الأعلى
Al-A'la
The Most High • makkah • 19 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.
سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى
56:75; 69:53.
The Divine attribute Rabb (Lord Who makes things grow and develop by stages) disposes of the objection: Why was the perfect Law not revealed in the beginning of creation? The word implies that perfect Law should have been revealed when man’s intellect and reason had attained their fullest development which could and did take place after a long and gradual process of evolution.
56:75; 69:53.
Important Words:
For سبح (glorify) see 61:2.
Commentary:
The verse may be interpreted as: (a) glorify the name of thy Lord, the most High; and (b) glorify the most high name of thy Lord. The words ربک الاعلٰی (the most High Lord) signify that as God has created man for unlimited progress, therefore, He has endowed him with great natural powers and faculties that he may fulfil his high destiny; only his development is to be progressive and in stages. Incidentally, the Divine attribute رب (The Lord Who makes things grow and develop by stages) disposes of the objection, viz. why the perfect Law was not revealed in the beginning of creation? The word implies that perfect Law could only have been revealed after man’s intellect and reason had attained their highest development which happened after a long and gradual process of evolution.
b
56:75; 69:53.
1666
真主的常德 رَبّ (Rabb, 使万物逐渐成长和发展的养主) 排除了这个异议: 完美的天经为什么不在万物初创时启示? 这个字隐示, 人类的智慧与理性势将也确实会在一段漫长及逐步的进化后获得最充份的发展, 到时最完善的天经也获得启示了。
b
56:75; 69:53.
4681
Important Words:
For سبح (glorify) see 61:2.
Commentary:
The verse may be interpreted as: (a) glorify the name of thy Lord, the most High; and (b) glorify the most high name of thy Lord. The words ربک الاعلٰی (the most High Lord) signify that as God has created man for unlimited progress, therefore, He has endowed him with great natural powers and faculties that he may fulfil his high destiny; only his development is to be progressive and in stages. Incidentally, the Divine attribute رب (The Lord Who makes things grow and develop by stages) disposes of the objection, viz. why the perfect Law was not revealed in the beginning of creation? The word implies that perfect Law could only have been revealed after man’s intellect and reason had attained their highest development which happened after a long and gradual process of evolution.
b
56:75; 69:53.
3320
The Divine attribute Rabb (Lord Who makes things grow and develop by stages) disposes of the objection: Why was the perfect Law not revealed in the beginning of creation? The word implies that perfect Law should have been revealed when man’s intellect and reason had attained their fullest development which could and did take place after a long and gradual process of evolution.
ٱلَّذِى خَلَقَ فَسَوَّىٰ
یعنی انسان کے وجود میں روحانی ترقی کا بے انتہا مادہ رکھا گیا ہے۔ اسی طرح علمی ترقی کا بھی بے انتہا مادہ رکھا گیا ہے۔ فرماتا ہے یہ اس بات کاثبوت ہے کہ اس انسان کو پیدا کرنے والا بے عیب ہے اگر وہ خود بے عیب نہ ہوتا اور ساری خوبیوں کا جامع نہ ہوتا تو ایسا انسان کس طرح پیدا کرتا۔
82:8; 91:8.
Important Words:
قدر means, he measured; determined; decreed; designed (Lane & Aqrab).
سوی (perfected). سواه means, he made it equal, uniform, right; (2) he made it symmetrical; made it congruous or consistent in its several parts; (3) he made it to be adapted to the requirements of wisdom; (4) he made it complete, or perfected its make; he adjusted it; (5) God made his constitution symmetrical or made him complete and perfect (Lane & Aqrab).
Commentary:
The verse shows that a high destiny awaits man and that for the fulfilment of it God has endowed him with the highest natural faculties and capacities. He can attain the highest spiritual stature; can reflect in his person Divine attributes so as to become the mirror of his Creator. This implies that the Creator Himself is perfect and is completely free from all conceivable defects and weaknesses.
c
82:8; 91:8.
