Utlu Ma Oohiya اتْلُ مَا أُوحِيَ
Part 21 of 30 • 183 Verses
ٱتْلُ مَآ أُوحِىَ إِلَيْكَ مِنَ ٱلْكِتَٰبِ وَأَقِمِ ٱلصَّلَوٰةَ ۖ إِنَّ ٱلصَّلَوٰةَ تَنْهَىٰ عَنِ ٱلْفَحْشَآءِ وَٱلْمُنكَرِ ۗ وَلَذِكْرُ ٱللَّهِ أَكْبَرُ ۗ وَٱللَّهُ يَعْلَمُ مَا تَصْنَعُونَ
18:28.
اُتْلُ (Utlu) 的意思是: 宣告; 宣传; 宣读; 背诵; 复述, 信奉 (Lane)。
这节经文讲了三件事: 宣传和宣读 «古兰经», 固守拜功和记念安拉。做这三件事的目的是人类从罪恶的束缚中解救出来以及帮助他们提高自己的道德和精神。对安拉活的、有生气的信仰, 是一切降示的宗教的基本原则, 因为这种信念能有力地阻止人类邪恶的倾向和行动。这就是 «古兰经» 反复讲述安拉的存在并谈及他伟大的力量、光荣和仁爱以及极大地强调以伊斯兰拜功的形式来记念安拉的理由。这种拜功, 如果能按照它必需的条件来完成的话, 必然会提高并达到思想和行动的纯洁性。
تَـلَا کے معنے پڑھنے اور تَـلَا عَلَیْہِ کے معنے سنانے کے ہوتے ہیں۔ اور چونکہ عربی میں بعض دفعہ صِلہ حذف کر دیا جاتا ہے۔ اس لئے اس کے دونوں معنے کیے جا سکتے ہیں۔ پڑھنا بھی اور سُنانا بھی۔
18:28.
Utlu means, proclaim; preach; read, recite, rehearse, follow (Lane).
Three things have been mentioned in this verse, viz. preaching and reading of the Qur’an, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually. A living faith in a Supreme Being is the basic principle of all revealed religions because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Qur’an reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance in the form of the Islamic Prayer, which, if performed with all its necessary' conditions, purity of mind and actions is the inevitable result.
18:28.
Important Words:
اتل (recite) is imperative from تلا. They say تلا الکتاب i.e. he read, rehearsed, recited the book; he followed it and did according to it. ھو یتلو فلانا means, he follows such a one in action; he imitates him. تلوت الابل means, I drove the camels together from their several quarters. اتل means, proclaim; preach, read, recite, rehearse; follow (Lane & Aqrab). See also 2:114.
ذکر (remembrance) is infinitive noun from ذکر (dhakara) which means, he remembered; he kept in mind. ذکر (dhikrun) means, remembrance; speaking of or mentioning; honour; eminence; good name; praise, etc. (Lane & Aqrab). See also 2:153, 201; 6:69 & 15:7.
Commentary:
Three things have been mentioned in this verse, viz. preaching and reading of the Quran, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually which is the supreme object of all Divine Books. A living faith in a Supreme Being to Whom man has to render an account of all his actions after his death in a new life is the basic principle of all revealed religions and their great aim is to create and inculcate such faith because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Quran reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance of which the Islamic Prayer constitutes the most complete form; and of which—if performed with all its necessary conditions—purity of mind and actions is the inevitable result. Observance of Prayer, however, demands the fulfilment of the following five conditions:
1. One should be regular in saying Prayers.
2. Prayers should be said punctually at their appointed hours and in accordance with the prescribed rules.
3. One should be humble in spirit and should not allow one’s thoughts to wander away while saying Prayer.
4. Prayers should be said in congregation.
5. One should exhort others also to be regular and punctual in saying Prayers.
ذکر الله may mean, (1) man’s glorification of God, or (2) God’s remembrance of man, i.e. His raising him to a place of honour and eminence and spreading his good reputation. The verse purports to say that if you remember God and glorify Him, He will bestow honour and renown upon you and will make you eminent and respected in the world. See also 23:10.
c
18:28.
977
اُتْلُ (Utlu) 的意思是: 宣告; 宣传; 宣读; 背诵; 复述, 信奉 (Lane)。
978
这节经文讲了三件事: 宣传和宣读 «古兰经», 固守拜功和记念安拉。做这三件事的目的是人类从罪恶的束缚中解救出来以及帮助他们提高自己的道德和精神。对安拉活的、有生气的信仰, 是一切降示的宗教的基本原则, 因为这种信念能有力地阻止人类邪恶的倾向和行动。这就是 «古兰经» 反复讲述安拉的存在并谈及他伟大的力量、光荣和仁爱以及极大地强调以伊斯兰拜功的形式来记念安拉的理由。这种拜功, 如果能按照它必需的条件来完成的话, 必然会提高并达到思想和行动的纯洁性。
1
تَـلَا کے معنے پڑھنے اور تَـلَا عَلَیْہِ کے معنے سنانے کے ہوتے ہیں۔ اور چونکہ عربی میں بعض دفعہ صِلہ حذف کر دیا جاتا ہے۔ اس لئے اس کے دونوں معنے کیے جا سکتے ہیں۔ پڑھنا بھی اور سُنانا بھی۔
b
18:28.
2970
Important Words:
اتل (recite) is imperative from تلا. They say تلا الکتاب i.e. he read, rehearsed, recited the book; he followed it and did according to it. ھو یتلو فلانا means, he follows such a one in action; he imitates him. تلوت الابل means, I drove the camels together from their several quarters. اتل means, proclaim; preach, read, recite, rehearse; follow (Lane & Aqrab). See also 2:114.
ذکر (remembrance) is infinitive noun from ذکر (dhakara) which means, he remembered; he kept in mind. ذکر (dhikrun) means, remembrance; speaking of or mentioning; honour; eminence; good name; praise, etc. (Lane & Aqrab). See also 2:153, 201; 6:69 & 15:7.
Commentary:
Three things have been mentioned in this verse, viz. preaching and reading of the Quran, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually which is the supreme object of all Divine Books. A living faith in a Supreme Being to Whom man has to render an account of all his actions after his death in a new life is the basic principle of all revealed religions and their great aim is to create and inculcate such faith because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Quran reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance of which the Islamic Prayer constitutes the most complete form; and of which—if performed with all its necessary conditions—purity of mind and actions is the inevitable result. Observance of Prayer, however, demands the fulfilment of the following five conditions:
1. One should be regular in saying Prayers.
2. Prayers should be said punctually at their appointed hours and in accordance with the prescribed rules.
3. One should be humble in spirit and should not allow one’s thoughts to wander away while saying Prayer.
4. Prayers should be said in congregation.
5. One should exhort others also to be regular and punctual in saying Prayers.
ذکر الله may mean, (1) man’s glorification of God, or (2) God’s remembrance of man, i.e. His raising him to a place of honour and eminence and spreading his good reputation. The verse purports to say that if you remember God and glorify Him, He will bestow honour and renown upon you and will make you eminent and respected in the world. See also 23:10.
c
18:28.
2256
Utlu means, proclaim; preach; read, recite, rehearse, follow (Lane).
2256A
Three things have been mentioned in this verse, viz. preaching and reading of the Qur’an, observance of Prayer and the remembrance of Allah. The purpose of all three is to deliver man from the bondage of sin and to help him to rise morally and spiritually. A living faith in a Supreme Being is the basic principle of all revealed religions because it is this faith that can serve as a potent and effective check on man’s evil propensities and actions. This is why the Qur’an reverts again and again to the subject of God’s existence and speaks of His great power, glory and love and lays the greatest emphasis on Divine remembrance in the form of the Islamic Prayer, which, if performed with all its necessary' conditions, purity of mind and actions is the inevitable result.
۞ وَلَا تُجَٰدِلُوٓا۟ أَهْلَ ٱلْكِتَٰبِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ ۖ وَقُولُوٓا۟ ءَامَنَّا بِٱلَّذِىٓ أُنزِلَ إِلَيْنَا وَأُنزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَٰحِدٌ وَنَحْنُ لَهُۥ مُسْلِمُونَ
16:126; 23:97; 41:35.
The verse lays down a very sound principle to guide us when preaching our Faith to others. We should begin preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to "the People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation.
16:126; 23:97; 41:35.
Commentary:
The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.
d
16:126; 23:97; 41:35.
979
这节经文制定了把我们的教义宣传给别人听时指导我们一个非常稳妥的 原则。开始时, 我们应该把宣传的重点放在我们和对方共有的那些信念的宗教原理上。举例说, 我们被告知说, 当我们向 “有经的人” 宣讲时, 应该从安拉的独一性和安拉的启示这两个基本教义开始。
a
16:126; 23:97; 41:35.
2971
Commentary:
The verse lays down a very sound principle to guide us in religious controversy and when preaching our Faith to others. We should begin our preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to the "People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation. In the form in which Islam has presented these two principles, it stands unique among all religions. Whereas according to Islam God revealed Himself to man in every age, the followers of other religions claim to have the exclusive privilege of being "God’s sons and His loved ones" (5:19). Islam also teaches that Prophets have been raised among all peoples (35:25), a principle which in its catholicity and broadmindedness finds no parallel in the teaching of any other religion.
a
16:126; 23:97; 41:35.
2257
The verse lays down a very sound principle to guide us when preaching our Faith to others. We should begin preaching by laying stress on those beliefs and religious principles which are common between us and our adversary. As an instance we are told that while talking to "the People of the Book" we should start with the two basic religious principles of the Unity of God and Divine revelation.
وَكَذَٰلِكَ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَٰبَ ۚ فَٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يُؤْمِنُونَ بِهِۦ ۖ وَمِنْ هَٰٓؤُلَآءِ مَن يُؤْمِنُ بِهِۦ ۚ وَمَا يَجْحَدُ بِـَٔايَٰتِنَآ إِلَّا ٱلْكَٰفِرُونَ
11:18.
کَافِر کے یہ معنے نہیں کہ مکہ والے لوگ‘ بلکہ کافر کا لفظ قرآن مجید میں اہل کتاب کے لئے بھی استعمال ہوا ہے۔ کافر کا صرف یہ مطلب ہے کہ انسان کسی صداقت کا انکار کرے۔ لازمی طور پر اس کے معنے مشرک کے نہیں (دیکھئے سورۃ بَیِّنَہ)
11:18.
11:18.
Commentary:
The expression "to whom We have given true knowledge of the Book," may refer to (1) the "People of the Book" as shown in the text, or (2) to the Arabs in whose tongue the Quran had been revealed, or (3) to Muslims who believe in the Quran as the revealed Book of God. The words "of these people" may refer either to the Meccans or to the People of the Book, preferably to the former.
a
11:18.
1
کَافِر کے یہ معنے نہیں کہ مکہ والے لوگ‘ بلکہ کافر کا لفظ قرآن مجید میں اہل کتاب کے لئے بھی استعمال ہوا ہے۔ کافر کا صرف یہ مطلب ہے کہ انسان کسی صداقت کا انکار کرے۔ لازمی طور پر اس کے معنے مشرک کے نہیں (دیکھئے سورۃ بَیِّنَہ)
a
11:18.
2972
Commentary:
The expression "to whom We have given true knowledge of the Book," may refer to (1) the "People of the Book" as shown in the text, or (2) to the Arabs in whose tongue the Quran had been revealed, or (3) to Muslims who believe in the Quran as the revealed Book of God. The words "of these people" may refer either to the Meccans or to the People of the Book, preferably to the former.
b
11:18.
وَمَا كُنتَ تَتْلُوا۟ مِن قَبْلِهِۦ مِن كِتَٰبٍ وَلَا تَخُطُّهُۥ بِيَمِينِكَ ۖ إِذًا لَّٱرْتَابَ ٱلْمُبْطِلُونَ
42:53.
42:53.
The fact that a man who could neither read nor write, and, who being born in a country, and having lived among a people, cut off from all contact with civilized humanity, could conceivably have no knowledge of the other revealed Scriptures, should have been able to produce a Book which not only contains all that is of permanent value in those Scriptures but is also a compendium of all the universal teachings that are calculated to satisfy the moral and spiritual needs and requirements of humanity for all time, does constitute an infallible proof of the Qur’an being a revealed Book and the Holy Prophet being a Divine Teacher.
42:53.
Commentary:
Alluding to the two great principles mentioned in v. 47 above, the present verse purports to say that it is unimaginable that a man who could neither read nor write and therefore conceivably had no knowledge of the other revealed Scriptures should have been able to produce a Book which not only contains all that is of permanent value in these Scriptures but is also a compendium of all the universal teachings that are calculated to satisfy all the moral and spiritual needs and requirements of humanity for all time. The fact of the Holy Prophet being illiterate, and being born in a country, and having lived among a people, cut off from all contact with civilized humanity, indeed constitutes an infallible proof of the Quran being a revealed Book. That the Holy Prophet could neither read nor write before he was commissioned as a Divine Messenger admits of no difference of opinion. Towards the end of his life he may have been able to decipher a few simple words but he never learned to read or write. See also 16:104.
b
42:53.
b
42:53.
2973
Commentary:
Alluding to the two great principles mentioned in v. 47 above, the present verse purports to say that it is unimaginable that a man who could neither read nor write and therefore conceivably had no knowledge of the other revealed Scriptures should have been able to produce a Book which not only contains all that is of permanent value in these Scriptures but is also a compendium of all the universal teachings that are calculated to satisfy all the moral and spiritual needs and requirements of humanity for all time. The fact of the Holy Prophet being illiterate, and being born in a country, and having lived among a people, cut off from all contact with civilized humanity, indeed constitutes an infallible proof of the Quran being a revealed Book. That the Holy Prophet could neither read nor write before he was commissioned as a Divine Messenger admits of no difference of opinion. Towards the end of his life he may have been able to decipher a few simple words but he never learned to read or write. See also 16:104.
c
42:53.
2258
The fact that a man who could neither read nor write, and, who being born in a country, and having lived among a people, cut off from all contact with civilized humanity, could conceivably have no knowledge of the other revealed Scriptures, should have been able to produce a Book which not only contains all that is of permanent value in those Scriptures but is also a compendium of all the universal teachings that are calculated to satisfy the moral and spiritual needs and requirements of humanity for all time, does constitute an infallible proof of the Qur’an being a revealed Book and the Holy Prophet being a Divine Teacher.
بَلْ هُوَ ءَايَٰتٌۢ بَيِّنَٰتٌ فِى صُدُورِ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ ۚ وَمَا يَجْحَدُ بِـَٔايَٰتِنَآ إِلَّا ٱلظَّٰلِمُونَ
前一节经文述及能证实 «古兰经» 是安拉降示的话的外部明证, 而这节经文提供了一个内在的明证, 即那些受赐而具有 «古兰经» 知识的人们的心灵中会涌出安拉光明的泉水。
While the preceding verse referred to external evidence in support of the Qur’an being the revealed Word of God, the present one furnishes an internal evidence, which is that from the hearts of those who have been endowed with knowledge of the Qur’an gush forth fountains of Divine light.
Commentary:
While the preceding verse referred to external evidence in support of the Quran being the revealed Word of God, the present one furnishes an internal evidence, which is that from the hearts of those who have been endowed with knowledge of the Quran gush forth fountains of divine light. The fact that the Quran brought about a most wholesome transformation in the lives of a whole people who had sunk deep in the quagmire of moral turpitude and spiritual decadence and gave light to them who were helplessly groping in utter darkness, indeed constitutes a very strong internal evidence that it has proceeded from the Source of all light. The divine light of which the Quran is the repository irrefutably shows that it has been revealed by God and that it was beyond the power of man to produce it.
980
前一节经文述及能证实 «古兰经» 是安拉降示的话的外部明证, 而这节经文提供了一个内在的明证, 即那些受赐而具有 «古兰经» 知识的人们的心灵中会涌出安拉光明的泉水。
2
یعنی اُن کے دل مانتے ہیں۔
3
یعنی یہودیوں میں سے مسلمان لوگوں کے دلوں میں۔
2974
Commentary:
While the preceding verse referred to external evidence in support of the Quran being the revealed Word of God, the present one furnishes an internal evidence, which is that from the hearts of those who have been endowed with knowledge of the Quran gush forth fountains of divine light. The fact that the Quran brought about a most wholesome transformation in the lives of a whole people who had sunk deep in the quagmire of moral turpitude and spiritual decadence and gave light to them who were helplessly groping in utter darkness, indeed constitutes a very strong internal evidence that it has proceeded from the Source of all light. The divine light of which the Quran is the repository irrefutably shows that it has been revealed by God and that it was beyond the power of man to produce it.
2259
While the preceding verse referred to external evidence in support of the Qur’an being the revealed Word of God, the present one furnishes an internal evidence, which is that from the hearts of those who have been endowed with knowledge of the Qur’an gush forth fountains of Divine light.
وَقَالُوا۟ لَوْلَآ أُنزِلَ عَلَيْهِ ءَايَٰتٌ مِّن رَّبِّهِۦ ۖ قُلْ إِنَّمَا ٱلْءَايَٰتُ عِندَ ٱللَّهِ وَإِنَّمَآ أَنَا۠ نَذِيرٌ مُّبِينٌ
6:38; 13:28.
22:50; 26:116; 51:51; 67:27.
Commentary:
In the Quran by the sign demanded by disbelievers is meant generally the sign of punishment. This meaning is clear from vv. 54, 55& 56 below. To this demand of disbelievers the Holy Prophet is commanded to say that it is not for him to fix the time when punishment should come, because he is only a Warner whose duty is confined to warning them that if they persisted in their rejection of the Divine Message and did not mend their ways they will perish.
c
6:38; 13:28.
d
22:50; 26:116; 51:51; 67:27.
a
6:38; 13:28.
b
22:50; 26:116; 51:51; 67:27.
2975
Commentary:
In the Quran by the sign demanded by disbelievers is meant generally the sign of punishment. This meaning is clear from vv. 54, 55& 56 below. To this demand of disbelievers the Holy Prophet is commanded to say that it is not for him to fix the time when punishment should come, because he is only a Warner whose duty is confined to warning them that if they persisted in their rejection of the Divine Message and did not mend their ways they will perish.
a
6:38; 13:28.
b
22:50; 26:116; 51:51; 67:27.
أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ ٱلْكِتَٰبَ يُتْلَىٰ عَلَيْهِمْ ۚ إِنَّ فِى ذَٰلِكَ لَرَحْمَةً وَذِكْرَىٰ لِقَوْمٍ يُؤْمِنُونَ
对不信的人要求降示惩罚的迹象 (见上节经文), 这节经文以充满怜悯的口 气答复了他们。它问他们说, 安拉已经给了他们以 «古兰经» 为形式的仁慈的迹象。如果他们按照 «古兰经» 去做, 他们能达到高超的地位而成为世界上一个光荣和可敬的民族。为什么他们还要降示一个惩罚的迹象呢?
To the demand of disbelievers for a Sign of punishment (see preceding verse), the present verse gives an answer full of pathos. It asks them, why do they demand a Sign of punishment when God has already given them a Sign of mercy in the form of the Qur’an by acting upon which they can acquire eminence and become an honoured and respected people in the world.
Commentary:
To the demand of disbelievers for a sign of punishment, the present verse gives an answer full of pathos. It asks disbelievers the pertinent question, viz. why do they demand a sign of punishment when We have already given them a sign of mercy in the form of the Quran by acting upon which they can acquire eminence and become an honoured and respected people in the world? Do they not see that the Quran has brought about a wonderful transformation in the lives of its followers? Does not this fact alone constitute a sign for them? The verse further implies that God will treat the people of the Holy Prophet with mercy and that they will be led to the right path through the Quran.
981
对不信的人要求降示惩罚的迹象 (见上节经文), 这节经文以充满怜悯的口 气答复了他们。它问他们说, 安拉已经给了他们以 «古兰经» 为形式的仁慈的迹象。如果他们按照 «古兰经» 去做, 他们能达到高超的地位而成为世界上一个光荣和可敬的民族。为什么他们还要降示一个惩罚的迹象呢?
2976
Commentary:
To the demand of disbelievers for a sign of punishment, the present verse gives an answer full of pathos. It asks disbelievers the pertinent question, viz. why do they demand a sign of punishment when We have already given them a sign of mercy in the form of the Quran by acting upon which they can acquire eminence and become an honoured and respected people in the world? Do they not see that the Quran has brought about a wonderful transformation in the lives of its followers? Does not this fact alone constitute a sign for them? The verse further implies that God will treat the people of the Holy Prophet with mercy and that they will be led to the right path through the Quran.
2260
To the demand of disbelievers for a Sign of punishment (see preceding verse), the present verse gives an answer full of pathos. It asks them, why do they demand a Sign of punishment when God has already given them a Sign of mercy in the form of the Qur’an by acting upon which they can acquire eminence and become an honoured and respected people in the world.
قُلْ كَفَىٰ بِٱللَّهِ بَيْنِى وَبَيْنَكُمْ شَهِيدًا ۖ يَعْلَمُ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَٱلَّذِينَ ءَامَنُوا۟ بِٱلْبَٰطِلِ وَكَفَرُوا۟ بِٱللَّهِ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ
4:167; 6:20; 13:44; 48:29.
4:167; 6:20; 13:44; 48:29.
4:167; 6:20; 13:44; 48:29.
Commentary:
This verse continues and develops the theme of the preceding verse. It purports to say that the disbelievers demand a sign to support and bear witness to the Holy Prophet’s claim as Divine Messenger while God Himself is Witness to his truth. Being All-Knowing and All-Aware, He knows best what signs He should show to help and advance the cause of the Holy Prophet. The disbelievers, surely, shall have such signs.
a
4:167; 6:20; 13:44; 48:29.
a
4:167; 6:20; 13:44; 48:29.
2977
Commentary:
This verse continues and develops the theme of the preceding verse. It purports to say that the disbelievers demand a sign to support and bear witness to the Holy Prophet’s claim as Divine Messenger while God Himself is Witness to his truth. Being All-Knowing and All-Aware, He knows best what signs He should show to help and advance the cause of the Holy Prophet. The disbelievers, surely, shall have such signs.
a
4:167; 6:20; 13:44; 48:29.
وَيَسْتَعْجِلُونَكَ بِٱلْعَذَابِ ۚ وَلَوْلَآ أَجَلٌ مُّسَمًّى لَّجَآءَهُمُ ٱلْعَذَابُ وَلَيَأْتِيَنَّهُم بَغْتَةً وَهُمْ لَا يَشْعُرُونَ
22:48; 26:205; 27:72, 73; 37:177, 178.
The verse gives a direct answer to the disbelievers’ demand for the Sign of punishment and says that instead of benefiting by the Sign of mercy which has been given to them in the form of the Qur’an, these ill-fated people persist in their demand for punishment. So they will have this Sign and the punishment will come upon them all of a sudden and from quarters least expected. But they will have to wait for a fixed and appointed term.
22:48; 26:205; 27:72-73; 37:177-178.
Commentary:
The verse gives a direct answer to the disbelievers’ demand for the sign of punishment and says that instead of benefiting by the sign of mercy which has been given to them in the form of the Quran, these ill-fated people persist in their demand for punishment. They will have this Sign and the punishment will come upon them also all of a sudden and from quarters least expected. But they will have to wait for أجل مسمی i.e. a fixed and appointed term.
The implied reference in the words أجل مسمی is to the migration of the Holy Prophet to Medina and the punishment demanded by the disbelievers is elsewhere expressed in the words, "O Allah! if this indeed be the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33). The punishment came upon the disbelievers in the form of the Battle of Badr which took place about a year after the Holy Prophet left Mecca. It broke the power of the Quraish and all their prominent leaders were killed. Their defeat was crushing and most unexpected. They could never conceive that their well-armed and fully equipped army would be defeated by a handful of 313 ill-armed Muslims who had come to the field of battle quite unprepared, because they had no idea when they left Medina that they would be meeting a regular and fully armed host. The words, "it will come upon them unexpectedly" may also have a general application, meaning that when Divine punishment is delayed, the disbelievers begin to think that all the warning was but an illusion and a fantasy and consequently they become lulled into a false sense of security and even increase in transgression. It is when they are in this state of complacency that the punishment comes upon them quite unexpectedly and destroys them.
b
22:48; 26:205; 27:72, 73; 37:177, 178.
982
这节经文对不信的人要求降示惩罚的迹象这一点作了直接的答覆说, 这些招致不幸的人们不去从已经以 «古兰经» 形式给予他们仁慈迹象中去得益, 却坚持要降示惩罚的迹象。那么, 他们将会看到这种迹象。惩罚将从他们万万想不到的地方突然降临他们。但他们必须等待一个约定的刑期。
b
22:48; 26:205; 27:72-73; 37:177-178.
2978
Commentary:
The verse gives a direct answer to the disbelievers’ demand for the sign of punishment and says that instead of benefiting by the sign of mercy which has been given to them in the form of the Quran, these ill-fated people persist in their demand for punishment. They will have this Sign and the punishment will come upon them also all of a sudden and from quarters least expected. But they will have to wait for أجل مسمی i.e. a fixed and appointed term.
The implied reference in the words أجل مسمی is to the migration of the Holy Prophet to Medina and the punishment demanded by the disbelievers is elsewhere expressed in the words, "O Allah! if this indeed be the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33). The punishment came upon the disbelievers in the form of the Battle of Badr which took place about a year after the Holy Prophet left Mecca. It broke the power of the Quraish and all their prominent leaders were killed. Their defeat was crushing and most unexpected. They could never conceive that their well-armed and fully equipped army would be defeated by a handful of 313 ill-armed Muslims who had come to the field of battle quite unprepared, because they had no idea when they left Medina that they would be meeting a regular and fully armed host. The words, "it will come upon them unexpectedly" may also have a general application, meaning that when Divine punishment is delayed, the disbelievers begin to think that all the warning was but an illusion and a fantasy and consequently they become lulled into a false sense of security and even increase in transgression. It is when they are in this state of complacency that the punishment comes upon them quite unexpectedly and destroys them.
b
22:48; 26:205; 27:72, 73; 37:177, 178.
2261
The verse gives a direct answer to the disbelievers’ demand for the Sign of punishment and says that instead of benefiting by the Sign of mercy which has been given to them in the form of the Qur’an, these ill-fated people persist in their demand for punishment. So they will have this Sign and the punishment will come upon them all of a sudden and from quarters least expected. But they will have to wait for a fixed and appointed term.
يَسْتَعْجِلُونَكَ بِٱلْعَذَابِ وَإِنَّ جَهَنَّمَ لَمُحِيطَةٌۢ بِٱلْكَٰفِرِينَ
متواتر ایک مطالبہ کو آگے پیچھے بیان کرنے سے صاف ظاہر ہے کہ ایک مطالبہ دنیوی عذاب کے متعلق ہے اور دوسرا مطالبہ اُخروی عذاب کے متعلق ہے۔ ایک مطالبہ سے یہ مراد ہے کہ ہم پر تیری پیشگوئیوں کے مطابق دنیا میں عذاب کیوں نہیں آجاتا اور دوسرے مطالبہ سے یہ مراد ہے کہ کیوں ہم تیری مخالفت کی وجہ سے مَر نہیں جاتے اور جہنم میں داخل نہیں ہو جاتے۔ چنانچہ دوسرے مطالبہ کے بعد جہنم کا بھی ذکر ہے جو پہلے مطالبہ کے بعدنہیں۔
9:49, 13:36; 17:9.
The punishment referred to in the preceding verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
9:49; 13:36; 17:9.
Commentary:
The punishment referred to in the previous verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
c
9:49, 13:36; 17:9.
983
上节经文指的那种惩罚是给不信的人在今世所约定的惩罚。这节经文中谈及的惩罚是给他们约定的后世的惩罚。
1
متواتر ایک مطالبہ کو آگے پیچھے بیان کرنے سے صاف ظاہر ہے کہ ایک مطالبہ دنیوی عذاب کے متعلق ہے اور دوسرا مطالبہ اُخروی عذاب کے متعلق ہے۔ ایک مطالبہ سے یہ مراد ہے کہ ہم پر تیری پیشگوئیوں کے مطابق دنیا میں عذاب کیوں نہیں آجاتا اور دوسرے مطالبہ سے یہ مراد ہے کہ کیوں ہم تیری مخالفت کی وجہ سے مَر نہیں جاتے اور جہنم میں داخل نہیں ہو جاتے۔ چنانچہ دوسرے مطالبہ کے بعد جہنم کا بھی ذکر ہے جو پہلے مطالبہ کے بعدنہیں۔
a
9:49; 13:36; 17:9.
2978A
Commentary:
The punishment referred to in the previous verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
c
9:49, 13:36; 17:9.
2261A
The punishment referred to in the preceding verse is the punishment promised to the disbelievers in this life. The punishment mentioned in this verse is the punishment promised to them in the Hereafter.
يَوْمَ يَغْشَىٰهُمُ ٱلْعَذَابُ مِن فَوْقِهِمْ وَمِن تَحْتِ أَرْجُلِهِمْ وَيَقُولُ ذُوقُوا۟ مَا كُنتُمْ تَعْمَلُونَ
6:9.
Commentary:
The verse purports to say that God is Compassionate and Merciful. He is very slow in sending down punishment. He delays and defers it. But when the iniquity and transgressions of evildoers exceed all legitimate bounds and they throw all decency and propriety to the winds and set their face against God and His Prophets and His laws, then God’s wrath is kindled and punishment overtakes them. It is sudden and swift and like a cataract overwhelms them from every direction.
d
6:9.
984
安拉的惩罚降临时, 像洪水那样迅猛地从各个方向摧毁不信的人。
b
6:9.
2979
Commentary:
The verse purports to say that God is Compassionate and Merciful. He is very slow in sending down punishment. He delays and defers it. But when the iniquity and transgressions of evildoers exceed all legitimate bounds and they throw all decency and propriety to the winds and set their face against God and His Prophets and His laws, then God’s wrath is kindled and punishment overtakes them. It is sudden and swift and like a cataract overwhelms them from every direction.
d
6:9.
2262
When Divine punishment comes, it is sudden and swift and like a cataract overwhelms disbelievers from every direction.
يَٰعِبَادِىَ ٱلَّذِينَ ءَامَنُوٓا۟ إِنَّ أَرْضِى وَٰسِعَةٌ فَإِيَّٰىَ فَٱعْبُدُونِ
Commentary:
As in the foregoing verses an implied reference was made to the migration, the believers in this verse are comforted that if life in their own native place has been made unbearable for them, the earth of God is vast and spacious and if they have to leave their hearths and homes for the sake of God, they will find "abundant place of refuge and plentifulness (4:101)."
2980
Commentary:
As in the foregoing verses an implied reference was made to the migration, the believers in this verse are comforted that if life in their own native place has been made unbearable for them, the earth of God is vast and spacious and if they have to leave their hearths and homes for the sake of God, they will find "abundant place of refuge and plentifulness (4:101)."
كُلُّ نَفْسٍ ذَآئِقَةُ ٱلْمَوْتِ ۖ ثُمَّ إِلَيْنَا تُرْجَعُونَ
3:186; 21:36.
3:186; 21:36.
3:186; 21:36.
Commentary:
Here the subject of the preceding verse continues. The believers are told that they should be prepared to sacrifice everything for the sake of God and should fear nothing, not even death, as death spares no one and knows no boundaries.
a
3:186; 21:36.
a
3:186; 21:36.
2981
Commentary:
Here the subject of the preceding verse continues. The believers are told that they should be prepared to sacrifice everything for the sake of God and should fear nothing, not even death, as death spares no one and knows no boundaries.
a
3:186; 21:36.
وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَنُبَوِّئَنَّهُم مِّنَ ٱلْجَنَّةِ غُرَفًا تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا ۚ نِعْمَ أَجْرُ ٱلْعَٰمِلِينَ
25:76; 34:38.
Believers are here promised in clear and unequivocal terms that those who leave their hearths and homes in the way of God, and then remain steadfast in their belief and do righteous deeds, the reward they get far exceeds all that they lose for God’s sake.
25:76; 34:38.
Important Words:
غرفا (lofty mansions) or غرفات is the plural of غرفة which is derived from غرف (gharafa). They say غرف الماء i.e. he took the water with his hand. غرفة means, a handful of water; an upper hand; a chamber or a chamber in the upper or uppermost storey of a house (Lane & Aqrab).
Commentary:
In this verse believers are promised in clear and unequivocal terms that those who leave their homes in the cause of God, and then remain steadfast in their belief and do good deeds, the reward they get far exceeds that which they lose for God’s sake. This Divine promise was fulfilled to the very letter in the case of the Companions of the Holy Prophet.
b
25:76; 34:38.
985
信仰的人在这节经文中用清楚而毫不含糊的话得到许诺说, 那些为主道而离开家庭, 然后坚持他们的信念而行善事的人们, 他们得到的报酬要远远超过他们为安拉而丧失的东西。
b
25:76; 34:38.
2982
Important Words:
غرفا (lofty mansions) or غرفات is the plural of غرفة which is derived from غرف (gharafa). They say غرف الماء i.e. he took the water with his hand. غرفة means, a handful of water; an upper hand; a chamber or a chamber in the upper or uppermost storey of a house (Lane & Aqrab).
Commentary:
In this verse believers are promised in clear and unequivocal terms that those who leave their homes in the cause of God, and then remain steadfast in their belief and do good deeds, the reward they get far exceeds that which they lose for God’s sake. This Divine promise was fulfilled to the very letter in the case of the Companions of the Holy Prophet.
b
25:76; 34:38.
2263
Believers are here promised in clear and unequivocal terms that those who leave their hearths and homes in the way of God, and then remain steadfast in their belief and do righteous deeds, the reward they get far exceeds all that they lose for God’s sake.
ٱلَّذِينَ صَبَرُوا۟ وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ
16:43.
صَبْر کے ایک معنے پختہ رہنے کے بھی ہوتے ہیں (اقرب)
16:43.
16:43.
c
16:43.
1
صَبْر کے ایک معنے پختہ رہنے کے بھی ہوتے ہیں (اقرب)
a
16:43.
c
16:43.
وَكَأَيِّن مِّن دَآبَّةٍ لَّا تَحْمِلُ رِزْقَهَا ٱللَّهُ يَرْزُقُهَا وَإِيَّاكُمْ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ
11:7.
یعنی بظاہر انسان کمائی کرکے رزق حاصل کرتا ہے مگر جانور اور کیڑے مکوڑے گھاس پھونس یا اپنے سے باریک کیڑے کھا کر گزارہ کرتے ہیں۔ پس جانوروں کے لئے رزق مہیا کرنا بتاتا ہے کہ انسان کے لئے بھی خدا ہی رزق مہیا کر رہا ہے اور اس کی کمائی صرف ایک پردہ ہے۔
11:7.
When even animals and birds do not go without food, it is inconceivable that man, who is God’s noblest creation and its acme and apex, should starve.
11:7.
Commentary:
In this verse the believers are further told that if they have to leave their hearths and homes, they should have no fear of poverty and starvation. When even animals and birds do not go without food, it is inconceivable that man who is God’s noblest creation and its acme and apex should starve, particularly when he is prepared to suffer all this for the sake of his Creator.
d
11:7.
2
یعنی بظاہر انسان کمائی کرکے رزق حاصل کرتا ہے مگر جانور اور کیڑے مکوڑے گھاس پھونس یا اپنے سے باریک کیڑے کھا کر گزارہ کرتے ہیں۔ پس جانوروں کے لئے رزق مہیا کرنا بتاتا ہے کہ انسان کے لئے بھی خدا ہی رزق مہیا کر رہا ہے اور اس کی کمائی صرف ایک پردہ ہے۔
b
11:7.
2983
Commentary:
In this verse the believers are further told that if they have to leave their hearths and homes, they should have no fear of poverty and starvation. When even animals and birds do not go without food, it is inconceivable that man who is God’s noblest creation and its acme and apex should starve, particularly when he is prepared to suffer all this for the sake of his Creator.
d
11:7.
2264
When even animals and birds do not go without food, it is inconceivable that man, who is God’s noblest creation and its acme and apex, should starve.
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ لَيَقُولُنَّ ٱللَّهُ ۖ فَأَنَّىٰ يُؤْفَكُونَ
7:55; 13:3; 31:30; 35:14; 39:6.
سَخَّرَ سے مراد بغیر مزدوری کے کسی آسمانی قانون کے ماتحت خدمت میں لگا دینے کے ہیں۔
7:55; 13:3; 31:30; 35:14; 39:6.
God is the Creator and Source of all life, and for its continuity He has pressed into the service of man all the forces of nature.
7:55; 13:3; 16:3; 31:30; 35:14; 39:6.
Commentary:
In the present and the next two verses the point has been further stressed that God is the Creator and Source of all life, and for the continuity of this life He has pressed into the service of man all the forces of nature. This is a self-evident truth which not even the most confirmed disbeliever, consistently with reason, has the courage to deny. When such is the case, the verse purports to say, the believers who leave their hearths and homes and fly to a foreign land for the sake of God should not think that they would be left unprovided and uncared for.
e
7:55; 13:3; 31:30; 35:14; 39:6.
3
سَخَّرَ سے مراد بغیر مزدوری کے کسی آسمانی قانون کے ماتحت خدمت میں لگا دینے کے ہیں۔
c
7:55; 13:3; 16:3; 31:30; 35:14; 39:6.
2984
Commentary:
In the present and the next two verses the point has been further stressed that God is the Creator and Source of all life, and for the continuity of this life He has pressed into the service of man all the forces of nature. This is a self-evident truth which not even the most confirmed disbeliever, consistently with reason, has the courage to deny. When such is the case, the verse purports to say, the believers who leave their hearths and homes and fly to a foreign land for the sake of God should not think that they would be left unprovided and uncared for.
a
7:55; 13:3; 31:30; 35:14; 39:6.
2265
God is the Creator and Source of all life, and for its continuity He has pressed into the service of man all the forces of nature.
ٱللَّهُ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ مِنْ عِبَادِهِۦ وَيَقْدِرُ لَهُۥٓ ۚ إِنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌ
13:27; 30:38; 34:37; 39:53; 42:13.
13:27; 30:38; 34:37; 39:53; 42:13.
13:27; 30:38; 34:37; 39:53; 42:13.
f
13:27; 30:38; 34:37; 39:53; 42:13.
a
13:27; 30:38; 34:37; 39:53; 42:13.
b
13:27; 30:38; 34:37; 39:53; 42:13.
