful nations of the world will accept Islam.
b
46:31.
3136
See {2733}.
3137
The reference may be to a party of the Jews of Nasibain. They were non-Arabs and being strangers they have been called "jinn" which word among other things means, a stranger (Lane). The incident mentioned in this verse seems to be different from the one referred to in 46:30-33, though the verse is taken by some authorities to refer to those verses, because the words put in the mouth of 'a company of the jinn' in the present verse possess a seeming resemblance with the words spoken by a party of the jinn referred to in 46:30-33.
يَهْدِىٓ إِلَى ٱلرُّشْدِ فَـَٔامَنَّا بِهِۦ ۖ وَلَن نُّشْرِكَ بِرَبِّنَآ أَحَدًا
46:32.
The verse shows that 'a company of the jinn' were either Unitarian Christians, or such Jews as were closely associated with them or, being under their influence, were conversant with Christian beliefs.
46:31-32.
Commentary:
This verse shows that "a company of the jinn" were either Unitarian Christians or such Jews, as were closely associated with Christians, or being under their influence, were conversant with Christian beliefs.
c
46:32.
1499
这节经文说明, “一伙精纳” 要么是唯一神教派教徒, 要么是跟他们有密切关系的犹太人, 或者在他们的影响之下很熟悉基督教的信念。
c
46:31-32.
4399
Commentary:
This verse shows that "a company of the jinn" were either Unitarian Christians or such Jews, as were closely associated with Christians, or being under their influence, were conversant with Christian beliefs.
c
46:32.
3138
The verse shows that 'a company of the jinn' were either Unitarian Christians, or such Jews as were closely associated with them or, being under their influence, were conversant with Christian beliefs.
وَأَنَّهُۥ تَعَٰلَىٰ جَدُّ رَبِّنَا مَا ٱتَّخَذَ صَٰحِبَةً وَلَا وَلَدًا
17:112; 18:5; 25:3.
اس سے معلوم ہوتا ہے کہ وہ عیسائی اثر میں تھے۔ کیونکہ یہ عقیدہ جو انہوں نے بتایا ہے عیسائیوں کا ہے نہ کہ یہود کا۔ تاریخ سے ثابت ہے کہ عیسائی ترقی کے زمانہ میں بعض یہودی بھی عیسائی اثر کے نیچے آگئے تھے۔
17:112; 18:5; 25:3.
17:112; 18:5; 25:3.
d
17:112; 18:5; 25:3.
2
اس سے معلوم ہوتا ہے کہ وہ عیسائی اثر میں تھے۔ کیونکہ یہ عقیدہ جو انہوں نے بتایا ہے عیسائیوں کا ہے نہ کہ یہود کا۔ تاریخ سے ثابت ہے کہ عیسائی ترقی کے زمانہ میں بعض یہودی بھی عیسائی اثر کے نیچے آگئے تھے۔
d
17:112; 18:5; 25:3.
d
17:112; 18:5; 25:3.
وَأَنَّهُۥ كَانَ يَقُولُ سَفِيهُنَا عَلَى ٱللَّهِ شَطَطًا
Important Words:
شططاً (extravagant lies) is derived from شط (shatta) which means, he transgressed or acted wrongfully or unjustly; he exceeded the legitimate bounds; he became removed far away from the right path. أمر ذوشطط means, an affair that is extravagant or exorbitant, or which exceeds legitimate bounds. شطط means, enormity; enormous or extravagant lie (Lane & Aqrab).
Commentary:
It appears from the relevant verses that "a company of the jinn" were believers in Divine Unity.
4400
Important Words:
شططاً (extravagant lies) is derived from شط (shatta) which means, he transgressed or acted wrongfully or unjustly; he exceeded the legitimate bounds; he became removed far away from the right path. أمر ذوشطط means, an affair that is extravagant or exorbitant, or which exceeds legitimate bounds. شطط means, enormity; enormous or extravagant lie (Lane & Aqrab).