1667
高贵的命运等待着人类。人能够达到精神的最高境界, 并能在自身反映出真主的常德, 从而成为他创造者的镜子。
1
یعنی انسان کے وجود میں روحانی ترقی کا بے انتہا مادہ رکھا گیا ہے۔ اسی طرح علمی ترقی کا بھی بے انتہا مادہ رکھا گیا ہے۔ فرماتا ہے یہ اس بات کاثبوت ہے کہ اس انسان کو پیدا کرنے والا بے عیب ہے اگر وہ خود بے عیب نہ ہوتا اور ساری خوبیوں کا جامع نہ ہوتا تو ایسا انسان کس طرح پیدا کرتا۔
c
82:8; 91:8.
4682
Important Words:
قدر means, he measured; determined; decreed; designed (Lane & Aqrab).
سوی (perfected). سواه means, he made it equal, uniform, right; (2) he made it symmetrical; made it congruous or consistent in its several parts; (3) he made it to be adapted to the requirements of wisdom; (4) he made it complete, or perfected its make; he adjusted it; (5) God made his constitution symmetrical or made him complete and perfect (Lane & Aqrab).
Commentary:
The verse shows that a high destiny awaits man and that for the fulfilment of it God has endowed him with the highest natural faculties and capacities. He can attain the highest spiritual stature; can reflect in his person Divine attributes so as to become the mirror of his Creator. This implies that the Creator Himself is perfect and is completely free from all conceivable defects and weaknesses.
c
82:8; 91:8.
3321
A high destiny awaits man. He can attain the highest spiritual stature and can reflect in his person Divine attributes so as to become the mirror of his Creator.
وَٱلَّذِى قَدَّرَ فَهَدَىٰ
80:20.
80:20.
80:20.
Commentary:
This and the preceding verse give four reasons for the glorification of God, viz. (1) God brought us into being. (2) He endowed us with all the faculties and capacities that are needed for our spiritual and intellectual development. (3) He determined man’s physical and spiritual needs and (4) for the fulfilment of those needs He revealed guidance that man might attain the object of his creation.
d
80:20.
a
80:20.
4683
Commentary:
This and the preceding verse give four reasons for the glorification of God, viz. (1) God brought us into being. (2) He endowed us with all the faculties and capacities that are needed for our spiritual and intellectual development. (3) He determined man’s physical and spiritual needs and (4) for the fulfilment of those needs He revealed guidance that man might attain the object of his creation.
d
80:20.
وَٱلَّذِىٓ أَخْرَجَ ٱلْمَرْعَىٰ
فَجَعَلَهُۥ غُثَآءً أَحْوَىٰ
18:46; 57:21.
这节经文构成了这个异议的微妙回答: 安拉一开头启示不完全的圣典, 只能满足那经典所受启示的某一民族和某一时代的需要, 而到结束时才以 «古兰经» 的形式启示了最后而最完美无缺的经典, 这究竟是为什么? 回答是, 安拉创造了两类事物: (a) 那些像植物和牧草这种能够满足人类一时需要而有一定的有限生命期的东西。前一部分圣典就像这样, 只满足人的一时需要, 因此是容易腐烂和死亡的。(b) 那些像太阳、月亮、地球等等东西, 是对人类具有永久用途的。这些东西的存在和宇宙一样长久。«古兰经» 像宇宙, 目的是当人类正确的带路者, 直到永远; 因此 «古兰经» 不会变化, 不可代替, 不会受到时间消蚀的影响。
18:46; 57:21.
The verse constitutes a subtle answer to the objection: Why did God first reveal incomplete Laws, suited only to the needs of the peoples and the periods in which they were revealed, and then towards the end revealed the last and most perfect Shari‘ah in the form of the Qur’an? The answer is that God has created two kinds of things: (a) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled only man’s temporary needs and, therefore, were subject to decay and death. (b) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last till the universe lasts. The Qur’an is like the universe and is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.
18:46; 57:21.
Important Words:
غثاء (stubble) means, the rubbish or refuse and scum and rotten leaves mixed with the scum borne upon the surface of a torrent; decayed and broken pieces of herbage that are seen upon a torrent; a perishable thing. They say ماله غثاء وعمله ھباء و سعیه خفاء i.e. his property is as rubbish borne by a torrent and his work is as motes and his labour is unseen. غثاء الناس means, the refuse of mankind (Lane).