وَلَئِن سَأَلْتَهُم مَّن نَّزَّلَ مِنَ ٱلسَّمَآءِ مَآءً فَأَحْيَا بِهِ ٱلْأَرْضَ مِنۢ بَعْدِ مَوْتِهَا لَيَقُولُنَّ ٱللَّهُ ۚ قُلِ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْقِلُونَ
وَمَا هَٰذِهِ ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا لَهْوٌ وَلَعِبٌ ۚ وَإِنَّ ٱلدَّارَ ٱلْءَاخِرَةَ لَهِىَ ٱلْحَيَوَانُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ
6:33; 47:37; 57:21.
Life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is 'but a pastime and a sport,' a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime and noble object and in preparation for everlasting life for which God has created man.
6:33; 47:37; 57:21.
Important Words:
حیوان (life) is infinitive-noun from حیی which means, he or it lived or was or became in the state termed حیاة. They say حیت النار (hayyat) i.e. the fire was or became alive or burning حیی الطریق (hayiya) means, the road was or became apparent or distinct. حیاة means, life; faculty of growth, the faculty of sensation, and the faculty of intellect; freedom from grief or sorrow. حیوان is synonymous with حیاة but with an intensive signification and means, everlasting life or life which will not be followed by death; much or full life; real life (Lane).
Commentary:
The verse means to say that life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is "but an amusement and a sport," a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime object, in preparation for everlasting life for which God has created man.
a
6:33; 47:37; 57:21.
986
如果不去为崇高事业而忍受艰难贫困的生活, 不去为安拉的正道而作出牺牲, 那么, 生活 “只是游戏和消遣”, 一种无用而没有目的的生存。有目的的生命是在追求崇高的目标以及得到安拉创造人类的那一永恒的生命中度过的。
b
6:33; 47:37; 57:21.
2985
Important Words:
حیوان (life) is infinitive-noun from حیی which means, he or it lived or was or became in the state termed حیاة. They say حیت النار (hayyat) i.e. the fire was or became alive or burning حیی الطریق (hayiya) means, the road was or became apparent or distinct. حیاة means, life; faculty of growth, the faculty of sensation, and the faculty of intellect; freedom from grief or sorrow. حیوان is synonymous with حیاة but with an intensive signification and means, everlasting life or life which will not be followed by death; much or full life; real life (Lane).
Commentary:
The verse means to say that life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is "but an amusement and a sport," a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime object, in preparation for everlasting life for which God has created man.
c
6:33; 47:37; 57:21.
2266
Life without hardships and privations borne for a noble cause, and without sacrifices undergone for the sake of God, is 'but a pastime and a sport,' a useless and purposeless existence. The purposeful life is that which is spent in the quest of a sublime and noble object and in preparation for everlasting life for which God has created man.
فَإِذَا رَكِبُوا۟ فِى ٱلْفُلْكِ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّىٰهُمْ إِلَى ٱلْبَرِّ إِذَا هُمْ يُشْرِكُونَ
10:23; 31:33.
10:23; 31:33.
10:23; 31:33.
b
10:23; 31:33.
a
10:23; 31:33.
a
10:23; 31:33.
لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ وَلِيَتَمَتَّعُوا۟ ۖ فَسَوْفَ يَعْلَمُونَ
16:56; 30:35.
یعنی اللہ تعالیٰ نے۔
16:56; 30:35.
16:56; 30:35.
c
16:56; 30:35.
1
یعنی اللہ تعالیٰ نے۔
b
16:56; 30:35.
b
16:56; 30:35.
أَوَلَمْ يَرَوْا۟ أَنَّا جَعَلْنَا حَرَمًا ءَامِنًا وَيُتَخَطَّفُ ٱلنَّاسُ مِنْ حَوْلِهِمْ ۚ أَفَبِٱلْبَٰطِلِ يُؤْمِنُونَ وَبِنِعْمَةِ ٱللَّهِ يَكْفُرُونَ
16:73.
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the Days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
16:73.
Commentary:
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
d
16:73.
987
这节经文有效地证明天房是安拉自己的圣寺。自从穆圣降临以来, 它就被神圣地宣告为人类永久的朝向, 而且即使在 “愚昧的时代”, 那时阿拉伯人还不知道人生的可贵, 称为 (حَرَم Haram) 的这块土地--------天房的周围地区--------总是一块安全的避难所。外界不安全时, 这地方却是完全平安的。
c
16:73.
2986
Commentary:
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
c
16:73.
2267
This verse constitutes a standing testimony to Ka‘bah being God’s own Sacred House. Ever since the advent of Islam when it was Divinely declared to be humanity’s everlasting Qiblah and even in the Days of Ignorance when the Arabs had no respect for human life, the territory called the Haram—the precincts of the Ka‘bah, remained a haven of safety. While there was no safety outside, complete security and peace reigned in it.
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوْ كَذَّبَ بِٱلْحَقِّ لَمَّا جَآءَهُۥٓ ۚ أَلَيْسَ فِى جَهَنَّمَ مَثْوًى لِّلْكَٰفِرِينَ
ایک تو وہ شخص ہوتا ہے جو خداتعالیٰ پر افترا تو کرتا ہے مگر وہی بات اس کی طرف منسوب کرتا ہے جو اس کے الہام میں موجود ہوتی ہے گو اسے نہیں کہی جاتی۔ اور ایک اور شخص ہوتا ہے جو اللہ کی طرف ایک بات غلط طور پر منسوب کرتا ہے اور خداتعالیٰ نے وہ بات کسی کتاب میں بھی نہیں کہی ہوتی۔ پس یہ شخص افترا بھی کرتا ہے اور اس افترا کی بنیاد بھی جھوٹ پر ہوتی ہے۔
6:22; 10:18; 39:33.
18:103; 33:9; 48:14.
Commentary:
This verse reverts to the central theme of the Surah, viz. the truth of the claim of the Holy Prophet as a Divine Messenger, and sums up the argument to support and substantiate it. The argument is to the effect, (1) that a false claimant must eventually come to a sad end, and (2) that the rejecters and deniers of Divine Messengers never thrive and prosper.
a
6:22; 10:18; 39:33.
b
18:103; 33:9; 48:14.
2
ایک تو وہ شخص ہوتا ہے جو خداتعالیٰ پر افترا تو کرتا ہے مگر وہی بات اس کی طرف منسوب کرتا ہے جو اس کے الہام میں موجود ہوتی ہے گو اسے نہیں کہی جاتی۔ اور ایک اور شخص ہوتا ہے جو اللہ کی طرف ایک بات غلط طور پر منسوب کرتا ہے اور خداتعالیٰ نے وہ بات کسی کتاب میں بھی نہیں کہی ہوتی۔ پس یہ شخص افترا بھی کرتا ہے اور اس افترا کی بنیاد بھی جھوٹ پر ہوتی ہے۔
a
6:22; 10:18; 39:33.
b
18:103; 33:9; 48:14.
2987
Commentary:
This verse reverts to the central theme of the Surah, viz. the truth of the claim of the Holy Prophet as a Divine Messenger, and sums up the argument to support and substantiate it. The argument is to the effect, (1) that a false claimant must eventually come to a sad end, and (2) that the rejecters and deniers of Divine Messengers never thrive and prosper.
d
6:22; 10:18; 39:33.
e
18:103; 33:9; 48:14.
وَٱلَّذِينَ جَٰهَدُوا۟ فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا ۚ وَإِنَّ ٱللَّهَ لَمَعَ ٱلْمُحْسِنِينَ
按照伊斯兰教颁布的命令, جِهَادْ (Jihad) 不作 “杀死” 和 “被杀” 解, 而是为赢得安拉的喜悦而奋斗。فِيْنَا (Fina) 这一单词的意思是 “与我们会遇”。
Jihad as ordained by Islam does not consist in killing and being killed, but in striving hard to win the pleasure of God, the word, Fina meaning 'meet Us.'
Commentary:
The verse gives the essence of jihad as ordained by Islam. Islamic jihad does not consist in killing and being killed but in striving hard to win the pleasure of God. This can best be done by following a Divine Reformer when one has appeared and the safest and surest way to test the truth of his claim is to seek God’s guidance by praying to Him. Thus to serve the cause of truth with all one’s might under the command and guidance of a Divinely-appointed Reformer is jihad in the truest sense of the word. There can be no greater jihad than this. It may take the form of preaching and dissemination of the teaching of Islam by peaceful means or of defending it by the sword from being destroyed by its enemies.
988
按照伊斯兰教颁布的命令, جِهَادْ (Jihad) 不作 “杀死” 和 “被杀” 解, 而是为赢得安拉的喜悦而奋斗。فِيْنَا (Fina) 这一单词的意思是 “与我们会遇”。
2988
Commentary:
The verse gives the essence of jihad as ordained by Islam. Islamic jihad does not consist in killing and being killed but in striving hard to win the pleasure of God. This can best be done by following a Divine Reformer when one has appeared and the safest and surest way to test the truth of his claim is to seek God’s guidance by praying to Him. Thus to serve the cause of truth with all one’s might under the command and guidance of a Divinely-appointed Reformer is jihad in the truest sense of the word. There can be no greater jihad than this. It may take the form of preaching and dissemination of the teaching of Islam by peaceful means or of defending it by the sword from being destroyed by its enemies.
2268
Jihad as ordained by Islam does not consist in killing and being killed, but in striving hard to win the pleasure of God, the word, Fina meaning 'meet Us.'
الروم
Ar-Rum
The Romans • makkah • 60 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
2989
Commentary:
See. 1:1.
a
1:1.
الٓمٓ
دیکھئے نوٹ سورۃ بقرہ آیت۲۔
29:2.
Commentary:
The present Surah is second of the four chapters—29th, 30th, 31st and 32nd—which are headed by the abbreviated letters, Alif, Lam, Mim. This has not been done haphazardly as some Christian writers are prone to think or deliberately misrepresent. These letters have a deep significance and far-reaching bearing on the subject matter of the Surah. There exists a striking resemblance between the subject matter of all these four Surahs; even their diction and style are very similar. They deal with the defeat and destruction of the forces of disbelief and darkness, and the rise and triumph of Islam. It has been repeatedly declared in these Surahs that the old order is dying, and a new and better order is emerging from its ruins. In order to realize the full significance of this dominant theme, attention is drawn to history and to the laws of nature.
Moreover, each letter of the Arabic alphabet possesses a definite numerical value, and the combined letters الم have the numerical value 71 (ا having 1, ل 30, and م 40). As the central theme of the four chapters is the progress and ultimate triumph of Islam, the placing of الم in their beginning seems to signify that Islam will take about as many years to consolidate itself fully and attain the hey-day of its glory. And thus it actually came to pass. Beginning with the Migration, Islam went from strength to strength till in the year 71 A.H., with the coming into power of Yazid, son of Mu‘awiyah, the solidarity of Islam suffered the first serious blow.
b
29:2.
989
见注释16。
1
دیکھئے نوٹ سورۃ بقرہ آیت۲۔
b
29:2.
2989A
Commentary:
The present Surah is second of the four chapters—29th, 30th, 31st and 32nd—which are headed by the abbreviated letters, Alif, Lam, Mim. This has not been done haphazardly as some Christian writers are prone to think or deliberately misrepresent. These letters have a deep significance and far-reaching bearing on the subject matter of the Surah. There exists a striking resemblance between the subject matter of all these four Surahs; even their diction and style are very similar. They deal with the defeat and destruction of the forces of disbelief and darkness, and the rise and triumph of Islam. It has been repeatedly declared in these Surahs that the old order is dying, and a new and better order is emerging from its ruins. In order to realize the full significance of this dominant theme, attention is drawn to history and to the laws of nature.
Moreover, each letter of the Arabic alphabet possesses a definite numerical value, and the combined letters الم have the numerical value 71 (ا having 1, ل 30, and م 40). As the central theme of the four chapters is the progress and ultimate triumph of Islam, the placing of الم in their beginning seems to signify that Islam will take about as many years to consolidate itself fully and attain the hey-day of its glory. And thus it actually came to pass. Beginning with the Migration, Islam went from strength to strength till in the year 71 A.H., with the coming into power of Yazid, son of Mu‘awiyah, the solidarity of Islam suffered the first serious blow.
b
29:2.
2269
See {16}.
غُلِبَتِ ٱلرُّومُ
3:155; 13:32.
اس آیت کی دو قراء تیں آتی ہیں‘ ایک تو اس طرح کہ غُلِبَتِ الرُّوْمُ فِیْ اَدْنَی الْاَرْضِ وَ ھُمْ مِّنْم بَعْدِ غَلَبِھِمْ سَیَغْلِبُوْنَ۔ جس کے معنے یہ ہیں کہ رومی حجاز کے قریب کے علاقہ میں کسریٰ سے مار کھا گئے ہیں لیکن مار کھانے کے بعد وہ عنقریب پھر طاقت پکڑ جائیں گے اور کسریٰ کو شکست دے دیں گے چنانچہ یہ پیشگوئی پوری ہو گئی اور پہلے تو رومیوں نے شکست کھائی مگر پھر رومیوں نے ایرانیوں کو شکست دی اور یہ خبر بدر کی فتح کے موقعہ پر مسلمانوں کو پہنچی۔ اور اس طرح یہ الفاظ پورے ہوئے کہ یَوْمَئِذٍ یَّفْرَحُ الْمُؤْمِنُوْنَ بِنَصْرِ اللّٰہِ کہ اس دن مسلمان الل
c
3:155; 13:32.
2
اس آیت کی دو قراء تیں آتی ہیں‘ ایک تو اس طرح کہ غُلِبَتِ الرُّوْمُ فِیْ اَدْنَی الْاَرْضِ وَ ھُمْ مِّنْم بَعْدِ غَلَبِھِمْ سَیَغْلِبُوْنَ۔ جس کے معنے یہ ہیں کہ رومی حجاز کے قریب کے علاقہ میں کسریٰ سے مار کھا گئے ہیں لیکن مار کھانے کے بعد وہ عنقریب پھر طاقت پکڑ جائیں گے اور کسریٰ کو شکست دے دیں گے چنانچہ یہ پیشگوئی پوری ہو گئی اور پہلے تو رومیوں نے شکست کھائی مگر پھر رومیوں نے ایرانیوں کو شکست دی اور یہ خبر بدر کی فتح کے موقعہ پر مسلمانوں کو پہنچی۔ اور اس طرح یہ الفاظ پورے ہوئے کہ یَوْمَئِذٍ یَّفْرَحُ الْمُؤْمِنُوْنَ بِنَصْرِ اللّٰہِ کہ اس دن مسلمان الل
فِىٓ أَدْنَى ٱلْأَرْضِ وَهُم مِّنۢ بَعْدِ غَلَبِهِمْ سَيَغْلِبُونَ
3:155; 13:32.
Palestine.
Commentary:
By the words "the land nearby" are meant the countries lying close to Arabia—Palestine, Jordan and Syria.
c
3:155; 13:32.
2990
Commentary:
By the words "the land nearby" are meant the countries lying close to Arabia—Palestine, Jordan and Syria.
2269A
Palestine.
فِى بِضْعِ سِنِينَ ۗ لِلَّهِ ٱلْأَمْرُ مِن قَبْلُ وَمِنۢ بَعْدُ ۚ وَيَوْمَئِذٍ يَفْرَحُ ٱلْمُؤْمِنُونَ
3:155; 13:32.
3:155; 13:32.
Bid‘ denotes a variety of numbers such as five, seven, ten, etc. but is generally understood to signify from three to nine (Lane).
In order fully to appreciate the significance of this and the preceding two verses it is necessary to cast a cursory glance over the political conditions that obtained in the two great Empires that lay on the borders of Arabia—the Persian and the Roman Empires—shortly before the advent of the Holy Prophet of Islam. They were at war with each other. The first round had gone in favour of the Persians whose tide of conquest began in 602 AD., when in order to avenge the death of Maurice, his patron and benefactor, at the hands of Phocas, Chosroes II, started the war with Rome. For twenty years the Roman Empire was overrun by Persian armies as it had never been before. The Persians plundered Syria and Asia Minor and in 608 A.D. advanced to Chalcedon. Damascus was taken in 613. The surrounding country on which no Persian had ever set foot since the founding of the Empire was utterly and completely laid waste. In June 614 Jerusalem was also captured. The whole of Christendom was horrified by the news that tog
3:155; 13:32.
Important Words:
بضع (a few) is derived from بضع (bada‘a). They say بضعه i.e. he cut it; he cut it into pieces; he cut it length-wise. بضعmeans, a part or portion of the night; a time thereof. They say مضی بضع من اللیل i.e. a part of the night passed. The word also denotes a variety of numbers such as five, seven, ten, etc., but is generally understood to mean from three to nine. بضع رجال means from three to nine men. بضع سنین means, from three to nine years (Lane & Aqrab).
Commentary:
In order fully to appreciate the significance of this and the preceding two verses it is necessary to cast a cursory glance over the political conditions that obtained in the two great Empires that lay on the borders of Arabia—the Persian and the Roman Empires—shortly before the advent of the Holy Prophet of Islam. They were at war with each other. The first round had gone in favour of the Persians whose tide of conquest began in 602 A.D., when in order to avenge the death of Maurice, his patron and benefactor, at the hands of Phocas, Chosroes II started the war with Rome. For twenty years the Roman Empire was overrun by Persian armies as it had never been before. The Persian armies plundered Syria and Asia Minor and in 608 A.D. advanced to Chalcedon. Damascus was taken in 613. The surrounding country on which no Persian had ever set foot since the founding of the Empire was utterly and completely laid waste. In June 614 Jerusalem was also captured. The whole of Christendom was horrified by the news that together with the Patriarch the Persians had carried off the cross of Christ. Christianity had been humbled in the dust. The flood of Persian conquest, however, did not stop with the capture of Jerusalem. Egypt was next conquered, Asia Minor again overrun, and the Persian armies were knocking at the very gates of Constantinople. The Romans could offer but little resistance as they were torn by internal dissensions. The humiliation of Heraclius was so complete that "Chosroes wanted to see him brought in chains to the foot of his throne and was not prepared to give him peace till he had abjured his crucified god and embraced the worship of the sun" (Historians’ History of the World, vol. 7, p. 159, vol. 8, pp. 94-95 & Enc. Brit. under "Chosroes" II & "Heraclius"). This state of affairs very much grieved the Muslims as they had much in common with the Romans who were the "People of the Book". But the Quraish of Mecca who, like the Persians, were idolaters, feigned to see in this discomfiture of Christian armies a happy augury for the overthrow and destruction of Islam. It was shortly after this complete debacle of Roman forces that in 616 A.D., came the revelation to the Holy Prophet which forms the subject-matter of the verse under comment and the two preceding verses. The verses possessed a twofold significance. They foretold, in circumstances then quite inconceivable, that the whole position would be completely reversed within the short space of eight or nine years and the erstwhile victorious Persian armies would suffer a crushing defeat at the hands of the utterly defeated, prostrated and humbled Romans. The Arabic word used in the verse to denote this period is بضع (bid‘un) which as shown under "Important Words," signifies a period from three to nine years. The significance of the prophecy embodied in the verses, however, lay in the fact that, within this short period, the foundations of the ultimate triumph of Islam and that of the defeat and discomfiture of the forces of disbelief and darkness would be firmly laid. The prophecy was fulfilled in circumstances beyond human calculation or comprehension. Regarding the extreme improbability of fulfilment of the prophecy under the prevailing circumstances, the following observation of Gibbon may be read with interest:
In the midst of the Persian triumphs he (the Holy Prophet) ventured to foretell that before many years should elapse victory would return to the banners of the Romans…At the time when this prediction is said to have been delivered, no prophecy could be more distant from its accomplishment, since the first twelve years of Heraclius announced the approaching dissolution of the Empire (Rise, Decline & Fall of the Roman Empire, vol. 5, p. 74).
After licking his wounds for several years, Heraclius was at last able to take the field against the Persians in 622, the year of the Holy Prophet’s Migration to Medina. In 624 he advanced into northern Media, where he destroyed the great fire-temple of Gandzak (Gazaca) and thus avenged the destruction of Jerusalem. This happened exactly within nine years, the period foretold in the verse, and to add to its importance and significance it happened in the year when the power of the Quraish also suffered a very serious reverse in the Battle of Badr, which recalled a Biblical prophecy foretelling the fading of the glory of Kedar (Isa. 21:17). In 627, Heraclius defeated the Persian army at Nineveh and advanced towards Ctesiphon. Chosroes fled from his favourite residence Dastgerd (near Baghdad), and after dragging on an inglorious existence was murdered by his own son, Siroes, on 19th February, 628. A.D.; and thus the Persian Empire, from the apparent greatness which it had reached a few years earlier sank into hopeless anarchy (Enc. Brit.).
The fulfilment of the prophecy was so remarkable and unforeseen that prejudiced Christian writers have been hard pressed to explain it away. Rodwell says that the vowel points of the Arabic expression سیغلبون were left undecided so that it would read either way, i.e. sa-yaghlibun meaning, "they will be victorious" or as sa-yughlabun meaning, "they will be defeated." He even adds that the ambiguity was intentional. The Rev. gentleman pretends not to understand this simple fact that the vowels of an expression which had been recited hundreds of times in daily Prayers and otherwise could hardly be left undecided. Mr. Wherry goes a step further. He says: "Our daily newspapers constantly forecast political events of this kind." The less said about this futile attempt to explain away and belittle the importance of this mighty prophecy, the better. If in the circumstances when Christianity lay humbled in the dust and Persian armies were knocking at the very gates of Constantinople and Heraclius had in vain sued for peace, a person situated as the Holy Prophet was, could forecast that within the short space of only eight or nine years the victors would become vanquished and the forces of Chosroes would receive a crushing defeat at the hands of the same Heraclius who only a few years back had very humbly but unsuccessfully sued for peace and the proud and mighty Persians would lie prostrate and exhausted, the forecast must indeed be considered to have proceeded from a superhuman source. What added to the remarkable character of the prophecy was the fact that the news of the victory of the Romans over the Persians reached the Muslims exactly at the time when they were themselves rejoicing over their own victory in the Battle of Badr.
The words: "Allah’s is the command before and after that," mean that it is God’s eternal and unalterable decree that disbelief is always defeated and humbled, and truth triumphs and progresses.
c
3:155; 13:32.
a
3:155; 13:32.
2991
Important Words:
بضع (a few) is derived from بضع (bada‘a). They say بضعه i.e. he cut it; he cut it into pieces; he cut it length-wise. بضعmeans, a part or portion of the night; a time thereof. They say مضی بضع من اللیل i.e. a part of the night passed. The word also denotes a variety of numbers such as five, seven, ten, etc., but is generally understood to mean from three to nine. بضع رجال means from three to nine men. بضع سنین means, from three to nine years (Lane & Aqrab).
Commentary:
In order fully to appreciate the significance of this and the preceding two verses it is necessary to cast a cursory glance over the political conditions that obtained in the two great Empires that lay on the borders of Arabia—the Persian and the Roman Empires—shortly before the advent of the Holy Prophet of Islam. They were at war with each other. The first round had gone in favour of the Persians whose tide of conquest began in 602 A.D., when in order to avenge the death of Maurice, his patron and benefactor, at the hands of Phocas, Chosroes II started the war with Rome. For twenty years the Roman Empire was overrun by Persian armies as it had never been before. The Persian armies plundered Syria and Asia Minor and in 608 A.D. advanced to Chalcedon. Damascus was taken in 613. The surrounding country on which no Persian had ever set foot since the founding of the Empire was utterly and completely laid waste. In June 614 Jerusalem was also captured. The whole of Christendom was horrified by the news that together with the Patriarch the Persians had carried off the cross of Christ. Christianity had been humbled in the dust. The flood of Persian conquest, however, did not stop with the capture of Jerusalem. Egypt was next conquered, Asia Minor again overrun, and the Persian armies were knocking at the very gates of Constantinople. The Romans could offer but little resistance as they were torn by internal dissensions. The humiliation of Heraclius was so complete that "Chosroes wanted to see him brought in chains to the foot of his throne and was not prepared to give him peace till he had abjured his crucified god and embraced the worship of the sun" (Historians’ History of the World, vol. 7, p. 159, vol. 8, pp. 94-95 & Enc. Brit. under "Chosroes" II & "Heraclius"). This state of affairs very much grieved the Muslims as they had much in common with the Romans who were the "People of the Book". But the Quraish of Mecca who, like the Persians, were idolaters, feigned to see in this discomfiture of Christian armies a happy augury for the overthrow and destruction of Islam. It was shortly after this complete debacle of Roman forces that in 616 A.D., came the revelation to the Holy Prophet which forms the subject-matter of the verse under comment and the two preceding verses. The verses possessed a twofold significance. They foretold, in circumstances then quite inconceivable, that the whole position would be completely reversed within the short space of eight or nine years and the erstwhile victorious Persian armies would suffer a crushing defeat at the hands of the utterly defeated, prostrated and humbled Romans. The Arabic word used in the verse to denote this period is بضع (bid‘un) which as shown under "Important Words," signifies a period from three to nine years. The significance of the prophecy embodied in the verses, however, lay in the fact that, within this short period, the foundations of the ultimate triumph of Islam and that of the defeat and discomfiture of the forces of disbelief and darkness would be firmly laid. The prophecy was fulfilled in circumstances beyond human calculation or comprehension. Regarding the extreme improbability of fulfilment of the prophecy under the prevailing circumstances, the following observation of Gibbon may be read with interest:
In the midst of the Persian triumphs he (the Holy Prophet) ventured to foretell that before many years should elapse victory would return to the banners of the Romans…At the time when this prediction is said to have been delivered, no prophecy could be more distant from its accomplishment, since the first twelve years of Heraclius announced the approaching dissolution of the Empire (Rise, Decline & Fall of the Roman Empire, vol. 5, p. 74).
After licking his wounds for several years, Heraclius was at last able to take the field against the Persians in 622, the year of the Holy Prophet’s Migration to Medina. In 624 he advanced into northern Media, where he destroyed the great fire-temple of Gandzak (Gazaca) and thus avenged the destruction of Jerusalem. This happened exactly within nine years, the period foretold in the verse, and to add to its importance and significance it happened in the year when the power of the Quraish also suffered a very serious reverse in the Battle of Badr, which recalled a Biblical prophecy foretelling the fading of the glory of Kedar (Isa. 21:17). In 627, Heraclius defeated the Persian army at Nineveh and advanced towards Ctesiphon. Chosroes fled from his favourite residence Dastgerd (near Baghdad), and after dragging on an inglorious existence was murdered by his own son, Siroes, on 19th February, 628. A.D.; and thus the Persian Empire, from the apparent greatness which it had reached a few years earlier sank into hopeless anarchy (Enc. Brit.).
The fulfilment of the prophecy was so remarkable and unforeseen that prejudiced Christian writers have been hard pressed to explain it away. Rodwell says that the vowel points of the Arabic expression سیغلبون were left undecided so that it would read either way, i.e. sa-yaghlibun meaning, "they will be victorious" or as sa-yughlabun meaning, "they will be defeated." He even adds that the ambiguity was intentional. The Rev. gentleman pretends not to understand this simple fact that the vowels of an expression which had been recited hundreds of times in daily Prayers and otherwise could hardly be left undecided. Mr. Wherry goes a step further. He says: "Our daily newspapers constantly forecast political events of this kind." The less said about this futile attempt to explain away and belittle the importance of this mighty prophecy, the better. If in the circumstances when Christianity lay humbled in the dust and Persian armies were knocking at the very gates of Constantinople and Heraclius had in vain sued for peace, a person situated as the Holy Prophet was, could forecast that within the short space of only eight or nine years the victors would become vanquished and the forces of Chosroes would receive a crushing defeat at the hands of the same Heraclius who only a few years back had very humbly but unsuccessfully sued for peace and the proud and mighty Persians would lie prostrate and exhausted, the forecast must indeed be considered to have proceeded from a superhuman source. What added to the remarkable character of the prophecy was the fact that the news of the victory of the Romans over the Persians reached the Muslims exactly at the time when they were themselves rejoicing over their own victory in the Battle of Badr.
The words: "Allah’s is the command before and after that," mean that it is God’s eternal and unalterable decree that disbelief is always defeated and humbled, and truth triumphs and progresses.
c
3:155; 13:32.
2270
Bid‘ denotes a variety of numbers such as five, seven, ten, etc. but is generally understood to signify from three to nine (Lane).
2271
In order fully to appreciate the significance of this and the preceding two verses it is necessary to cast a cursory glance over the political conditions that obtained in the two great Empires that lay on the borders of Arabia—the Persian and the Roman Empires—shortly before the advent of the Holy Prophet of Islam. They were at war with each other. The first round had gone in favour of the Persians whose tide of conquest began in 602 AD., when in order to avenge the death of Maurice, his patron and benefactor, at the hands of Phocas, Chosroes II, started the war with Rome. For twenty years the Roman Empire was overrun by Persian armies as it had never been before. The Persians plundered Syria and Asia Minor and in 608 A.D. advanced to Chalcedon. Damascus was taken in 613. The surrounding country on which no Persian had ever set foot since the founding of the Empire was utterly and completely laid waste. In June 614 Jerusalem was also captured. The whole of Christendom was horrified by the news that tog
بِنَصْرِ ٱللَّهِ ۚ يَنصُرُ مَن يَشَآءُ ۖ وَهُوَ ٱلْعَزِيزُ ٱلرَّحِيمُ
3:155; 13:32.
Commentary:
The allusion in the words, "with the help of Allah," is to the help and succour which God vouchsafed to Muslims on the battlefield of Badr (3:124-126). On that day it was established beyond doubt that "Allah is the Mighty, the Merciful." The disbelievers, to their bitter dismay and mortification experienced the force of God’s might and the Muslims that of His mercy.
c
3:155; 13:32.
2992
Commentary:
The allusion in the words, "with the help of Allah," is to the help and succour which God vouchsafed to Muslims on the battlefield of Badr (3:124-126). On that day it was established beyond doubt that "Allah is the Mighty, the Merciful." The disbelievers, to their bitter dismay and mortification experienced the force of God’s might and the Muslims that of His mercy.
وَعْدَ ٱللَّهِ ۖ لَا يُخْلِفُ ٱللَّهُ وَعْدَهُۥ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
3:195; 39:21.
Commentary:
The reference in the words, "Allah has made this promise," is to the Divine decree alluded to in the words "that Allah might accomplish the thing that was decreed" (8:43) used with reference to the Battle of Badr.
d
3:195; 39:21.
900
在8:43节经文中述及这一许约。
a
3:195; 39:21.
2993
Commentary:
The reference in the words, "Allah has made this promise," is to the Divine decree alluded to in the words "that Allah might accomplish the thing that was decreed" (8:43) used with reference to the Battle of Badr.
a
3:195; 39:21.
2272
The promise is referred to in 8:43.
يَعْلَمُونَ ظَٰهِرًا مِّنَ ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ عَنِ ٱلْءَاخِرَةِ هُمْ غَٰفِلُونَ
The knowledge of disbelievers is limited to an understanding of the physical causes of the incidents, but the causes of the defeat of the Persians and that of the Quraish lay deeper and were more spiritual than material or physical.
Commentary:
The verse means to say that the knowledge of disbelievers is confined to the material side of this world and they are ignorant of things spiritual. The implication is that if disbelievers cannot understand how a people (the Romans) who had been completely broken and had lain exhausted and prostrate a few years back won a smashing victory over their powerful foe (the Persians) and how a handful of Muslims with no experience of war and having no arms and ammunition, succeeded in defeating a powerful army of the Quraish, three times their number, it is because the disbelievers’ knowledge is limited to an understanding of the physical causes of the incidents, but the causes of the defeat of the Persians and that of the Quraish lay deeper and were more spiritual than material or mundane.
2994
Commentary:
The verse means to say that the knowledge of disbelievers is confined to the material side of this world and they are ignorant of things spiritual. The implication is that if disbelievers cannot understand how a people (the Romans) who had been completely broken and had lain exhausted and prostrate a few years back won a smashing victory over their powerful foe (the Persians) and how a handful of Muslims with no experience of war and having no arms and ammunition, succeeded in defeating a powerful army of the Quraish, three times their number, it is because the disbelievers’ knowledge is limited to an understanding of the physical causes of the incidents, but the causes of the defeat of the Persians and that of the Quraish lay deeper and were more spiritual than material or mundane.
2273
The knowledge of disbelievers is limited to an understanding of the physical causes of the incidents, but the causes of the defeat of the Persians and that of the Quraish lay deeper and were more spiritual than material or physical.
أَوَلَمْ يَتَفَكَّرُوا۟ فِىٓ أَنفُسِهِم ۗ مَّا خَلَقَ ٱللَّهُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِٱلْحَقِّ وَأَجَلٍ مُّسَمًّى ۗ وَإِنَّ كَثِيرًا مِّنَ ٱلنَّاسِ بِلِقَآئِ رَبِّهِمْ لَكَٰفِرُونَ
10:46; 29:24; 32:11.
7:186
If disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence, they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and would have realized that the present life is only a preparation for the life hereafter.
7:186.
10:46; 29:24; 32:11.
Commentary:
The verse means to say that if disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and that the present life is only a preparation for the life hereafter. See also v. 12 below.
a
10:46; 29:24; 32:11.
e
7:186.
991
如果不信的人思考过赐予人类的巨大力量和才能, 而且也思考过人类今世生命的如此暂短的话, 那么, 他们就会认识到人类在这个世界上的生命并非是他们被创造出来的全部生命, 而是在死后有一种更安全、更好的生命。在那一生命中人类的精神进步是无穷的; 而且也会认识到今世的生命只是为后世生命做准备。
a
7:186.
b
10:46; 29:24; 32:11.
2995
Commentary:
The verse means to say that if disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and that the present life is only a preparation for the life hereafter. See also v. 12 below.
a
10:46; 29:24; 32:11.
b
7:186
2274
If disbelievers had reflected over the great powers and faculties with which man has been endowed and had reflected also over the very limited duration of their worldly existence, they would have realized that man’s life on this earth is not the be-all and end-all of his creation and that there is a fuller and better life beyond the grave where man’s spiritual progress will know no end and would have realized that the present life is only a preparation for the life hereafter.
أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلِهِمْ ۚ كَانُوٓا۟ أَشَدَّ مِنْهُمْ قُوَّةً وَأَثَارُوا۟ ٱلْأَرْضَ وَعَمَرُوهَآ أَكْثَرَ مِمَّا عَمَرُوهَا وَجَآءَتْهُمْ رُسُلُهُم بِٱلْبَيِّنَٰتِ ۖ فَمَا كَانَ ٱللَّهُ لِيَظْلِمَهُمْ وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ
12:110; 22:47; 35:45; 47:11.
4:41; 10:45.
12:110; 22:47; 35:45; 47:11.
4:41; 9:70; 10:45; 18:50; 29:32.
Important Words:
أثاروا (tilled) is derived from ثار which means, it was or became raised or stirred up; it spread; it rose. ثار الماء means, the water flowed forth with force; it gushed forth. أثارہ means, he raised or roused him or it. أثار الارض means, he tilled the ground or land; he cultivated it by ploughing and sowing. أثار الفتنة بینھم means, he excited mischief amongst them (Lane & Aqrab).
Commentary:
The verse indicates that there had lived in the past people who had attained to a very high stage of civilization and culture; particularly they had made great progress in the art of architecture, mining and cultivation. Recent researches in archaeology have borne testimony to this fact. The Quran had referred to this fact fourteen hundred years ago.
b
12:110; 22:47; 35:45; 47:11.
c
4:41; 10:45.
a
12:110; 22:47; 35:45; 47:11.
b
4:41; 9:70; 10:45; 18:50; 29:32.
2996
Important Words:
أثاروا (tilled) is derived from ثار which means, it was or became raised or stirred up; it spread; it rose. ثار الماء means, the water flowed forth with force; it gushed forth. أثارہ means, he raised or roused him or it. أثار الارض means, he tilled the ground or land; he cultivated it by ploughing and sowing. أثار الفتنة بینھم means, he excited mischief amongst them (Lane & Aqrab).
Commentary:
The verse indicates that there had lived in the past people who had attained to a very high stage of civilization and culture; particularly they had made great progress in the art of architecture, mining and cultivation. Recent researches in archaeology have borne testimony to this fact. The Quran had referred to this fact fourteen hundred years ago.
b
12:110; 22:47; 35:45; 47:11.
c
4:41; 10:45.
ثُمَّ كَانَ عَٰقِبَةَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ ٱلسُّوٓأَىٰٓ أَن كَذَّبُوا۟ بِـَٔايَٰتِ ٱللَّهِ وَكَانُوا۟ بِهَا يَسْتَهْزِءُونَ
Commentary:
As stated above the truth and triumph of Islam form the basic and central theme of the present Surah. In v. 8 above we are told that the endeavours of disbelievers are confined to the acquisition of things of the material world, and that they give no thought to the fact that there is a better and higher spiritual life after this life and that the real purpose and aim of all religions, as of Islam, is the realization of this supreme fact. The present and the preceding two verses deal with the truth of Islam and adduce three arguments in its support: (a) The creation of man and the subjection of all created things to his service; (b) the great wisdom and beautiful design and order that pervade the entire universe; and (c) the life history of the past Prophets and the sad end of their rejecters. The verse under comment purports to say that all these arguments lead to but one conclusion, viz. that those unfortunate people who rejected God’s Message and persecuted His Messengers and persisted in transgression, vice and sin, came to grief, and such will also be the end of the opponents of Islam. They, too, will meet with failure and frustration and Islam’s cause will triumph.
2997
Commentary:
As stated above the truth and triumph of Islam form the basic and central theme of the present Surah. In v. 8 above we are told that the endeavours of disbelievers are confined to the acquisition of things of the material world, and that they give no thought to the fact that there is a better and higher spiritual life after this life and that the real purpose and aim of all religions, as of Islam, is the realization of this supreme fact. The present and the preceding two verses deal with the truth of Islam and adduce three arguments in its support: (a) The creation of man and the subjection of all created things to his service; (b) the great wisdom and beautiful design and order that pervade the entire universe; and (c) the life history of the past Prophets and the sad end of their rejecters. The verse under comment purports to say that all these arguments lead to but one conclusion, viz. that those unfortunate people who rejected God’s Message and persecuted His Messengers and persisted in transgression, vice and sin, came to grief, and such will also be the end of the opponents of Islam. They, too, will meet with failure and frustration and Islam’s cause will triumph.