Commentary:
It appears from the relevant verses that "a company of the jinn" were believers in Divine Unity.
وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ ٱلْإِنسُ وَٱلْجِنُّ عَلَى ٱللَّهِ كَذِبًا
وَأَنَّهُۥ كَانَ رِجَالٌ مِّنَ ٱلْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ ٱلْجِنِّ فَزَادُوهُمْ رَهَقًا
6:129.
As the word Rijal is used only with regard to human beings, the verse shows that 'a company of the jinn,' mentioned in this and in Surah Al-Ahqaf were human beings and not any other species of creation. The Arabic word jinn here may signify big or influential men and Ins lowly and humble ones who, by following the former and seeking their protection, increase their conceit and arrogance.
6:129.
Important Words:
رھقاً (arrogance) is derived from رھق (rahiqa) which means, he was or became stupid and frivolous; he did wrong, abominable things; he told a lie. رھق (rahqun) means, wrongdoing, injustice, tyrannical conduct; sin; levity; compelling or urging a person to do a thing which he is not able to do; folly; arrogance or pride (Lane & Aqrab).
Commentary:
As the word رجال is used only with regard to human beings, the verse shows that "a company of the jinn,” mentioned in this and in Surah Ahqaf were human beings and not any other species of creation. Moreover, جن here may signify big or influential men and إنس lowly and humble ones who by following the former and seeking their protection increase their conceit and arrogance.
a
6:129.
1500
因为 رِجَال (Rijal) 这个字只用于人, 所以这节经文表示这里和在 «沙丘» 一章所提到的 “一伙精纳” 是人, 不是其他种类的创造。这里的阿拉伯字 “精纳” (Jinn) 可以指巨大的或有影响的人; اِنْس (Ins) 指卑下而贱微的人, 他们追随精纳, 寻求他们的保护, 使自己更加骄傲自大。
a
6:129.
4401
Important Words:
رھقاً (arrogance) is derived from رھق (rahiqa) which means, he was or became stupid and frivolous; he did wrong, abominable things; he told a lie. رھق (rahqun) means, wrongdoing, injustice, tyrannical conduct; sin; levity; compelling or urging a person to do a thing which he is not able to do; folly; arrogance or pride (Lane & Aqrab).
Commentary:
As the word رجال is used only with regard to human beings, the verse shows that "a company of the jinn,” mentioned in this and in Surah Ahqaf were human beings and not any other species of creation. Moreover, جن here may signify big or influential men and إنس lowly and humble ones who by following the former and seeking their protection increase their conceit and arrogance.
a
6:129.
3139
As the word Rijal is used only with regard to human beings, the verse shows that 'a company of the jinn,' mentioned in this and in Surah Al-Ahqaf were human beings and not any other species of creation. The Arabic word jinn here may signify big or influential men and Ins lowly and humble ones who, by following the former and seeking their protection, increase their conceit and arrogance.
وَأَنَّهُمْ ظَنُّوا۟ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ ٱللَّهُ أَحَدًا
ہم نے کہا ہے کہ وہ یہود تھے۔ اس کی سند قرآن مجید سے ملتی ہے۔ وہ فرماتا ہے کہ حَتّٰی اِذَا ھَلَکَ قُلْتُمْ لَنْ یَّبْعَثَ اللّٰہُ مِنْم بَعْدِہٖ رَسُوْلًا (سورۃ مومن آیت۳۵) کہ جب یوسفؑ فوت ہو گیا تو تم نے کہا آئندہ اب کوئی رسول نہیں آئے گا۔ اس جگہ بھی ان جِنّوں کے منہ سے اسی عقیدہ کو دہرایا گیا ہے کہ تم یقین رکھتے تھے کہ آئندہ اللہ تعالیٰ کسی کو نبی نہیں بنائے گا۔ کیونکہ خَاتَمَ النَّبِیِّیْنَ آچکا ہے۔ مسلمان اس آیت پر غور کریں اور اپنے انجام کو سوچیں۔
The Jews had ceased to believe as early as in the time of the Prophet Joseph that any Divine Messenger would ever appear after him (40:35).