Commentary:
The verse constitutes a subtle answer to the objection: Why God first revealed incomplete laws, suited only to the needs of the peoples and the periods in which they were revealed, and then revealed the last and most perfect Shari‘ah in the form of the Quran, which was meant to guide mankind for all time? It purports to say that God has created two kinds of things: (1) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled man’s temporary needs and, therefore, were subject to decay and death. (2) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last with the universe. Like the latter the Quran is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.
e
18:46; 57:21.
1668
这节经文构成了这个异议的微妙回答: 安拉一开头启示不完全的圣典, 只能满足那经典所受启示的某一民族和某一时代的需要, 而到结束时才以 «古兰经» 的形式启示了最后而最完美无缺的经典, 这究竟是为什么? 回答是, 安拉创造了两类事物: (a) 那些像植物和牧草这种能够满足人类一时需要而有一定的有限生命期的东西。前一部分圣典就像这样, 只满足人的一时需要, 因此是容易腐烂和死亡的。(b) 那些像太阳、月亮、地球等等东西, 是对人类具有永久用途的。这些东西的存在和宇宙一样长久。«古兰经» 像宇宙, 目的是当人类正确的带路者, 直到永远; 因此 «古兰经» 不会变化, 不可代替, 不会受到时间消蚀的影响。
b
18:46; 57:21.
4684
Important Words:
غثاء (stubble) means, the rubbish or refuse and scum and rotten leaves mixed with the scum borne upon the surface of a torrent; decayed and broken pieces of herbage that are seen upon a torrent; a perishable thing. They say ماله غثاء وعمله ھباء و سعیه خفاء i.e. his property is as rubbish borne by a torrent and his work is as motes and his labour is unseen. غثاء الناس means, the refuse of mankind (Lane).
Commentary:
The verse constitutes a subtle answer to the objection: Why God first revealed incomplete laws, suited only to the needs of the peoples and the periods in which they were revealed, and then revealed the last and most perfect Shari‘ah in the form of the Quran, which was meant to guide mankind for all time? It purports to say that God has created two kinds of things: (1) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled man’s temporary needs and, therefore, were subject to decay and death. (2) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last with the universe. Like the latter the Quran is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.
e
18:46; 57:21.
3322
The verse constitutes a subtle answer to the objection: Why did God first reveal incomplete Laws, suited only to the needs of the peoples and the periods in which they were revealed, and then towards the end revealed the last and most perfect Shari‘ah in the form of the Qur’an? The answer is that God has created two kinds of things: (a) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled only man’s temporary needs and, therefore, were subject to decay and death. (b) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last till the universe lasts. The Qur’an is like the universe and is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.
سَنُقْرِئُكَ فَلَا تَنسَىٰٓ
穆圣是人, 所以他会忘却, 就生活事务来说, 他确实忘却过。但安拉以其绝对可靠的智慧是这样处理的: 穆圣虽然不识字, 但有时一次向他启示长篇的经文, 这启示在他心灵上留下了不可磨灭的印象, 所以从来没有发现他在背诵这些启示的经文时有忘却或结结巴巴。篇幅很长的经章像 «黄牛»章、«伊姆兰家属» 章和 «妇女» 章是零碎启示的, 每次启示之间彼此相隔几年, 然而穆圣在背诵启示经节的时候从没有一刻背诵错误或结巴, 这确是十分惊人的。这一事实, 即使对 «古兰经» 最抱有敌意的批评家也没有争辩过。
یعنی قرآن کریم مسلمانوں کے دلوں میں اس طرح رچا دیا جائے گا کہ کوئی نہ کوئی حصہ قیامت تک اس کی محبت میں سرشار رہے گا۔ اور باربار ایسے کامل انسان مسلمانوں میں پیدا ہوتے رہیں گے جو قرآن مجید کا جھنڈا اونچا رکھیں گے۔
The Holy Prophet was human and as such was apt to forget and he did forget things as far as the affairs of life were concerned. But God in his infallible wisdom had so arranged that though the Holy Prophet was not literate and that sometimes long Chapters were revealed to him in one piece, the revelation remained so indelibly imprinted on his mind that he was never found to forget or falter in reciting the revealed portions. It is marvellous, indeed, that very long Chapters such as Al-Baqarah, Al-e-‘Imran and An-Nisa’,were revealed piecemeal, and a period of several years had intervened between the revelation of one piece and another and yet the Holy Prophet never, for a moment, fumbled or faltered in putting the revealed verses in their proper places. This is a fact which has not been disputed by even the most hostile critics of the Qur’an.