ٱللَّهُ يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ ثُمَّ إِلَيْهِ تُرْجَعُونَ
29:20.
29:20.
d
29:20.
a
See 29:20.
2998
Commentary:
The present verse further develops the theme of its predecessor that through Islam God is bringing into being a new creation and a new order. See also 29:20.
d
29:20.
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يُبْلِسُ ٱلْمُجْرِمُونَ
6:45.
6:45.
6:45.
Important Words:
For یبلس (seized with despair) see 2:35.
Commentary:
Taking the word الساعة (Hour) as referring to the day of the Battle of Badr, the word یبلس portrays the mental anguish of the Quraish on that day. It says that they were simply dumbfounded. They had not the faintest idea of the crushing defeat they suffered at the hands of the poor, almost unarmed, and ill-provisioned, handful of Muslims, whom they had expelled from their hearths and homes hardly a year ago. Their idols and associate-gods, as is mentioned in the next verse, did not and could not come to their help.
e
6:45.
b
6:45.
2999
Important Words:
For یبلس (seized with despair) see 2:35.
Commentary:
Taking the word الساعة (Hour) as referring to the day of the Battle of Badr, the word یبلس portrays the mental anguish of the Quraish on that day. It says that they were simply dumbfounded. They had not the faintest idea of the crushing defeat they suffered at the hands of the poor, almost unarmed, and ill-provisioned, handful of Muslims, whom they had expelled from their hearths and homes hardly a year ago. Their idols and associate-gods, as is mentioned in the next verse, did not and could not come to their help.
e
6:45.
وَلَمْ يَكُن لَّهُم مِّن شُرَكَآئِهِمْ شُفَعَٰٓؤُا۟ وَكَانُوا۟ بِشُرَكَآئِهِمْ كَٰفِرِينَ
10:29.
10:29.
10:29.
a
10:29.
c
10:29.
a
10:29.
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يَوْمَئِذٍ يَتَفَرَّقُونَ
فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَهُمْ فِى رَوْضَةٍ يُحْبَرُونَ
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacle of spiritual and material glory and eminence is writ large on the face of history.
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
Important Words:
یحبرون (they will be honoured and made happy) is formed from حبر. They say حبر الشیء i.e. he made the thing beautiful or adorned it or embellished it and made it plain. أحبرت الارض means, the herbage of the earth grew large. حبرہ means, he or it made him happy, joyful or glad; it affected him with happiness that made his face shine; he treated him with honour or with extraordinary honour (Lane & Aqrab).
Commentary:
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacles of spiritual and material glory and eminence is writ large on the face of history.
b
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
992
由于伊斯兰教的教导, 阿拉伯人如何从衰落的最低层升到精神和物质的光荣最高峰, 并在历史上大书特书他们的显赫地位。
a
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
3000
Important Words:
یحبرون (they will be honoured and made happy) is formed from حبر. They say حبر الشیء i.e. he made the thing beautiful or adorned it or embellished it and made it plain. أحبرت الارض means, the herbage of the earth grew large. حبرہ means, he or it made him happy, joyful or glad; it affected him with happiness that made his face shine; he treated him with honour or with extraordinary honour (Lane & Aqrab).
Commentary:
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacles of spiritual and material glory and eminence is writ large on the face of history.
b
4:176; 13:30; 14:24; 22:57; 42:23; 68:35.
2275
How through Islam the Arabs rose from the lowest depths of degradation to the highest pinnacle of spiritual and material glory and eminence is writ large on the face of history.
وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَا وَلِقَآئِ ٱلْءَاخِرَةِ فَأُو۟لَٰٓئِكَ فِى ٱلْعَذَابِ مُحْضَرُونَ
2:40; 7:37; 57:20; 64:11; 78:22-29.
2:40; 7:37; 57:20; 64:11; 78:22-29.
2:40; 7:37; 57:20; 64:11; 78:22-29.
c
2:40; 7:37; 57:20; 64:11; 78:22-29.
b
2:40; 7:37; 57:20; 64:11; 78:22-29.
c
2:40; 7:37; 57:20; 64:11; 78:22-29.
فَسُبْحَٰنَ ٱللَّهِ حِينَ تُمْسُونَ وَحِينَ تُصْبِحُونَ
17:79; 20:131; 50:40.
17:79; 20:131; 50:40.
17:79; 20:131; 50:40.
d
17:79; 20:131; 50:40.
c
17:79; 20:131; 50:40.
d
17:79; 20:131; 50:40.
وَلَهُ ٱلْحَمْدُ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَعَشِيًّا وَحِينَ تُظْهِرُونَ
When one reflects over the sublime purpose of man’s creation and on how a people sunk deep in moral bankruptcy rose to the heights of spiritual glory, as did the Arabs by following the Holy Prophet, one is bound spontaneously to exclaim 'Glory be to Allah, the great Creator of heavens and earth and all that is between them.'
Commentary:
After one reflects over the sublime purpose of man’s creation and on how a people sunk deep in moral bankruptcy rose to the heights of spiritual glory, as did the Arabs by following the Holy Prophet, one is bound involuntarily to exclaim "glory be to Allah, the Great Creator of heavens and earth and all that is between them."
3001
Commentary:
After one reflects over the sublime purpose of man’s creation and on how a people sunk deep in moral bankruptcy rose to the heights of spiritual glory, as did the Arabs by following the Holy Prophet, one is bound involuntarily to exclaim "glory be to Allah, the Great Creator of heavens and earth and all that is between them."
2276
When one reflects over the sublime purpose of man’s creation and on how a people sunk deep in moral bankruptcy rose to the heights of spiritual glory, as did the Arabs by following the Holy Prophet, one is bound spontaneously to exclaim 'Glory be to Allah, the great Creator of heavens and earth and all that is between them.'
يُخْرِجُ ٱلْحَىَّ مِنَ ٱلْمَيِّتِ وَيُخْرِجُ ٱلْمَيِّتَ مِنَ ٱلْحَىِّ وَيُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ وَكَذَٰلِكَ تُخْرَجُونَ
10:32.
10:32.
6:96; 10:32.
Commentary:
The present verse sums up the subject matter of the foregoing verses and points to the conclusion that a people who intellectually, morally and spiritually were as good as dead, by acting upon the teaching of the Quran not only became the teachers of mankind in physical sciences but became also its moral and spiritual preceptors. This phenomenon of the coming to life of a dead people is witnessed in the time of every Prophet and Divine Reformer and serves as a great proof in support of life after death.
e
10:32.
d
6:96; 10:32.
3001A
Commentary:
The present verse sums up the subject matter of the foregoing verses and points to the conclusion that a people who intellectually, morally and spiritually were as good as dead, by acting upon the teaching of the Quran not only became the teachers of mankind in physical sciences but became also its moral and spiritual preceptors. This phenomenon of the coming to life of a dead people is witnessed in the time of every Prophet and Divine Reformer and serves as a great proof in support of life after death.
a
10:32.
وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَآ أَنتُم بَشَرٌ تَنتَشِرُونَ
Whereas in the present verse we have, 'He created you from dust' (Turab), elsewhere man is stated to have been created from Tin, i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). Man’s creation from dust or dry earth refers to that stage of his creation which preceded his formation from clay—to man’s food which is derived from earth and from which human body derives its sustenance. The verse gives three arguments to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it. (b) He has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to make progress and has bestowed upon him aptitude and capabilities to achieve the object of his desire. (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers for the achievement of this great object.
Important Words:
بشر (men) is derived from بشر (bashara). They say بشر الجراد الارض i.e. the locusts ate altogether what was upon the surface of the earth so as to lay bare its surface. بشرہ (bashshara-hu) means, he announced to him a news which produced a change in his complexion or revealed his emotions. Man is called بشر because he is possessed of strong emotions and because of all living things his body is most exposed to outer influences (Lane & Aqrab).
Commentary:
The raising of the dead to life in the next life or of a morally and spiritually dead people to a new life in this world, as is stated above, forms the central theme of the Surah under comment. Some aspects of this very important subject have been dealt with in the foregoing verses. The present and the next six verses deal with some more aspects. They refer to some unmistakable signs which prove and establish God’s existence and point to His great power and control over life and death. These signs fall under two categories: (a) signs that appear from God and lead men to God and (b) all those natural phenomena which establish man’s faith in God or which prove God’s existence and Almightiness.
In the present verse we have, "He created you from dust" (تراب), while elsewhere man is stated to have been created from طین i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). In fact man’s creation from dust or dry earth in this verse refers to a stage of man’s creation which preceded his formation from clay, or it refers to man’s food which is derived from earth and from which human body derives its sustenance. Three arguments have been given in this verse to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it: (b) He has not only created man but has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to advance and make progress and has bestowed upon him the aptitudes and capabilities to achieve the object of his desire; and (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers and attributes for the achievement of this great object. All these facts lead to the irresistible conclusion that there is an Almighty Creator and that He has created man for the achievement of a sublime purpose. Man would not have been endowed with such marvellous capabilities and powers if his life had been confined to the limited and uncertain existence on this planet.
3002
Important Words:
بشر (men) is derived from بشر (bashara). They say بشر الجراد الارض i.e. the locusts ate altogether what was upon the surface of the earth so as to lay bare its surface. بشرہ (bashshara-hu) means, he announced to him a news which produced a change in his complexion or revealed his emotions. Man is called بشر because he is possessed of strong emotions and because of all living things his body is most exposed to outer influences (Lane & Aqrab).
Commentary:
The raising of the dead to life in the next life or of a morally and spiritually dead people to a new life in this world, as is stated above, forms the central theme of the Surah under comment. Some aspects of this very important subject have been dealt with in the foregoing verses. The present and the next six verses deal with some more aspects. They refer to some unmistakable signs which prove and establish God’s existence and point to His great power and control over life and death. These signs fall under two categories: (a) signs that appear from God and lead men to God and (b) all those natural phenomena which establish man’s faith in God or which prove God’s existence and Almightiness.
In the present verse we have, "He created you from dust" (تراب), while elsewhere man is stated to have been created from طین i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). In fact man’s creation from dust or dry earth in this verse refers to a stage of man’s creation which preceded his formation from clay, or it refers to man’s food which is derived from earth and from which human body derives its sustenance. Three arguments have been given in this verse to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it: (b) He has not only created man but has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to advance and make progress and has bestowed upon him the aptitudes and capabilities to achieve the object of his desire; and (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers and attributes for the achievement of this great object. All these facts lead to the irresistible conclusion that there is an Almighty Creator and that He has created man for the achievement of a sublime purpose. Man would not have been endowed with such marvellous capabilities and powers if his life had been confined to the limited and uncertain existence on this planet.
2277
Whereas in the present verse we have, 'He created you from dust' (Turab), elsewhere man is stated to have been created from Tin, i.e. clay (6:3; 17:62; 23:13; 32:8; 37:12; 38:72). Man’s creation from dust or dry earth refers to that stage of his creation which preceded his formation from clay—to man’s food which is derived from earth and from which human body derives its sustenance. The verse gives three arguments to prove God’s existence: (a) God has created man from dust which apparently has no relation to life and does not possess the attribute to produce it. (b) He has endowed him with very subtle emotions and has implanted in his nature a yearning and craving to make progress and has bestowed upon him aptitude and capabilities to achieve the object of his desire. (c) He has placed in man the desire to spread about and dominate the world and has given him the necessary powers for the achievement of this great object.
وَمِنْ ءَايَٰتِهِۦٓ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًا لِّتَسْكُنُوٓا۟ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ
4:2; 7:190; 16:73; 39:7.
4:2; 7:190; 16:73; 39:7.
Love between man and woman leads to procreation and continuity of human life on earth. This shows a design and a purpose behind it and the existence of a designer and also of a better and fuller life after the life on this earth.
4:2; 7:190; 16:73; 39:7.
Commentary:
The verse gives another argument to prove the existence of God and of life beyond the grave, viz. that God has created a pair—man and woman—and has engendered love between them. This leads to procreation and continuity of human life on earth. This continuity of life shows a design and a purpose behind it and thus it proves the existence of a Designer and a better and fuller life after the life on this earth.
f
4:2; 7:190; 16:73; 39:7.
a
4:2; 7:190; 16:73; 39:7.
3003
Commentary:
The verse gives another argument to prove the existence of God and of life beyond the grave, viz. that God has created a pair—man and woman—and has engendered love between them. This leads to procreation and continuity of human life on earth. This continuity of life shows a design and a purpose behind it and thus it proves the existence of a Designer and a better and fuller life after the life on this earth.
b
4:2; 7:190; 16:73; 39:7.
2278
Love between man and woman leads to procreation and continuity of human life on earth. This shows a design and a purpose behind it and the existence of a designer and also of a better and fuller life after the life on this earth.
وَمِنْ ءَايَٰتِهِۦ خَلْقُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفُ أَلْسِنَتِكُمْ وَأَلْوَٰنِكُمْ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّلْعَٰلِمِينَ
42:30.
42:30.
Human progress is closely linked with the diversity of tongues and colours. This diversity again points to a design and a designer. That designer is the Creator of heavens and earth. Underneath the diversity of tongues and colours which has resulted in diversity of civilizations and cultures there lies a unity—the unity of mankind. This oneness of humanity leads to the inevitable conclusion of the Oneness of its Creator.
42:30.
Commentary:
Human progress and advancement is closely connected with the diversity of tongues and colours. This diversity again points to a design and a Designer. That Designer is the Creator of heavens and earth.
Underneath the diversity of tongues and colours which has resulted in diversity of civilizations and cultures there lies a unity—the unity of mankind. This oneness of humanity leads to the inevitable conclusion of the Oneness of its Creator.
a
42:30.
b
42:30.
3004
Commentary:
Human progress and advancement is closely connected with the diversity of tongues and colours. This diversity again points to a design and a Designer. That Designer is the Creator of heavens and earth.
Underneath the diversity of tongues and colours which has resulted in diversity of civilizations and cultures there lies a unity—the unity of mankind. This oneness of humanity leads to the inevitable conclusion of the Oneness of its Creator.
a
42:30.
2279
Human progress is closely linked with the diversity of tongues and colours. This diversity again points to a design and a designer. That designer is the Creator of heavens and earth. Underneath the diversity of tongues and colours which has resulted in diversity of civilizations and cultures there lies a unity—the unity of mankind. This oneness of humanity leads to the inevitable conclusion of the Oneness of its Creator.
وَمِنْ ءَايَٰتِهِۦ مَنَامُكُم بِٱلَّيْلِ وَٱلنَّهَارِ وَٱبْتِغَآؤُكُم مِّن فَضْلِهِۦٓ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَسْمَعُونَ
10:68; 27:87; 28:74.
10:68; 27:87; 28:74.
10:68; 27:87; 28:74.
Commentary:
The alternation of day and night provides one more evidence of the wisdom and intelligence underlying the creation of the universe. Normally man works by day, and needs rest at night to replenish his tired and jaded faculties.
b
10:68; 27:87; 28:74.
a
10:68; 27:87; 28:74.
3005
Commentary:
The alternation of day and night provides one more evidence of the wisdom and intelligence underlying the creation of the universe. Normally man works by day, and needs rest at night to replenish his tired and jaded faculties.
b
10:68; 27:87; 28:74.
وَمِنْ ءَايَٰتِهِۦ يُرِيكُمُ ٱلْبَرْقَ خَوْفًا وَطَمَعًا وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مَآءً فَيُحْىِۦ بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يَعْقِلُونَ
13:13.
40:14; 42:29.
Apart from heralding rain which brings fertility and prosperity in its wake, lightning kills germs of various diseases and eliminates worms that destroy crops. Thus, besides causing fear, it is a source of manifold benefits to man. Every element of nature plays its allotted part in the Divine scheme of things, thus hearing testimony to God’s existence, and to His great wisdom and power.
13:13.
40:14; 42:29.
Commentary:
A part from the fact that lightning heralds rain which brings fertility and prosperity in its wake, it kills germs of many different diseases and eliminates worms that destroy crops. So, lightning not only causes fear but is also a source of manifold benefits to man. Every element of nature plays its allotted part in the divine scheme of things, thus bearing testimony to God’s existence, His great wisdom and power.
c
13:13.
d
40:14; 42:29.
b
13:13.
c
40:14; 42:29.
3006
Commentary:
A part from the fact that lightning heralds rain which brings fertility and prosperity in its wake, it kills germs of many different diseases and eliminates worms that destroy crops. So, lightning not only causes fear but is also a source of manifold benefits to man. Every element of nature plays its allotted part in the divine scheme of things, thus bearing testimony to God’s existence, His great wisdom and power.
c
13:13.
d
40:14; 42:29.
2280
Apart from heralding rain which brings fertility and prosperity in its wake, lightning kills germs of various diseases and eliminates worms that destroy crops. Thus, besides causing fear, it is a source of manifold benefits to man. Every element of nature plays its allotted part in the Divine scheme of things, thus hearing testimony to God’s existence, and to His great wisdom and power.
وَمِنْ ءَايَٰتِهِۦٓ أَن تَقُومَ ٱلسَّمَآءُ وَٱلْأَرْضُ بِأَمْرِهِۦ ۚ ثُمَّ إِذَا دَعَاكُمْ دَعْوَةً مِّنَ ٱلْأَرْضِ إِذَآ أَنتُمْ تَخْرُجُونَ
35:42.
35:42.
Long ages have passed since the solar system came into being, yet nothing has gone wrong with it. Such is God’s handiwork that planets keep their orbits without any visible support.
22:66; 35:42.
Commentary:
At another place in the Quran we have: "Who raised up the heavens without any pillars that you can see" (13:3). Long ages have passed since this solar system came into being, yet nothing has gone wrong with it. Such is God’s handiwork that stars keep their orbits without any visible support. The law of gravitation which is supposed to keep them in their respective positions was discovered long afterwards. This fact too points to God’s great powers and control over the universe. See also 13:3.
e
35:42.
d
22:66; 35:42.
3007
Commentary:
At another place in the Quran we have: "Who raised up the heavens without any pillars that you can see" (13:3). Long ages have passed since this solar system came into being, yet nothing has gone wrong with it. Such is God’s handiwork that stars keep their orbits without any visible support. The law of gravitation which is supposed to keep them in their respective positions was discovered long afterwards. This fact too points to God’s great powers and control over the universe. See also 13:3.
e
35:42.
2281
Long ages have passed since the solar system came into being, yet nothing has gone wrong with it. Such is God’s handiwork that planets keep their orbits without any visible support.
وَلَهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ كُلٌّ لَّهُۥ قَٰنِتُونَ
16:53; 20:7; 21:20; 22:65.
16:53; 20:7; 21:20; 22:65.
It is beyond human ken or comprehension to guess when this great universe came into being. From an unknown and untraced past the sun with all the planets and heavenly bodies has travelled on its appointed course with a regularity and uniformity that have known no flaw or fault. There are millions of these satellites and yet they never come into collision; so perfect and consummate is the law and order that pervade the universe. This is the meaning of the words, 'All are obedient to Him.'
16:53; 20:7; 21:20; 22:65.
Commentary:
It is beyond human ken or comprehension to guess when this great universe came into being. From an unknown and untraced past the sun with all the planets and heavenly bodies has travelled on its appointed course with a regularity and uniformity that have known no flaw or fault. There are millions of these satellites and yet they never come into collision, so perfect and consummate is the law and order that governs the universe. This seems to be the meaning of the words. "All are obedient to Him."
f
16:53; 20:7; 21:20; 22:65.
a
16:53; 20:7; 21:20; 22:65.
3008
Commentary:
It is beyond human ken or comprehension to guess when this great universe came into being. From an unknown and untraced past the sun with all the planets and heavenly bodies has travelled on its appointed course with a regularity and uniformity that have known no flaw or fault. There are millions of these satellites and yet they never come into collision, so perfect and consummate is the law and order that governs the universe. This seems to be the meaning of the words. "All are obedient to Him."
a
16:53; 20:7; 21:20; 22:65.
2282
It is beyond human ken or comprehension to guess when this great universe came into being. From an unknown and untraced past the sun with all the planets and heavenly bodies has travelled on its appointed course with a regularity and uniformity that have known no flaw or fault. There are millions of these satellites and yet they never come into collision; so perfect and consummate is the law and order that pervade the universe. This is the meaning of the words, 'All are obedient to Him.'
وَهُوَ ٱلَّذِى يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ وَهُوَ أَهْوَنُ عَلَيْهِ ۚ وَلَهُ ٱلْمَثَلُ ٱلْأَعْلَىٰ فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
10:35; 27:65; 29:20.
10:35; 27:65; 29:20.
10:35; 27:65; 29:20.
Commentary:
In the preceding few verses reference has been made to five heavenly signs: (a) Man’s own origin; (b) relation between man and his wife which leads to the procreation and expansion of mankind and marks the beginning of human social life; (c) creation of heavens and earth and the diversity of men’s colours and tongues which has given rise to different civilizations and cultures; (d) phenomenon of the alternation of day and night; and (e) the coming down of rain from heaven which gives new life to a dead land. All these signs have been mentioned to show that God has full power to give new life to a dead people and that He can raise a people as good as dead morally and spiritually to the heights of glory and grandeur. This seemingly impossible change constitutes proof positive of the fact that in the next world, too, God will raise the dead to a new life. This seems to be the purport of the verse under comment.
a
10:35; 27:65; 29:20.
b
10:35; 27:65; 29:20.
3009
Commentary:
In the preceding few verses reference has been made to five heavenly signs: (a) Man’s own origin; (b) relation between man and his wife which leads to the procreation and expansion of mankind and marks the beginning of human social life; (c) creation of heavens and earth and the diversity of men’s colours and tongues which has given rise to different civilizations and cultures; (d) phenomenon of the alternation of day and night; and (e) the coming down of rain from heaven which gives new life to a dead land. All these signs have been mentioned to show that God has full power to give new life to a dead people and that He can raise a people as good as dead morally and spiritually to the heights of glory and grandeur. This seemingly impossible change constitutes proof positive of the fact that in the next world, too, God will raise the dead to a new life. This seems to be the purport of the verse under comment.
b
10:35; 27:65; 29:20.
ضَرَبَ لَكُم مَّثَلًا مِّنْ أَنفُسِكُمْ ۖ هَل لَّكُم مِّن مَّا مَلَكَتْ أَيْمَٰنُكُم مِّن شُرَكَآءَ فِى مَا رَزَقْنَٰكُمْ فَأَنتُمْ فِيهِ سَوَآءٌ تَخَافُونَهُمْ كَخِيفَتِكُمْ أَنفُسَكُمْ ۚ كَذَٰلِكَ نُفَصِّلُ ٱلْءَايَٰتِ لِقَوْمٍ يَعْقِلُونَ
یعنی جس طرح اُن کو مال سپرد کرنے سے پہلے تم اپنے مال کے مالک تھے اور جتنا چاہتے تھے اپنی جان پر خرچ کر سکتے تھے۔ کیا تم اپنے غلاموں کو مال پر اتنا قبضہ بھی دیا کرتے ہو کہ پھر تم ڈرنے لگو کہ معلوم نہیں یہ ہمیں کچھ کھانے کو بھی دیں گے یا نہیں اور تمہارے قبضہ کی کوئی علامت باقی نہ رہتی ہو۔
The verse purports to say that when a master and a slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be regarded as sharing the control of the universe with anybody?
Commentary:
This verse contains a very effective argument against polytheism. It purports to say that when a master and slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be equal to idols of wood and stone and how could He be regarded as sharing the control of the universe with anybody. See also 21:23.
1
یعنی جس طرح اُن کو مال سپرد کرنے سے پہلے تم اپنے مال کے مالک تھے اور جتنا چاہتے تھے اپنی جان پر خرچ کر سکتے تھے۔ کیا تم اپنے غلاموں کو مال پر اتنا قبضہ بھی دیا کرتے ہو کہ پھر تم ڈرنے لگو کہ معلوم نہیں یہ ہمیں کچھ کھانے کو بھی دیں گے یا نہیں اور تمہارے قبضہ کی کوئی علامت باقی نہ رہتی ہو۔
3010
Commentary:
This verse contains a very effective argument against polytheism. It purports to say that when a master and slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be equal to idols of wood and stone and how could He be regarded as sharing the control of the universe with anybody. See also 21:23.
2283
The verse purports to say that when a master and a slave are not equal though they are both human beings, and when the master would not share his wealth and property with his slave, how then could God, the sole Creator and Controller of all things, be regarded as sharing the control of the universe with anybody?
بَلِ ٱتَّبَعَ ٱلَّذِينَ ظَلَمُوٓا۟ أَهْوَآءَهُم بِغَيْرِ عِلْمٍ ۖ فَمَن يَهْدِى مَنْ أَضَلَّ ٱللَّهُ ۖ وَمَا لَهُم مِّن نَّٰصِرِينَ
7:187; 13:34; 39:37; 40:34.
7:187; 13:34; 39:37; 40:34.
7:187; 13:34; 39:37; 40:34.
b
7:187; 13:34; 39:37; 40:34.
a
7:187; 13:34; 39:37; 40:34.
a
7:187; 13:34; 39:37; 40:34.
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا ۚ لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ۚ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ
حَنِیْف کے معنے ہوتے ہیں جس میں کوئی کجی نہ ہو۔
یعنی جس فطرت کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے وہ ہمیشہ قائم رہے گی اور اس کو کوئی انسان بدل نہیں سکتا۔
10:106; 30:44.
98:6.
God is One and humanity is one. This is Fitratullah or Dinul-Fitrah—the religion which is rooted in the nature of man and to which he conforms and instinctively reacts. It is in this religion that a child is born, but his environments, the ideas and beliefs of his parents and the training he receives from them subsequently make him a Jew, a Magian or a Christian (Bukhari).
10:106; 30:44.
12:41; 98:6.
Commentary:
This verse continues the theme of v. 29 above, the theme, briefly, of the Almightiness and Unity of God, and, by implication, of the oneness of all humanity. The fact, that God is One and all humanity, too, is one, has been called فطرة اللّٰه(nature given by God) or دین الفطرة i.e. the religion which is rooted in the pure and unsullied nature of man. This in other words is Islam and to it has the Holy Prophet referred in his well-known saying… کل مولود یولد علی فطرة الاسلام i.e. every child is born with an unsullied and pure nature, which is دین الفطرة i.e. the religion to which pure human nature conforms and instinctively reacts. It is in this religion that a child is born, but it is his environments, the ideas and beliefs of his parents and the training he receives from them that subsequently make him a Jew, a Magian or a Christian (Bukhari).
The words, "There is no altering the creation of Allah," mean that true religion is rooted in the very nature of man. False beliefs are the result of the influences of environment. Once those vicious extraneous influences are removed, he at once reacts to it and hastens to accept it.
c
10:106; 30:44.
d
98:6.
2
حَنِیْف کے معنے ہوتے ہیں جس میں کوئی کجی نہ ہو۔
3
یعنی جس فطرت کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے وہ ہمیشہ قائم رہے گی اور اس کو کوئی انسان بدل نہیں سکتا۔
b
10:106; 30:44.
c
12:41; 98:6.
3011
Commentary:
This verse continues the theme of v. 29 above, the theme, briefly, of the Almightiness and Unity of God, and, by implication, of the oneness of all humanity. The fact, that God is One and all humanity, too, is one, has been called فطرة اللّٰه(nature given by God) or دین الفطرة i.e. the religion which is rooted in the pure and unsullied nature of man. This in other words is Islam and to it has the Holy Prophet referred in his well-known saying… کل مولود یولد علی فطرة الاسلام i.e. every child is born with an unsullied and pure nature, which is دین الفطرة i.e. the religion to which pure human nature conforms and instinctively reacts. It is in this religion that a child is born, but it is his environments, the ideas and beliefs of his parents and the training he receives from them that subsequently make him a Jew, a Magian or a Christian (Bukhari).
The words, "There is no altering the creation of Allah," mean that true religion is rooted in the very nature of man. False beliefs are the result of the influences of environment. Once those vicious extraneous influences are removed, he at once reacts to it and hastens to accept it.
b
10:106; 30:44.
c
98:6.
2284
God is One and humanity is one. This is Fitratullah or Dinul-Fitrah—the religion which is rooted in the nature of man and to which he conforms and instinctively reacts. It is in this religion that a child is born, but his environments, the ideas and beliefs of his parents and the training he receives from them subsequently make him a Jew, a Magian or a Christian (Bukhari).
۞ مُنِيبِينَ إِلَيْهِ وَٱتَّقُوهُ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَلَا تَكُونُوا۟ مِنَ ٱلْمُشْرِكِينَ
Mere belief in the Almightiness and Oneness of God, though it forms the basic principle of true religion, is not enough. A true religion must possess certain ordinances and commandments. Of these the top priority goes to Prayer.
Commentary:
The verse means to say that mere belief in the Almightiness and Oneness of God, though it forms the basic principle of true religion, is not enough. A true religion has certain ordinances and commandments also. Of these commandments the top priority goes to Prayer, which must be duly observed. A true religion also teaches that fear lest one should incur the displeasure of God, must govern all our actions.
3012
Commentary:
The verse means to say that mere belief in the Almightiness and Oneness of God, though it forms the basic principle of true religion, is not enough. A true religion has certain ordinances and commandments also. Of these commandments the top priority goes to Prayer, which must be duly observed. A true religion also teaches that fear lest one should incur the displeasure of God, must govern all our actions.
2285
Mere belief in the Almightiness and Oneness of God, though it forms the basic principle of true religion, is not enough. A true religion must possess certain ordinances and commandments. Of these the top priority goes to Prayer.
مِنَ ٱلَّذِينَ فَرَّقُوا۟ دِينَهُمْ وَكَانُوا۟ شِيَعًا ۖ كُلُّ حِزْبٍۭ بِمَا لَدَيْهِمْ فَرِحُونَ
مشرک چونکہ بتوں‘ فرشتوں‘ روحوں اور انسانوں میں سے مختلف معبود بناتے ہیں۔ اس لئے وہ کبھی ایک نقطہ پر جمع نہیں ہو سکتے۔ ایک نقطہ پر صرف موحد جمع ہو سکتے ہیں جس طرح وہ لوگ جو اپنے آپ کو مختلف حکومتوں کا باشندہ کہیں اکٹھے نہیں ہو سکتے۔ اکٹھے ہونے کے لئے ضرورت ہے کہ ایک حکومت کا اپنے آپ کوcitizen یعنی شہری قرار دیں۔
جیسا کہ آج کل کے نام نہاد علماء کرتے ہیں۔
6:160.
Important Words:
حزب (hizb) means, a party or company of men, assembling themselves on account of an event that has befallen them; an assembly, a collective body or company of men; a party, portion, division or class of men; the troops, prepared for fighting; any party agreeing in hearts and actions whether meeting together or not (Lane & Aqrab).
Commentary:
The verse means to say that deviation from true religion led people in the past to be split up into warring sections and aroused differences among them.
a
6:160.
993
从真实的宗教中偏离出的不同教派把过去的人们变成互相敌对的部分并在他们之间造成不和。
4
مشرک چونکہ بتوں‘ فرشتوں‘ روحوں اور انسانوں میں سے مختلف معبود بناتے ہیں۔ اس لئے وہ کبھی ایک نقطہ پر جمع نہیں ہو سکتے۔ ایک نقطہ پر صرف موحد جمع ہو سکتے ہیں جس طرح وہ لوگ جو اپنے آپ کو مختلف حکومتوں کا باشندہ کہیں اکٹھے نہیں ہو سکتے۔ اکٹھے ہونے کے لئے ضرورت ہے کہ ایک حکومت کا اپنے آپ کوcitizen یعنی شہری قرار دیں۔
5
جیسا کہ آج کل کے نام نہاد علماء کرتے ہیں۔
a
6:160.
3013
Important Words:
حزب (hizb) means, a party or company of men, assembling themselves on account of an event that has befallen them; an assembly, a collective body or company of men; a party, portion, division or class of men; the troops, prepared for fighting; any party agreeing in hearts and actions whether meeting together or not (Lane & Aqrab).
Commentary:
The verse means to say that deviation from true religion led people in the past to be split up into warring sections and aroused differences among them.
d
6:160.
2286
Deviation from true religion led people in the past to be split up into warring sections and caused differences among them.
وَإِذَا مَسَّ ٱلنَّاسَ ضُرٌّ دَعَوْا۟ رَبَّهُم مُّنِيبِينَ إِلَيْهِ ثُمَّ إِذَآ أَذَاقَهُم مِّنْهُ رَحْمَةً إِذَا فَرِيقٌ مِّنْهُم بِرَبِّهِمْ يُشْرِكُونَ
10:13; 39:9, 50.
10:13; 39:9, 50.
10:13; 39:9, 50.
Commentary:
Having referred in the previous few verses to the Unity of God as being the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with the One True God.
b
10:13; 39:9, 50.
a
10:13; 39:9, 50.
3014
Commentary:
Having referred in the previous few verses to the Unity of God as being the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with the One True God.
a
10:13; 39:9, 50.
لِيَكْفُرُوا۟ بِمَآ ءَاتَيْنَٰهُمْ ۚ فَتَمَتَّعُوا۟ فَسَوْفَ تَعْلَمُونَ
16:56; 29:67.
یہاں ’’لام‘‘ ہے جس کے معنے ’’لئے‘‘ کے بھی ہوتے ہیں اور ’’نتیجہ‘‘کے بھی یعنی جس فقرہ پر وہ آئے وہ فقرہ پہلی بات کا نتیجہ ہوتا ہے۔
فَـاء کے معنے ’’کیونکہ‘‘ کے ہیں۔
16:56; 29:67.
16:56; 29:67.
c
16:56; 29:67.
1
یہاں ’’لام‘‘ ہے جس کے معنے ’’لئے‘‘ کے بھی ہوتے ہیں اور ’’نتیجہ‘‘کے بھی یعنی جس فقرہ پر وہ آئے وہ فقرہ پہلی بات کا نتیجہ ہوتا ہے۔
2
فَـاء کے معنے ’’کیونکہ‘‘ کے ہیں۔
b
16:56; 29:67.
b
16:56; 29:67.
أَمْ أَنزَلْنَا عَلَيْهِمْ سُلْطَٰنًا فَهُوَ يَتَكَلَّمُ بِمَا كَانُوا۟ بِهِۦ يُشْرِكُونَ
前几节经文中谈了安拉的独一性是各种宗教的基本教理。这节经文和下三节经文都述及 شِرْك (Shirk), 即杜撰与安拉同等的崇拜对象。多神论者没有任何论据可证实他们种种错误的信念。人类的本性、理智和常识都反对偶像崇拜。
Having referred in the previous few verses to the Unity of God as the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with Allah. Polytheists possess no argument whatsoever in support of their false beliefs. Human nature, reason and commonsense all revolt against idolatry.
Commentary:
This verse emphatically declares that polytheists have no argument whatsoever to support and substantiate their polytheistic beliefs. Human nature, reason and common sense all revolt against idolatry and polytheism.
994
前几节经文中谈了安拉的独一性是各种宗教的基本教理。这节经文和下三节经文都述及 شِرْك (Shirk), 即杜撰与安拉同等的崇拜对象。多神论者没有任何论据可证实他们种种错误的信念。人类的本性、理智和常识都反对偶像崇拜。
3015
Commentary:
This verse emphatically declares that polytheists have no argument whatsoever to support and substantiate their polytheistic beliefs. Human nature, reason and common sense all revolt against idolatry and polytheism.
2287
Having referred in the previous few verses to the Unity of God as the basic principle of all religions, this and the next three verses deal with Shirk, i.e. associating false gods with Allah. Polytheists possess no argument whatsoever in support of their false beliefs. Human nature, reason and commonsense all revolt against idolatry.
وَإِذَآ أَذَقْنَا ٱلنَّاسَ رَحْمَةً فَرِحُوا۟ بِهَا ۖ وَإِن تُصِبْهُمْ سَيِّئَةٌۢ بِمَا قَدَّمَتْ أَيْدِيهِمْ إِذَا هُمْ يَقْنَطُونَ
10:22; 41:51, 52; 42:49.
10:22; 41:51, 52; 42:49.
10:22; 41:51-52; 42:49.
Important Words:
یقنطون (are in despair) is formed from قنط which means, he despaired. قانط which is active participle from this root means, one who despairs of God’s mercy. The Arabs say قنط ماءہ عنا i.e. he withheld or debarred his water from us. قنوط (infinitive noun) means, complete despair (Lane & Aqrab).
d
10:22; 41:51, 52; 42:49.
c
10:22; 41:51-52; 42:49.
3016
Important Words:
یقنطون (are in despair) is formed from قنط which means, he despaired. قانط which is active participle from this root means, one who despairs of God’s mercy. The Arabs say قنط ماءہ عنا i.e. he withheld or debarred his water from us. قنوط (infinitive noun) means, complete despair (Lane & Aqrab).
c
10:22; 41:51, 52; 42:49.
أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّقَوْمٍ يُؤْمِنُونَ
29:63.
29:63.
See 29:63.
e
29:63.
a
See 29:63.
d
29:63.
فَـَٔاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ ۚ ذَٰلِكَ خَيْرٌ لِّلَّذِينَ يُرِيدُونَ وَجْهَ ٱللَّهِ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
16:91; 17:27.
قرآن کریم میں کئی جگہ ظاہراً محمد رسول اللہ صلی اللہ علیہ وسلم مخاطب ہوتے ہیں مگر مراد آپ کے اتباع یا قرآن پڑھنے والے ہوتے ہیں اس جگہ بھی رسول اللہ صلی اللہ علیہ وسلم مرادنہیں کیونکہ اس جگہ پر صدقہ اور خیرات کا حکم ہے اور آپ پہلے سے ہی تنگی اور فراخی دونوں حالتوں میں رشتہ داروں کی خبر گیری کرتے تھے اور مسکینوں اور مسافروں کی مدد کرتے رہتے تھے۔ اس لئے اس جگہ آپ کی امت کے افراد مراد ہیں آپؐ مرادنہیں۔
16:91; 17:27.
The words 'his due,' embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakat, charity or gift, are the latter’s right and due, because they make a substantial contribution to the production of wealth of the rich by their labour (51:20). Wherever the Qur’an commands the believers to give monetary help to the needy and the poor, it invariably uses the word Ati instead of I‘ti. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf).
16:91; 17:27.