Commentary:
The Jews had ceased to believe as early as in the time of the Prophet Joseph that no Divine Messenger would ever appear after him (40:35).
1
ہم نے کہا ہے کہ وہ یہود تھے۔ اس کی سند قرآن مجید سے ملتی ہے۔ وہ فرماتا ہے کہ حَتّٰی اِذَا ھَلَکَ قُلْتُمْ لَنْ یَّبْعَثَ اللّٰہُ مِنْم بَعْدِہٖ رَسُوْلًا (سورۃ مومن آیت۳۵) کہ جب یوسفؑ فوت ہو گیا تو تم نے کہا آئندہ اب کوئی رسول نہیں آئے گا۔ اس جگہ بھی ان جِنّوں کے منہ سے اسی عقیدہ کو دہرایا گیا ہے کہ تم یقین رکھتے تھے کہ آئندہ اللہ تعالیٰ کسی کو نبی نہیں بنائے گا۔ کیونکہ خَاتَمَ النَّبِیِّیْنَ آچکا ہے۔ مسلمان اس آیت پر غور کریں اور اپنے انجام کو سوچیں۔
4401A
Commentary:
The Jews had ceased to believe as early as in the time of the Prophet Joseph that no Divine Messenger would ever appear after him (40:35).
3140
The Jews had ceased to believe as early as in the time of the Prophet Joseph that any Divine Messenger would ever appear after him (40:35).
وَأَنَّا لَمَسْنَا ٱلسَّمَآءَ فَوَجَدْنَٰهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا
15:17-19; 37:7-9.
The expression, 'Seeking to reach heaven,' means, trying to steal the secrets of the unknown. When a Divine Reformer is about to make his appearance in the world, an unusual shooting of stars takes place. It is to this exceptional natural phenomenon that reference seems to have been made in this verse.
15:17-19; 37:7-9.
Important Words:
حرساً (guards) is derived from حرس which means, he guarded, took care; he stole or stole by night. حرس (harasun) is the plural of حراس which means, a guard or guardian; a thief, used ironically because guardians are sometimes found to be thieves (Lane & Aqrab).
Commentary:
The verse shows that when a Divine Reformer is about to make his appearance in the world, an unusual shooting of stars takes place. It is to this exceptional natural phenomenon that reference is made in this verse. "Seeking to reach heaven," means, trying to steal the secrets of the unknown. See next verse.
b
15:17-19; 37:7-9.
1501
“试图上达天体” 这句的意思是, 企图偷偷得到未知领域的奥秘。当真主的复兴者行将出现在世界上的时候, 就产生了不同寻常的流星。这节经文里所指的似乎就是这个意外的自然现象。
a
15:17-19; 37:7-9.
4402
Important Words:
حرساً (guards) is derived from حرس which means, he guarded, took care; he stole or stole by night. حرس (harasun) is the plural of حراس which means, a guard or guardian; a thief, used ironically because guardians are sometimes found to be thieves (Lane & Aqrab).
Commentary:
The verse shows that when a Divine Reformer is about to make his appearance in the world, an unusual shooting of stars takes place. It is to this exceptional natural phenomenon that reference is made in this verse. "Seeking to reach heaven," means, trying to steal the secrets of the unknown. See next verse.
b
15:17-19; 37:7-9.
3141
The expression, 'Seeking to reach heaven,' means, trying to steal the secrets of the unknown. When a Divine Reformer is about to make his appearance in the world, an unusual shooting of stars takes place. It is to this exceptional natural phenomenon that reference seems to have been made in this verse.
وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَٰعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ ٱلْءَانَ يَجِدْ لَهُۥ شِهَابًا رَّصَدًا
在真主的复兴者出现之前, 占卜者和预测者涉猎秘术, 借助了他们可疑的做法, 企图蒙蔽单纯的老百姓, 佯称已能探知未知领域的奥秘, 熟练地行骗, 成功地利用了老百姓的轻信。但是由于安拉的复兴者的再临, 他们的欺骗暴露了, 他们无中生有的虚假知识一经揭穿, 只不过是肤浅而残缺不全的占星术知识罢了。“现在” 这个词在这里尤其与穆圣时代有关, 但也可指真主的每一个伟大复兴者的时代。另见 37:7-10 经文。
یعنی جو شخص اسلام میں غلط باتیں ملانا چاہتا ہے جیسا کہ اوپر کا عقیدہ ہے اللہ تعالیٰ محمد رسول اللہ صلی اللہ علیہ وسلم کی برکت سے اس کی تباہی کے سامان کر دیتا ہے۔
Before the appearance of a Divine Reformer, soothsayers and diviners dabble in occult sciences, and with the help of their questionable practices seek to hoodwink simple folk by posing to be able to have access to the secrets of the unknown and, being adept in the art of cheating, succeed in playing upon their credulity. But with the advent of a Heavenly Reformer their deceit is exposed and their counterfeit knowledge of the unseen becomes unmasked as only a superficial and fragmentary acquaintance with astrology. The word "now" is used here particularly with respect to the time of the Holy Prophet, but it may also signify the time of every great Divine Reformer. See also 37:7-10.
Important Words:
رصدا (in ambush) is noun-infinitive from رصد (rasada). They say أرصده i.e. he watched or waited for him; lay in ambush for him. مرصاد and رصد and مرصد all mean, a hiding place; an ambush قعد له با لمرصد or کان له بالمرصد means, he lay in ambush for him. An Arab poet says: إن المنایا للرجال بمرصد i.e. verily deaths are lying in ambush for men (Lane & Aqrab).
Commentary:
Before the appearance of a Divine Reformer, soothsayers and diviners dabble in occult sciences, and with the help of their questionable practices seek to hoodwink simple people by posing to be able to have access to the secrets of the unknown, and as they are generally quite adept in the art of cheating they succeed in playing upon people’s credulity. But with the advent of the heavenly Reformer they are exposed and their counterfeit knowledge of the unseen becomes unmasked as only a superficial and fragmentary acquaint-ance with astrology. For a detailed explanation, however, of this and the preceding verse see 15:17.19 and 37:7-8.
The word الآن (now) is used here particularly with respect to the time of the Holy Prophet, but it may also signify the time of every great Divine Reformer.
1502
在真主的复兴者出现之前, 占卜者和预测者涉猎秘术, 借助了他们可疑的做法, 企图蒙蔽单纯的老百姓, 佯称已能探知未知领域的奥秘, 熟练地行骗, 成功地利用了老百姓的轻信。但是由于安拉的复兴者的再临, 他们的欺骗暴露了, 他们无中生有的虚假知识一经揭穿, 只不过是肤浅而残缺不全的占星术知识罢了。“现在” 这个词在这里尤其与穆圣时代有关, 但也可指真主的每一个伟大复兴者的时代。另见 37:7-10 经文。
2
یعنی جو شخص اسلام میں غلط باتیں ملانا چاہتا ہے جیسا کہ اوپر کا عقیدہ ہے اللہ تعالیٰ محمد رسول اللہ صلی اللہ علیہ وسلم کی برکت سے اس کی تباہی کے سامان کر دیتا ہے۔
4403
Important Words:
رصدا (in ambush) is noun-infinitive from رصد (rasada). They say أرصده i.e. he watched or waited for him; lay in ambush for him. مرصاد and رصد and مرصد all mean, a hiding place; an ambush قعد له با لمرصد or کان له بالمرصد means, he lay in ambush for him. An Arab poet says: إن المنایا للرجال بمرصد i.e. verily deaths are lying in ambush for men (Lane & Aqrab).