Commentary:
The verse develops the argument implied in the preceding one. It purports to say that the Quran being God’s last Message for mankind has been granted Divine protection against interference, distortion or interpolation. The promise of protection has been given in emphatic and clear terms, viz. “Verily, We Ourself have sent down the Reminder, and most surely We will be its Guardian” (15:10). The last fourteen centuries have witnessed the fulfilment of this mighty prophecy, in that the Quran has become a part of the thought and life of the Muslims as a whole, so much, that at all times there is found in the world a section of Muslims who proclaim and uphold its true teachings and learn its text by heart. The Quran that we have with us today is the same, without the change of a word or letter, which was given to the world by the Holy Prophet.
The Holy Prophet was human and as such he was apt to forget and he did forget things as far as the affairs of life were concerned. But God, in His infallible wisdom, had so arranged that despite the fact that the Prophet was not literate and sometimes long Surahs were revealed to him in one piece, the revelation remained so indelibly imprinted on his mind that he was never found to forget or falter in reciting the revealed portions. It is marvellous indeed that very long Surahs such as Al-Baqarah, Al-e-‘Imran or An-Nisa’, were revealed piecemeal, and a period of several years had intervened between the revelation of different parts of each of those Surahs and yet the Prophet never for a moment fumbled or faltered in putting the revealed verses in their proper places.
1669
穆圣是人, 所以他会忘却, 就生活事务来说, 他确实忘却过。但安拉以其绝对可靠的智慧是这样处理的: 穆圣虽然不识字, 但有时一次向他启示长篇的经文, 这启示在他心灵上留下了不可磨灭的印象, 所以从来没有发现他在背诵这些启示的经文时有忘却或结结巴巴。篇幅很长的经章像 «黄牛»章、«伊姆兰家属» 章和 «妇女» 章是零碎启示的, 每次启示之间彼此相隔几年, 然而穆圣在背诵启示经节的时候从没有一刻背诵错误或结巴, 这确是十分惊人的。这一事实, 即使对 «古兰经» 最抱有敌意的批评家也没有争辩过。
2
یعنی قرآن کریم مسلمانوں کے دلوں میں اس طرح رچا دیا جائے گا کہ کوئی نہ کوئی حصہ قیامت تک اس کی محبت میں سرشار رہے گا۔ اور باربار ایسے کامل انسان مسلمانوں میں پیدا ہوتے رہیں گے جو قرآن مجید کا جھنڈا اونچا رکھیں گے۔
4685
Commentary:
The verse develops the argument implied in the preceding one. It purports to say that the Quran being God’s last Message for mankind has been granted Divine protection against interference, distortion or interpolation. The promise of protection has been given in emphatic and clear terms, viz. “Verily, We Ourself have sent down the Reminder, and most surely We will be its Guardian” (15:10). The last fourteen centuries have witnessed the fulfilment of this mighty prophecy, in that the Quran has become a part of the thought and life of the Muslims as a whole, so much, that at all times there is found in the world a section of Muslims who proclaim and uphold its true teachings and learn its text by heart. The Quran that we have with us today is the same, without the change of a word or letter, which was given to the world by the Holy Prophet.
The Holy Prophet was human and as such he was apt to forget and he did forget things as far as the affairs of life were concerned. But God, in His infallible wisdom, had so arranged that despite the fact that the Prophet was not literate and sometimes long Surahs were revealed to him in one piece, the revelation remained so indelibly imprinted on his mind that he was never found to forget or falter in reciting the revealed portions. It is marvellous indeed that very long Surahs such as Al-Baqarah, Al-e-‘Imran or An-Nisa’, were revealed piecemeal, and a period of several years had intervened between the revelation of different parts of each of those Surahs and yet the Prophet never for a moment fumbled or faltered in putting the revealed verses in their proper places.