Commentary:
After dealing with the all-important subject of the Unity of God and giving strong arguments in refutation of Shirk (polytheism) in the preceding several verses, the Surah, in the verse under comment, proceeds to draw attention to the fact that mere beliefs, principles and ideals, however noble and laudable, do not make a religion complete. It must further possess some practical ordinances among which pride of place is given here to the economic uplift of the less fortunate members of society. The words, "give to the kinsman his due," embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakah, charity or gift are the latter’s right and due, because in the form of their work and labour they make a substantial contribution to the production of wealth of the rich people. It is also of some interest to note that, besides the verse under comment, wherever the Quran commands the believers to give monetary help to the needy and the poor, it invariably uses the word آت instead of اعط. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf). Elsewhere in the Quran we are told that in the wealth of the rich there is a share for those who ask for help as well as for those who cannot (51:20). In this way Islam safeguards the self-respect and dignity of a poor person even when he is actually receiving monetary help from a rich brother.
a
16:91; 17:27.
3
قرآن کریم میں کئی جگہ ظاہراً محمد رسول اللہ صلی اللہ علیہ وسلم مخاطب ہوتے ہیں مگر مراد آپ کے اتباع یا قرآن پڑھنے والے ہوتے ہیں اس جگہ بھی رسول اللہ صلی اللہ علیہ وسلم مرادنہیں کیونکہ اس جگہ پر صدقہ اور خیرات کا حکم ہے اور آپ پہلے سے ہی تنگی اور فراخی دونوں حالتوں میں رشتہ داروں کی خبر گیری کرتے تھے اور مسکینوں اور مسافروں کی مدد کرتے رہتے تھے۔ اس لئے اس جگہ آپ کی امت کے افراد مراد ہیں آپؐ مرادنہیں۔
b
16:91; 17:27.
3017
Commentary:
After dealing with the all-important subject of the Unity of God and giving strong arguments in refutation of Shirk (polytheism) in the preceding several verses, the Surah, in the verse under comment, proceeds to draw attention to the fact that mere beliefs, principles and ideals, however noble and laudable, do not make a religion complete. It must further possess some practical ordinances among which pride of place is given here to the economic uplift of the less fortunate members of society. The words, "give to the kinsman his due," embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakah, charity or gift are the latter’s right and due, because in the form of their work and labour they make a substantial contribution to the production of wealth of the rich people. It is also of some interest to note that, besides the verse under comment, wherever the Quran commands the believers to give monetary help to the needy and the poor, it invariably uses the word آت instead of اعط. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf). Elsewhere in the Quran we are told that in the wealth of the rich there is a share for those who ask for help as well as for those who cannot (51:20). In this way Islam safeguards the self-respect and dignity of a poor person even when he is actually receiving monetary help from a rich brother.
a
16:91; 17:27.
2288
The words 'his due,' embody a fine principle, viz. that the monetary help which the wealthy people give to their poorer brethren in the form of Zakat, charity or gift, are the latter’s right and due, because they make a substantial contribution to the production of wealth of the rich by their labour (51:20). Wherever the Qur’an commands the believers to give monetary help to the needy and the poor, it invariably uses the word Ati instead of I‘ti. By so doing it seeks to safeguard the self-respect of the poor person who receives charity, because, whereas the latter word expresses the sense of giving, the former expresses that of presenting (Kashshaf).
وَمَآ ءَاتَيْتُم مِّن رِّبًا لِّيَرْبُوَا۟ فِىٓ أَمْوَٰلِ ٱلنَّاسِ فَلَا يَرْبُوا۟ عِندَ ٱللَّهِ ۖ وَمَآ ءَاتَيْتُم مِّن زَكَوٰةٍ تُرِيدُونَ وَجْهَ ٱللَّهِ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُضْعِفُونَ
قرآن کریم نے سود کی دو قسمیں بیان کی ہیں۔ ایک وہ سودی کاروبار جو غریبوں سے کیا جاتا ہے اس کو بھی منع کیا گیا ہے‘ لیکن اس آیت سے صاف پتہ لگتا ہے کہ اس جگہ اُس سودی کاروبار کا ذکر ہے جو مالداروں سے کیا جاتا ہے تاکہ وہ مالدار اسے تجارت میں لگائیں اور روپیہ دینے والے کا روپیہ بھی بڑھے۔ بعض مسلمان یہ خیال کرتے ہیں کہ مال داروں یا کمپنی والوں کو روپیہ سود پر دینا یا بنک میں سود پر روپیہ لگانا اسلام میں منع نہیں حالانکہ یہ آیت واضح کرتی ہے کہ اس قسم کا سودی کاروبار بھی منع ہے اگر ان کا خیال ٹھیک ہوتا تو یہ آیت کیوں نازل ہوتی اور اس کی کیا غرض تھی۔ قرآن کریم کا نازل کرنے والا
لُغت میں وَجْہٌ کے معنے مَرْضَاۃ کے بھی لکھے ہیں۔ (اقرب) یعنی رضا۔
2:276, 277.
The verse institutes a contrast between Zakat and interest. Whereas by means of Zakat Islam seeks to improve the miserable lot of the poor, at the same time safeguarding their dignity and self-respect, the institution of interest not only does not better the economic condition of the poor, but actually tends to make the rich richer and the poor poorer. The vast disparity of wealth between different sections of human society, as a result of which a large majority grovels in grinding indigence and penury and a tiny section rolls in unmeasured wealth, is inevitably due to the institution of interest. This verse particularly prohibits taking of interest on money loaned to banks or companies, etc.
2:276; 3:131.
Commentary:
In this verse a contrast has been made between Zakah and interest which institution, according to some people, can help the poor improve their economic condition. By Zakah Islam seeks to improve the miserable lot of the poor, at the same time safeguarding their dignity and self-respect, while the institution of interest not only does not better the economic condition of the poor but on the contrary tends actually to make the rich richer and the poor poorer. The vast disparity of wealth between different sections of human society, as a result of which a large majority grovels in grinding indigence and penury and a tiny section rolls in unmeasured wealth, is inevitably due to the institution of interest. It is on cooperative basis as taught by Islam and not by the giving and taking of interest that the wealth of a community can increase, and it is to this important economic truth that the verse under comment refers.
b
2:276, 277.
995
这节经文对比了天课 (زَكَاة, Zakat) 和利息的差异。伊斯兰教把天课使用于改善穷苦的人的悲惨命运, 同时保持他们的体面和自尊心, 而利息制不仅不能改善穷苦者的经济情况, 而且实际上会使富者越富而穷者越穷。社会不同阶层的贫富极大不均的结果是极大部分人因难以忍受贫穷的煎熬而卑躬屈膝, 而极少数人却腰缠万贯。这必然是利息制度造成的结果。这节经文特别禁止贷款给银行或公司等时收取利息。
1
قرآن کریم نے سود کی دو قسمیں بیان کی ہیں۔ ایک وہ سودی کاروبار جو غریبوں سے کیا جاتا ہے اس کو بھی منع کیا گیا ہے‘ لیکن اس آیت سے صاف پتہ لگتا ہے کہ اس جگہ اُس سودی کاروبار کا ذکر ہے جو مالداروں سے کیا جاتا ہے تاکہ وہ مالدار اسے تجارت میں لگائیں اور روپیہ دینے والے کا روپیہ بھی بڑھے۔ بعض مسلمان یہ خیال کرتے ہیں کہ مال داروں یا کمپنی والوں کو روپیہ سود پر دینا یا بنک میں سود پر روپیہ لگانا اسلام میں منع نہیں حالانکہ یہ آیت واضح کرتی ہے کہ اس قسم کا سودی کاروبار بھی منع ہے اگر ان کا خیال ٹھیک ہوتا تو یہ آیت کیوں نازل ہوتی اور اس کی کیا غرض تھی۔ قرآن کریم کا نازل کرنے والا
2
لُغت میں وَجْہٌ کے معنے مَرْضَاۃ کے بھی لکھے ہیں۔ (اقرب) یعنی رضا۔
a
2:276; 3:131.
3018
Commentary:
In this verse a contrast has been made between Zakah and interest which institution, according to some people, can help the poor improve their economic condition. By Zakah Islam seeks to improve the miserable lot of the poor, at the same time safeguarding their dignity and self-respect, while the institution of interest not only does not better the economic condition of the poor but on the contrary tends actually to make the rich richer and the poor poorer. The vast disparity of wealth between different sections of human society, as a result of which a large majority grovels in grinding indigence and penury and a tiny section rolls in unmeasured wealth, is inevitably due to the institution of interest. It is on cooperative basis as taught by Islam and not by the giving and taking of interest that the wealth of a community can increase, and it is to this important economic truth that the verse under comment refers.
b
2:276, 277.
2289
The verse institutes a contrast between Zakat and interest. Whereas by means of Zakat Islam seeks to improve the miserable lot of the poor, at the same time safeguarding their dignity and self-respect, the institution of interest not only does not better the economic condition of the poor, but actually tends to make the rich richer and the poor poorer. The vast disparity of wealth between different sections of human society, as a result of which a large majority grovels in grinding indigence and penury and a tiny section rolls in unmeasured wealth, is inevitably due to the institution of interest. This verse particularly prohibits taking of interest on money loaned to banks or companies, etc.
ٱللَّهُ ٱلَّذِى خَلَقَكُمْ ثُمَّ رَزَقَكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۖ هَلْ مِن شُرَكَآئِكُم مَّن يَفْعَلُ مِن ذَٰلِكُم مِّن شَىْءٍ ۚ سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يُشْرِكُونَ
2:29; 22:67; 40:69; 45:27.
2:29; 22:67; 40:69; 45:27.
God is our Creator. He is our Sustainer and Provider; and He possesses complete control over life and death—the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
2:29; 22:67; 40:69; 45:27.
Commentary:
Before closing the subject of the Unity of God dealt with in the previous several verses, the Surah summarizes the arguments which support it. They are: (a) God is our Creator; (b) He is our Sustainer and Provider; and (c) He possesses complete control over life and death. These are the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
c
2:29; 22:67; 40:69; 45:27.
b
2:29; 22:67; 40:69; 45:27.
3019
Commentary:
Before closing the subject of the Unity of God dealt with in the previous several verses, the Surah summarizes the arguments which support it. They are: (a) God is our Creator; (b) He is our Sustainer and Provider; and (c) He possesses complete control over life and death. These are the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
c
2:29; 22:67; 40:69; 45:27.
2290
God is our Creator. He is our Sustainer and Provider; and He possesses complete control over life and death—the three very essential attributes that the Supreme Being Who commands and demands our worship must and does possess.
ظَهَرَ ٱلْفَسَادُ فِى ٱلْبَرِّ وَٱلْبَحْرِ بِمَا كَسَبَتْ أَيْدِى ٱلنَّاسِ لِيُذِيقَهُم بَعْضَ ٱلَّذِى عَمِلُوا۟ لَعَلَّهُمْ يَرْجِعُونَ
前几节经文的主题, 在人类心中逐渐灌输和形成对优胜和全能的安拉--------他创造、管理和引导所有的生命--------的信仰。这节经文告诉我们说, 当黑暗笼罩大地, 人类完全使安拉湮没无闻而崇拜他们自己杜撰出来的诸神灵时, 安拉选拔一位先知 “把迷途的羊群带回主宰的羊栏中”。
第七世纪初期是一个崩溃的时代--------民族的以及社会的--------宗教作为一种道德力量已不复存在而且衰退成为仪式和典礼之用, 世界各大宗教对它们的信奉者的生活已没有什么有益的影响。由佐罗阿斯脱、穆撒和伊撒点燃的神圣的火焰已在人类的血泊中熄灭……在第五和第六世纪, 文明世界濒于混乱。看来 花了四千年才建立起来的伟大文明接近于崩溃……文明像一棵巨大的树, 它的叶子遮盖着世界而它的树枝结出科学、艺术和文学的金黄色果实。此时这棵树在摇摇欲坠, 树干中已不复有虔诚和崇敬的树液流动, 而已中心腐烂 (“Emotion as the Basis of Civilization & Spirit of Islam”)。
这就是神圣的先知穆罕默德, 人类最伟大的导师, 降临这世界以及以 «古兰经» 形式降下的最完美和安拉的最后一本经典时的人类的情况, 因为一本完美的经典只能在一切或大多数邪恶的事物, 尤其是那些称为根本祸患的事物出现和成为既成事物时才会下降。
“海洋和陆地” 这些字指示: (a) 那些纯粹以理智和人们集体经验作为文化和文明基础的国家和那些以安拉的启示作为文化与文明基础的国家; (b) 生活在大陆和岛屿上的那些民族。这节经文意味着世界上所有的国家在政治、社会和道德上都已穿心溃烂。
یہاں لام عاقبت کا ہے۔
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the gods of his own conception and creation, God raises a Prophet to 'bring back the erring flock into the Master’s fold.'
The beginning of the seventh century was an epoch of disintegration— national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The Holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man… In the fifth and sixth centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to con
Commentary:
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God, Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the false gods of his own conception and creation, God raises a Prophet to bring back "the erring flock into the Master’s fold." Such was the condition of mankind when the Holy Prophet Muhammad, humanity’s greatest Teacher, made his appearance. The following quotations support this contention:
"The beginning of the seventh century was an epoch of disintegration—national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man…Incessant war for supremacy, perpetual internecine strife, combined with the ceaseless wrangling of creeds and sects, had sucked the lifeblood out of the hearts of nations, and people of the earth, trodden under the iron heels of a lifeless sacerdotalism, were crying to God to deliver them from the misdeeds of their masters. Never in the history of the world was the need so great, the time so ripe for the appearance of a Deliverer ("Spirit of Islam").
In the fifth and sixth Centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to construct was on the verge of disintegration, and that mankind was likely to return to that condition of barbarism where every tribe and sect was against the next and law and order were unknown. . .It was a time fraught with tragedy. Civilization like a gigantic tree whose foliage had overarched the world and whose branches had borne the golden fruits of art and science and literature, stood tottering, its trunk no longer alive with the flowing sap of devotion and reverence, but rotten to the core". (Emotion as the Basis of Civilization).
The words "land and sea," may signify: (a) such nations as had no experience of Divine revelation and those that believed in heavenly Scriptures; or (b) nations whose cultures and civilizations were based purely on reason and collective human experience and those whose cultures and civilizations were based on Divine revelation; (c) peoples living on the continents and those living in the islands.
The verse means to say that the nations of the world had become corrupt to the very core—politically, socially and morally, and their corruption was the result of "what their hands had wrought."
996
前几节经文的主题, 在人类心中逐渐灌输和形成对优胜和全能的安拉--------他创造、管理和引导所有的生命--------的信仰。这节经文告诉我们说, 当黑暗笼罩大地, 人类完全使安拉湮没无闻而崇拜他们自己杜撰出来的诸神灵时, 安拉选拔一位先知 “把迷途的羊群带回主宰的羊栏中”。
第七世纪初期是一个崩溃的时代--------民族的以及社会的--------宗教作为一种道德力量已不复存在而且衰退成为仪式和典礼之用, 世界各大宗教对它们的信奉者的生活已没有什么有益的影响。由佐罗阿斯脱、穆撒和伊撒点燃的神圣的火焰已在人类的血泊中熄灭……在第五和第六世纪, 文明世界濒于混乱。看来 花了四千年才建立起来的伟大文明接近于崩溃……文明像一棵巨大的树, 它的叶子遮盖着世界而它的树枝结出科学、艺术和文学的金黄色果实。此时这棵树在摇摇欲坠, 树干中已不复有虔诚和崇敬的树液流动, 而已中心腐烂 (“Emotion as the Basis of Civilization & Spirit of Islam”)。
这就是神圣的先知穆罕默德, 人类最伟大的导师, 降临这世界以及以 «古兰经» 形式降下的最完美和安拉的最后一本经典时的人类的情况, 因为一本完美的经典只能在一切或大多数邪恶的事物, 尤其是那些称为根本祸患的事物出现和成为既成事物时才会下降。
“海洋和陆地” 这些字指示: (a) 那些纯粹以理智和人们集体经验作为文化和文明基础的国家和那些以安拉的启示作为文化与文明基础的国家; (b) 生活在大陆和岛屿上的那些民族。这节经文意味着世界上所有的国家在政治、社会和道德上都已穿心溃烂。
3
یہاں لام عاقبت کا ہے۔
3020
Commentary:
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God, Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the false gods of his own conception and creation, God raises a Prophet to bring back "the erring flock into the Master’s fold." Such was the condition of mankind when the Holy Prophet Muhammad, humanity’s greatest Teacher, made his appearance. The following quotations support this contention:
"The beginning of the seventh century was an epoch of disintegration—national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man…Incessant war for supremacy, perpetual internecine strife, combined with the ceaseless wrangling of creeds and sects, had sucked the lifeblood out of the hearts of nations, and people of the earth, trodden under the iron heels of a lifeless sacerdotalism, were crying to God to deliver them from the misdeeds of their masters. Never in the history of the world was the need so great, the time so ripe for the appearance of a Deliverer ("Spirit of Islam").
In the fifth and sixth Centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to construct was on the verge of disintegration, and that mankind was likely to return to that condition of barbarism where every tribe and sect was against the next and law and order were unknown. . .It was a time fraught with tragedy. Civilization like a gigantic tree whose foliage had overarched the world and whose branches had borne the golden fruits of art and science and literature, stood tottering, its trunk no longer alive with the flowing sap of devotion and reverence, but rotten to the core". (Emotion as the Basis of Civilization).
The words "land and sea," may signify: (a) such nations as had no experience of Divine revelation and those that believed in heavenly Scriptures; or (b) nations whose cultures and civilizations were based purely on reason and collective human experience and those whose cultures and civilizations were based on Divine revelation; (c) peoples living on the continents and those living in the islands.
The verse means to say that the nations of the world had become corrupt to the very core—politically, socially and morally, and their corruption was the result of "what their hands had wrought."
2291
The main theme of the foregoing verses consisted in engendering and instilling in man belief in an Almighty and All-Powerful God Who creates, regulates and guides all life. In the present verse we are told that when darkness enshrouds the face of the earth and man consigns God to oblivion and gives himself up to the worship of the gods of his own conception and creation, God raises a Prophet to 'bring back the erring flock into the Master’s fold.'
The beginning of the seventh century was an epoch of disintegration— national and social—and religion had become extinct as a moral force and had become reduced to mere ritual and ceremony and the great Faiths of the world had ceased to exert any healthy influence on the lives of their followers. The Holy flames kindled by Zoroaster, Moses and Jesus had been quenched in the blood of man… In the fifth and sixth centuries the civilized world stood on the verge of chaos. It seemed that the great civilization that it had taken four thousand years to con
قُلْ سِيرُوا۟ فِى ٱلْأَرْضِ فَٱنظُرُوا۟ كَيْفَ كَانَ عَٰقِبَةُ ٱلَّذِينَ مِن قَبْلُ ۚ كَانَ أَكْثَرُهُم مُّشْرِكِينَ
16:37; 27:70; 40:83.
16:37; 27:70; 40:83.
16:37; 27:70; 40:83.
Commentary:
The verse warns disbelievers that their rejection of the Holy Prophet would lead them to ruin. The fact that the rejection and persecution of Divine Messengers has always resulted in the destruction of the rejecters is writ large on the pages of history.
a
16:37; 27:70; 40:83.
a
16:37; 27:70; 40:83.
3021
Commentary:
The verse warns disbelievers that their rejection of the Holy Prophet would lead them to ruin. The fact that the rejection and persecution of Divine Messengers has always resulted in the destruction of the rejecters is writ large on the pages of history.
a
16:37; 27:70; 40:83.
فَأَقِمْ وَجْهَكَ لِلدِّينِ ٱلْقَيِّمِ مِن قَبْلِ أَن يَأْتِىَ يَوْمٌ لَّا مَرَدَّ لَهُۥ مِنَ ٱللَّهِ ۖ يَوْمَئِذٍ يَصَّدَّعُونَ
10:106; 30:31.
یعنی مسلمان غالب آجائیں گے اور اپنا طریق حکومت چلائیں گے۔ جس کا ذکر سورۃ براءۃ میں کیا گیا ہے۔
10:106; 30:31.
10:106; 30:31.
Important Words:
یصدعون (will split up) is derived from صدع (sada‘a). صدعه means, he clove, split or slit it. تصدع القوم means, the people became separated or dispersed. یصدعون means, they will become separated or split up (Lane & Aqrab).
b
10:106; 30:31.
1
یعنی مسلمان غالب آجائیں گے اور اپنا طریق حکومت چلائیں گے۔ جس کا ذکر سورۃ براءۃ میں کیا گیا ہے۔
b
10:106; 30:31.
3022
Important Words:
یصدعون (will split up) is derived from صدع (sada‘a). صدعه means, he clove, split or slit it. تصدع القوم means, the people became separated or dispersed. یصدعون means, they will become separated or split up (Lane & Aqrab).
b
10:106; 30:31.
مَن كَفَرَ فَعَلَيْهِ كُفْرُهُۥ ۖ وَمَنْ عَمِلَ صَٰلِحًا فَلِأَنفُسِهِمْ يَمْهَدُونَ
Important Words:
یمھدون (will earn good) is derived from مھد which means, he spread out; he attended to a business and drew profit from it. مھد الامر means, he reformed the affair and made it easy and put it in proper order. مھد لفلان عذرہ means, he accepted the excuse of such a one. مھد لنفسه خیرا means, he provided good for himself and sent it ahead (Aqrab). See also 3:47.
3023
Important Words:
یمھدون (will earn good) is derived from مھد which means, he spread out; he attended to a business and drew profit from it. مھد الامر means, he reformed the affair and made it easy and put it in proper order. مھد لفلان عذرہ means, he accepted the excuse of such a one. مھد لنفسه خیرا means, he provided good for himself and sent it ahead (Aqrab). See also 3:47.
لِيَجْزِىَ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ مِن فَضْلِهِۦٓ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْكَٰفِرِينَ
10:5; 34:5.
10:5; 34:5.
10:5; 34:5-6.
c
10:5; 34:5.
a
10:5; 34:5-6.
c
10:5; 34:5.
وَمِنْ ءَايَٰتِهِۦٓ أَن يُرْسِلَ ٱلرِّيَاحَ مُبَشِّرَٰتٍ وَلِيُذِيقَكُم مِّن رَّحْمَتِهِۦ وَلِتَجْرِىَ ٱلْفُلْكُ بِأَمْرِهِۦ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ
17:67; 31:32; 45:13.
17:67; 31:32; 45:13.
These words point to a Divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him."
17:67; 31:32; 45:13.
Commentary:
The words, "He sends the winds with glad tidings," point to a divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him." This has happened in the time of every Prophet.
a
17:67; 31:32; 45:13.
b
17:67; 31:32; 45:13.
3024
Commentary:
The words, "He sends the winds with glad tidings," point to a divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him." This has happened in the time of every Prophet.
a
17:67; 31:32; 45:13.
2292
These words point to a Divine law which works with as much effect in the physical universe as it does in the spiritual world. Just as winds precede rain, heralding its advent, similarly before the advent of a Divine Reformer there come into existence conditions which are favourable to the spread of his teachings and there appear good and righteous men who prepare the ground and "make the paths straight for him."
وَلَقَدْ أَرْسَلْنَا مِن قَبْلِكَ رُسُلًا إِلَىٰ قَوْمِهِمْ فَجَآءُوهُم بِٱلْبَيِّنَٰتِ فَٱنتَقَمْنَا مِنَ ٱلَّذِينَ أَجْرَمُوا۟ ۖ وَكَانَ حَقًّا عَلَيْنَا نَصْرُ ٱلْمُؤْمِنِينَ
10:104; 40:52; 58:22.
10:104; 40:52; 58:22.
10:104; 40:52; 58:22.
b
10:104; 40:52; 58:22.
c
10:104; 40:52; 58:22.
b
10:104; 40:52; 58:22.
ٱللَّهُ ٱلَّذِى يُرْسِلُ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابًا فَيَبْسُطُهُۥ فِى ٱلسَّمَآءِ كَيْفَ يَشَآءُ وَيَجْعَلُهُۥ كِسَفًا فَتَرَى ٱلْوَدْقَ يَخْرُجُ مِنْ خِلَٰلِهِۦ ۖ فَإِذَآ أَصَابَ بِهِۦ مَن يَشَآءُ مِنْ عِبَادِهِۦٓ إِذَا هُمْ يَسْتَبْشِرُونَ
24:44.
یعنی ایک بادل کے کئی بادل بنا دیتا ہے۔ تا ایک لمبے علاقہ کو سیراب کر سکیں۔
24:44.
24:44.
Important Words:
کسفا (pieces) is derived from کسف (kasafa). They say کسف الثوب i.e. he cut up the cloth. کسف أمله means, his hope was blasted. کسفة means, piece, fragment, part (Aqrab).
ودق (rain) is infinitive-noun from ودق (wadaqa). They say ودق السماء i.e. the cloud rained. ودق السیف means, the sword became sharp (Aqrab).
c
24:44.
2
یعنی ایک بادل کے کئی بادل بنا دیتا ہے۔ تا ایک لمبے علاقہ کو سیراب کر سکیں۔
d
24:44.
3025
Important Words:
کسفا (pieces) is derived from کسف (kasafa). They say کسف الثوب i.e. he cut up the cloth. کسف أمله means, his hope was blasted. کسفة means, piece, fragment, part (Aqrab).
ودق (rain) is infinitive-noun from ودق (wadaqa). They say ودق السماء i.e. the cloud rained. ودق السیف means, the sword became sharp (Aqrab).
c
24:44.
وَإِن كَانُوا۟ مِن قَبْلِ أَن يُنَزَّلَ عَلَيْهِم مِّن قَبْلِهِۦ لَمُبْلِسِينَ
آیت کے شروع میں واؤ کا لفظ ہے۔ جس کے معنے’’اور‘‘ کے ہیں۔ مگر یہ اردو میں نہیں سجتا۔ اور اس کے حذف کرنے سے معنوں میں فرق نہیں آتا اس لئے ہم نے اسے حذف کر دیا ہے۔
1
آیت کے شروع میں واؤ کا لفظ ہے۔ جس کے معنے’’اور‘‘ کے ہیں۔ مگر یہ اردو میں نہیں سجتا۔ اور اس کے حذف کرنے سے معنوں میں فرق نہیں آتا اس لئے ہم نے اسے حذف کر دیا ہے۔
فَٱنظُرْ إِلَىٰٓ ءَاثَٰرِ رَحْمَتِ ٱللَّهِ كَيْفَ يُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَآ ۚ إِنَّ ذَٰلِكَ لَمُحْىِ ٱلْمَوْتَىٰ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
16:66; 22:6; 39:22; 45:6.
16:66; 22:6; 39:22; 45:6.
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes and the parched and dry earth gets a new life, in the present verse we are told that a similar formula operates in the spiritual renaissance of a morally corrupt people. A people virtually as good as dead receive a new life through a Divine Prophet.
16:66; 22:6; 35:28; 39:22; 45:6.
Commentary:
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes, the parched and dry earth gets a new life. In the present verse we are told that similar formula operates in the spiritual renaissance of a morally decrepit people. A people virtually as good as dead receive a new life through a Divine Prophet.
d
16:66; 22:6; 39:22; 45:6.
a
16:66; 22:6; 35:28; 39:22; 45:6.
3026
Commentary:
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes, the parched and dry earth gets a new life. In the present verse we are told that similar formula operates in the spiritual renaissance of a morally decrepit people. A people virtually as good as dead receive a new life through a Divine Prophet.
a
16:66; 22:6; 39:22; 45:6.
2293
After attention has been drawn in the preceding two verses to the natural phenomenon that when, after severe drought, welcome rain comes and the parched and dry earth gets a new life, in the present verse we are told that a similar formula operates in the spiritual renaissance of a morally corrupt people. A people virtually as good as dead receive a new life through a Divine Prophet.
وَلَئِنْ أَرْسَلْنَا رِيحًا فَرَأَوْهُ مُصْفَرًّا لَّظَلُّوا۟ مِنۢ بَعْدِهِۦ يَكْفُرُونَ
56:66; 57:21.
56:66; 57:21.
56:66; 57:21.
e
56:66; 57:21.
b
56:66; 57:21.
b
56:66; 57:21.
فَإِنَّكَ لَا تُسْمِعُ ٱلْمَوْتَىٰ وَلَا تُسْمِعُ ٱلصُّمَّ ٱلدُّعَآءَ إِذَا وَلَّوْا۟ مُدْبِرِينَ
10:43; 21:46; 27:81.
10:43; 21:46; 27:81.
10:43; 21:46; 27:81.
a
10:43; 21:46; 27:81.
c
10:43; 21:46; 27:81.
c
10:43; 21:46; 27:81.
وَمَآ أَنتَ بِهَٰدِ ٱلْعُمْىِ عَن ضَلَٰلَتِهِمْ ۖ إِن تُسْمِعُ إِلَّا مَن يُؤْمِنُ بِـَٔايَٰتِنَا فَهُم مُّسْلِمُونَ
10:44; 27:82.
Man himself makes or mars his destiny. No Prophet or Divine revelation can lead him to God unless he has the will to listen to truth. The initiative first must come from man himself, the result then follows from God.
10:44; 27:82.
Commentary:
The verse points to another natural law, viz. that it is man himself who makes or mars his destiny. No Prophet or Divine revelation can lead a man to God unless he has the will to listen to truth. He who refuses to listen to truth ends by his heart having been sealed up, but he who is prepared to listen to truth is led up to it. The initiative first must come from man himself, the result then follows from God.
b
10:44; 27:82.
997
人类的命运由自己来创造或破坏。没有一个先知或安拉的降示能把他们引到安拉那里, 除非他们有听从真理的愿望。人类必须先有自己的主动性, 然后安拉才会给他们善报。
a
10:44; 27:82.
3027
Commentary:
The verse points to another natural law, viz. that it is man himself who makes or mars his destiny. No Prophet or Divine revelation can lead a man to God unless he has the will to listen to truth. He who refuses to listen to truth ends by his heart having been sealed up, but he who is prepared to listen to truth is led up to it. The initiative first must come from man himself, the result then follows from God.
d
10:44; 27:82.
2294
Man himself makes or mars his destiny. No Prophet or Divine revelation can lead him to God unless he has the will to listen to truth. The initiative first must come from man himself, the result then follows from God.
۞ ٱللَّهُ ٱلَّذِى خَلَقَكُم مِّن ضَعْفٍ ثُمَّ جَعَلَ مِنۢ بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِنۢ بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً ۚ يَخْلُقُ مَا يَشَآءُ ۖ وَهُوَ ٱلْعَلِيمُ ٱلْقَدِيرُ
40:68.
The word Du‘f (weakness) has been mentioned thrice in this verse and describes three states of human weakness—the state of embryo, of childhood and that of old age.
40:68.
Commentary:
The clause خلقکم من ضعف which literally means, He created you from weakness, really means that man has been created weak or in a state of weakness. This form of expression has been used to emphasize man’s weakness, the words من ضعف signifying that he is the very embodiment of weakness. A parallel expression has been used in 21:38 where the expression خلق الانسان من عجل i.e. man has been created of haste, means that impatience and haste form a part of man’s nature. The implication of the verse may be that from extremely insignificant beginnings the Arabs will rise to a very high political and spiritual stature through the Holy Prophet, and then after having attained the heights of glory and grandeur will relapse into their original obscurity and weakness. Or the verse may have a general application pointing to the law of the rise and fall of nations.
c
40:68.
998
ضُعْف (Du‘f, 柔弱) 这个单词在这节经文中提到了三次。它讲的是人类三种柔弱状态--------胚胎时期、孩童时期和老年时期。
b
40:68.
3028
Commentary:
The clause خلقکم من ضعف which literally means, He created you from weakness, really means that man has been created weak or in a state of weakness. This form of expression has been used to emphasize man’s weakness, the words من ضعف signifying that he is the very embodiment of weakness. A parallel expression has been used in 21:38 where the expression خلق الانسان من عجل i.e. man has been created of haste, means that impatience and haste form a part of man’s nature. The implication of the verse may be that from extremely insignificant beginnings the Arabs will rise to a very high political and spiritual stature through the Holy Prophet, and then after having attained the heights of glory and grandeur will relapse into their original obscurity and weakness. Or the verse may have a general application pointing to the law of the rise and fall of nations.
e
40:68.
2295
The word Du‘f (weakness) has been mentioned thrice in this verse and describes three states of human weakness—the state of embryo, of childhood and that of old age.
وَيَوْمَ تَقُومُ ٱلسَّاعَةُ يُقْسِمُ ٱلْمُجْرِمُونَ مَا لَبِثُوا۟ غَيْرَ سَاعَةٍ ۚ كَذَٰلِكَ كَانُوا۟ يُؤْفَكُونَ
اس جگہ عیسائیوں کی اس حالت کی طرف اشارہ ہے جو عیسائیت کے اٹلی میں پھیل جانے کے بعد ہوئی تھی۔ اس وقت وہ اس دورِ تکلیف سے گذر گئے تھے جو اصحابِ کہف کے زمانہ میں اُن پر وارد ہوا تھا اس کے بعد کچھ عرصہ تک ان کو ترقی ملی۔ لیکن اسلام کی ترقی کے زمانہ میں وہ پھر گرے۔ اور پھر اسلام کی ترقی کے زمانہ میں ان پر جو تنزل کا دور آیا تھا اس کو یاد کرکے افسوس کرنے لگے کہ ہم نے بہت ہی کم لذت اٹھائی ہے زیادہ تر تکلیف میں ہی عمر گذاری ہے۔
10:46; 46:36.
Commentary:
The verse means to say that when the hour of the triumph of Islam arrives and disbelief suffers defeat, the disbelievers will realize to their mortification and sorrow that the time of their prosperity and glory was indeed very short. It was but an hour!
d
10:46; 46:36.
999
伊斯兰教胜利时刻。
2
اس جگہ عیسائیوں کی اس حالت کی طرف اشارہ ہے جو عیسائیت کے اٹلی میں پھیل جانے کے بعد ہوئی تھی۔ اس وقت وہ اس دورِ تکلیف سے گذر گئے تھے جو اصحابِ کہف کے زمانہ میں اُن پر وارد ہوا تھا اس کے بعد کچھ عرصہ تک ان کو ترقی ملی۔ لیکن اسلام کی ترقی کے زمانہ میں وہ پھر گرے۔ اور پھر اسلام کی ترقی کے زمانہ میں ان پر جو تنزل کا دور آیا تھا اس کو یاد کرکے افسوس کرنے لگے کہ ہم نے بہت ہی کم لذت اٹھائی ہے زیادہ تر تکلیف میں ہی عمر گذاری ہے۔
a
10:46; 46:36.
3029
Commentary:
The verse means to say that when the hour of the triumph of Islam arrives and disbelief suffers defeat, the disbelievers will realize to their mortification and sorrow that the time of their prosperity and glory was indeed very short. It was but an hour!
a
10:46; 46:36.
2296
The hour of the triumph of Islam.
وَقَالَ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ وَٱلْإِيمَٰنَ لَقَدْ لَبِثْتُمْ فِى كِتَٰبِ ٱللَّهِ إِلَىٰ يَوْمِ ٱلْبَعْثِ ۖ فَهَٰذَا يَوْمُ ٱلْبَعْثِ وَلَٰكِنَّكُمْ كُنتُمْ لَا تَعْلَمُونَ
يَومُ الْبَعْث (Yaumul b‘ath, “复生日”)这一用词, 在这里指的不是死后复生, 而是民族要上升到复兴精神生活时安拉所派遣的一个新的复兴者的降临。
الفاظ بتاتے ہیں کہ اس جگہ دنیا میں قومی ترقی کا ذکر ہے نہ کہ آخرت میں دوبارہ جی اٹھنے کا۔
اس آیت میں بتایا گیا ہے کہ تم غلط فہمی میں مبتلا ہو۔ اسلام کی ترقی کے پہلے زمانہ میں تمہاری آخری تباہی نہیں تھی تمہاری آخری تباہی اسلام کے دوبارہ احیا کے وقت میں ہوگی جس کے بعد تم تباہ ہوئے تو پھر اٹھارہویں اور انیسویں صدی کی شان کے برابر نہیں اٹھ سکو گے۔
The expression, 'Day of Resurrection,' here does not refer to Resurrection after death but to the advent of a new Divine Reformer when people are raised to a renewed spiritual life.
Commentary:
The verse purports to say that when disbelievers will have realized to their discomfiture that the time of their prosperity and progress was very short, they will be told by true believers that according to divine decree they (disbelievers) were left alone to indulge in vice and sin up to the Day of Resurrection i.e. till the advent of a Divine Prophet, when all their prosperity and grandeur was to have come to an end. Thus the words "Day of Resurrection" do not refer to Resurrection after death but to the rise and fall of nations in this world.
The disbelievers or Christian nations of the West are here warned that their final destruction will take place after the renaissance of Islam in the Latter Days and not, as they misunderstand, in the time of its first phenomenal rise and spread.
999A
يَومُ الْبَعْث (Yaumul b‘ath, “复生日”)这一用词, 在这里指的不是死后复生, 而是民族要上升到复兴精神生活时安拉所派遣的一个新的复兴者的降临。
1
الفاظ بتاتے ہیں کہ اس جگہ دنیا میں قومی ترقی کا ذکر ہے نہ کہ آخرت میں دوبارہ جی اٹھنے کا۔
2
اس آیت میں بتایا گیا ہے کہ تم غلط فہمی میں مبتلا ہو۔ اسلام کی ترقی کے پہلے زمانہ میں تمہاری آخری تباہی نہیں تھی تمہاری آخری تباہی اسلام کے دوبارہ احیا کے وقت میں ہوگی جس کے بعد تم تباہ ہوئے تو پھر اٹھارہویں اور انیسویں صدی کی شان کے برابر نہیں اٹھ سکو گے۔
3030
Commentary:
The verse purports to say that when disbelievers will have realized to their discomfiture that the time of their prosperity and progress was very short, they will be told by true believers that according to divine decree they (disbelievers) were left alone to indulge in vice and sin up to the Day of Resurrection i.e. till the advent of a Divine Prophet, when all their prosperity and grandeur was to have come to an end. Thus the words "Day of Resurrection" do not refer to Resurrection after death but to the rise and fall of nations in this world.
The disbelievers or Christian nations of the West are here warned that their final destruction will take place after the renaissance of Islam in the Latter Days and not, as they misunderstand, in the time of its first phenomenal rise and spread.
2297
The expression, 'Day of Resurrection,' here does not refer to Resurrection after death but to the advent of a new Divine Reformer when people are raised to a renewed spiritual life.