Commentary:
Before the appearance of a Divine Reformer, soothsayers and diviners dabble in occult sciences, and with the help of their questionable practices seek to hoodwink simple people by posing to be able to have access to the secrets of the unknown, and as they are generally quite adept in the art of cheating they succeed in playing upon people’s credulity. But with the advent of the heavenly Reformer they are exposed and their counterfeit knowledge of the unseen becomes unmasked as only a superficial and fragmentary acquaint-ance with astrology. For a detailed explanation, however, of this and the preceding verse see 15:17.19 and 37:7-8.
The word الآن (now) is used here particularly with respect to the time of the Holy Prophet, but it may also signify the time of every great Divine Reformer.
3142
Before the appearance of a Divine Reformer, soothsayers and diviners dabble in occult sciences, and with the help of their questionable practices seek to hoodwink simple folk by posing to be able to have access to the secrets of the unknown and, being adept in the art of cheating, succeed in playing upon their credulity. But with the advent of a Heavenly Reformer their deceit is exposed and their counterfeit knowledge of the unseen becomes unmasked as only a superficial and fragmentary acquaintance with astrology. The word "now" is used here particularly with respect to the time of the Holy Prophet, but it may also signify the time of every great Divine Reformer. See also 37:7-10.
وَأَنَّا لَا نَدْرِىٓ أَشَرٌّ أُرِيدَ بِمَن فِى ٱلْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا
Commentary:
Whereas before the appearance of a Divine Reformer, soothsayers and diviners ply their evil trade of prying into the unknown with impunity, with the appearance of such a one they practically confess their lack of knowledge of the unseen by giving up their evil practices. It is not given to these people to foretell what great changes in the world are decreed to take place. On the other hand, only God’s great Messengers can foretell the future.
4404
Commentary:
Whereas before the appearance of a Divine Reformer, soothsayers and diviners ply their evil trade of prying into the unknown with impunity, with the appearance of such a one they practically confess their lack of knowledge of the unseen by giving up their evil practices. It is not given to these people to foretell what great changes in the world are decreed to take place. On the other hand, only God’s great Messengers can foretell the future.
وَأَنَّا مِنَّا ٱلصَّٰلِحُونَ وَمِنَّا دُونَ ذَٰلِكَ ۖ كُنَّا طَرَآئِقَ قِدَدًا
Important Words:
قددا (sects following different paths) is the plural of قدة (qiddatun) which is derived from قد. They say قدہ i.e. he cut it or cut it entirely, rent it. قدر means, pieces of a thing; parties, divisions, sects or distinct bodies or classes of men, holding particular tenets or body of tenets, creeds, opinions. صار القوم قددا means, the people became divided into their states or conditions and their desires or erroneous opinions (Lane & Aqrab).
4405
Important Words:
قددا (sects following different paths) is the plural of قدة (qiddatun) which is derived from قد. They say قدہ i.e. he cut it or cut it entirely, rent it. قدر means, pieces of a thing; parties, divisions, sects or distinct bodies or classes of men, holding particular tenets or body of tenets, creeds, opinions. صار القوم قددا means, the people became divided into their states or conditions and their desires or erroneous opinions (Lane & Aqrab).
وَأَنَّا ظَنَنَّآ أَن لَّن نُّعْجِزَ ٱللَّهَ فِى ٱلْأَرْضِ وَلَن نُّعْجِزَهُۥ هَرَبًا
55:34.
55:34.
55:34.
a
55:34.
a
55:34.
a
55:34.
وَأَنَّا لَمَّا سَمِعْنَا ٱلْهُدَىٰٓ ءَامَنَّا بِهِۦ ۖ فَمَن يُؤْمِنۢ بِرَبِّهِۦ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا
46:32.
46:32.
46:32.
b
46:32.
b
46:32.
b
46:32.