3323
The Holy Prophet was human and as such was apt to forget and he did forget things as far as the affairs of life were concerned. But God in his infallible wisdom had so arranged that though the Holy Prophet was not literate and that sometimes long Chapters were revealed to him in one piece, the revelation remained so indelibly imprinted on his mind that he was never found to forget or falter in reciting the revealed portions. It is marvellous, indeed, that very long Chapters such as Al-Baqarah, Al-e-‘Imran and An-Nisa’,were revealed piecemeal, and a period of several years had intervened between the revelation of one piece and another and yet the Holy Prophet never, for a moment, fumbled or faltered in putting the revealed verses in their proper places. This is a fact which has not been disputed by even the most hostile critics of the Qur’an.
إِلَّا مَا شَآءَ ٱللَّهُ ۚ إِنَّهُۥ يَعْلَمُ ٱلْجَهْرَ وَمَا يَخْفَىٰ
اس سے پتہ لگتا ہے کہ صداقت سے دور اللہ تعالیٰ نہیں کرتا‘ بلکہ انسان آپ ہوتا ہے۔ اسی لئے فرماتا ہے کہ ہمارا کام تو یہ ہے کہ ہم قرآن مسلمانوں کو سکھائیں گے۔ لیکن اگر مسلمانوں میں سے بعض بدبخت اسے بھلانا چاہیں۔ تو چونکہ خداتعالیٰ ان کے ظاہر و باطن کو جانتا ہے۔ وہ ان کے ارادہ میں روک نہیں بنے گا اور کہے گا کہ جب یہ آپ تباہ ہونا چاہتے ہیں تو ہونے دو۔
2:34; 20:8; 21:111; 24:30.
Commentary:
The expression "as God wills", pertains only to matters of ordinary everyday life.
The words, "He knows what is manifest and what is hidden," mean that as God knew all the needs of man of which man himself was unconscious and which he was incapable of knowing, God provided those needs in the Quran, and so there could be no possibility of the Holy Prophet forgetting what was revealed to him.
a
2:34; 20:8; 21:111; 24:30.
1670
“安拉想叫你忘记” 一语仅指日常生活事务。
3
اس سے پتہ لگتا ہے کہ صداقت سے دور اللہ تعالیٰ نہیں کرتا‘ بلکہ انسان آپ ہوتا ہے۔ اسی لئے فرماتا ہے کہ ہمارا کام تو یہ ہے کہ ہم قرآن مسلمانوں کو سکھائیں گے۔ لیکن اگر مسلمانوں میں سے بعض بدبخت اسے بھلانا چاہیں۔ تو چونکہ خداتعالیٰ ان کے ظاہر و باطن کو جانتا ہے۔ وہ ان کے ارادہ میں روک نہیں بنے گا اور کہے گا کہ جب یہ آپ تباہ ہونا چاہتے ہیں تو ہونے دو۔
a
2:34; 20:8; 21:111; 24:30.
4686
Commentary:
The expression "as God wills", pertains only to matters of ordinary everyday life.
The words, "He knows what is manifest and what is hidden," mean that as God knew all the needs of man of which man himself was unconscious and which he was incapable of knowing, God provided those needs in the Quran, and so there could be no possibility of the Holy Prophet forgetting what was revealed to him.
a
2:34; 20:8; 21:111; 24:30.
3324
The expression, 'as what Allah wills,' pertains only to matters of everyday life.
وَنُيَسِّرُكَ لِلْيُسْرَىٰ
اس آیت میں بتایا گیا ہے کہ قرآن مجید جو فطرت کے مطابق ہے۔ اس پر عمل مشکل نہیں۔ اور اگر کوئی شخص اس پر عمل کرنا چاہے تو اللہ تعالیٰ بھی اس کی مدد کرتا ہے اور اس پر عمل کرنا بندے کے لئے اور بھی آسان کر دیتا ہے۔
92:8.
The verse signifies: (a) That it is easy to commit the Qur’an to memory; (b) that its teachings possess an adaptability all their own which makes them conform to, and meet, the exigencies of changing conditions and circumstances and also the needs and requirements of men of different temperaments and dispositions; and (c) that Quranic injunctions are not arbitrary but wise and rational. These factors combined make the Qur’an a book easy to learn and to act upon. These, among others, are some of the means which God has provided for the eternal protection and preservation of the Quranic text and its meaning.