فَيَوْمَئِذٍ لَّا يَنفَعُ ٱلَّذِينَ ظَلَمُوا۟ مَعْذِرَتُهُمْ وَلَا هُمْ يُسْتَعْتَبُونَ
16:85; 41:25; 45:36.
The Arabic expression in the text means: (a) They will not be allowed to approach the Divine threshold; (b) they will not be permitted to make amends for the sins they would have committed; (c) no excuse in their defence will be accepted from them; and (d) they will not be taken into God’s favour (Lane). All these meanings are implicit in the root word ‘Ataba.
16:85; 41:25; 45:36.
Important Words:
یستعتبون (allowed to make amends) is derived from عتب. They say عتب علیه i.e. he was angry with him; he reproved or censured him. ماعتبت بابه means, I have not trodden upon the threshold of his door. استعتبه means, he asked, solicited or sought his favour; or he asked or requested him to be regarded with favour or to be taken into his favour or he desired or sought of him that he shall return to making him happy or to doing what was pleasing to him, from doing evil to him; he granted him his goodwill or favour; regarded him with goodwill: became pleased with him. عتبة means, the threshold of a door (Aqrab & Lane). In view of these different meanings of the root word the clause ولاھم یستعتبون would mean:
(a) They will not be allowed to approach the divine threshold. i.e. they will be treated as rejected and condemned;
(b) the time of their punishment having already arrived, they will not be permitted to make amends for the sins they would have committed;
(c) no excuse in their defence will be accepted from them; and
(d) they will not be taken into God’s favour.
a
16:85; 41:25; 45:36.
1000
这节经文中的阿拉伯用语的意思是: (a) 不容许他们走近安拉的门槛; (b) 不允许他们改正他们可能已犯的罪恶行为; (c)不 会接受他们为自己辩护的托辞; 以及 (d) 他们不会得到安拉的恩宠 (Lane)。所有这些意思都包含在 عَتَبَة (‘Ataba) 这一根词中。
b
16:85; 41:25; 45:36.
3030A
Important Words:
یستعتبون (allowed to make amends) is derived from عتب. They say عتب علیه i.e. he was angry with him; he reproved or censured him. ماعتبت بابه means, I have not trodden upon the threshold of his door. استعتبه means, he asked, solicited or sought his favour; or he asked or requested him to be regarded with favour or to be taken into his favour or he desired or sought of him that he shall return to making him happy or to doing what was pleasing to him, from doing evil to him; he granted him his goodwill or favour; regarded him with goodwill: became pleased with him. عتبة means, the threshold of a door (Aqrab & Lane). In view of these different meanings of the root word the clause ولاھم یستعتبون would mean:
(a) They will not be allowed to approach the divine threshold. i.e. they will be treated as rejected and condemned;
(b) the time of their punishment having already arrived, they will not be permitted to make amends for the sins they would have committed;
(c) no excuse in their defence will be accepted from them; and
(d) they will not be taken into God’s favour.
b
16:85; 41:25; 45:36.
2298
The Arabic expression in the text means: (a) They will not be allowed to approach the Divine threshold; (b) they will not be permitted to make amends for the sins they would have committed; (c) no excuse in their defence will be accepted from them; and (d) they will not be taken into God’s favour (Lane). All these meanings are implicit in the root word ‘Ataba.
وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍ ۚ وَلَئِن جِئْتَهُم بِـَٔايَةٍ لَّيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓا۟ إِنْ أَنتُمْ إِلَّا مُبْطِلُونَ
اَبْطَلَ کے معنے ہیں جھوٹ کو پیش کیا (اقرب) اس کے پیش نظر ہم نے مُبْطِلُوْنَ کے معنے جھوٹی باتوں کے پیش کرنے والوں کے کیے ہیں۔
17:90; 39:28.
Mathal means, a description; argument; discourse; lesson; proverb; sign; parable or similitude (Lane).
17:90; 39:28.
Important Words:
مثل (parable) is derived from مثل (mathala) and means, a description, condition, state, case, etc.; (2) argument, reason; (3) discourse; (4) lesson or example; (5) a proverb; (6) a Sign; (7) a parable or similitude (Aqrab & Lane). See also 2:18,107; 6:39 & 14:36.
b
17:90; 39:28.
1001
مَثَل (Mathal) 的意思是, 一种描写; 争论; 讲话; 功课; 谚语; 记号 (符号); 寓言或比喻 (Lane)。
3
اَبْطَلَ کے معنے ہیں جھوٹ کو پیش کیا (اقرب) اس کے پیش نظر ہم نے مُبْطِلُوْنَ کے معنے جھوٹی باتوں کے پیش کرنے والوں کے کیے ہیں۔
a
17:90; 39:28.
3031
Important Words:
مثل (parable) is derived from مثل (mathala) and means, a description, condition, state, case, etc.; (2) argument, reason; (3) discourse; (4) lesson or example; (5) a proverb; (6) a Sign; (7) a parable or similitude (Aqrab & Lane). See also 2:18,107; 6:39 & 14:36.
a
17:90; 39:28.
2299
Mathal means, a description; argument; discourse; lesson; proverb; sign; parable or similitude (Lane).
كَذَٰلِكَ يَطْبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلَّذِينَ لَا يَعْلَمُونَ
یہ آیت بالکل واضح ہے اور اس سے پتہ لگتا ہے کہ اللہ تعالیٰ بغیر کسی وجہ کے دل پر مہر نہیں لگاتا۔ پہلے آدمی جھوٹ کے پیچھے چلنا شروع کرتا ہے اور پھر ایک عرصہ کے بعد اس کے دل پر مہر لگتی ہے۔
9:93; 16:109; 47:17.
The hearts of only those people are 'sealed' who reject Divine knowledge that comes to them through a Divine Reformer. The 'sealing' of the hearts of disbelievers is the inevitable result of their own refusal to accept Divine knowledge.
9:93; 16:109; 47:17.
Commentary:
The verse makes it clear that the hearts of only those people are "sealed" who reject divine knowledge that comes to them through a Divine Reformer. The "sealing" of the hearts of disbelievers is the inevitable consequence of their own refusal to accept divine knowledge.
c
9:93; 16:109; 47:17.
1002
只有拒绝通过安拉派遣的复兴者所传来的安拉知识的那些人的心是 “封闭的”。“封闭” 不信的人的心是他们自己拒绝接受安拉知识的必然结果。
4
یہ آیت بالکل واضح ہے اور اس سے پتہ لگتا ہے کہ اللہ تعالیٰ بغیر کسی وجہ کے دل پر مہر نہیں لگاتا۔ پہلے آدمی جھوٹ کے پیچھے چلنا شروع کرتا ہے اور پھر ایک عرصہ کے بعد اس کے دل پر مہر لگتی ہے۔
b
9:93; 16:109; 47:17.
3032
Commentary:
The verse makes it clear that the hearts of only those people are "sealed" who reject divine knowledge that comes to them through a Divine Reformer. The "sealing" of the hearts of disbelievers is the inevitable consequence of their own refusal to accept divine knowledge.
b
9:93; 16:109; 47:17.
2300
The hearts of only those people are 'sealed' who reject Divine knowledge that comes to them through a Divine Reformer. The 'sealing' of the hearts of disbelievers is the inevitable result of their own refusal to accept Divine knowledge.
فَٱصْبِرْ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ ۖ وَلَا يَسْتَخِفَّنَّكَ ٱلَّذِينَ لَا يُوقِنُونَ
Important Words:
یستخفنک (make light of thee) is derived from استخف. They say استخفه i.e. he incited him to ignorance or levity; he made him swerve from right opinion or judgement, (3) he held him in light estimation (Aqrab).
3033
Important Words:
یستخفنک (make light of thee) is derived from استخف. They say استخفه i.e. he incited him to ignorance or levity; he made him swerve from right opinion or judgement, (3) he held him in light estimation (Aqrab).
لقمان
Luqman
Luqman • makkah • 34 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See1:1.
3034
Commentary:
See. 1:1.
a
1:1.
الٓمٓ
30:2.
الٓـمّٓ کے لئے دیکھئے نوٹ نمبر۱ سورہ بقرۃ آیت۲
30:2.
b
30:2.
1
الٓـمّٓ کے لئے دیکھئے نوٹ نمبر۱ سورہ بقرۃ آیت۲
b
30:2.
3034A
Commentary:
For an explanation of the abbreviated letters see 2:2 & 19:2.
b
30:2.
تِلْكَ ءَايَٰتُ ٱلْكِتَٰبِ ٱلْحَكِيمِ
10:2.
10:2.
The Qur’an is indeed such a wonderful Book that not a single one of the great truths, principles and ideals, enumerated and proclaimed by it, has been contradicted or falsified by ancient learning or science, or by modern discoveries and inventions. It has eminently held its own and proved equal to the exigencies of time in every age and period.
10:2; 31:3.
Commentary:
The Quran has variously described itself as follows:
"The Book full of wisdom" as in the present verse; "the Book of Allah" (2:102); "the Book" (5:16); "a Book whose verses have been made unchangeable and then they have been expounded in detail" (11:2); "an enlightening Book" (22:9); "a mighty Book" (41:42); "the Book inscribed" (52:3); "a well-preserved Book" (56:79); "the Quran in Arabic" (12:3); "the illuminating Quran" (15:2); the Great Quran" (15:88); "the Quran full of wisdom" (36:2); "the Quran full of exhortation" (38:2); "the noble Quran" (56:78); "the wonderful Quran" (72:2); and "the glorious Quran" (85:22).
The Quran is indeed such a wise, and wonderful Book that "not a single one of the great truths, principles, and ideals enumerated and proclaimed by it has been contradicted or falsified by ancient learning or science, nor by modern discoveries and inventions." It has eminently held its own, and proved equal to the exigencies of time, in every age and period.
Like the abbreviated letters which have been placed in the beginning of different Surahs, the various qualifying words used for the Quran in the above-mentioned Surahs have a subtle connection with their subject matter. A deep study of the context reveals the connection between the two.
c
10:2.
c
10:2; 31:3.
3035
Commentary:
The Quran has variously described itself as follows:
"The Book full of wisdom" as in the present verse; "the Book of Allah" (2:102); "the Book" (5:16); "a Book whose verses have been made unchangeable and then they have been expounded in detail" (11:2); "an enlightening Book" (22:9); "a mighty Book" (41:42); "the Book inscribed" (52:3); "a well-preserved Book" (56:79); "the Quran in Arabic" (12:3); "the illuminating Quran" (15:2); the Great Quran" (15:88); "the Quran full of wisdom" (36:2); "the Quran full of exhortation" (38:2); "the noble Quran" (56:78); "the wonderful Quran" (72:2); and "the glorious Quran" (85:22).
The Quran is indeed such a wise, and wonderful Book that "not a single one of the great truths, principles, and ideals enumerated and proclaimed by it has been contradicted or falsified by ancient learning or science, nor by modern discoveries and inventions." It has eminently held its own, and proved equal to the exigencies of time, in every age and period.
Like the abbreviated letters which have been placed in the beginning of different Surahs, the various qualifying words used for the Quran in the above-mentioned Surahs have a subtle connection with their subject matter. A deep study of the context reveals the connection between the two.
c
10:2.
2301
The Qur’an is indeed such a wonderful Book that not a single one of the great truths, principles and ideals, enumerated and proclaimed by it, has been contradicted or falsified by ancient learning or science, or by modern discoveries and inventions. It has eminently held its own and proved equal to the exigencies of time in every age and period.
هُدًى وَرَحْمَةً لِّلْمُحْسِنِينَ
16:90; 27:3.
قرآن کریم میں مُحْسِنٌ کا لفظ ہے جو اَحْسَنَ سے نکلا ہے اور اَحْسَنَ کے معنے لغت میں یہ لکھے ہیں کہ جو کام کو اچھی طرح کرے (اقرب) پس ہم نے اس کا ترجمہ ’’اپنے فرائض کو اچھی طرح ادا کرنے والے‘‘ کا کیا ہے۔ جو محاورہ کے لحاظ سے بالکل صحیح ہے۔
16:90; 27:3.
16:90; 27:3.
d
16:90; 27:3.
2
قرآن کریم میں مُحْسِنٌ کا لفظ ہے جو اَحْسَنَ سے نکلا ہے اور اَحْسَنَ کے معنے لغت میں یہ لکھے ہیں کہ جو کام کو اچھی طرح کرے (اقرب) پس ہم نے اس کا ترجمہ ’’اپنے فرائض کو اچھی طرح ادا کرنے والے‘‘ کا کیا ہے۔ جو محاورہ کے لحاظ سے بالکل صحیح ہے۔
d
16:90; 27:3.
d
16:90; 27:3.
ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤْتُونَ ٱلزَّكَوٰةَ وَهُم بِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ
2:4; 5:56; 9:71; 27:4.
2:4; 5:56; 9:71; 27:4.
2:4; 5:56; 9:71; 27:4.
e
2:4; 5:56; 9:71; 27:4.
e
2:4; 5:56; 9:71; 27:4.
e
2:4; 5:56; 9:71; 27:4.
أُو۟لَٰٓئِكَ عَلَىٰ هُدًى مِّن رَّبِّهِمْ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
2:6.
اَلْمُفْلِحُ کے معنے ہیں کامل طور پر کامیاب۔ اس لئے ہم نے ترجمہ ’’ہر میدان میں کامیاب‘‘ کے الفاظ سے کیا ہے۔
2:6.
2:6.
f
2:6.
3
اَلْمُفْلِحُ کے معنے ہیں کامل طور پر کامیاب۔ اس لئے ہم نے ترجمہ ’’ہر میدان میں کامیاب‘‘ کے الفاظ سے کیا ہے۔
f
2:6.
f
2:6.
وَمِنَ ٱلنَّاسِ مَن يَشْتَرِى لَهْوَ ٱلْحَدِيثِ لِيُضِلَّ عَن سَبِيلِ ٱللَّهِ بِغَيْرِ عِلْمٍ وَيَتَّخِذَهَا هُزُوًا ۚ أُو۟لَٰٓئِكَ لَهُمْ عَذَابٌ مُّهِينٌ
生命是非常严肃的东西。创造人类有着非常高贵而宏大的目的。但是那些性情轻浮的人把宝贵的时间和精力浪费在无聊的追求和荒唐的娱乐上 (23:116)。
Life is a very serious thing. Man has been created to serve a very noble and grand purpose. But men of frivolous turn of mind fritter away their precious time and energy in vain pursuits and foolish diversions (23:116).
Commentary:
Life is a very serious thing. Man has been created to serve a very noble and grand purpose. To this seriousness and sublimity of human life, an emphatic and pointed reference has been made in the words "do you think that We have created you in vain and that you will not return to Us" (23:116). But in spite of this emphatic admonition, men of frivolous turn of mind fritter away their precious time and energy in vain pursuits and foolish diversions, treating the signs of God lightly, with the result that (as the verse says) they meet with disgrace and failure in this life, and a humiliating punishment awaits them in the Hereafter.
1003
生命是非常严肃的东西。创造人类有着非常高贵而宏大的目的。但是那些性情轻浮的人把宝贵的时间和精力浪费在无聊的追求和荒唐的娱乐上 (23:116)。
3036
Commentary:
Life is a very serious thing. Man has been created to serve a very noble and grand purpose. To this seriousness and sublimity of human life, an emphatic and pointed reference has been made in the words "do you think that We have created you in vain and that you will not return to Us" (23:116). But in spite of this emphatic admonition, men of frivolous turn of mind fritter away their precious time and energy in vain pursuits and foolish diversions, treating the signs of God lightly, with the result that (as the verse says) they meet with disgrace and failure in this life, and a humiliating punishment awaits them in the Hereafter.
2302
Life is a very serious thing. Man has been created to serve a very noble and grand purpose. But men of frivolous turn of mind fritter away their precious time and energy in vain pursuits and foolish diversions (23:116).
وَإِذَا تُتْلَىٰ عَلَيْهِ ءَايَٰتُنَا وَلَّىٰ مُسْتَكْبِرًا كَأَن لَّمْ يَسْمَعْهَا كَأَنَّ فِىٓ أُذُنَيْهِ وَقْرًا ۖ فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ
جس کا پہلی آیت میں ذکر ہوا ہے۔
Commentary:
The verse under comment explains another verse of the Quran (2:8) wherein it is stated that God sets a seal on the hearts of disbelievers and on their ears and eyes. The present verse makes it clear that man first turns away disdainfully from truth, and behaves arrogantly, and turns a deaf ear to the Divine Message and heavenly admonition, and then, as a result of his arrogant behaviour and attitude, his heart becomes, as it were, sealed and he is rendered spiritually blind and deaf.
1
جس کا پہلی آیت میں ذکر ہوا ہے۔
3037
Commentary:
The verse under comment explains another verse of the Quran (2:8) wherein it is stated that God sets a seal on the hearts of disbelievers and on their ears and eyes. The present verse makes it clear that man first turns away disdainfully from truth, and behaves arrogantly, and turns a deaf ear to the Divine Message and heavenly admonition, and then, as a result of his arrogant behaviour and attitude, his heart becomes, as it were, sealed and he is rendered spiritually blind and deaf.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَهُمْ جَنَّٰتُ ٱلنَّعِيمِ
خَٰلِدِينَ فِيهَا ۖ وَعْدَ ٱللَّهِ حَقًّا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
خَلَقَ ٱلسَّمَٰوَٰتِ بِغَيْرِ عَمَدٍ تَرَوْنَهَا ۖ وَأَلْقَىٰ فِى ٱلْأَرْضِ رَوَٰسِىَ أَن تَمِيدَ بِكُمْ وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍ ۚ وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءً فَأَنۢبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ كَرِيمٍ
قرآن مجیدنے مصدری مثبت جملہ استعمال کیا ہے۔ ہم نے ترجمہ میں مصدری منفی جملہ استعمال کیا ہے اور یہ عربی قاعدہ کے مطابق ہے۔ جس میں اَنْ کے بعد ’’نہ‘‘ کا نکالنا نحوی لوگ جائز قرار دیتے ہیں۔
قرآن کریم میں لفظ اَ نْـبَتْـنَا ہے جس کے معنے اُگانے کے بھی ہیں اور بڑھانے کے بھی ہیں چونکہ آگے جوڑے کا ذکر آتا ہے اور قرآنی اصطلاح میں جوڑا جانوروں کے لئے بھی بولا جاتا ہے اور نباتات کے لئے بھی اس لئے ہم نے یہ ترجمہ کیا ہے کہ اس میں ہر قسم کے جوڑے پیدا کیے۔
13:3.
13:4; 15:20; 16:16; 77:28.
27:61; 50:8.
Elsewhere (13:4) the Qur’an has used the word Ja‘ala (He has made) to express the sense of Alqa (He has placed) which shows that mountains formed a part of the earth and were not placed on it from outside.
13:3.
13:4; 15:20; 16:16; 77:28.
27:61; 50:8.
Commentary:
It should not be understood from the word ألقی which literally means, "He has cast" or "He has placed" that the mountains were placed on the earth from somewhere outside, after it had been created. Elsewhere the Quran has used the word جعل(He made) to express the same sense which shows that the mountains formed a part and parcel of the earth and were not placed on it from outside.
Incidentally, the verse points to a truth which science has only recently discovered but which the Quran revealed about 1400 years ago, viz. that mountains instead of being a cause of earthquakes, exert a stabilizing influence, rendering earth tremors a very infrequent occurrence.
This verse gives three arguments to prove the Oneness and Almightiness of God: (a) He is the Creator of heavens and the whole solar system; (b) He has created the earth and regulates, controls and guides all life on it; (c) He sends down water from heaven and gives a new life to the earth after it has become parched and dry. This means that God is the Creator of the universe, its Controller and the Giver of life. These are essential attributes of a Supreme Being Who demands and commands our adoration and worship. See also 16:16.
a
13:3.
b
13:4; 15:20; 16:16; 77:28.
c
27:61; 50:8.
1004
«古兰经» 其他经文 (13:4) 中使用 جَعَلَ (Ja‘ala, 造出了) 这一单词来表达 اَلْقَى (Alqa, 他安置了) 的意义, 这说明山岳是大地的一个组成部分而不是从外面放在大地上的。
2
قرآن مجیدنے مصدری مثبت جملہ استعمال کیا ہے۔ ہم نے ترجمہ میں مصدری منفی جملہ استعمال کیا ہے اور یہ عربی قاعدہ کے مطابق ہے۔ جس میں اَنْ کے بعد ’’نہ‘‘ کا نکالنا نحوی لوگ جائز قرار دیتے ہیں۔
3
قرآن کریم میں لفظ اَ نْـبَتْـنَا ہے جس کے معنے اُگانے کے بھی ہیں اور بڑھانے کے بھی ہیں چونکہ آگے جوڑے کا ذکر آتا ہے اور قرآنی اصطلاح میں جوڑا جانوروں کے لئے بھی بولا جاتا ہے اور نباتات کے لئے بھی اس لئے ہم نے یہ ترجمہ کیا ہے کہ اس میں ہر قسم کے جوڑے پیدا کیے۔
a
13:3.
b
13:4; 15:20; 16:16; 77:28.
c
27:61; 50:8.
3038
Commentary:
It should not be understood from the word ألقی which literally means, "He has cast" or "He has placed" that the mountains were placed on the earth from somewhere outside, after it had been created. Elsewhere the Quran has used the word جعل(He made) to express the same sense which shows that the mountains formed a part and parcel of the earth and were not placed on it from outside.
Incidentally, the verse points to a truth which science has only recently discovered but which the Quran revealed about 1400 years ago, viz. that mountains instead of being a cause of earthquakes, exert a stabilizing influence, rendering earth tremors a very infrequent occurrence.
This verse gives three arguments to prove the Oneness and Almightiness of God: (a) He is the Creator of heavens and the whole solar system; (b) He has created the earth and regulates, controls and guides all life on it; (c) He sends down water from heaven and gives a new life to the earth after it has become parched and dry. This means that God is the Creator of the universe, its Controller and the Giver of life. These are essential attributes of a Supreme Being Who demands and commands our adoration and worship. See also 16:16.
a
13:3.
b
13:4; 15:20; 16:16; 77:28.
c
27:61; 50:8.
2303
Elsewhere (13:4) the Qur’an has used the word Ja‘ala (He has made) to express the sense of Alqa (He has placed) which shows that mountains formed a part of the earth and were not placed on it from outside.
هَٰذَا خَلْقُ ٱللَّهِ فَأَرُونِى مَاذَا خَلَقَ ٱلَّذِينَ مِن دُونِهِۦ ۚ بَلِ ٱلظَّٰلِمُونَ فِى ضَلَٰلٍ مُّبِينٍ
وَلَقَدْ ءَاتَيْنَا لُقْمَٰنَ ٱلْحِكْمَةَ أَنِ ٱشْكُرْ لِلَّهِ ۚ وَمَن يَشْكُرْ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ
14:9.
Important Words:
شکر (is grateful). شکر الله or شکر لله means, he thanked God or was grateful to Him; or he praised God for His beneficence; and acted in the manner incumbent on him in rendering Him obedience. شکر (thankfulness) is of three kinds: (1) with the heart; (2) with the tongue; and (3) with the limbs, and consists in requiting the benefit received according to its desert. Man’s thankfulness to God consists in (a) his humility to Him; (b) his love of Him; (c) his knowledge of His bounties; (d) his eulogizing Him for it; and (e) his not making use of the benefits in a manner disliked by Him. شکر on the part of God consists in forgiving a person, or regarding him with favour and therefore rewarding him (Lane). See also 14:8.
Commentary:
Luqman seems to be a non-Arab, very probably an Ethiopian. He is said to belong to Egypt or Nubia. By some he has also been identified with the Greek "Aesop". From the beautiful moral precepts he gave to his son which are embodied in the present and the next few verses Luqman appears to be a Prophet of God. To know who Luqman was is not of importance so much as the principle that God sent His Messengers among all people and that all those Messengers deserve our respect and reverence and that Luqman was one of them. Islam was the first and the only religion to proclaim this principle which alone can form a sound and solid basis for peace among the followers of various faiths.
a
14:9.
3039
Important Words:
شکر (is grateful). شکر الله or شکر لله means, he thanked God or was grateful to Him; or he praised God for His beneficence; and acted in the manner incumbent on him in rendering Him obedience. شکر (thankfulness) is of three kinds: (1) with the heart; (2) with the tongue; and (3) with the limbs, and consists in requiting the benefit received according to its desert. Man’s thankfulness to God consists in (a) his humility to Him; (b) his love of Him; (c) his knowledge of His bounties; (d) his eulogizing Him for it; and (e) his not making use of the benefits in a manner disliked by Him. شکر on the part of God consists in forgiving a person, or regarding him with favour and therefore rewarding him (Lane). See also 14:8.
Commentary:
Luqman seems to be a non-Arab, very probably an Ethiopian. He is said to belong to Egypt or Nubia. By some he has also been identified with the Greek "Aesop". From the beautiful moral precepts he gave to his son which are embodied in the present and the next few verses Luqman appears to be a Prophet of God. To know who Luqman was is not of importance so much as the principle that God sent His Messengers among all people and that all those Messengers deserve our respect and reverence and that Luqman was one of them. Islam was the first and the only religion to proclaim this principle which alone can form a sound and solid basis for peace among the followers of various faiths.
وَإِذْ قَالَ لُقْمَٰنُ لِٱبْنِهِۦ وَهُوَ يَعِظُهُۥ يَٰبُنَىَّ لَا تُشْرِكْ بِٱللَّهِ ۖ إِنَّ ٱلشِّرْكَ لَظُلْمٌ عَظِيمٌ
鲁格曼 (لُقْمَان, Luqman) 看来不是一个阿拉伯人, 很可能是一个埃塞俄比亚 (Ethiopian) 人。有人说他属于埃及或努比亚 (Nubia)。也有些人认为他是希腊的 “伊索” (Greek “Aesop”)。从这节经文和下几节经文所包含的他讲给儿子听的有益的教训来看, 鲁格曼看来是安拉派遣的一位先知。
所有宗教教义最重要和基本的教理是只有一个安拉。其他一切崇高的理想和原理都来自这一教义。人类如果去崇拜安拉以外的其他事物或个人, 就会使自己堕落, 就会阻碍、抑制他个性的成长并使他的个性变得愚蠢可笑。
Luqman seems to be a non-Arab, very probably an Ethiopian. He is said to belong to Egypt or Nubia. By some he has also been identified with the Greek "Aesop." From the beautiful moral precepts he gave to his son and which are embodied in the present and the next few verses, Luqman appears to be a Prophet of God.
The first and basic principle of all religious teaching is that God is One. All noble ideals and principles flow from this doctrine. By worshipping any other thing or being beside Allah man degrades himself and stunts, stifles and stultifies his personality.
Commentary:
The first and basic principle of all religious teaching is that God is One. All other noble ideals flow from this principle. By worshipping any other thing or being beside God Who is the Creator, Lord and Sustainer, man degrades himself and stunts, stifles and stultifies his personality. So Luqman began his moral sermon by laying stress on this most supreme of all religious beliefs.
1005
鲁格曼 (لُقْمَان, Luqman) 看来不是一个阿拉伯人, 很可能是一个埃塞俄比亚 (Ethiopian) 人。有人说他属于埃及或努比亚 (Nubia)。也有些人认为他是希腊的 “伊索” (Greek “Aesop”)。从这节经文和下几节经文所包含的他讲给儿子听的有益的教训来看, 鲁格曼看来是安拉派遣的一位先知。
1006
所有宗教教义最重要和基本的教理是只有一个安拉。其他一切崇高的理想和原理都来自这一教义。人类如果去崇拜安拉以外的其他事物或个人, 就会使自己堕落, 就会阻碍、抑制他个性的成长并使他的个性变得愚蠢可笑。
3040
Commentary:
The first and basic principle of all religious teaching is that God is One. All other noble ideals flow from this principle. By worshipping any other thing or being beside God Who is the Creator, Lord and Sustainer, man degrades himself and stunts, stifles and stultifies his personality. So Luqman began his moral sermon by laying stress on this most supreme of all religious beliefs.
2304
Luqman seems to be a non-Arab, very probably an Ethiopian. He is said to belong to Egypt or Nubia. By some he has also been identified with the Greek "Aesop." From the beautiful moral precepts he gave to his son and which are embodied in the present and the next few verses, Luqman appears to be a Prophet of God.
2305
The first and basic principle of all religious teaching is that God is One. All noble ideals and principles flow from this doctrine. By worshipping any other thing or being beside Allah man degrades himself and stunts, stifles and stultifies his personality.
وَوَصَّيْنَا ٱلْإِنسَٰنَ بِوَٰلِدَيْهِ حَمَلَتْهُ أُمُّهُۥ وَهْنًا عَلَىٰ وَهْنٍ وَفِصَٰلُهُۥ فِى عَامَيْنِ أَنِ ٱشْكُرْ لِى وَلِوَٰلِدَيْكَ إِلَىَّ ٱلْمَصِيرُ
6:152; 29:9; 46:16.
سورۂ احقاف میں کہا گیا ہے کہ حَمْلُہٗ وَفِصَالُہٗ ثَـلَا ثُوْنَ شَھْرًا (آیت۱۶) یعنی بچے کا پیٹ میں رہنا اور دودھ چھڑانا تیس مہینے کی مدت میں ختم ہوتا ہے لیکن یہاں دو سال کہا ہے۔ اس کا جواب یہ ہے کہ بعض بچے جلد پیدا ہو جاتے ہیں اور کمزور ہوتے ہیں۔ بعض زیادہ دن میں پیدا ہوتے ہیں اور مضبوط ہوتے ہیں۔ دوسری آیت میں بتایا ہے کہ جب بچہ کمزور ہو اور جلد پیدا ہو جائے تو اس کے دودھ پلانے کا عرصہ لمبا کر دیا جائے تاکہ وہ مضبوط ہو جائے۔
6:152; 29:9; 46:16.
This and the next verse form a parenthetical clause and refer to the second most important duty of man after his duty to God—his obligations to his fellow-beings which begin with his obligations to his parents.
The apparent contradiction between this and 46:16 seems to be that some children are born earlier than others and, therefore, being weaker in constitution, take longer time to be weaned.
6:152; 19:33; 29:9; 46:16.
Commentary:
This and the next verse form a parenthetical clause and refer to the second most important duty of man, after his duty to God—his obligations to mankind, which begin with his obligations to his parents. He is told that he must be good and kind to his parents. Luqman only referred to man’s duty to God, but God Himself supplements his exhortation by adding man’s duty to his parents and also gives the reason for doing so, viz. that parents undergo all sorts of sacrifice for their children, particularly the mother. She has, therefore, secured a special mention here.
a
6:152; 29:9; 46:16.
1
سورۂ احقاف میں کہا گیا ہے کہ حَمْلُہٗ وَفِصَالُہٗ ثَـلَا ثُوْنَ شَھْرًا (آیت۱۶) یعنی بچے کا پیٹ میں رہنا اور دودھ چھڑانا تیس مہینے کی مدت میں ختم ہوتا ہے لیکن یہاں دو سال کہا ہے۔ اس کا جواب یہ ہے کہ بعض بچے جلد پیدا ہو جاتے ہیں اور کمزور ہوتے ہیں۔ بعض زیادہ دن میں پیدا ہوتے ہیں اور مضبوط ہوتے ہیں۔ دوسری آیت میں بتایا ہے کہ جب بچہ کمزور ہو اور جلد پیدا ہو جائے تو اس کے دودھ پلانے کا عرصہ لمبا کر دیا جائے تاکہ وہ مضبوط ہو جائے۔
a
6:152; 19:33; 29:9; 46:16.
3041
Commentary:
This and the next verse form a parenthetical clause and refer to the second most important duty of man, after his duty to God—his obligations to mankind, which begin with his obligations to his parents. He is told that he must be good and kind to his parents. Luqman only referred to man’s duty to God, but God Himself supplements his exhortation by adding man’s duty to his parents and also gives the reason for doing so, viz. that parents undergo all sorts of sacrifice for their children, particularly the mother. She has, therefore, secured a special mention here.
a
6:152; 29:9; 46:16.
2306
This and the next verse form a parenthetical clause and refer to the second most important duty of man after his duty to God—his obligations to his fellow-beings which begin with his obligations to his parents.
2306A
The apparent contradiction between this and 46:16 seems to be that some children are born earlier than others and, therefore, being weaker in constitution, take longer time to be weaned.
وَإِن جَٰهَدَاكَ عَلَىٰٓ أَن تُشْرِكَ بِى مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ فَلَا تُطِعْهُمَا ۖ وَصَاحِبْهُمَا فِى ٱلدُّنْيَا مَعْرُوفًا ۖ وَٱتَّبِعْ سَبِيلَ مَنْ أَنَابَ إِلَىَّ ۚ ثُمَّ إِلَىَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ
如果人们对双亲的义务和责任看来同对安拉的职责相冲突时, 他们首先要忠于他们的创造主。但是, 不论他们双亲的任何意愿或命令同他对安拉的忠诚有冲突, 他们绝不能对双亲傲慢无礼, 而仍旧应该一如往常那样恭敬、热爱和宽待他们。
If man’s duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God he must not be arrogant or insolent to them; but should continue to show uniform courtesy, love and kindness to them.
Commentary:
After being reminded of his duty to his parents, man is warned in the present verse not to forget that his first and foremost duty is to God, and that all other duties and loyalties are subordinate to, and proceed from it. He is told that if his duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God, he must not be arrogant or insolent to them, but should continue to show uniform courtesy, love and kindness to them.
1007
如果人们对双亲的义务和责任看来同对安拉的职责相冲突时, 他们首先要忠于他们的创造主。但是, 不论他们双亲的任何意愿或命令同他对安拉的忠诚有冲突, 他们绝不能对双亲傲慢无礼, 而仍旧应该一如往常那样恭敬、热爱和宽待他们。
3042
Commentary:
After being reminded of his duty to his parents, man is warned in the present verse not to forget that his first and foremost duty is to God, and that all other duties and loyalties are subordinate to, and proceed from it. He is told that if his duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God, he must not be arrogant or insolent to them, but should continue to show uniform courtesy, love and kindness to them.
2307
If man’s duty to parents appears to clash and conflict with his duty to God, his first loyalty is to his Creator. But in disregarding any of the wishes or commands of his parents which clash with his loyalty to God he must not be arrogant or insolent to them; but should continue to show uniform courtesy, love and kindness to them.
يَٰبُنَىَّ إِنَّهَآ إِن تَكُ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ فَتَكُن فِى صَخْرَةٍ أَوْ فِى ٱلسَّمَٰوَٰتِ أَوْ فِى ٱلْأَرْضِ يَأْتِ بِهَا ٱللَّهُ ۚ إِنَّ ٱللَّهَ لَطِيفٌ خَبِيرٌ
一切善或恶的行为都不会没有结果的。它会留下永久的痕迹。50:19节经文所讲的就是这一伟大的真理。
No action, good or bad, goes vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
Commentary:
The verse points to an important law of nature, viz. that no action, good or bad, is in vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
1008
一切善或恶的行为都不会没有结果的。它会留下永久的痕迹。50:19节经文所讲的就是这一伟大的真理。
3043
Commentary:
The verse points to an important law of nature, viz. that no action, good or bad, is in vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
2308
No action, good or bad, goes vain. It leaves its permanent imprint. It is to this great truth that reference has also been made in 50:19.
يَٰبُنَىَّ أَقِمِ ٱلصَّلَوٰةَ وَأْمُرْ بِٱلْمَعْرُوفِ وَٱنْهَ عَنِ ٱلْمُنكَرِ وَٱصْبِرْ عَلَىٰ مَآ أَصَابَكَ ۖ إِنَّ ذَٰلِكَ مِنْ عَزْمِ ٱلْأُمُورِ
مَعْرُوْف یعنی وہ باتیں جو عرف عام میں اچھی سمجھی جاتی ہیں۔
قرآن مجید میں مِنْ عَزْمِ الْاُمُوْرِ ہے۔ مگر محاورہ کے مطابق اس کے معنے اَ لْاُمُوْرُ الْمَعْزُوْمَۃُ کے ہیں۔ یعنی ایسے کاموں کے جن کے لئے کمر ہمت کسنی پڑتی ہے۔ یہ ترکیب ایسی ہے جیسی مَسْجِدُ الْجَامِعِ کی ترکیب ہے۔
9:71.
Commentary:
After belief in the Oneness of God and in His attributes, becomes firmly rooted, man naturally feels attracted towards Him and wishes to worship Him, which in the form of Prayer is most essential for his spiritual development. And after he himself becomes true and sincere votary of His Creator, man’s next duty lies in reforming his fellow-beings. But as soon as he enters upon this noble but very arduous task difficulties and impediments bar his way. He is told, in the verse, to put up with all sorts of hardships and privations that lie in the way of the discharge of his great duties. This is the significance of Luqman’s exhortation to his son "to endure patiently whatever may befall thee."
1
مَعْرُوْف یعنی وہ باتیں جو عرف عام میں اچھی سمجھی جاتی ہیں۔
2
قرآن مجید میں مِنْ عَزْمِ الْاُمُوْرِ ہے۔ مگر محاورہ کے مطابق اس کے معنے اَ لْاُمُوْرُ الْمَعْزُوْمَۃُ کے ہیں۔ یعنی ایسے کاموں کے جن کے لئے کمر ہمت کسنی پڑتی ہے۔ یہ ترکیب ایسی ہے جیسی مَسْجِدُ الْجَامِعِ کی ترکیب ہے۔
a
9:71.
3044
Commentary:
After belief in the Oneness of God and in His attributes, becomes firmly rooted, man naturally feels attracted towards Him and wishes to worship Him, which in the form of Prayer is most essential for his spiritual development. And after he himself becomes true and sincere votary of His Creator, man’s next duty lies in reforming his fellow-beings. But as soon as he enters upon this noble but very arduous task difficulties and impediments bar his way. He is told, in the verse, to put up with all sorts of hardships and privations that lie in the way of the discharge of his great duties. This is the significance of Luqman’s exhortation to his son "to endure patiently whatever may befall thee."
وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِى ٱلْأَرْضِ مَرَحًا ۖ إِنَّ ٱللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
17:38; 25:64.
17:38; 25:64.
Important Words:
تصعر (turn in pride) is derived from صعر which means, he had a distortion in the face by reason of pride with a turning of the face on one side. They say فی خدہ صعر i.e. in his cheek is a distortion arising from pride. صعر خدہ means, he turned away his cheek from the people on account of pride and dislike or contempt (Lane & Aqrab).