وَأَنَّا مِنَّا ٱلْمُسْلِمُونَ وَمِنَّا ٱلْقَٰسِطُونَ ۖ فَمَنْ أَسْلَمَ فَأُو۟لَٰٓئِكَ تَحَرَّوْا۟ رَشَدًا
وَأَمَّا ٱلْقَٰسِطُونَ فَكَانُوا۟ لِجَهَنَّمَ حَطَبًا
وَأَلَّوِ ٱسْتَقَٰمُوا۟ عَلَى ٱلطَّرِيقَةِ لَأَسْقَيْنَٰهُم مَّآءً غَدَقًا
水是一切生命之源; “丰富的饮水” 指财富的丰富和其他物质利益的丰富。
Water being the source of all life, "abundant water" signifies abundance of wealth and other material gains.
46:33.
Important Words:
غدقاً (abundant) is infinitive-noun from غدق (ghadiqa). They say غدقت العین i.e. the spring or fountain abounded with water. غدقت الارض means, the land abounded with herbage (Lane & Aqrab).
Commentary:
The verse points out that if people had accepted the Divine Message and had kept to the right path, God would have bestowed upon them worldly gifts and benefits in abundance. Water being the source of all life, "abundant water" signifies abundance of wealth and other material gains.
1503
水是一切生命之源; “丰富的饮水” 指财富的丰富和其他物质利益的丰富。
a
46:33.
4406
Important Words:
غدقاً (abundant) is infinitive-noun from غدق (ghadiqa). They say غدقت العین i.e. the spring or fountain abounded with water. غدقت الارض means, the land abounded with herbage (Lane & Aqrab).
Commentary:
The verse points out that if people had accepted the Divine Message and had kept to the right path, God would have bestowed upon them worldly gifts and benefits in abundance. Water being the source of all life, "abundant water" signifies abundance of wealth and other material gains.
3143
Water being the source of all life, "abundant water" signifies abundance of wealth and other material gains.
لِّنَفْتِنَهُمْ فِيهِ ۚ وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِۦ يَسْلُكْهُ عَذَابًا صَعَدًا
20:101; 43:37.
20:101; 43:37.
20:101; 43:37.
Commentary:
Wealth is a source of great trial and temptation. Instead of being grateful to God for His bestowing riches upon them, wealthy people generally are neglectful of their duties to God and man.
c
20:101; 43:37.
b
20:101; 43:37.
4407
Commentary:
Wealth is a source of great trial and temptation. Instead of being grateful to God for His bestowing riches upon them, wealthy people generally are neglectful of their duties to God and man.
a
20:101; 43:37.
وَأَنَّ ٱلْمَسَٰجِدَ لِلَّهِ فَلَا تَدْعُوا۟ مَعَ ٱللَّهِ أَحَدًا
2:115; 22:41.
In the foregoing verses it is declared that with the advent of the Holy Prophet God’s plan with regard to the establishment of Divine Unity has become manifest. The verse under comment states that mosques would henceforth be the centres from which the light of Truth will emanate and spread throughout the world.
2:115; 22:41.
Commentary:
In the foregoing verses it is declared that with the advent of the Holy Prophet, God’s plan with regard to the establishment of His Unity has become manifest. The verse under comment states that mosques would henceforth be the centres from which the light of truth will emanate and spread throughout the world.
d
2:115; 22:41.
1504
以上几节经文宣称, 随着穆圣的再临, 安拉关於其独一性确立的计划明白地显出了。加注的这节经文说到, 清真寺将成为真理之光照耀并传遍全世界的中心。
c
2:115; 22:41.
4407A
Commentary:
In the foregoing verses it is declared that with the advent of the Holy Prophet, God’s plan with regard to the establishment of His Unity has become manifest. The verse under comment states that mosques would henceforth be the centres from which the light of truth will emanate and spread throughout the world.
b
2:115; 22:41.
3144
In the foregoing verses it is declared that with the advent of the Holy Prophet God’s plan with regard to the establishment of Divine Unity has become manifest. The verse under comment states that mosques would henceforth be the centres from which the light of Truth will emanate and spread throughout the world.