92:8.
Commentary:
The verse signifies: (a) that it is easy to commit the Quran to memory; (b) that its teachings possess an adaptability all their own, which makes them conform to, and meet, the exigencies of changing conditions and circumstances and the needs and requirements of men of different temperaments and dispositions; and (c) that the Quranic injunctions are not arbitrary but wise and rational. These factors combined together make the Quran a Book easy to learn and to act upon. These, among others, are some of the means which God has provided for the eternal protection and preservation of the Quranic text and its meaning.
b
92:8.
1671
这节经文的含意是: (a) 背诵 «古兰经» 是容易的; (b) «古兰经» 教旨有其自身的适用性, 能符合并满足各种变化多端的境遇的需要, 也能符合并满足不同气质的和个性的人的种种需要; (c) «古兰经» 训谕不是武断的, 而是明智而合理的。这些因素加在一起, 使 «古兰经» 成为一本容易学习、容易遵循的经典。除了别的东西, 这些是安拉为了永久保护并保存 «古兰经» 原文及其意义而提供的几个办法。
1
اس آیت میں بتایا گیا ہے کہ قرآن مجید جو فطرت کے مطابق ہے۔ اس پر عمل مشکل نہیں۔ اور اگر کوئی شخص اس پر عمل کرنا چاہے تو اللہ تعالیٰ بھی اس کی مدد کرتا ہے اور اس پر عمل کرنا بندے کے لئے اور بھی آسان کر دیتا ہے۔
b
92:8.
4687
Commentary:
The verse signifies: (a) that it is easy to commit the Quran to memory; (b) that its teachings possess an adaptability all their own, which makes them conform to, and meet, the exigencies of changing conditions and circumstances and the needs and requirements of men of different temperaments and dispositions; and (c) that the Quranic injunctions are not arbitrary but wise and rational. These factors combined together make the Quran a Book easy to learn and to act upon. These, among others, are some of the means which God has provided for the eternal protection and preservation of the Quranic text and its meaning.
b
92:8.
3325
The verse signifies: (a) That it is easy to commit the Qur’an to memory; (b) that its teachings possess an adaptability all their own which makes them conform to, and meet, the exigencies of changing conditions and circumstances and also the needs and requirements of men of different temperaments and dispositions; and (c) that Quranic injunctions are not arbitrary but wise and rational. These factors combined make the Qur’an a book easy to learn and to act upon. These, among others, are some of the means which God has provided for the eternal protection and preservation of the Quranic text and its meaning.
فَذَكِّرْ إِن نَّفَعَتِ ٱلذِّكْرَىٰ
یعنی جبکہ خداتعالیٰ انسان کو ہدایت کی طرف لے جاتا ہے تو انسان کا بھی فرض ہے کہ اللہ تعالیٰ کی نقل کرتے ہوئے باقی انسانوں کو بھی نصیحت کرتا رہے اور یہ کبھی نہ سمجھے کہ گمراہ انسان ہدایت نہیں پا سکتے۔ بلکہ امید رکھے کہ جس شخص کے دل میں ذرا بھی خدا کا خوف ہوگا وہ ضرور نصیحت حاصل کرے گا۔
Commentary:
The verse means that only those people profit by admonition who have fear of God in their hearts. But as it is not given to one to know when admonition would be beneficial to a man, no opportunity should be lost to preach truth and righteousness.
2
یعنی جبکہ خداتعالیٰ انسان کو ہدایت کی طرف لے جاتا ہے تو انسان کا بھی فرض ہے کہ اللہ تعالیٰ کی نقل کرتے ہوئے باقی انسانوں کو بھی نصیحت کرتا رہے اور یہ کبھی نہ سمجھے کہ گمراہ انسان ہدایت نہیں پا سکتے۔ بلکہ امید رکھے کہ جس شخص کے دل میں ذرا بھی خدا کا خوف ہوگا وہ ضرور نصیحت حاصل کرے گا۔
4688
Commentary:
The verse means that only those people profit by admonition who have fear of God in their hearts. But as it is not given to one to know when admonition would be beneficial to a man, no opportunity should be lost to preach truth and righteousness.