Commentary:
When a man comes to acquire firm faith in God and His powers and attributes, and engages himself in Prayer, and exhorts other men to do good and right actions, and also patiently puts up with abuse and persecution which he has to face in the discharge of his difficult task, a new world opens up to him. God inspires him with His love and, as a result, people flock to him in large numbers. Then he is likely to become self-conceited and self-centred. Hence Luqman’s warning to his son to be on his guard against this moral lapse.
a
17:38; 25:64.
b
17:38; 25:64.
3045
Important Words:
تصعر (turn in pride) is derived from صعر which means, he had a distortion in the face by reason of pride with a turning of the face on one side. They say فی خدہ صعر i.e. in his cheek is a distortion arising from pride. صعر خدہ means, he turned away his cheek from the people on account of pride and dislike or contempt (Lane & Aqrab).
Commentary:
When a man comes to acquire firm faith in God and His powers and attributes, and engages himself in Prayer, and exhorts other men to do good and right actions, and also patiently puts up with abuse and persecution which he has to face in the discharge of his difficult task, a new world opens up to him. God inspires him with His love and, as a result, people flock to him in large numbers. Then he is likely to become self-conceited and self-centred. Hence Luqman’s warning to his son to be on his guard against this moral lapse.
a
17:38; 25:64.
2309
Sa‘ara Khadda-hu means, he turned away his cheek from the people on account of pride or contempt (Lane).
وَٱقْصِدْ فِى مَشْيِكَ وَٱغْضُضْ مِن صَوْتِكَ ۚ إِنَّ أَنكَرَ ٱلْأَصْوَٰتِ لَصَوْتُ ٱلْحَمِيرِ
a
49:3-4.
3046
Commentary:
In this verse Luqman impresses upon his son the supreme necessity of moderation and avoiding extremes.
أَلَمْ تَرَوْا۟ أَنَّ ٱللَّهَ سَخَّرَ لَكُم مَّا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَأَسْبَغَ عَلَيْكُمْ نِعَمَهُۥ ظَٰهِرَةً وَبَاطِنَةً ۗ وَمِنَ ٱلنَّاسِ مَن يُجَٰدِلُ فِى ٱللَّهِ بِغَيْرِ عِلْمٍ وَلَا هُدًى وَلَا كِتَٰبٍ مُّنِيرٍ
13:14; 22:4, 9.
The words may signify all needs of man—physical and spiritual; material and intellectual; known and unknown.
The combined testimony of human reason and commonsense of observation and experience and of Divine revelation, goes to show that belief in plurality of gods is a false and foolish belief. This is the significance of the words, without knowledge or guidance or an illuminating Book.
13:14; 22:4, 9.
Important Words:
أسبغ (has completed) is derived from سبغ. They say سبغ العیش i.e. the life was or became pleasant and plentiful. أسبغ الله علیه النعمةmeans, God completed His favour upon him (Aqrab & Lane).
Commentary:
The verse embodies strong refutation of Shirk (associating false deities with God) and incidentally alludes to three kinds of arguments which help a man to arrive at a right understanding of any important problem, viz; (1) evidence of reason and common sense; (2) arguments based on observation and experience; and (3) arguments provided by Divine revelation. The verse purports to say that none of these supports Shirk or disbelief. The disbelievers can adduce no rational argument in support of their foolish beliefs. Neither are those beliefs supported and substantiated by observation or experience, nor do they receive support from revelation. The combined testimony of human reason and common sense, of observation and experience and of Divine revelation, goes to show that belief in plurality of gods is a false and foolish belief. This is the significance of the words, without knowledge or guidance or an illuminating Book.
The verse further says that man is the noblest handiwork of God and the acme and peak of His creation. The universe has been created to serve him, the sun with the whole solar system and the earth with all that is on it have been made subservient to him. So when all things have been created for his sake, it is foolish on man’s part first to set up equals with God and then to begin to worship and adore the things which have been created for his use and service.
The verse further implies that when all the physical needs of man have been met and his smallest requirements are satisfied by God, it is inconceivable that He should have neglected to make similar provision for his spiritual needs.
The words ظاھرة و باطنة may signify all needs of man—physical and spiritual; material and intellectual; known and unknown.
b
13:14; 22:4, 9.
1009
这些话指示人类在身体和精神、物质和智力、已知的和未知的等等方面的一切需要。
b
13:14; 22:4, 9.
3047
Important Words:
أسبغ (has completed) is derived from سبغ. They say سبغ العیش i.e. the life was or became pleasant and plentiful. أسبغ الله علیه النعمةmeans, God completed His favour upon him (Aqrab & Lane).
Commentary:
The verse embodies strong refutation of Shirk (associating false deities with God) and incidentally alludes to three kinds of arguments which help a man to arrive at a right understanding of any important problem, viz; (1) evidence of reason and common sense; (2) arguments based on observation and experience; and (3) arguments provided by Divine revelation. The verse purports to say that none of these supports Shirk or disbelief. The disbelievers can adduce no rational argument in support of their foolish beliefs. Neither are those beliefs supported and substantiated by observation or experience, nor do they receive support from revelation. The combined testimony of human reason and common sense, of observation and experience and of Divine revelation, goes to show that belief in plurality of gods is a false and foolish belief. This is the significance of the words, without knowledge or guidance or an illuminating Book.
The verse further says that man is the noblest handiwork of God and the acme and peak of His creation. The universe has been created to serve him, the sun with the whole solar system and the earth with all that is on it have been made subservient to him. So when all things have been created for his sake, it is foolish on man’s part first to set up equals with God and then to begin to worship and adore the things which have been created for his use and service.
The verse further implies that when all the physical needs of man have been met and his smallest requirements are satisfied by God, it is inconceivable that He should have neglected to make similar provision for his spiritual needs.
The words ظاھرة و باطنة may signify all needs of man—physical and spiritual; material and intellectual; known and unknown.
b
13:14; 22:4, 9.
2310
The words may signify all needs of man—physical and spiritual; material and intellectual; known and unknown.
2311
The combined testimony of human reason and commonsense of observation and experience and of Divine revelation, goes to show that belief in plurality of gods is a false and foolish belief. This is the significance of the words, without knowledge or guidance or an illuminating Book.
وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا۟ مَآ أَنزَلَ ٱللَّهُ قَالُوا۟ بَلْ نَتَّبِعُ مَا وَجَدْنَا عَلَيْهِ ءَابَآءَنَآ ۚ أَوَلَوْ كَانَ ٱلشَّيْطَٰنُ يَدْعُوهُمْ إِلَىٰ عَذَابِ ٱلسَّعِيرِ
5:105; 10:79; 21:54.
5:105; 10:79; 21:54.
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
5:105; 10:79; 21:54.
Commentary:
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
a
5:105; 10:79; 21:54.
a
5:105; 10:79; 21:54.
3048
Commentary:
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
c
5:105; 10:79; 21:54.
2312
Man is so constituted that he is not easily persuaded to give up his old ideas and beliefs. The one constant obstacle that the Prophets of God have had to meet from disbelievers is that the latter would not give up their old ancestral ways and beliefs. Old superstitions indeed die hard.
۞ وَمَن يُسْلِمْ وَجْهَهُۥٓ إِلَى ٱللَّهِ وَهُوَ مُحْسِنٌ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ ۗ وَإِلَى ٱللَّهِ عَٰقِبَةُ ٱلْأُمُورِ
2:113.
اَحْسَنَ کے معنے جَعَلَہٗ حَسَنًا کے ہیں (اقرب) یعنی پورا کام کیا ادھورا نہ چھوڑا۔
عُرْوَۃٌ۔ چھاگل کے پیچھے جو ہتھی بنی ہوتی ہے اسے عُرْوَۃ کہتے ہیں۔
یہاں ’’پھرتا ہے‘‘ کے الفاظ استعمال کیے گئے ہیں۔ جو اردو میں اس موقعہ پر استعمال نہیں ہوتے۔ مطلب یہ ہے کہ تمام کاموں کا انجام اللہ تعالیٰ کے ہاتھوں میں ہے اور انسان کی کوششیں اس میں بے نتیجہ رہتی ہیں۔
2:113.
Commentary:
The words, "With Allah rests the end of all affairs." mean that it is God alone Who causes all actions to produce their results.
b
2:113.
3
اَحْسَنَ کے معنے جَعَلَہٗ حَسَنًا کے ہیں (اقرب) یعنی پورا کام کیا ادھورا نہ چھوڑا۔
4
عُرْوَۃٌ۔ چھاگل کے پیچھے جو ہتھی بنی ہوتی ہے اسے عُرْوَۃ کہتے ہیں۔
5
یہاں ’’پھرتا ہے‘‘ کے الفاظ استعمال کیے گئے ہیں۔ جو اردو میں اس موقعہ پر استعمال نہیں ہوتے۔ مطلب یہ ہے کہ تمام کاموں کا انجام اللہ تعالیٰ کے ہاتھوں میں ہے اور انسان کی کوششیں اس میں بے نتیجہ رہتی ہیں۔
a
2:113.
3049
Commentary:
The words, "With Allah rests the end of all affairs." mean that it is God alone Who causes all actions to produce their results.
a
2:113.
2313
God alone causes all actions to produce their results.
وَمَن كَفَرَ فَلَا يَحْزُنكَ كُفْرُهُۥٓ ۚ إِلَيْنَا مَرْجِعُهُمْ فَنُنَبِّئُهُم بِمَا عَمِلُوٓا۟ ۚ إِنَّ ٱللَّهَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
3:177.
پہلے مَنْ آیا ہے اور واحد کے صیغے آئے ہیں۔ پھر جمع کا صیغہ ہے۔ اس کی وجہ یہ ہے کہ مَنْ کی طرف معنوں کے لحاظ سے جمع کی ضمیر پھیرنی جائز ہے اور لفظ کے لحاظ سے واحد کی ضمیر پھیرنی جائز ہے۔
اردو میں جن کو ’’دلی خیالات‘‘کہتے ہیں عربی میں ان کے لئے ’’سینہ کی باتوں‘‘کا محاورہ آتا ہے۔ اسی طرح دماغ میں جو خیالات آتے ہیں عربی میں ان کے لئے بھی ’’سینہ کی باتوں‘‘کا محاورہ استعمال ہوتا ہے۔
3:177.
3:177; 35:40.
c
3:177.
3
پہلے مَنْ آیا ہے اور واحد کے صیغے آئے ہیں۔ پھر جمع کا صیغہ ہے۔ اس کی وجہ یہ ہے کہ مَنْ کی طرف معنوں کے لحاظ سے جمع کی ضمیر پھیرنی جائز ہے اور لفظ کے لحاظ سے واحد کی ضمیر پھیرنی جائز ہے۔
4
اردو میں جن کو ’’دلی خیالات‘‘کہتے ہیں عربی میں ان کے لئے ’’سینہ کی باتوں‘‘کا محاورہ آتا ہے۔ اسی طرح دماغ میں جو خیالات آتے ہیں عربی میں ان کے لئے بھی ’’سینہ کی باتوں‘‘کا محاورہ استعمال ہوتا ہے۔
b
3:177; 35:40.
b
3:177.
نُمَتِّعُهُمْ قَلِيلًا ثُمَّ نَضْطَرُّهُمْ إِلَىٰ عَذَابٍ غَلِيظٍ
قرآن مجید میں لفظ غلیظ ہے جس کا ترجمہ اردو میں ’’گاڑھا‘‘ ہوتا ہے۔ مگر اردو میں ’’گاڑھا عذاب‘‘ نہیں کہتے۔ ’’سخت عذاب‘‘ کہتے ہیں۔ عربی میں ’’گاڑھا عذاب‘‘ کہتے ہیں یعنی ایسا عذاب جس میں سے آدمی نکل نہ سکے۔ اس لئے ہم نے ترجمہ ’’سخت عذاب‘‘ کیا ہے۔
5
قرآن مجید میں لفظ غلیظ ہے جس کا ترجمہ اردو میں ’’گاڑھا‘‘ ہوتا ہے۔ مگر اردو میں ’’گاڑھا عذاب‘‘ نہیں کہتے۔ ’’سخت عذاب‘‘ کہتے ہیں۔ عربی میں ’’گاڑھا عذاب‘‘ کہتے ہیں یعنی ایسا عذاب جس میں سے آدمی نکل نہ سکے۔ اس لئے ہم نے ترجمہ ’’سخت عذاب‘‘ کیا ہے۔
وَلَئِن سَأَلْتَهُم مَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ لَيَقُولُنَّ ٱللَّهُ ۚ قُلِ ٱلْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ
29:62; 39:39.
An intelligent study of the creation of the universe and of the perfect design and order that pervade and permeate it, leads to the one inescapable inference that there must be a Creator of this universe. The expression la-Yaqulunna signifies that disbelievers will have no option but to admit that it is Allah Who has brought the universe into being.
29:62; 39:39; 44:8.
Commentary:
The verse purports to say that an intelligent study of the creation of the universe and of the perfect design and order that pervade and permeate it, leads to the one inevitable conclusion that there must be a Creator of this creation. This inference is inescapable. The words لیقولن الله signify that disbelievers will have no option but to admit that it is Allah Who brought the whole universe into being. But in spite of this unwilling admission on their part, the perverse rejecters of truth refuse to admit the simple fact that when God has made so much provision for the physical and material needs of man, He could not have failed to make similar provision for his moral and spiritual needs. This refusal to accept a clear conclusion shows that disbelievers are an ignorant and perverse people. Moreover, while they admit in their heart of hearts that God is the sole Creator of the universe, their actions do not conform to their admission. They associate partners with Him. This fact also sets the seal upon their folly and ignorance.
d
29:62; 39:39.
1010
明智地研究宇宙是如何创造的以及宇宙间普遍而深刻地存在着完美的安排和秩序, 使人们得出一个必然的结论, 即一定存在着一个宇宙的创造主。 لَيَقُوْلُنَّ (la-yaqulunna) 这一用语意指不信的人只得承认创造宇宙者是安拉, 此外别无其他选择。
c
29:62; 39:39; 44:8.
3050
Commentary:
The verse purports to say that an intelligent study of the creation of the universe and of the perfect design and order that pervade and permeate it, leads to the one inevitable conclusion that there must be a Creator of this creation. This inference is inescapable. The words لیقولن الله signify that disbelievers will have no option but to admit that it is Allah Who brought the whole universe into being. But in spite of this unwilling admission on their part, the perverse rejecters of truth refuse to admit the simple fact that when God has made so much provision for the physical and material needs of man, He could not have failed to make similar provision for his moral and spiritual needs. This refusal to accept a clear conclusion shows that disbelievers are an ignorant and perverse people. Moreover, while they admit in their heart of hearts that God is the sole Creator of the universe, their actions do not conform to their admission. They associate partners with Him. This fact also sets the seal upon their folly and ignorance.
c
29:62; 39:39.
2314
An intelligent study of the creation of the universe and of the perfect design and order that pervade and permeate it, leads to the one inescapable inference that there must be a Creator of this universe. The expression la-Yaqulunna signifies that disbelievers will have no option but to admit that it is Allah Who has brought the universe into being.
لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ إِنَّ ٱللَّهَ هُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ
2:285; 10:56; 24:65.
2:285; 10:56; 24:65.
2:285; 10:56; 24:65.
e
2:285; 10:56; 24:65.
a
2:285; 10:56; 24:65.
a
2:285; 10:56; 24:65.
وَلَوْ أَنَّمَا فِى ٱلْأَرْضِ مِن شَجَرَةٍ أَقْلَٰمٌ وَٱلْبَحْرُ يَمُدُّهُۥ مِنۢ بَعْدِهِۦ سَبْعَةُ أَبْحُرٍ مَّا نَفِدَتْ كَلِمَٰتُ ٱللَّهِ ۗ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ
18:110.
کَلِمَۃٌ بمعنے آیت ہے۔
18:110.
Numbers "7" and "70" are used in Arabic to denote a large number, and not exactly "seven" and "seventy" as ordinary numerals.
18:110.
Commentary:
Overawed by the vastness of the size of an object of nature or the extraordinary powers of a human being, men of low intellect and weak faith are prone to ascribe Divine attributes to them. It is the untenability of this position that the verse under comment seeks to expose. It purports to say that disbelievers are overawed into attributing Divine powers to a big object of nature, or a great man, while the great universe of which God is the sole Architect is an inexhaustible storehouse of unfathomable mysteries, infinitely larger in number than the wonderful things that meet the eye. So it is absurd on the part of disbelievers to take an object of nature or a human being as God on the score of his or its being seemingly extraordinary.
It may also be noted that numbers "7" and "70" are used in Arabic to denote a very large number, and not exactly "seven" and "seventy" as ordinary numerals.
a
18:110.
1
کَلِمَۃٌ بمعنے آیت ہے۔
b
18:110.
3051
Commentary:
Overawed by the vastness of the size of an object of nature or the extraordinary powers of a human being, men of low intellect and weak faith are prone to ascribe Divine attributes to them. It is the untenability of this position that the verse under comment seeks to expose. It purports to say that disbelievers are overawed into attributing Divine powers to a big object of nature, or a great man, while the great universe of which God is the sole Architect is an inexhaustible storehouse of unfathomable mysteries, infinitely larger in number than the wonderful things that meet the eye. So it is absurd on the part of disbelievers to take an object of nature or a human being as God on the score of his or its being seemingly extraordinary.
It may also be noted that numbers "7" and "70" are used in Arabic to denote a very large number, and not exactly "seven" and "seventy" as ordinary numerals.
b
18:110.
2315
Numbers "7" and "70" are used in Arabic to denote a large number, and not exactly "seven" and "seventy" as ordinary numerals.
مَّا خَلْقُكُمْ وَلَا بَعْثُكُمْ إِلَّا كَنَفْسٍ وَٰحِدَةٍ ۗ إِنَّ ٱللَّهَ سَمِيعٌۢ بَصِيرٌ
这节经文意指, 所有人类都受自然法则的支配。它也指出下面一个事实, 民族和社会的兴衰和个人的进步和堕落都受同一的自然法则的支配。
The verse signifies that all human beings are subject to the same laws of nature. It also points to the fact that the rise or fall of nations and communities is subject to the same laws of nature as is the progress or degradation of individuals.
Commentary:
The verse tells disbelievers that all human beings, great or small, are subject to the same laws of nature and that the doors of progress and advancement are equally open to all of them and, therefore, they themselves can be as great as those whose greatness inspires them with such awe that they take them for gods.
The verse may point to yet another very important fact, viz. that the rise or fall of nations and communities is subject to the same laws of nature as is the progress or degradation of individuals.
1011
这节经文意指, 所有人类都受自然法则的支配。它也指出下面一个事实, 民族和社会的兴衰和个人的进步和堕落都受同一的自然法则的支配。
3052
Commentary:
The verse tells disbelievers that all human beings, great or small, are subject to the same laws of nature and that the doors of progress and advancement are equally open to all of them and, therefore, they themselves can be as great as those whose greatness inspires them with such awe that they take them for gods.
The verse may point to yet another very important fact, viz. that the rise or fall of nations and communities is subject to the same laws of nature as is the progress or degradation of individuals.
2315A
The verse signifies that all human beings are subject to the same laws of nature. It also points to the fact that the rise or fall of nations and communities is subject to the same laws of nature as is the progress or degradation of individuals.
أَلَمْ تَرَ أَنَّ ٱللَّهَ يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ كُلٌّ يَجْرِىٓ إِلَىٰٓ أَجَلٍ مُّسَمًّى وَأَنَّ ٱللَّهَ بِمَا تَعْمَلُونَ خَبِيرٌ
22:62, 35:14; 57:7.
7:55, 13:3; 35:14; 39:6.
The natural law of the day following the night, and vice versa, operates with equal force in regard to the fate of nations as well as individuals.
22:62; 35:14; 57:7.
7:55; 13:3; 35:14; 39:6.
Commentary:
The verse under comment further develops the theme of its predecessor and says that nations and individuals advance and decay as they observe or ignore the laws that govern their rise and fall. Uniform prosperity or unrelieved misery has never been the lot of a people for all time. The condition of a people or individual changes with a corresponding change in their or his attitude and behaviour. The natural law of the day following the night, and vice versa operates with equal force in regard to the fate of nations as well as individuals.
b
22:62, 35:14; 57:7.
c
7:55, 13:3; 35:14; 39:6.
a
22:62; 35:14; 57:7.
b
7:55; 13:3; 35:14; 39:6.
3053
Commentary:
The verse under comment further develops the theme of its predecessor and says that nations and individuals advance and decay as they observe or ignore the laws that govern their rise and fall. Uniform prosperity or unrelieved misery has never been the lot of a people for all time. The condition of a people or individual changes with a corresponding change in their or his attitude and behaviour. The natural law of the day following the night, and vice versa operates with equal force in regard to the fate of nations as well as individuals.
c
22:62, 35:14; 57:7.
d
7:55, 13:3; 35:14; 39:6.
2316
The natural law of the day following the night, and vice versa, operates with equal force in regard to the fate of nations as well as individuals.
ذَٰلِكَ بِأَنَّ ٱللَّهَ هُوَ ٱلْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ ٱلْبَٰطِلُ وَأَنَّ ٱللَّهَ هُوَ ٱلْعَلِىُّ ٱلْكَبِيرُ
بَاطِلٌ کے معنے جھوٹے کے بھی ہیں اور تباہ ہونے والے کے بھی۔ چونکہ یہ حقّ کے مقابلہ کا لفظ ہے‘ اس لئے باطل کے ہم نے وہی دونوں معنے کیے ہیں جو حقّ کے مقابل کے ہیں۔
Commentary:
The verse means to say that the whole phenomenon of the creation of universe and the laws that govern it and also those that determine the rise and fall of nations lead to but one conclusion that Allah is the Only True God, and that all else is false and perishable.
2
بَاطِلٌ کے معنے جھوٹے کے بھی ہیں اور تباہ ہونے والے کے بھی۔ چونکہ یہ حقّ کے مقابلہ کا لفظ ہے‘ اس لئے باطل کے ہم نے وہی دونوں معنے کیے ہیں جو حقّ کے مقابل کے ہیں۔
3054
Commentary:
The verse means to say that the whole phenomenon of the creation of universe and the laws that govern it and also those that determine the rise and fall of nations lead to but one conclusion that Allah is the Only True God, and that all else is false and perishable.
أَلَمْ تَرَ أَنَّ ٱلْفُلْكَ تَجْرِى فِى ٱلْبَحْرِ بِنِعْمَتِ ٱللَّهِ لِيُرِيَكُم مِّنْ ءَايَٰتِهِۦٓ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ لِّكُلِّ صَبَّارٍ شَكُورٍ
17:67; 30:47; 45:13.
نعمت سے مراد انسانوں کے کام آنے والا وہ سامان ہے جس کو لے کر جہاز مختلف ملکوں کی طرف جاتے رہتے ہیں۔
صَبَّار صَابِر سے مبالغہ کا صیغہ ہے اور شَکُوْر شَاکِر سے مبالغہ کا صیغہ ہے۔
17:67; 30:47; 45:13.
The sailing of ships is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea-power is generally the richest and the most powerful country in the world.
17:67; 30:47; 45:13.
Commentary:
The sailing of ships, as is mentioned in the present verse, is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea power is generally the richest and the most powerful nation in the world.
d
17:67; 30:47; 45:13.
3
نعمت سے مراد انسانوں کے کام آنے والا وہ سامان ہے جس کو لے کر جہاز مختلف ملکوں کی طرف جاتے رہتے ہیں۔
4
صَبَّار صَابِر سے مبالغہ کا صیغہ ہے اور شَکُوْر شَاکِر سے مبالغہ کا صیغہ ہے۔
a
17:67; 30:47; 45:13.
3055
Commentary:
The sailing of ships, as is mentioned in the present verse, is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea power is generally the richest and the most powerful nation in the world.
a
17:67; 30:47; 45:13.
2317
The sailing of ships is indeed a great Divine boon. Much of the prosperity of mankind depends on it. The greatest sea-power is generally the richest and the most powerful country in the world.
وَإِذَا غَشِيَهُم مَّوْجٌ كَٱلظُّلَلِ دَعَوُا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ فَلَمَّا نَجَّىٰهُمْ إِلَى ٱلْبَرِّ فَمِنْهُم مُّقْتَصِدٌ ۚ وَمَا يَجْحَدُ بِـَٔايَٰتِنَآ إِلَّا كُلُّ خَتَّارٍ كَفُورٍ
خَتَّار: کے معنے لغت میں بدعہد کے لکھے ہیں۔
10:23; 17:68; 29:66.
10:24; 17:68.
The verse refers to a very common characteristic of a Mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs and hearsays and superstitions.
10:23; 29:66.
10:24; 17:68.
Important Words:
ختار (the perfidious) is derived fromختر. They say خترہ i.e. he acted or behaved towards him with perfidy, treachery or unfaithfulness, or with the foulest perfidy or treachery or unfaithfulness or with deceit, guile, or in a bad or corrupt manner. ختر بالعھد means he was unfaithful to the covenant. ختار means, one who acts treacherously or with perfidy or with the foulest perfidy or with deceit or guile and does so frequently (Lane & Aqrab).
Commentary:
The verse refers to a very common characteristic of a mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs, hearsays and superstitions. In difficulty he prays to God but when out of it he is his old self. Such, however, is not the case of a true believer. He is grateful to God when he receives a Divine favour, and is firm and steadfast in faith when a misfortune overtakes him. He never loses his balance of mind—neither in prosperity nor in adversity.
a
10:23; 17:68; 29:66.
b
10:24; 17:68.
1
خَتَّار: کے معنے لغت میں بدعہد کے لکھے ہیں۔
b
10:23; 29:66.
c
10:24; 17:68.
3056
Important Words:
ختار (the perfidious) is derived fromختر. They say خترہ i.e. he acted or behaved towards him with perfidy, treachery or unfaithfulness, or with the foulest perfidy or treachery or unfaithfulness or with deceit, guile, or in a bad or corrupt manner. ختر بالعھد means he was unfaithful to the covenant. ختار means, one who acts treacherously or with perfidy or with the foulest perfidy or with deceit or guile and does so frequently (Lane & Aqrab).
Commentary:
The verse refers to a very common characteristic of a mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs, hearsays and superstitions. In difficulty he prays to God but when out of it he is his old self. Such, however, is not the case of a true believer. He is grateful to God when he receives a Divine favour, and is firm and steadfast in faith when a misfortune overtakes him. He never loses his balance of mind—neither in prosperity nor in adversity.
b
10:23; 17:68; 29:66.
c
10:24; 17:68.
2318
The verse refers to a very common characteristic of a Mushrik (polytheist). He is weak of faith and is very superstitious. Even a small misfortune is sufficient to frighten and upset him because his faith is only a jumble of make-beliefs and hearsays and superstitions.
يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمْ وَٱخْشَوْا۟ يَوْمًا لَّا يَجْزِى وَالِدٌ عَن وَلَدِهِۦ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِۦ شَيْـًٔا ۚ إِنَّ وَعْدَ ٱللَّهِ حَقٌّ ۖ فَلَا تَغُرَّنَّكُمُ ٱلْحَيَوٰةُ ٱلدُّنْيَا وَلَا يَغُرَّنَّكُم بِٱللَّهِ ٱلْغَرُورُ
2:124; 82:20.
2:124; 82:20.
2:124; 82:20.
c
2:124; 82:20.
a
2:124; 82:20.
d
2:124; 82:20.
إِنَّ ٱللَّهَ عِندَهُۥ عِلْمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلْغَيْثَ وَيَعْلَمُ مَا فِى ٱلْأَرْحَامِ ۖ وَمَا تَدْرِى نَفْسٌ مَّاذَا تَكْسِبُ غَدًا ۖ وَمَا تَدْرِى نَفْسٌۢ بِأَىِّ أَرْضٍ تَمُوتُ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۢ
30:25; 42:29.
这一章以重复它的基本主题--------伊斯兰教的最后胜利--------结束; 而且谈及有关这一主题的几点重要情况: (1) 只有安拉知道不信的人最后失败和伊斯兰教最后胜利的时间。(2) 只有他知道什么情况下一个民族需要他降下启示, 因此他在最适当时机降示了 «古兰经»。(3) 只有他知道是否以后的世世代代会接受伊斯兰教, 还是仍然不信, 那就是说, 是否不信者的首领, 他们目前想尽办法反对伊斯兰教, 而他们的子子孙孙将会加入伊斯兰教的行列而且愿意为保卫它以及发展它的事业而牺牲自己的生命。(4) 不信的人不会知道, 他们为反对伊斯兰教所做出的一切努力终将成为泡影。(5) 不信者的首领, 把穆圣和穆斯林逐出自己的家园, 但他们自己必将死去而永别家园。
30:25; 42:29.
The Surah ends by reverting to its basic theme—the ultimate triumph of Islam; and mentions some important facts concerning it: (1) With God alone rests the knowledge of the hour of the final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Qur’an in the fullness of time. (3) To Him alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. whether the sons and grandsons of the leaders of disbelief, who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) The disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief, who have turned the Holy Prophet and Muslims out of their hearths and homes, will themselves meet death away from their homes.
30:25; 42:29.
Commentary:
The Surah ends by reverting to its basic theme, viz. the ultimate triumph of Islam; and mentions five important facts concerning it: (1) With God alone rests the knowledge of the hour of final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Quran in the fulness of time. (3) To God alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. the sons and grandsons of the leaders of disbelief who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) No one knows what he will earn on the morrow i.e. the disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief who have turned the Holy Prophet and Muslims out of their hearths and homes will themselves meet death away from their homes. The reference in this clause may also be to the propagation of Islam by early Muslims, signifying that they will go to far-off lands to preach the Message of Islam and the end of their earthly lives would come in places far-removed from their homeland.
d
30:25; 42:29.
1012
这一章以重复它的基本主题--------伊斯兰教的最后胜利--------结束; 而且谈及有关这一主题的几点重要情况: (1) 只有安拉知道不信的人最后失败和伊斯兰教最后胜利的时间。(2) 只有他知道什么情况下一个民族需要他降下启示, 因此他在最适当时机降示了 «古兰经»。(3) 只有他知道是否以后的世世代代会接受伊斯兰教, 还是仍然不信, 那就是说, 是否不信者的首领, 他们目前想尽办法反对伊斯兰教, 而他们的子子孙孙将会加入伊斯兰教的行列而且愿意为保卫它以及发展它的事业而牺牲自己的生命。(4) 不信的人不会知道, 他们为反对伊斯兰教所做出的一切努力终将成为泡影。(5) 不信者的首领, 把穆圣和穆斯林逐出自己的家园, 但他们自己必将死去而永别家园。
b
30:25; 42:29.
3057
Commentary:
The Surah ends by reverting to its basic theme, viz. the ultimate triumph of Islam; and mentions five important facts concerning it: (1) With God alone rests the knowledge of the hour of final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Quran in the fulness of time. (3) To God alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. the sons and grandsons of the leaders of disbelief who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) No one knows what he will earn on the morrow i.e. the disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief who have turned the Holy Prophet and Muslims out of their hearths and homes will themselves meet death away from their homes. The reference in this clause may also be to the propagation of Islam by early Muslims, signifying that they will go to far-off lands to preach the Message of Islam and the end of their earthly lives would come in places far-removed from their homeland.
a
30:25; 42:29.
2319
The Surah ends by reverting to its basic theme—the ultimate triumph of Islam; and mentions some important facts concerning it: (1) With God alone rests the knowledge of the hour of the final overthrow of disbelief and the triumph of Islam. (2) He alone knows when the condition of a people demands the sending down of Divine revelation and so He has revealed the Qur’an in the fullness of time. (3) To Him alone belongs the knowledge whether the generations yet unborn will accept Islam or stick to disbelief, i.e. whether the sons and grandsons of the leaders of disbelief, who are now fighting Islam tooth and nail, will enter its fold and will willingly give their lives to safeguard it and further its cause. (4) The disbelievers do not know that all their efforts against Islam will prove futile and abortive. (5) The leaders of disbelief, who have turned the Holy Prophet and Muslims out of their hearths and homes, will themselves meet death away from their homes.
السجدة
As-Sajdah
The Prostration • makkah • 30 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See1:1.
3058
Commentary:
See. 1:1.
a
1:1.
الٓمٓ
30:2.
30:2.
30:2.
Commentary:
The abbreviated letters الم have a subtle and far-reaching connection with the subject of the revelation of the Quran because all the Surahs having these abbreviated letters in their beginning, viz. the 2nd, 3rd, 7th, 29th, 30th, 31st Surahs and the present one, open with this important subject, which is quite significant. See also 2:2.
b
30:2.
b
30:2.
3058A
Commentary:
The abbreviated letters الم have a subtle and far-reaching connection with the subject of the revelation of the Quran because all the Surahs having these abbreviated letters in their beginning, viz. the 2nd, 3rd, 7th, 29th, 30th, 31st Surahs and the present one, open with this important subject, which is quite significant. See also 2:2.
b
30:2.
تَنزِيلُ ٱلْكِتَٰبِ لَا رَيْبَ فِيهِ مِن رَّبِّ ٱلْعَٰلَمِينَ
20:5; 40:3; 46:3.
20:5; 40:3; 46:3.
20:5; 40:3; 46:3.
Commentary:
The verse may possess one or all the following meanings:
(1) There is no doubt in the fact that this Book has been revealed by the Lord of all the worlds.
(2) The revelation of this Book in which there is no doubt is from the Lord of all the worlds.
(3) The fact that this Book contains all the conceivable beauties and excellences which a revealed Scripture must possess, leaves no doubt in its being revealed by the Lord of the worlds.
(4) Since this Book has undoubtedly been revealed by the Lord of the worlds its teachings are meant for the whole of mankind.
c
20:5; 40:3; 46:3.
c
20:5; 40:3; 46:3.
3059
Commentary:
The verse may possess one or all the following meanings:
(1) There is no doubt in the fact that this Book has been revealed by the Lord of all the worlds.
(2) The revelation of this Book in which there is no doubt is from the Lord of all the worlds.
(3) The fact that this Book contains all the conceivable beauties and excellences which a revealed Scripture must possess, leaves no doubt in its being revealed by the Lord of the worlds.
(4) Since this Book has undoubtedly been revealed by the Lord of the worlds its teachings are meant for the whole of mankind.
c
20:5; 40:3; 46:3.
أَمْ يَقُولُونَ ٱفْتَرَىٰهُ ۚ بَلْ هُوَ ٱلْحَقُّ مِن رَّبِّكَ لِتُنذِرَ قَوْمًا مَّآ أَتَىٰهُم مِّن نَّذِيرٍ مِّن قَبْلِكَ لَعَلَّهُمْ يَهْتَدُونَ
28:47; 36:7.
The Surah is the last of the Alif Lam Mim group. The central theme of these four Chapters (29-32) is the regeneration of a people who had sunk deep in the morass of moral turpitude and who were now going to be raised to the apex of spiritual glory through the Holy Prophet Muhammad. This awakening to new life of a morally dead people has been adduced as an argument in support of Resurrection and the Hereafter. In all these Chapters this subject has been introduced with reference to the creation of the universe.
28:47; 36:7.
Important Words:
الحق (the truth) is substantive-noun from حق (haqqa) which means, it was or became just, proper, right, true, authentic, genuine, substantial or real; it was or became an established fact or confirmed truth; it was or became binding, incumbent or due or it was or became suitable to the requirements of wisdom, justice, truth and right (Aqrab & Lane). See also 2:43, 148.
Commentary:
In view of the different meanings of the word الحق the verse would mean that the fact that the Quran is الحق i.e. it has been revealed consistently with the requirements of wisdom, truth and justice, constitutes an infallible argument that it is not a forgery. Long centuries had passed since no Divine Messenger had appeared among the Arabs. It was, therefore, in the fitness of things that a Prophet should have been sent to these people. The Holy Prophet has come in the fulness of time, in accordance with the Divine plan, and the prophecies of God’s great Prophets such as Abraham, Moses, David, Solomon, Isaiah, Daniel, Jesus, etc.
d
28:47; 36:7.
1013
这一章是 الٓـمّٓ (Alif Lam Mim) 经组的最后一章。这四章 (29章-32章) 的中心论题是: 深陷在道德堕落泥潭中而现在将由穆圣提高他们的精神到光荣顶点的一个民族的复兴。这种在道德上已经死亡的民族复活而得到新生, 暗示着一个论据, 证实了死后复生和后世。所有这些经文中, 开始这一论题时都述及宇宙的创造。
d
28:47; 36:7.
3060
Important Words:
الحق (the truth) is substantive-noun from حق (haqqa) which means, it was or became just, proper, right, true, authentic, genuine, substantial or real; it was or became an established fact or confirmed truth; it was or became binding, incumbent or due or it was or became suitable to the requirements of wisdom, justice, truth and right (Aqrab & Lane). See also 2:43, 148.
Commentary:
In view of the different meanings of the word الحق the verse would mean that the fact that the Quran is الحق i.e. it has been revealed consistently with the requirements of wisdom, truth and justice, constitutes an infallible argument that it is not a forgery. Long centuries had passed since no Divine Messenger had appeared among the Arabs. It was, therefore, in the fitness of things that a Prophet should have been sent to these people. The Holy Prophet has come in the fulness of time, in accordance with the Divine plan, and the prophecies of God’s great Prophets such as Abraham, Moses, David, Solomon, Isaiah, Daniel, Jesus, etc.
d
28:47; 36:7.
2320
The Surah is the last of the Alif Lam Mim group. The central theme of these four Chapters (29-32) is the regeneration of a people who had sunk deep in the morass of moral turpitude and who were now going to be raised to the apex of spiritual glory through the Holy Prophet Muhammad. This awakening to new life of a morally dead people has been adduced as an argument in support of Resurrection and the Hereafter. In all these Chapters this subject has been introduced with reference to the creation of the universe.
ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَا فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۖ مَا لَكُم مِّن دُونِهِۦ مِن وَلِىٍّ وَلَا شَفِيعٍ ۚ أَفَلَا تَتَذَكَّرُونَ
یعنی چھ زمانوں میں یا چھ عظیم الشان تغیرات سے اس دنیا کی پیدائش ہوئی۔ یہ نہیں بتایا کہ ہر زمانہ کتنا لمبا تھا۔ یوم کے معنے عربی زبان میں زمانہ کے بھی ہوتے ہیں۔ لوگوں نے غلطی سے یوم کے معنی سورج نکلنے سے سورج غروب ہونے تک کا وقت سمجھ لیا ہے۔ حالانکہ لغت میں لکھا ہے یوم کے معنی ہیں اَلْوَقْتُ مُطْلَقًا یعنی زمانہ خواہ وہ کروڑ سال کا ہو یا ارب سال کا ہو یا اس سے بھی زیادہ ہو یَـوْمٌ کہلاتا ہے۔
آیت کا مطلب یہ ہے کہ چھ دوروں میں خواہ ہر دور کتنا ہی لمبا ہو زمین اور آسمان کی پیدائش کی گئی۔ اور ساتواں دور تکمیل پیدائش کا آیا۔ جب اللہ تعالیٰ نے عرش پر سے اپنے قانو
7:55; 11:8; 25:60.
Commentary:
The present Surah is the last of the الم group. The central theme of these four Surahs (29-32), as shown above, is the regeneration of a people who had sunk deep in the morass of moral turpitude and who were now to be raised to the apex of spiritual glory through the Holy Prophet Muhammad. This awakening to new life of a morally dead people has been adduced as an argument in support of Resurrection and the Hereafter. In all these Surahs this subject has been introduced with reference to the creation of the universe.
The words ستة ایام (six periods) point to a divine law which works with equal force in both the physical and spiritual worlds, viz. that in order to find their fullest development all things have to pass through six stages of evolution and it is at the seventh stage that they attain perfection and completion. Likewise, Islam would also pass through six stages of expansion and would see its completion in the seventh stage. (For a fuller discussion of this subject see "Tafsir-e-Kabir" by Hadrat Khalifatul Masih II, under 10:4).
The words, "then He settled Himself on the Throne" point to the fact that just as after the creation of the physical universe God settled Himself on the Throne, which means that all the affairs of the universe began to be conducted through fixed laws of nature, similarly after the establishment of Islam on earth, all spiritual progress will be attainable only through that faith.
The word عرش (Throne) represents the transcendent attributes of God, i.e. such attributes as are God’s exclusive prerogatives and are not found in any other being. These attributes are eternal and unchangeable and are manifested through God’s attributes of similitude. The principal attributes of similitude are رب العالمین (Lord of the worlds); الرحمن (the Gracious); الرحیم (the Merciful) and مالک یوم الدین (Lord of the Day of Judgement). See also 7:55; 10:4 & 23:17.
e
7:55; 11:8; 25:60.
1014
见注释497。
1015
见注释31A。
1
یعنی چھ زمانوں میں یا چھ عظیم الشان تغیرات سے اس دنیا کی پیدائش ہوئی۔ یہ نہیں بتایا کہ ہر زمانہ کتنا لمبا تھا۔ یوم کے معنے عربی زبان میں زمانہ کے بھی ہوتے ہیں۔ لوگوں نے غلطی سے یوم کے معنی سورج نکلنے سے سورج غروب ہونے تک کا وقت سمجھ لیا ہے۔ حالانکہ لغت میں لکھا ہے یوم کے معنی ہیں اَلْوَقْتُ مُطْلَقًا یعنی زمانہ خواہ وہ کروڑ سال کا ہو یا ارب سال کا ہو یا اس سے بھی زیادہ ہو یَـوْمٌ کہلاتا ہے۔
آیت کا مطلب یہ ہے کہ چھ دوروں میں خواہ ہر دور کتنا ہی لمبا ہو زمین اور آسمان کی پیدائش کی گئی۔ اور ساتواں دور تکمیل پیدائش کا آیا۔ جب اللہ تعالیٰ نے عرش پر سے اپنے قانو
a
7:55; 11:8; 25:60.
3061
Commentary:
The present Surah is the last of the الم group. The central theme of these four Surahs (29-32), as shown above, is the regeneration of a people who had sunk deep in the morass of moral turpitude and who were now to be raised to the apex of spiritual glory through the Holy Prophet Muhammad. This awakening to new life of a morally dead people has been adduced as an argument in support of Resurrection and the Hereafter. In all these Surahs this subject has been introduced with reference to the creation of the universe.
The words ستة ایام (six periods) point to a divine law which works with equal force in both the physical and spiritual worlds, viz. that in order to find their fullest development all things have to pass through six stages of evolution and it is at the seventh stage that they attain perfection and completion. Likewise, Islam would also pass through six stages of expansion and would see its completion in the seventh stage. (For a fuller discussion of this subject see "Tafsir-e-Kabir" by Hadrat Khalifatul Masih II, under 10:4).
The words, "then He settled Himself on the Throne" point to the fact that just as after the creation of the physical universe God settled Himself on the Throne, which means that all the affairs of the universe began to be conducted through fixed laws of nature, similarly after the establishment of Islam on earth, all spiritual progress will be attainable only through that faith.
The word عرش (Throne) represents the transcendent attributes of God, i.e. such attributes as are God’s exclusive prerogatives and are not found in any other being. These attributes are eternal and unchangeable and are manifested through God’s attributes of similitude. The principal attributes of similitude are رب العالمین (Lord of the worlds); الرحمن (the Gracious); الرحیم (the Merciful) and مالک یوم الدین (Lord of the Day of Judgement). See also 7:55; 10:4 & 23:17.
e
7:55; 11:8; 25:60.
2321
See {894}.
2322
See {54}.
يُدَبِّرُ ٱلْأَمْرَ مِنَ ٱلسَّمَآءِ إِلَى ٱلْأَرْضِ ثُمَّ يَعْرُجُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُۥٓ أَلْفَ سَنَةٍ مِّمَّا تَعُدُّونَ
这节经文提及伊斯兰教在它兴衰交替的经历中命定要遇到的非常严重的危机。伊斯兰教在它的历程的最初三个世纪中必然是一个持续发展和成功的时期。据说穆圣曾经明确地暗示过这一事实, 他说, “最好的一个世纪是我活着的这个世纪, 而后是下一个世纪, 而后是再一个世纪” (تِرْمِذِی و بُخَارِی كِتابُ الشَّهَادَات, Tirmidhi & Bukhari, Kitabush Shahadat)。在最初三个世纪的连续胜利之后, 伊斯兰教开始衰落。这种衰退的过程在以后的千年中进行下去。“而后在一天之内上升回到他那里, 这一天的时间按照你们的计算是一千年。” 这句话所指的是这一千年的时期。据传, 他在另一次讲话中曾说过, 这一宗教将上升到昴 (宿) 星团 (Pleiades), 而一个波斯血统的人将把它带回地球 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。伊历纪元第十四世纪主许迈喜合显现后, 这个衰退过程已经停止, 伊斯兰教复兴时期已经开始。
بہائی لوگ اس آیت کے غلط معنے کرکے مسلمانوں کو بہکاتے ہیں وہ کہتے ہیں کہ اسلام کی زندگی صرف ایک ہزار سال ہے پھر وہ منسوخ ہو جائے گا اور بہائی مذہب اس کی جگہ لے لے گا۔ حالانکہ آیت کے معنی صاف ہیں کہ اسلام ہزار سال میں آسمان پر چڑھے گا۔ اس کے معنے منسوخ ہونے کے نہیں ہو سکتے۔ کیونکہ منسوخ تو ایک آیت سے ایک منٹ میں ہو جاتا ہے۔ درحقیقت اس آیت میں بتایا گیا ہے کہ ایک ہزار سال تک مسلمان دنیا میں کمزور ہوتے جائیں گے۔ اس کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم کی پیشگوئیوں کے مطابق اسلام کو قائم کرنے والا مامور آجائے گا۔ اور اسلام پھر مضبو طی سے قائم ہو جائے گا۔ چنانچہ اسی سور
The verse refers to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in his saying: 'The best century is the one in which I live, then the next century, then the century after that '(Tirmidhi & Bukhari, Kitabush-Shahadat). Islam began to decline after the first three centuries of uninterrupted conquests. The process of decline and decay continued in the next thousand years. It is to this period of a thousand years that reference has been made in the words, then will it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messi
Commentary:
As mentioned above the principal theme of the Surah under comment is the progressive expansion and eventual triumph of Islam. In the present verse, however, reference has been made to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in a well-known saying, viz. خیر القرون قرنی ثم الذین یلونھم الخ i.e. the best century is the one in which I live, then the next century, then the century after that. Then there will spread falsehood at the hands of people who will take pride in their wealth and riches and will grow fat on the earnings of others (Tirmidhi & Bukhari, Kitabush-Shahadat). As foretold in this saying of the Prophet, Islam began to decline after the first three centuries of uninterrupted conquests and growing prosperity, till it suffered a very serious check in about 271 A.H. when its gradual decline set in. The process of decline and decay continued till it reached its nadir in the next one thousand years. It is to this period of a thousand years that reference has been made in the words, then shall it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent, namely the Promised Messiah, will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messiah in the 14th century A.H., the process of decay has been arrested and a renaissance of Islam has taken place. The indications are, and prophecies in Divine Scriptures and those in the Hadith lend support to the inference, that the present renaissance of Islam will extend over a much longer period and its spiritual conquests will not stop unless they have embraced in their orbit almost the entire globe.
1016
这节经文提及伊斯兰教在它兴衰交替的经历中命定要遇到的非常严重的危机。伊斯兰教在它的历程的最初三个世纪中必然是一个持续发展和成功的时期。据说穆圣曾经明确地暗示过这一事实, 他说, “最好的一个世纪是我活着的这个世纪, 而后是下一个世纪, 而后是再一个世纪” (تِرْمِذِی و بُخَارِی كِتابُ الشَّهَادَات, Tirmidhi & Bukhari, Kitabush Shahadat)。在最初三个世纪的连续胜利之后, 伊斯兰教开始衰落。这种衰退的过程在以后的千年中进行下去。“而后在一天之内上升回到他那里, 这一天的时间按照你们的计算是一千年。” 这句话所指的是这一千年的时期。据传, 他在另一次讲话中曾说过, 这一宗教将上升到昴 (宿) 星团 (Pleiades), 而一个波斯血统的人将把它带回地球 (بُخَارِی كِتابُ التَّفْسِيْر, Bukhari, Kitabut Tafsir)。伊历纪元第十四世纪主许迈喜合显现后, 这个衰退过程已经停止, 伊斯兰教复兴时期已经开始。
1
بہائی لوگ اس آیت کے غلط معنے کرکے مسلمانوں کو بہکاتے ہیں وہ کہتے ہیں کہ اسلام کی زندگی صرف ایک ہزار سال ہے پھر وہ منسوخ ہو جائے گا اور بہائی مذہب اس کی جگہ لے لے گا۔ حالانکہ آیت کے معنی صاف ہیں کہ اسلام ہزار سال میں آسمان پر چڑھے گا۔ اس کے معنے منسوخ ہونے کے نہیں ہو سکتے۔ کیونکہ منسوخ تو ایک آیت سے ایک منٹ میں ہو جاتا ہے۔ درحقیقت اس آیت میں بتایا گیا ہے کہ ایک ہزار سال تک مسلمان دنیا میں کمزور ہوتے جائیں گے۔ اس کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم کی پیشگوئیوں کے مطابق اسلام کو قائم کرنے والا مامور آجائے گا۔ اور اسلام پھر مضبو طی سے قائم ہو جائے گا۔ چنانچہ اسی سور
3062
Commentary:
As mentioned above the principal theme of the Surah under comment is the progressive expansion and eventual triumph of Islam. In the present verse, however, reference has been made to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in a well-known saying, viz. خیر القرون قرنی ثم الذین یلونھم الخ i.e. the best century is the one in which I live, then the next century, then the century after that. Then there will spread falsehood at the hands of people who will take pride in their wealth and riches and will grow fat on the earnings of others (Tirmidhi & Bukhari, Kitabush-Shahadat). As foretold in this saying of the Prophet, Islam began to decline after the first three centuries of uninterrupted conquests and growing prosperity, till it suffered a very serious check in about 271 A.H. when its gradual decline set in. The process of decline and decay continued till it reached its nadir in the next one thousand years. It is to this period of a thousand years that reference has been made in the words, then shall it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent, namely the Promised Messiah, will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messiah in the 14th century A.H., the process of decay has been arrested and a renaissance of Islam has taken place. The indications are, and prophecies in Divine Scriptures and those in the Hadith lend support to the inference, that the present renaissance of Islam will extend over a much longer period and its spiritual conquests will not stop unless they have embraced in their orbit almost the entire globe.
2323
The verse refers to a very serious crisis that was destined to come over Islam in its chequered career. Islam was to pass through a period of sustained progress and prosperity during the first three centuries of its life. The Holy Prophet is reported to have pointedly alluded to this fact in his saying: 'The best century is the one in which I live, then the next century, then the century after that '(Tirmidhi & Bukhari, Kitabush-Shahadat). Islam began to decline after the first three centuries of uninterrupted conquests. The process of decline and decay continued in the next thousand years. It is to this period of a thousand years that reference has been made in the words, then will it go up to Him in a day the duration of which is a thousand years. In another of his sayings the Holy Prophet is reported to have said that Faith will ascend to the Pleiades and a man of Persian descent will bring it back to the earth (Bukhari, Kitabut-Tafsir). With the appearance of the Promised Messi
ذَٰلِكَ عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ٱلْعَزِيزُ ٱلرَّحِيمُ
34:4; 59:23.
یعنی وہ اسلام کو دوبارہ زندہ کرے گا۔
34:4; 59:23.
34:4; 59:23.
Commentary:
The words, "Such is the Knower of the unseen and the seen, the Mighty, the Wise," are very challenging and constitute a grand prophecy, viz. that it is God’s unalterable decree that the glory and grandeur of Islam of which the foundations have been laid by the Promised Messiah will continue to advance till Islam achieves its destined goal.
a
34:4; 59:23.
2
یعنی وہ اسلام کو دوبارہ زندہ کرے گا۔
a
34:4; 59:23.
3063
Commentary:
The words, "Such is the Knower of the unseen and the seen, the Mighty, the Wise," are very challenging and constitute a grand prophecy, viz. that it is God’s unalterable decree that the glory and grandeur of Islam of which the foundations have been laid by the Promised Messiah will continue to advance till Islam achieves its destined goal.
a
34:4; 59:23.
ٱلَّذِىٓ أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُۥ ۖ وَبَدَأَ خَلْقَ ٱلْإِنسَٰنِ مِن طِينٍ
6:3; 15:27; 37:12.
6:3; 15:27; 37:12.
6:3; 15:27; 37:12.
Commentary:
In this and the next few verses an illustration is given of how Islam from its very small beginnings will, as the result of its present renaissance, spread and become a mighty force. The illustration is to be found in the creation of man. Man’s origin is from mere clay and after going through a long process of development he is born a full-fledged human being, the apex and pride of the whole creation. In the same way, the verse implies that Islam will rise from its present very insignificant beginnings and will march from strength to strength. For a detailed explanation of how, starting from mere earth or clay and going through different stages of evolution, man takes his birth, see. 23:13, 15.
b
6:3; 15:27; 37:12.
b
6:3; 15:27; 37:12.
3064
Commentary:
In this and the next few verses an illustration is given of how Islam from its very small beginnings will, as the result of its present renaissance, spread and become a mighty force. The illustration is to be found in the creation of man. Man’s origin is from mere clay and after going through a long process of development he is born a full-fledged human being, the apex and pride of the whole creation. In the same way, the verse implies that Islam will rise from its present very insignificant beginnings and will march from strength to strength. For a detailed explanation of how, starting from mere earth or clay and going through different stages of evolution, man takes his birth, see. 23:13, 15.
b
6:3; 15:27; 37:12.
ثُمَّ جَعَلَ نَسْلَهُۥ مِن سُلَٰلَةٍ مِّن مَّآءٍ مَّهِينٍ
77:21.
77:21.
77:21.
c
77:21.
c
77:21.
c
77:21.
ثُمَّ سَوَّىٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِۦ ۖ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۚ قَلِيلًا مَّا تَشْكُرُونَ
یعنی تکمیل جسم کے بعد جسمانی روح ڈالی اور تکمیل روحانیت کے بعد کلام الٰہی اس پر نازل کیا۔
15:30; 38:73.
Ruh meaning, human soul and Divine revelation (Lane), the verse signifies that after the physical development of the embryo becomes complete in the womb, it develops a soul; or the meaning may be that after the spiritual development of man becomes complete he receives Divine revelation.
15:30; 38:73.
Important Words:
روحه (His spirit). روح is derived from راح, which means, he was brisk, lively, active; it became cool and pleasant. روحmeans, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation, and of voluntary motion; the breath of life; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane). See also 4:172 & 16:3.
Commentary:
روح or spirit in the verse may signify the divine soul, or spirit, or that subtle and incomprehensible thing in man which distinguishes him from, and establishes his superiority over, the animal kingdom and invests him, so to say, with Divine attributes. The word, as given under "Important Words," may here also signify Divine revelation, particularly the Quran. The verse signifies that after the physical development of the embryo becomes complete in the womb, it receives a soul; or the meaning may be that, after the spiritual development of a man becomes complete, he receives Divine revelation.
d
15:30; 38:73.
1017
رُوْح (Ruh) 的意思是: 人类的灵魂和安拉的启示 (Lane)。这节经文指示: 胚胎在母腹中发育完全后, 他发展成为一个人; 或者意义可以是: 人类的精神发展得完全后, 他们就接受安拉的启示。
3
یعنی تکمیل جسم کے بعد جسمانی روح ڈالی اور تکمیل روحانیت کے بعد کلام الٰہی اس پر نازل کیا۔
d
15:30; 38:73.
3065
Important Words:
روحه (His spirit). روح is derived from راح, which means, he was brisk, lively, active; it became cool and pleasant. روحmeans, soul or spirit; the subtle substance in man which is the principle of vitality and of sensation, and of voluntary motion; the breath of life; Divine revelation or inspiration; the Quran; angel; joy and happiness; mercy (Lane). See also 4:172 & 16:3.
Commentary:
روح or spirit in the verse may signify the divine soul, or spirit, or that subtle and incomprehensible thing in man which distinguishes him from, and establishes his superiority over, the animal kingdom and invests him, so to say, with Divine attributes. The word, as given under "Important Words," may here also signify Divine revelation, particularly the Quran. The verse signifies that after the physical development of the embryo becomes complete in the womb, it receives a soul; or the meaning may be that, after the spiritual development of a man becomes complete, he receives Divine revelation.
d
15:30; 38:73.
2324
Ruh meaning, human soul and Divine revelation (Lane), the verse signifies that after the physical development of the embryo becomes complete in the womb, it develops a soul; or the meaning may be that after the spiritual development of man becomes complete he receives Divine revelation.
وَقَالُوٓا۟ أَءِذَا ضَلَلْنَا فِى ٱلْأَرْضِ أَءِنَّا لَفِى خَلْقٍ جَدِيدٍۭ ۚ بَلْ هُم بِلِقَآءِ رَبِّهِمْ كَٰفِرُونَ
18:106; 29:24; 30:17.
یعنی اگر خالی مرنے کے بعد اٹھنے کی تعلیم ہوتی تو بڑے شوق سے مان لیتے مگر چونکہ خداتعالیٰ کے سامنے پیش ہونے اور جزا سزا کا ذکر ہے اس لئے منکر ہوتے ہیں۔
18:106; 29:24; 30:17.
18:106; 29:24; 30:17.
Commentary:
The argument has been put forward again and again in the Quran that if God can create and develop from mere earth a wonderful creation, He can also give man a new life after he is dead.
a
18:106; 29:24; 30:17.
4
یعنی اگر خالی مرنے کے بعد اٹھنے کی تعلیم ہوتی تو بڑے شوق سے مان لیتے مگر چونکہ خداتعالیٰ کے سامنے پیش ہونے اور جزا سزا کا ذکر ہے اس لئے منکر ہوتے ہیں۔
a
18:106; 29:24; 30:17.
3066
Commentary:
The argument has been put forward again and again in the Quran that if God can create and develop from mere earth a wonderful creation, He can also give man a new life after he is dead.
a
18:106; 29:24; 30:17.
۞ قُلْ يَتَوَفَّىٰكُم مَّلَكُ ٱلْمَوْتِ ٱلَّذِى وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ
وَلَوْ تَرَىٰٓ إِذِ ٱلْمُجْرِمُونَ نَاكِسُوا۟ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَٱرْجِعْنَا نَعْمَلْ صَٰلِحًا إِنَّا مُوقِنُونَ
23:100, 101; 35:38; 39:59.
رَاٰی کے بعد جب دو مفعول آئیں تو وہاں دل کا دیکھنا مراد ہوتا ہے نہ کہ آنکھوں کا۔ اس وجہ سے ہم نے ’’معلوم ہو جائے‘‘ ترجمہ کیا ہے دیکھنا نہیں کیا۔
عربی میں رُءُ وْ س کا لفظ جمع آیا ہے مگر اردو میں اس موقعہ پر مفرد استعمال کرتے ہیں وہی ہم نے کیا ہے۔
عربی میں بعض دفعہ شرط ظاہر کی جاتی ہے اور جزا محذوف کر دی جاتی ہے اس جگہ بھی ایسا ہی ہے اور مراد یہ ہے کہ اگر اس وقت کا نظارہ تیرے ذہن میں آجائے تو تجھے معلوم ہو جائے گا کہ وہ نہایت ہی ذلت اور شرمندگی محسوس کر رہے ہوں گے۔
23:100, 101; 35:38; 39:59.
23:101; 35:38; 39:59.
Commentary:
It has always happened that at the time of the appearance of a Divine Reformer, the people to whom his Message is addressed become divided into two groups: (a) those who accept his Message and follow him, and (b) those who deny and reject his Message and oppose and persecute him. This and the following several verses refer to and describe the condition and attitude of these two groups of men.
b
23:100, 101; 35:38; 39:59.
1
رَاٰی کے بعد جب دو مفعول آئیں تو وہاں دل کا دیکھنا مراد ہوتا ہے نہ کہ آنکھوں کا۔ اس وجہ سے ہم نے ’’معلوم ہو جائے‘‘ ترجمہ کیا ہے دیکھنا نہیں کیا۔
2
عربی میں رُءُ وْ س کا لفظ جمع آیا ہے مگر اردو میں اس موقعہ پر مفرد استعمال کرتے ہیں وہی ہم نے کیا ہے۔
3
عربی میں بعض دفعہ شرط ظاہر کی جاتی ہے اور جزا محذوف کر دی جاتی ہے اس جگہ بھی ایسا ہی ہے اور مراد یہ ہے کہ اگر اس وقت کا نظارہ تیرے ذہن میں آجائے تو تجھے معلوم ہو جائے گا کہ وہ نہایت ہی ذلت اور شرمندگی محسوس کر رہے ہوں گے۔
b
23:101; 35:38; 39:59.
3066A
Commentary:
It has always happened that at the time of the appearance of a Divine Reformer, the people to whom his Message is addressed become divided into two groups: (a) those who accept his Message and follow him, and (b) those who deny and reject his Message and oppose and persecute him. This and the following several verses refer to and describe the condition and attitude of these two groups of men.
b
23:100, 101; 35:38; 39:59.
وَلَوْ شِئْنَا لَءَاتَيْنَا كُلَّ نَفْسٍ هُدَىٰهَا وَلَٰكِنْ حَقَّ ٱلْقَوْلُ مِنِّى لَأَمْلَأَنَّ جَهَنَّمَ مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ أَجْمَعِينَ
11:120; 15:44; 38:86.
عربی الفاظ کے معنے یہ ہیں کہ ہم اسے اس کی ہدایت دیتے مگر مطلب یہ ہے کہ اس کے مناسب حال ہدایت دیتے۔
11:120; 15:44; 38:86.
The reference in these words is to 15:43, 44 where it is stated, 'Such of the erring ones as choose to follow thee, surely, Hell is the promised place for them,' meaning thereby that only the 'erring ones,' will be cast into Hell.
11:120; 15:44; 38:85-86.
Commentary:
The reference in the words "I will fill Hell with jinn and men all together" is to 15:43-44 where it is stated, "such of the erring ones as choose to follow thee, surely Hell is the promised place for them," meaning thereby that only the "erring ones" will be cast into Hell.
c
11:120; 15:44; 38:86.
4
عربی الفاظ کے معنے یہ ہیں کہ ہم اسے اس کی ہدایت دیتے مگر مطلب یہ ہے کہ اس کے مناسب حال ہدایت دیتے۔
a
11:120; 15:44; 38:85-86.
3067
Commentary:
The reference in the words "I will fill Hell with jinn and men all together" is to 15:43-44 where it is stated, "such of the erring ones as choose to follow thee, surely Hell is the promised place for them," meaning thereby that only the "erring ones" will be cast into Hell.
c
11:120; 15:44; 38:86.
2325
The reference in these words is to 15:43, 44 where it is stated, 'Such of the erring ones as choose to follow thee, surely, Hell is the promised place for them,' meaning thereby that only the 'erring ones,' will be cast into Hell.
فَذُوقُوا۟ بِمَا نَسِيتُمْ لِقَآءَ يَوْمِكُمْ هَٰذَآ إِنَّا نَسِينَٰكُمْ ۖ وَذُوقُوا۟ عَذَابَ ٱلْخُلْدِ بِمَا كُنتُمْ تَعْمَلُونَ
إِنَّمَا يُؤْمِنُ بِـَٔايَٰتِنَا ٱلَّذِينَ إِذَا ذُكِّرُوا۟ بِهَا خَرُّوا۟ سُجَّدًا وَسَبَّحُوا۟ بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ ۩
17:108, 110; 19:59.
17:108, 110; 19:59.
17:108, 110; 19:59.
d
17:108, 110; 19:59.
b
17:108, 110; 19:59.
a
17:108, 110; 19:59.
تَتَجَافَىٰ جُنُوبُهُمْ عَنِ ٱلْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ
21:91.
21:91.
Important Words:
تتجافی (keep away) is derived from جفا which means, it did not cleave to its place. They say جفا الرجل i.e. he turned away, shunned or avoided or he withdrew to a distance, from the man. جفت المرأة ولدھا means, the woman neglected her child. جفا جنبه عن الفرش او تجافی عنه means, his side was restless on the bed; his side did not cleave to its place on the bed; his side became removed or withdrawn from it (Lane & Aqrab).
a
21:91.
c
21:91.3067A
Important Words:
تتجافی (keep away) is derived from جفا which means, it did not cleave to its place. They say جفا الرجل i.e. he turned away, shunned or avoided or he withdrew to a distance, from the man. جفت المرأة ولدھا means, the woman neglected her child. جفا جنبه عن الفرش او تجافی عنه means, his side was restless on the bed; his side did not cleave to its place on the bed; his side became removed or withdrawn from it (Lane & Aqrab).
b
21:91.
فَلَا تَعْلَمُ نَفْسٌ مَّآ أُخْفِىَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَآءًۢ بِمَا كَانُوا۟ يَعْمَلُونَ
穆圣在描述天园的幸福和舒适的形态和性质时, 据说他曾经说过: “没有人的眼睛见过它们 (天园的幸福), 也没有人的耳朵听到过它们, 也不是人的想法能够想像出它们 (بُخَارِی كِتَاب بَدْءُ الْخَلْق, Bukhari, Kitab Bad’ul-Khalq)。«圣训» 表明, 后世的幸福将不是物质的。它们将是敬畏的信者今世所做的善事和善行在精神方面的表现。用 «古兰经» 描述这些幸福的话, 不过是一种隐喻的意义。这节经文的意思也可以是, 安拉恩赐给敬畏信者在后世的幸福是如此的美好和如此的丰盛, 甚至是无法意想或想象得 出来的。即使是最具遐想的人们也无法把它们想象出来。
یہاں پر فَاء ہے ہم نے اس کے معنے ’’اور‘‘ کے کیے ہیں کیونکہ عربی کے لحاظ سے یہ جائز ہے۔
Describing the form and nature of the blessings and comforts of Paradise the Holy Prophet is reported to have said: 'No eye has yet seen them (the blessings of Paradise), nor has any ear heard of them, nor can human mind conceive of them' (Bukhari, Kitab Bad’ul-Khalq). The Hadith shows that the blessings of the life to come will not be material. They will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Qur’an have been used only in a metaphorical sense. The present verse may also mean that Divine boons and blessings that will be bestowed upon the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived of. They will be far beyond the widest stretch of human imagination.
Commentary:
This verse has been explained by the Holy Prophet in a well-known hadith. Describing the form and nature of the blessings and comforts of Paradise he is reported to have said:
لا عین رأت ولا أذن سمعت ولا خطر علی قلب بشر
"No eye has seen it (the blessings of Paradise) nor has any ear heard of them nor can human mind conceive them" (Bukhari, Kitab bad’al-Khalq). This hadith as well as the verse under comment clearly show that the blessings of the life to come will not be material, but rather spiritual; they will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Quran have been used only in a metaphorical sense. See also 2:26.
The verse may also mean that Divine boons and blessings that are awaiting the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived. They will be far beyond the widest stretch of human imagination.
1018
穆圣在描述天园的幸福和舒适的形态和性质时, 据说他曾经说过: “没有人的眼睛见过它们 (天园的幸福), 也没有人的耳朵听到过它们, 也不是人的想法能够想像出它们 (بُخَارِی كِتَاب بَدْءُ الْخَلْق, Bukhari, Kitab Bad’ul-Khalq)。«圣训» 表明, 后世的幸福将不是物质的。它们将是敬畏的信者今世所做的善事和善行在精神方面的表现。用 «古兰经» 描述这些幸福的话, 不过是一种隐喻的意义。这节经文的意思也可以是, 安拉恩赐给敬畏信者在后世的幸福是如此的美好和如此的丰盛, 甚至是无法意想或想象得 出来的。即使是最具遐想的人们也无法把它们想象出来。
1
یہاں پر فَاء ہے ہم نے اس کے معنے ’’اور‘‘ کے کیے ہیں کیونکہ عربی کے لحاظ سے یہ جائز ہے۔
3068
Commentary:
This verse has been explained by the Holy Prophet in a well-known hadith. Describing the form and nature of the blessings and comforts of Paradise he is reported to have said:
لا عین رأت ولا أذن سمعت ولا خطر علی قلب بشر
"No eye has seen it (the blessings of Paradise) nor has any ear heard of them nor can human mind conceive them" (Bukhari, Kitab bad’al-Khalq). This hadith as well as the verse under comment clearly show that the blessings of the life to come will not be material, but rather spiritual; they will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Quran have been used only in a metaphorical sense. See also 2:26.
The verse may also mean that Divine boons and blessings that are awaiting the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived. They will be far beyond the widest stretch of human imagination.
2326
Describing the form and nature of the blessings and comforts of Paradise the Holy Prophet is reported to have said: 'No eye has yet seen them (the blessings of Paradise), nor has any ear heard of them, nor can human mind conceive of them' (Bukhari, Kitab Bad’ul-Khalq). The Hadith shows that the blessings of the life to come will not be material. They will be the spiritual representations of good deeds and actions the righteous believers might have done in the present life. The words used to describe them in the Qur’an have been used only in a metaphorical sense. The present verse may also mean that Divine boons and blessings that will be bestowed upon the righteous believers in the next world are far too good and too plentiful, even to be imagined or conceived of. They will be far beyond the widest stretch of human imagination.
أَفَمَن كَانَ مُؤْمِنًا كَمَن كَانَ فَاسِقًا ۚ لَّا يَسْتَوُۥنَ
40:59.
40:59.
40:59.
b
40:59.
a
40:59.
a
40:59.
أَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَلَهُمْ جَنَّٰتُ ٱلْمَأْوَىٰ نُزُلًۢا بِمَا كَانُوا۟ يَعْمَلُونَ
30:16; 35:8; 42:23; 45:31.
30:16; 35:8; 42:23; 45:31.
30:16; 35:8; 42:23; 45:31.
c
30:16; 35:8; 42:23; 45:31.
b
30:16; 35:8; 42:23; 45:31.
b
30:16; 35:8; 42:23; 45:31.
وَأَمَّا ٱلَّذِينَ فَسَقُوا۟ فَمَأْوَىٰهُمُ ٱلنَّارُ ۖ كُلَّمَآ أَرَادُوٓا۟ أَن يَخْرُجُوا۟ مِنْهَآ أُعِيدُوا۟ فِيهَا وَقِيلَ لَهُمْ ذُوقُوا۟ عَذَابَ ٱلنَّارِ ٱلَّذِى كُنتُم بِهِۦ تُكَذِّبُونَ
5:38; 22:23.
5:38; 22:23.
5:38; 22:23.
Commentary:
The reference in the word "fire" in this verse seems to be to the punishment which the sinners suffer in this life, possibly the punishment of war. The words, "every time they desire to come forth therefrom, they will be turned back into it," support this inference. The whole of humanity, particularly the materialistic Western nations, have gone to rack and ruin by constant wars. Millions of lives have been lost in these wars and many more men have been maimed and mutilated, and property beyond calculation has been destroyed. And yet like the sword of Democles the dread of more terrible wars is constantly hanging over humanity’s head.
d
5:38; 22:23.
c
5:38; 22:23.
3068A
Commentary:
The reference in the word "fire" in this verse seems to be to the punishment which the sinners suffer in this life, possibly the punishment of war. The words, "every time they desire to come forth therefrom, they will be turned back into it," support this inference. The whole of humanity, particularly the materialistic Western nations, have gone to rack and ruin by constant wars. Millions of lives have been lost in these wars and many more men have been maimed and mutilated, and property beyond calculation has been destroyed. And yet like the sword of Democles the dread of more terrible wars is constantly hanging over humanity’s head.
c
5:38; 22:23.
وَلَنُذِيقَنَّهُم مِّنَ ٱلْعَذَابِ ٱلْأَدْنَىٰ دُونَ ٱلْعَذَابِ ٱلْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ
52:48.
'The lesser punishment' and 'the greater punishment' may respectively signify, (1) afflictions of the present life and those of the Hereafter; defeat of the Quraish in the Battle of Badr and Fall of Mecca; (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.
52:48.
Commentary:
The expressions العذاب الادنی (the nearer punishment) and العذاب الاکبر (the greater punishment) may respectively signify: (1) afflictions of the present life and those of the Hereafter or (2) the defeat of the Quraish in the Battle of Badr and the Fall of Mecca when their power was finally and completely broken; or (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.
a
52:48.
1019
“较小的惩罚” 和 “较大的惩罚” 分别地指示: (1) 今世的折磨和后世的折磨; (2) 古莱西民族在白德尔战役中的失败以及麦加的陷落; (3) 较小的痛苦以及在不信的民族最后毁灭前作为警告而降临他们的灾难。
a
52:48.
3069
Commentary:
The expressions العذاب الادنی (the nearer punishment) and العذاب الاکبر (the greater punishment) may respectively signify: (1) afflictions of the present life and those of the Hereafter or (2) the defeat of the Quraish in the Battle of Badr and the Fall of Mecca when their power was finally and completely broken; or (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.
d
52:48.
2327
'The lesser punishment' and 'the greater punishment' may respectively signify, (1) afflictions of the present life and those of the Hereafter; defeat of the Quraish in the Battle of Badr and Fall of Mecca; (3) smaller miseries and misfortunes which befall a disbelieving people by way of warning before their final destruction.
وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِـَٔايَٰتِ رَبِّهِۦ ثُمَّ أَعْرَضَ عَنْهَآ ۚ إِنَّا مِنَ ٱلْمُجْرِمِينَ مُنتَقِمُونَ
Commentary:
That the enemies of truth and the rejecters of the Divine Message have never prospered is writ large on the pages of history.
3070
Commentary:
That the enemies of truth and the rejecters of the Divine Message have never prospered is writ large on the pages of history.
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ فَلَا تَكُن فِى مِرْيَةٍ مِّن لِّقَآئِهِۦ ۖ وَجَعَلْنَٰهُ هُدًى لِّبَنِىٓ إِسْرَٰٓءِيلَ
2:88; 17:3; 23:50.
2:88; 17:3; 23:50.
2:88; 17:3; 23:50.
Commentary:
The pronoun ہ in the expression لقائه may be taken as referring to God or to the Book. In the second case the meaning would be, "be not therefore in doubt about receiving a perfect Book thyself."
b
2:88; 17:3; 23:50.
b
2:88; 17:3; 23:50.
3071
Commentary:
The pronoun ہ in the expression لقائه may be taken as referring to God or to the Book. In the second case the meaning would be, "be not therefore in doubt about receiving a perfect Book thyself."
a
2:88; 17:3; 23:50.
وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا۟ ۖ وَكَانُوا۟ بِـَٔايَٰتِنَا يُوقِنُونَ
21:74.
یعنی وہ مامور تھے اور اللہ تعالیٰ کی وحی ان پر نازل ہوتی تھی کہ لوگوں کو ہدایت کی طرف لاؤ۔
صَبْرٌ کے معنی استقلال کے ہوتے ہیں یعنی جب کبھی دنیا میں خرابی پیدا ہوئی اور بعض لوگوں نے خدا کی کتاب کی تبلیغ شروع کی تو جو لوگ خراب ہو گئے تھے انہوں نے ان پر ظلم کرنے شروع کیے۔ مگر وہ اپنی تعلیم اور تبلیغ پر قائم رہے اور انہوں نے ظلم برداشت کیے۔ آخر ان کی اس قربانی کو دیکھ کر خداتعالیٰ نے ان پر وحی نازل کی اور اپنے زمانہ کے لئے ان کو امام بنا دیا۔ تاکہ جو کام پہلے وہ اپنے شوق سے کرتے تھے اب خدا کی وحی کے مطابق کرنے لگ جائیں گویا آسمانی بادشاہت کے ایک افسر بن جائیں۔
21:74.
2:125; 21:74.
c
21:74.
1
یعنی وہ مامور تھے اور اللہ تعالیٰ کی وحی ان پر نازل ہوتی تھی کہ لوگوں کو ہدایت کی طرف لاؤ۔
2
صَبْرٌ کے معنی استقلال کے ہوتے ہیں یعنی جب کبھی دنیا میں خرابی پیدا ہوئی اور بعض لوگوں نے خدا کی کتاب کی تبلیغ شروع کی تو جو لوگ خراب ہو گئے تھے انہوں نے ان پر ظلم کرنے شروع کیے۔ مگر وہ اپنی تعلیم اور تبلیغ پر قائم رہے اور انہوں نے ظلم برداشت کیے۔ آخر ان کی اس قربانی کو دیکھ کر خداتعالیٰ نے ان پر وحی نازل کی اور اپنے زمانہ کے لئے ان کو امام بنا دیا۔ تاکہ جو کام پہلے وہ اپنے شوق سے کرتے تھے اب خدا کی وحی کے مطابق کرنے لگ جائیں گویا آسمانی بادشاہت کے ایک افسر بن جائیں۔
a
2:125; 21:74.
b
21:74.