سَيَذَّكَّرُ مَن يَخْشَىٰ
51:56.
51:56.
51:56.
c
51:56.
a
51:56.
c
51:56.
وَيَتَجَنَّبُهَا ٱلْأَشْقَى
یعنی صرف وہی شخص قرآن کریم سے گریز کرے گا۔ جس کی بداعمالی نے اس کے دل پر مہر لگا دی ہوگی۔
Commentary:
The verse signifies that for those people who, on account of their persistent defiance and rejection of truth and blind opposition to God’s Messengers, incur punishment, a Divine decree comes into operation that they will not benefit by admonition.
3
یعنی صرف وہی شخص قرآن کریم سے گریز کرے گا۔ جس کی بداعمالی نے اس کے دل پر مہر لگا دی ہوگی۔
4689
Commentary:
The verse signifies that for those people who, on account of their persistent defiance and rejection of truth and blind opposition to God’s Messengers, incur punishment, a Divine decree comes into operation that they will not benefit by admonition.
ٱلَّذِى يَصْلَى ٱلنَّارَ ٱلْكُبْرَىٰ
88:5.
یعنی جس کی بداعمالیوں کی وجہ سے خداتعالیٰ نے فیصلہ کر دیا ہوگا کہ اس کو آگ میں داخل کیا جائے۔
88:5.
88:5.
d
88:5.
4
یعنی جس کی بداعمالیوں کی وجہ سے خداتعالیٰ نے فیصلہ کر دیا ہوگا کہ اس کو آگ میں داخل کیا جائے۔
b
88:5.
d
88:5.
ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ
14:18; 20:75.
یعنی وہ عذاب بہت شدید ہوگا اور وہ اس کو چکھے گا بھی گویا بوجہ عذاب کی شدت کے اس عذاب کو موت بھی کہہ سکتے ہیں اور حیات بھی کیونکہ تیز جلانے والی آگ کی وجہ سے اس کا چمڑا سخت ہو جائے گا اور اس کے محسوس کرنے کی طاقت کم ہو جائے گی پس انسان کی حالت دوزخ میں ایسی ہوگی کہ نہ وہ مُردہ کہلا سکے گا اور نہ زندہ۔
14:18; 20:75.
14:18; 20:75.
Commentary:
The unfortunate disbelievers will burn in grievous torment of an abiding character and death will not be allowed to end it; on the other hand, "death will come to him from every quarter but he will not die" (14:18). See also 20:75.
e
14:18; 20:75.
5
یعنی وہ عذاب بہت شدید ہوگا اور وہ اس کو چکھے گا بھی گویا بوجہ عذاب کی شدت کے اس عذاب کو موت بھی کہہ سکتے ہیں اور حیات بھی کیونکہ تیز جلانے والی آگ کی وجہ سے اس کا چمڑا سخت ہو جائے گا اور اس کے محسوس کرنے کی طاقت کم ہو جائے گی پس انسان کی حالت دوزخ میں ایسی ہوگی کہ نہ وہ مُردہ کہلا سکے گا اور نہ زندہ۔
c
14:18; 20:75.
4690
Commentary:
The unfortunate disbelievers will burn in grievous torment of an abiding character and death will not be allowed to end it; on the other hand, "death will come to him from every quarter but he will not die" (14:18). See also 20:75.
e
14:18; 20:75.
قَدْ أَفْلَحَ مَن تَزَكَّىٰ
91:10.
91:10.
91:10.
f
91:10.
d
91:10.
f
91:10.
وَذَكَرَ ٱسْمَ رَبِّهِۦ فَصَلَّىٰ
بَلْ تُؤْثِرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا
75:21.
75:21.
75:21.
g
75:21.
e
75:21.
a
75:21.
وَٱلْءَاخِرَةُ خَيْرٌ وَأَبْقَىٰٓ
93:5.
93:5.
93:5.
a
93:5.
a
93:5.
b
93:5.
إِنَّ هَٰذَا لَفِى ٱلصُّحُفِ ٱلْأُولَىٰ
20:134.
20:134.
20:134.
b
20:134.
b
20:134.
c
20:134.