إِنَّ رَبَّكَ هُوَ يَفْصِلُ بَيْنَهُمْ يَوْمَ ٱلْقِيَٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ
4:142; 22:70; 39:4.
4:142; 22:70; 39:4.
4:142; 22:70; 39:4.
Commentary:
The reference in "the Day of Resurrection" is very probably to the Battle of Badr, which has also been called the Day of Discrimination or Decision at another place in the Quran (8:42). A great decision was made on that day. The forces of darkness were routed and truth came into its own.
d
4:142; 22:70; 39:4.
b
4:142; 22:70; 39:4.
3072
Commentary:
The reference in "the Day of Resurrection" is very probably to the Battle of Badr, which has also been called the Day of Discrimination or Decision at another place in the Quran (8:42). A great decision was made on that day. The forces of darkness were routed and truth came into its own.
c
4:142; 22:70; 39:4.
أَوَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّنَ ٱلْقُرُونِ يَمْشُونَ فِى مَسَٰكِنِهِمْ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍ ۖ أَفَلَا يَسْمَعُونَ
أَوَلَمْ يَرَوْا۟ أَنَّا نَسُوقُ ٱلْمَآءَ إِلَى ٱلْأَرْضِ ٱلْجُرُزِ فَنُخْرِجُ بِهِۦ زَرْعًا تَأْكُلُ مِنْهُ أَنْعَٰمُهُمْ وَأَنفُسُهُمْ ۖ أَفَلَا يُبْصِرُونَ
10:25; 20:55; 25:50.
10:25; 20:55; 25:50.
10:25; 20:55; 25:50.
Commentary:
The verse means to say that the disbelieving Quraish have rejected the Divine Message on the plea that they "have never heard of the like of this in their forebears of yore" (28:37). But don’t they see, the verse seems to say to them, that before their very eyes there takes place in the physical world the phenomenon that when the earth becomes parched and scorched, God sends down rain from heaven and the dead earth begins to vibrate with new life. In the same way when the world suffers from spiritual and moral death, God sends down spiritual rain from heaven i.e. Divine revelation, to resuscitate it.
a
10:25; 20:55; 25:50.
c
10:25; 20:55; 25:50.
3073
Commentary:
The verse means to say that the disbelieving Quraish have rejected the Divine Message on the plea that they "have never heard of the like of this in their forebears of yore" (28:37). But don’t they see, the verse seems to say to them, that before their very eyes there takes place in the physical world the phenomenon that when the earth becomes parched and scorched, God sends down rain from heaven and the dead earth begins to vibrate with new life. In the same way when the world suffers from spiritual and moral death, God sends down spiritual rain from heaven i.e. Divine revelation, to resuscitate it.
d
10:25; 20:55; 25:50.
وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْفَتْحُ إِن كُنتُمْ صَٰدِقِينَ
فتح سے مراد کفار کی اس تباہی کی خبر ہے جس کا پہلے ذکر ہو چکا ہے کہ اُخروی عذاب سے پہلے اس دنیا میں بھی ان پر عذاب آئے گا۔ تاکہ وہ نصیحت حاصل کر لیں اور پھر آیت۲۷ میں کہا گیا ہے کہ ان سے پہلے زمانہ کے لوگوں کو بھی ہلاک کیا گیا تھا۔ کیا یہ ان سے نصیحت حاصل نہیں کرتے کہ ان کی باری بھی آنے والی ہے‘ ان کا ملک ان کو ملا ہے تو ویسے ہی اعمال کرنے پر سزا بھی تو ان کو ملے گی۔
1
فتح سے مراد کفار کی اس تباہی کی خبر ہے جس کا پہلے ذکر ہو چکا ہے کہ اُخروی عذاب سے پہلے اس دنیا میں بھی ان پر عذاب آئے گا۔ تاکہ وہ نصیحت حاصل کر لیں اور پھر آیت۲۷ میں کہا گیا ہے کہ ان سے پہلے زمانہ کے لوگوں کو بھی ہلاک کیا گیا تھا۔ کیا یہ ان سے نصیحت حاصل نہیں کرتے کہ ان کی باری بھی آنے والی ہے‘ ان کا ملک ان کو ملا ہے تو ویسے ہی اعمال کرنے پر سزا بھی تو ان کو ملے گی۔
قُلْ يَوْمَ ٱلْفَتْحِ لَا يَنفَعُ ٱلَّذِينَ كَفَرُوٓا۟ إِيمَٰنُهُمْ وَلَا هُمْ يُنظَرُونَ
白德尔 (بَدْر, Badr) 战役的那一天, 也被称为决定之日 (8:42)。
فتح کے وقت ایمان لانے والے لوگ کچھ دنیوی فائدے تو اٹھا لیتے ہیں مگر اخروی انعامات ان کو کم ملتے ہیں۔ سوائے اس کے کہ وہ عمل میں بہت زیادہ بڑھ جائیں اور دیر لگانے کا کفارہ کر دیں۔
The day of the Battle of Badr which has also been called the Day of Decision (8:42).
10:103; 11:123.
Commentary:
"The day of victory" mentioned in this verse is the day of the Battle of Badr. That day has also been called the Day of Decision in the Quran (8:42) because on that day God gave His judgement which the disbelievers had sought in the words: "O Allah, if this be indeed the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33).
1020
白德尔 (بَدْر, Badr) 战役的那一天, 也被称为决定之日 (8:42)。
2
فتح کے وقت ایمان لانے والے لوگ کچھ دنیوی فائدے تو اٹھا لیتے ہیں مگر اخروی انعامات ان کو کم ملتے ہیں۔ سوائے اس کے کہ وہ عمل میں بہت زیادہ بڑھ جائیں اور دیر لگانے کا کفارہ کر دیں۔
a
10:103; 11:123.
3074
Commentary:
"The day of victory" mentioned in this verse is the day of the Battle of Badr. That day has also been called the Day of Decision in the Quran (8:42) because on that day God gave His judgement which the disbelievers had sought in the words: "O Allah, if this be indeed the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33).
2328
The day of the Battle of Badr which has also been called the Day of Decision (8:42).
فَأَعْرِضْ عَنْهُمْ وَٱنتَظِرْ إِنَّهُم مُّنتَظِرُونَ
الأحزاب
Al-Ahzab
The Combined Forces • madinah • 73 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See1:1.
3075
Commentary:
See. 1:1.
a
1:1.
يَٰٓأَيُّهَا ٱلنَّبِىُّ ٱتَّقِ ٱللَّهَ وَلَا تُطِعِ ٱلْكَٰفِرِينَ وَٱلْمُنَٰفِقِينَ ۗ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا
在本节经文中以及在 «古兰经» 中的其他几处, 穆圣一直被称呼为 اَلنَّبِی (An-Nabi, 先知)。没有别的先知在任何启示经文中或 «古兰经» 中曾被这样称呼。所有其他先知都以他们的本身姓名称呼。这一称呼上的独特性表明了穆圣是 An-Nabi, 即杰出的先知。或者, 这一称呼方式也许就是指 «圣经» 中一个预言所讲的 “那位先知” 的降临 («约翰» 1:21, 25)。
The Holy Prophet has been addressed as An-Nabi (The Prophet) in this verse and at several other places in the Qur’an. No other Prophet in any revealed Scripture, or in the Qur’an, has been addressed as such. All other Prophets have been addressed by their proper names. This peculiarity of address shows that the Holy Prophet is An-Nabi, i.e. the Prophet par excellence. Or, the reference in this form of address may be to a biblical Prophecy in which the advent of "that Prophet" has been foretold (John, 1: 21, 25).
Commentary:
In deference to his very exalted spiritual rank the Holy Prophet has been addressed as النبی (the Prophet) in the present verse and at several other places in the Quran. No other Prophet in any revealed Scripture or in the Quran has been addressed as such. All the Prophets have been addressed by their proper names. This peculiarity of address for the Holy Prophet has been adopted to show that he alone is النبی i.e. the Prophet par excellence. Or the reference in this form of address may be to a Biblical prophecy in which the advent of "that Prophet" has been foretold. The prophecy clearly and definitely applies only to the Holy Prophet.
Incidentally, according to Quranic idiom the word النبی (the Prophet) implies also the followers of the Holy Prophet.
1021
在本节经文中以及在 «古兰经» 中的其他几处, 穆圣一直被称呼为 اَلنَّبِی (An-Nabi, 先知)。没有别的先知在任何启示经文中或 «古兰经» 中曾被这样称呼。所有其他先知都以他们的本身姓名称呼。这一称呼上的独特性表明了穆圣是 An-Nabi, 即杰出的先知。或者, 这一称呼方式也许就是指 «圣经» 中一个预言所讲的 “那位先知” 的降临 («约翰» 1:21, 25)。
3075A
Commentary:
In deference to his very exalted spiritual rank the Holy Prophet has been addressed as النبی (the Prophet) in the present verse and at several other places in the Quran. No other Prophet in any revealed Scripture or in the Quran has been addressed as such. All the Prophets have been addressed by their proper names. This peculiarity of address for the Holy Prophet has been adopted to show that he alone is النبی i.e. the Prophet par excellence. Or the reference in this form of address may be to a Biblical prophecy in which the advent of "that Prophet" has been foretold. The prophecy clearly and definitely applies only to the Holy Prophet.
Incidentally, according to Quranic idiom the word النبی (the Prophet) implies also the followers of the Holy Prophet.
2329
The Holy Prophet has been addressed as An-Nabi (The Prophet) in this verse and at several other places in the Qur’an. No other Prophet in any revealed Scripture, or in the Qur’an, has been addressed as such. All other Prophets have been addressed by their proper names. This peculiarity of address shows that the Holy Prophet is An-Nabi, i.e. the Prophet par excellence. Or, the reference in this form of address may be to a biblical Prophecy in which the advent of "that Prophet" has been foretold (John, 1: 21, 25).
وَٱتَّبِعْ مَا يُوحَىٰٓ إِلَيْكَ مِن رَّبِّكَ ۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
10:110.
10:110.
7:204; 10:16, 110; 46:10.
b
10:110.
b
7:204; 10:16, 110; 46:10.
b
10:110.
وَتَوَكَّلْ عَلَى ٱللَّهِ ۚ وَكَفَىٰ بِٱللَّهِ وَكِيلًا
3:160; 26:218.
3:160; 26:218.
3:160; 4:7; 26:218.
Commentary:
In v. 2 above the Holy Prophet and his disciples were exhorted to take God as a means of protection. In this verse they have been enjoined to put their complete trust in Him alone. This insistence about reliance on Divine help and protection implied that very hard days were ahead of the Holy Prophet and the Muslims and, by this exhortation to rely on God, they were being mentally prepared for them. As the verses that follow show, the present Surah was revealed at a most critical period in the Holy Prophet’s eventful career. The whole of Arabia had risen like one man against Islam. Besides, a most unscrupulous campaign of slander and calumny had also been let loose against him by the "Hypocrites" and Jews of Medina. Those indeed were very difficult days for Islam.
c
3:160; 26:218.
c
3:160; 4:7; 26:218.
3076
Commentary:
In v. 2 above the Holy Prophet and his disciples were exhorted to take God as a means of protection. In this verse they have been enjoined to put their complete trust in Him alone. This insistence about reliance on Divine help and protection implied that very hard days were ahead of the Holy Prophet and the Muslims and, by this exhortation to rely on God, they were being mentally prepared for them. As the verses that follow show, the present Surah was revealed at a most critical period in the Holy Prophet’s eventful career. The whole of Arabia had risen like one man against Islam. Besides, a most unscrupulous campaign of slander and calumny had also been let loose against him by the "Hypocrites" and Jews of Medina. Those indeed were very difficult days for Islam.
c
3:160; 26:218.
مَّا جَعَلَ ٱللَّهُ لِرَجُلٍ مِّن قَلْبَيْنِ فِى جَوْفِهِۦ ۚ وَمَا جَعَلَ أَزْوَٰجَكُمُ ٱلَّٰٓـِٔى تُظَٰهِرُونَ مِنْهُنَّ أُمَّهَٰتِكُمْ ۚ وَمَا جَعَلَ أَدْعِيَآءَكُمْ أَبْنَآءَكُمْ ۚ ذَٰلِكُمْ قَوْلُكُم بِأَفْوَٰهِكُمْ ۖ وَٱللَّهُ يَقُولُ ٱلْحَقَّ وَهُوَ يَهْدِى ٱلسَّبِيلَ
Zihar or Muzaharah means, separating oneself from one’s wife, calling her mother (Lane).
Ad‘iya’ is plural of da‘iyy which means, one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; one who attributes his descent to other than his father (Lane). The verse sought to abolish two very deep-rooted and widespread customs of the Arabs in the Holy Prophet’s time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women’s rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one’s own. This custom, apart from being calculated to cause complications in blood relationships was puerile and foolish. The reason for the abolition of these customs is implied in the words, Allah has not made for any man two hearts in his breast.
Important Words:
تظاھرون (keep away by calling them mothers). ظاھر من امرأته means, he separated from his wife, calling her his mother. ظھارand مظاھرة are infinitive nouns from this root (Lane & Aqrab).
ادعیاء کم (your adopted sons). ادعیاء is the plural of دعی (da‘iyyun) which is derived from دعا which means, he called. ادعاہmeans, he made him to assert his relationship as a son. ادعی الی غیر ابیه means, he claimed as his father one who was not his father. دعی means one invited to a repast; one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; a bastard (one who attributes his descent to other than his father) (Aqrab & Lane).
Commentary:
The verse seeks to abolish two very deep-seated and wide-spread customs of the Arabs in the Holy Prophet’s time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women’s rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one’s own. This custom, apart from being calculated to cause complications in blood relationships was also puerile and foolish. The reason for the abolition of both these customs is implied in the words, "Allah has not made for any man two hearts in his breast." Human heart is understood to be the seat of emotions and feelings. It can entertain only one kind of emotion at one time. Contradictory emotions cannot possibly be entertained by it at the same time. Moreover, different human relations evoke different emotions. Hence merely calling one’s wife one’s mother or calling a stranger one’s son cannot evoke the corresponding emotions in one’s heart. A wife can never become a mother nor a stranger a real son. Mere words of mouth cannot change the state of mind of the one who utters those words, nor can they alter hard facts of physical relationship. So it is foolish on the part of a person to call one’s wife one’s mother or to call another a son who is not one’s real son.
3077
Important Words:
تظاھرون (keep away by calling them mothers). ظاھر من امرأته means, he separated from his wife, calling her his mother. ظھارand مظاھرة are infinitive nouns from this root (Lane & Aqrab).
ادعیاء کم (your adopted sons). ادعیاء is the plural of دعی (da‘iyyun) which is derived from دعا which means, he called. ادعاہmeans, he made him to assert his relationship as a son. ادعی الی غیر ابیه means, he claimed as his father one who was not his father. دعی means one invited to a repast; one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; a bastard (one who attributes his descent to other than his father) (Aqrab & Lane).
Commentary:
The verse seeks to abolish two very deep-seated and wide-spread customs of the Arabs in the Holy Prophet’s time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women’s rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one’s own. This custom, apart from being calculated to cause complications in blood relationships was also puerile and foolish. The reason for the abolition of both these customs is implied in the words, "Allah has not made for any man two hearts in his breast." Human heart is understood to be the seat of emotions and feelings. It can entertain only one kind of emotion at one time. Contradictory emotions cannot possibly be entertained by it at the same time. Moreover, different human relations evoke different emotions. Hence merely calling one’s wife one’s mother or calling a stranger one’s son cannot evoke the corresponding emotions in one’s heart. A wife can never become a mother nor a stranger a real son. Mere words of mouth cannot change the state of mind of the one who utters those words, nor can they alter hard facts of physical relationship. So it is foolish on the part of a person to call one’s wife one’s mother or to call another a son who is not one’s real son.
2330
Zihar or Muzaharah means, separating oneself from one’s wife, calling her mother (Lane).
2331
Ad‘iya’ is plural of da‘iyy which means, one who is claimed as a son by a person who is not his father; adopted son; one whose origin or lineage or parentage is doubted; one who attributes his descent to other than his father (Lane). The verse sought to abolish two very deep-rooted and widespread customs of the Arabs in the Holy Prophet’s time. The more obnoxious of these two was that of Zihar. A husband, in a fit of anger, would call his wife his mother. The poor woman was deprived of her conjugal rights and yet remained tied to him without the right of marrying another man. Islam, a great champion of women’s rights, could not tolerate such a savage custom. The other custom was that of adopting the son of another man as one’s own. This custom, apart from being calculated to cause complications in blood relationships was puerile and foolish. The reason for the abolition of these customs is implied in the words, Allah has not made for any man two hearts in his breast.
ٱدْعُوهُمْ لِءَابَآئِهِمْ هُوَ أَقْسَطُ عِندَ ٱللَّهِ ۚ فَإِن لَّمْ تَعْلَمُوٓا۟ ءَابَآءَهُمْ فَإِخْوَٰنُكُمْ فِى ٱلدِّينِ وَمَوَٰلِيكُمْ ۚ وَلَيْسَ عَلَيْكُمْ جُنَاحٌ فِيمَآ أَخْطَأْتُم بِهِۦ وَلَٰكِن مَّا تَعَمَّدَتْ قُلُوبُكُمْ ۚ وَكَانَ ٱللَّهُ غَفُورًا رَّحِيمًا
Commentary:
The words "in faith" qualify both "your brethren" and "your friends" and the clause would read as "they are your brethren and friends in faith."
3078
Commentary:
The words "in faith" qualify both "your brethren" and "your friends" and the clause would read as "they are your brethren and friends in faith."
ٱلنَّبِىُّ أَوْلَىٰ بِٱلْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ وَأَزْوَٰجُهُۥٓ أُمَّهَٰتُهُمْ ۗ وَأُو۟لُوا۟ ٱلْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِى كِتَٰبِ ٱللَّهِ مِنَ ٱلْمُؤْمِنِينَ وَٱلْمُهَٰجِرِينَ إِلَّآ أَن تَفْعَلُوٓا۟ إِلَىٰٓ أَوْلِيَآئِكُم مَّعْرُوفًا ۚ كَانَ ذَٰلِكَ فِى ٱلْكِتَٰبِ مَسْطُورًا
8:76.
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
8:76.
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
8:76.
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
1022
如果对以上第六节经文中所含的命令有所误解, 就可以产生一种模棱两可的解释。本节经文为此加以说明, 那节经文中告诫信者们以他们父亲的姓氏呼唤他们, 而在本节经文中, 穆圣按其含意, 已被称为信者之父。上节经文提到血亲关系, 而现在注释的这节经文提到穆圣与信者之间的精神关系。
1023
通过穆圣作为精神父亲的身份所形成的伊斯兰教内的兄弟关系, 也许造成了穆斯林中可以相互继承财产的这一错觉。本节经文试图消除这种错觉, 规定只有血亲关系可以相互继承, 并且在血亲关系中只有信者们可以继承, 而不信的人是不准继承他们信仰的亲属的。本节经文也废除了麦加的移居者在来到麦地那后与麦地那的非血亲之间所建立的那种形式的兄弟关系, 按照那样的关系, 一个 “移居者” 甚至就会继承一个 “非血亲” 所留下的财产。那种兄弟关系不过是一个临时措施而用来恢复来自麦加移居者的权利, 已不复存在; 而血亲关系, 不只是单独的信仰, 却成为确定继承和其他同样性质的事务中的决定因素。可是伊斯兰教内更广泛的兄弟关系依然继续存在, 并要求所有穆斯林之间都像亲兄弟一般相互对待。
1
اس سے مراد یہ ہے کہ اپنے رشتہ داروں کی جو باتیں بتانا انسان کے لئے جائز نہیں اور جن باتوں کو چھپانا انسان کے لئے جائز ہے اس سے بڑھ کر نبی کے معاملہ میں احتیاط کی ضرورت ہوتی ہے۔ اسی لئے اللہ تعالیٰ نے نبی کو باپ اور اس کی بیویوں کو مائیں قرار دیا ہے کیونکہ اگر اس طرح نبی اور اس کی بیویوں کو باقی مومنوں سے ممتاز درجہ نہ دیا جاتا تو جن باتوں کا چھپانا مقصود تھا وہ چھپائی نہ جاتیں اور جن باتوں کو ظاہر کرنا مقصود تھا وہ ظاہر نہ ہوتیں۔ تاریخ سے ثابت ہے کہ رسول کریم صلی اللہ علیہ وسلم کی بیویوں نے آپ کے کوئی حالات نہیں چھپائے۔ پس اس سے یہ مرادنہیں کہ نبی کوئی گناہ کرتا ہے جس ک
a
8:76.
3079
Commentary:
This verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v. 6 above. While in that verse the believers were enjoined to "call them by the names of their fathers," in the present verse the Holy Prophet by implication has been called the father of the Faithful. In fact, the preceding verse speaks of blood-relationship and the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful. It purports to say that in his capacity as their spiritual father, the Holy Prophet stands closer to them than even their own selves and that his wives being their spiritual mothers ought to be treated by them with greater regard and respect than the mothers who gave them birth, because spiritual relationship stands on a much higher plane than physical relationship. It is to this supreme reality that the Holy Prophet has drawn attention in a well-known saying of his, viz. "the faith of a believer does not become perfect unless the love he bears to me transcends all worldly connections and relationships" (Bukhari, Kitabul-Iman).
The verse removes another possible misunderstanding. The Islamic brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. It is this misconception that the verse under comment seeks to remove. It purports to say that (1) only blood relations can inherit each other and (2) that from among the blood relations only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives.
The verse also abolished that form of brotherhood which was established between the Migrants of Mecca and the Helpers of Medina, on the former’s arrival in Medina, according to which a مھاجر (Migrants) would even inherit the property left by an انصاری (Helper). After this verse was revealed that form of brotherhood which was but a temporary measure, adopted to rehabilitate the Migrants from Mecca, ceased to exist, and blood relationship and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider brotherhood of Islam continued and Muslims were expected to treat one another like brothers.
a
8:76.
2332
The verse clears a possible ambiguity that might have arisen from misunderstanding the injunction contained in v.6 above. While in that verse the believers were enjoined to call them after their fathers, in the present verse the Holy Prophet, by implication, has been called the father of the Faithful. The preceding verse speaks of blood-relationship but the verse under comment speaks of the spiritual relationship that subsists between the Holy Prophet and the Faithful.
2333
The Islamic Brotherhood which had come into being through the spiritual fatherhood of the Holy Prophet might have led to the misconception that Muslims could inherit each other’s property. The verse seeks to remove this misconception by laying down that only blood-relations can inherit each other and that from among the blood-relation only the believers can inherit, the disbelievers having been debarred from inheriting their believing relatives. The verse also abolishes that form of brotherhood which was established between the Emigrants of Mecca and the Helpers of Medina on the former’s arrival in Medina, according to which an "Emigrant" would even inherit the property left by an "Helper." That brotherhood, which was but a temporary measure and was adopted to rehabilitate the Emigrants from Mecca, ceased to exist, and blood-relationship, and not faith alone, became the decisive factor in determining inheritance and other kindred matters. But the wider Brotherhood of Islam continued and Muslims were ex
وَإِذْ أَخَذْنَا مِنَ ٱلنَّبِيِّۦنَ مِيثَٰقَهُمْ وَمِنكَ وَمِن نُّوحٍ وَإِبْرَٰهِيمَ وَمُوسَىٰ وَعِيسَى ٱبْنِ مَرْيَمَ ۖ وَأَخَذْنَا مِنْهُم مِّيثَٰقًا غَلِيظًا
3:82.
اس میں سورۃ آل عمران کی آیت۸۲ کی طرف اشارہ ہے کہ ہر نبی کو اس کے بعد آنے والے نبی کی بشارت دی گئی تھی اور اس کی قوم پر واجب کیا گیا تھا کہ اس پر ایمان لائے۔
3:82.
The four Prophets—Noah, Abraham, Moses and Jesus, have found special mention in this verse inasmuch as they occupy a unique position among the hierarchy of pre-Islamic Divine Prophets. Noah was the first Law- bearing Prophet in the real sense of the word and in Abraham converged both the Mosaic and Islamic Dispensations, and Moses was the Holy Prophet’s counterpart while Jesus was the last of the Israelite Prophets and the Holy Prophet’s harbinger. The words "their covenant" mean the covenant which was taken from them or which befitted their dignity and exalted position and was in harmony with their high duties and responsibilities. See also {433}.
3:82.
Commentary:
The four Prophets—Noah, Abraham, Moses and Jesus, have found special mention in this verse inasmuch as they occupy a very eminent and exalted position among the hierarchy of pre-Islamic Divine Prophets. Noah was the first Law-bearing Prophet in the real sense of the word and in Abraham converged both the Mosaic and Islamic Dispensations, and Moses was the Holy Prophet’s counterpart while Jesus was the last of the Israelite Prophets and the Holy Prophet’sharbinger. The words "their covenant" mean the covenant which was taken from them or which befitted their dignity and exalted position and was in harmony with their high duties and responsibilities. See also 3:82.
b
3:82.
2
اس میں سورۃ آل عمران کی آیت۸۲ کی طرف اشارہ ہے کہ ہر نبی کو اس کے بعد آنے والے نبی کی بشارت دی گئی تھی اور اس کی قوم پر واجب کیا گیا تھا کہ اس پر ایمان لائے۔
a
3:82.
3080
Commentary:
The four Prophets—Noah, Abraham, Moses and Jesus, have found special mention in this verse inasmuch as they occupy a very eminent and exalted position among the hierarchy of pre-Islamic Divine Prophets. Noah was the first Law-bearing Prophet in the real sense of the word and in Abraham converged both the Mosaic and Islamic Dispensations, and Moses was the Holy Prophet’s counterpart while Jesus was the last of the Israelite Prophets and the Holy Prophet’sharbinger. The words "their covenant" mean the covenant which was taken from them or which befitted their dignity and exalted position and was in harmony with their high duties and responsibilities. See also 3:82.
b
3:82.
2334
The four Prophets—Noah, Abraham, Moses and Jesus, have found special mention in this verse inasmuch as they occupy a unique position among the hierarchy of pre-Islamic Divine Prophets. Noah was the first Law- bearing Prophet in the real sense of the word and in Abraham converged both the Mosaic and Islamic Dispensations, and Moses was the Holy Prophet’s counterpart while Jesus was the last of the Israelite Prophets and the Holy Prophet’s harbinger. The words "their covenant" mean the covenant which was taken from them or which befitted their dignity and exalted position and was in harmony with their high duties and responsibilities. See also {433}.
لِّيَسْـَٔلَ ٱلصَّٰدِقِينَ عَن صِدْقِهِمْ ۚ وَأَعَدَّ لِلْكَٰفِرِينَ عَذَابًا أَلِيمًا
18:103; 48:14; 76:5.
18:103; 48:14; 76:5.
a
18:103; 48:14; 76:5.
a
18:103; 48:14; 76:5.
3081
Commentary:
The verse signifies that without the revelation of a Divine Law, man could not be held responsible for his actions.
a
18:103; 48:14; 76:5.
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱذْكُرُوا۟ نِعْمَةَ ٱللَّهِ عَلَيْكُمْ إِذْ جَآءَتْكُمْ جُنُودٌ فَأَرْسَلْنَا عَلَيْهِمْ رِيحًا وَجُنُودًا لَّمْ تَرَوْهَا ۚ وَكَانَ ٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرًا
اس میں غزوۂ احزاب کا ذکر ہے جبکہ عین اس دن جب دشمن غالب آنے کا امیدوار تھا تیز ہوا چلی اور رات کو مختلف کیمپوں کی آگیں بجھ گئیں جسے عرب لوگ منحوس خیال کرتے تھے اسے دیکھ کر دیوانہ وار سب جرنیل اپنے قبیلوں کو لے کر بھاگ گئے اور مسلمان ان کی یورش سے محفوظ ہو گئے۔
With this verse begins an account of the Battle of the Trench which took place in the 5th year of the Hijrah and was the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatafan, the Ashja‘ and Murrah, the Fazarah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous Hypocrites of Medina, formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims including women and children were employed in digging the Trench) ill-prepared and ill- provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
Forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. The words may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims. Says William Muir: 'Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown' ("Life of Muhammad").
Commentary:
With this verse begins an account of the Battle of the Ditch. This battle which took place in the 5th year of the Hijrahwas the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatfan, the Ashja‘ and Murrah, the Fararah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous "Hypocrites"of Medina formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims, including women and children, were employed in digging the Ditch) ill-prepared and ill-provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks, according to different versions after which the forces of darkness melted away without inflicting any serious loss upon the Muslims. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
The reference in the word ریحا (wind) is to the strong cold wind which blew upon the confederated hosts and uprooted their tents and extinguished their fires. Says William Muir:
"Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit, the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown". ("The Life of Mahomet").
The words "and hosts that you saw not" refer to the forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. It may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims.
1
اس میں غزوۂ احزاب کا ذکر ہے جبکہ عین اس دن جب دشمن غالب آنے کا امیدوار تھا تیز ہوا چلی اور رات کو مختلف کیمپوں کی آگیں بجھ گئیں جسے عرب لوگ منحوس خیال کرتے تھے اسے دیکھ کر دیوانہ وار سب جرنیل اپنے قبیلوں کو لے کر بھاگ گئے اور مسلمان ان کی یورش سے محفوظ ہو گئے۔
3082
Commentary:
With this verse begins an account of the Battle of the Ditch. This battle which took place in the 5th year of the Hijrahwas the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatfan, the Ashja‘ and Murrah, the Fararah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous "Hypocrites"of Medina formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims, including women and children, were employed in digging the Ditch) ill-prepared and ill-provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks, according to different versions after which the forces of darkness melted away without inflicting any serious loss upon the Muslims. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
The reference in the word ریحا (wind) is to the strong cold wind which blew upon the confederated hosts and uprooted their tents and extinguished their fires. Says William Muir:
"Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit, the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown". ("The Life of Mahomet").
The words "and hosts that you saw not" refer to the forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. It may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims.
2335
With this verse begins an account of the Battle of the Trench which took place in the 5th year of the Hijrah and was the fiercest encounter in which the Muslims had so far been engaged. The whole of Arabia rose like one man against Islam. The Quraish of Mecca, their allies, the Ghatafan, the Ashja‘ and Murrah, the Fazarah, the Sulaim and the Banu Sa‘d and Banu Asad, the desert tribes of Central Arabia, aided and abetted by the perfidious Jews and treacherous Hypocrites of Medina, formed themselves into a grand confederacy against the Holy Prophet. A mighty force numbering from ten to twenty thousand strong was pitched against 1200 (according to some writers 3000 Muslims including women and children were employed in digging the Trench) ill-prepared and ill- provisioned Muslims. The siege of Medina lasted from fifteen days to four weeks. Islam emerged stronger from this severe ordeal and the disbelieving Quraish were never again able to march against Muslims in force.
2336
Forces of nature—wind, rain and cold which wearied the disbelievers and damped their spirits. The words may also refer to the hosts of angels which cast fear in the hearts of disbelievers and heartened and encouraged the Muslims. Says William Muir: 'Forage was obtained with the utmost difficulty; provisions were running short, and the camels and horses dying daily in great numbers; wearied and damped in spirit the night set in upon them, cold and tempestuous wind and rain beat mercilessly on the unprotected camp. The storm rose to a hurricane. Fires were extinguished, tents blown down, cooking vessels and other equipage overthrown' ("Life of Muhammad").
إِذْ جَآءُوكُم مِّن فَوْقِكُمْ وَمِنْ أَسْفَلَ مِنكُمْ وَإِذْ زَاغَتِ ٱلْأَبْصَٰرُ وَبَلَغَتِ ٱلْقُلُوبُ ٱلْحَنَاجِرَ وَتَظُنُّونَ بِٱللَّهِ ٱلظُّنُونَا۠
The disbelievers burst upon Muslims from every direction—from the heights of Medina as well as from the plains. The reference in the words 'and you thought diverse thoughts about Allah,' is to the 'Hypocrites' and not to sincere and steadfast Muslims (v.13).
Commentary:
The verse constitutes a very revealing commentary on the mightiness of the forces of disbelief and the most desperate state in which Muslims were then placed. The disbelievers burst upon Medina from every direction.
The words, "from above you and from below you" mean, from the heights of Medina as well as from the plains.
The reference in the words "and you thought diverse thoughts about Allah," is to the hypocrites and the weak of faith among the Muslims. V. 13 makes it quite clear that the reference in the above words is only to these two.
3083
Commentary:
The verse constitutes a very revealing commentary on the mightiness of the forces of disbelief and the most desperate state in which Muslims were then placed. The disbelievers burst upon Medina from every direction.
The words, "from above you and from below you" mean, from the heights of Medina as well as from the plains.
The reference in the words "and you thought diverse thoughts about Allah," is to the hypocrites and the weak of faith among the Muslims. V. 13 makes it quite clear that the reference in the above words is only to these two.
2337
The disbelievers burst upon Muslims from every direction—from the heights of Medina as well as from the plains. The reference in the words 'and you thought diverse thoughts about Allah,' is to the 'Hypocrites' and not to sincere and steadfast Muslims (v.13).
هُنَالِكَ ٱبْتُلِىَ ٱلْمُؤْمِنُونَ وَزُلْزِلُوا۟ زِلْزَالًا شَدِيدًا
8:18.
8:18.
8:18.
b
8:18.
a
8:18.
a
8:18.
وَإِذْ يَقُولُ ٱلْمُنَٰفِقُونَ وَٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ مَّا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥٓ إِلَّا غُرُورًا
8:50.
8:50.
8:50.
c
8:50.
b
8:50.
b
8:50.
وَإِذْ قَالَت طَّآئِفَةٌ مِّنْهُمْ يَٰٓأَهْلَ يَثْرِبَ لَا مُقَامَ لَكُمْ فَٱرْجِعُوا۟ ۚ وَيَسْتَـْٔذِنُ فَرِيقٌ مِّنْهُمُ ٱلنَّبِىَّ يَقُولُونَ إِنَّ بُيُوتَنَا عَوْرَةٌ وَمَا هِىَ بِعَوْرَةٍ ۖ إِن يُرِيدُونَ إِلَّا فِرَارًا
这是在迁都 (هِجْرَة, Hijrah--------公元六二二年圣人穆罕默德从麦加迁居到麦地那) 之前麦地那的名称。
This was the name of Medina before the Hijrah.
The words mean, 'Return to your old faith, or go back to your homes.'
Important Words:
عورة (exposed) is derived from عور and means, part between the navel and knee, pudenda; every part of the body which a person covers; defenceless or exposed; disgrace; any place of concealment; a cleft or fissure in a mountain; a woman; a time in which it is not proper for a woman to appear in public, as at or before day-break, nightfall, and mid-day; vice; weakness; blindness of one eye (Lane & Aqrab). See also 24:32.
یثرب is derived from ثرب. They say ثربه i.e. he rebuked or reproached him and showed him to be foul; he stripped him of his garment (Aqrab). یثرب (which now is known as مدینة النبی i.e. the City of the Prophet) was so called perhaps because the place was malaria-stricken or because the Medinites being cultivators and having been given to farming were looked down upon by the warlike Arabs. See also 12:93.
Commentary:
The reference in the word طائفة (party) is to the hypocrites of Medina. Weakness of faith causes hypocrisy and vice versa.
The expression, "therefore turn back," may mean, return to your old faith, or (2) go back to your homes.
1024
这是在迁都 (هِجْرَة, Hijrah--------公元六二二年圣人穆罕默德从麦加迁居到麦地那) 之前麦地那的名称。
3084
Important Words:
عورة (exposed) is derived from عور and means, part between the navel and knee, pudenda; every part of the body which a person covers; defenceless or exposed; disgrace; any place of concealment; a cleft or fissure in a mountain; a woman; a time in which it is not proper for a woman to appear in public, as at or before day-break, nightfall, and mid-day; vice; weakness; blindness of one eye (Lane & Aqrab). See also 24:32.
یثرب is derived from ثرب. They say ثربه i.e. he rebuked or reproached him and showed him to be foul; he stripped him of his garment (Aqrab). یثرب (which now is known as مدینة النبی i.e. the City of the Prophet) was so called perhaps because the place was malaria-stricken or because the Medinites being cultivators and having been given to farming were looked down upon by the warlike Arabs. See also 12:93.
Commentary:
The reference in the word طائفة (party) is to the hypocrites of Medina. Weakness of faith causes hypocrisy and vice versa.
The expression, "therefore turn back," may mean, return to your old faith, or (2) go back to your homes.
2337A
This was the name of Medina before the Hijrah.
2338
The words mean, 'Return to your old faith, or go back to your homes.'
وَلَوْ دُخِلَتْ عَلَيْهِم مِّنْ أَقْطَارِهَا ثُمَّ سُئِلُوا۟ ٱلْفِتْنَةَ لَءَاتَوْهَا وَمَا تَلَبَّثُوا۟ بِهَآ إِلَّا يَسِيرًا
واؤ بمعنی لیکن بھی آتا ہے۔
یعنی باوجود ارتداد کے کفار ان کو چھوڑیں گے نہیں‘ کیونکہ ان کے دل میں ہر مسلمان کہلانے والے کا بغض ہے خواہ وہ منافق ہی ہو۔
The verse purports to say that if an enemy had entered into Medina from another direction and the Hypocrites were invited to make common cause with him against the Muslims, they would have willingly and readily done so.
Commentary:
The present verse unmasks the falsity of excuses of the hypocrites mentioned in the preceding verse, viz. that their houses were exposed and defenceless and, therefore, they were unable to take part in the fighting on the side of Muslims. It purports to say that if an enemy had entered into Medina from another direction and they were invited to make common cause with him against the Muslims, they would have willingly and readily done so. It is because they have been asked in fulfilment of their solemn pledges to fight for Muslims against disbelievers that they advance the lame excuse of their houses being defenceless.
1
واؤ بمعنی لیکن بھی آتا ہے۔
2
یعنی باوجود ارتداد کے کفار ان کو چھوڑیں گے نہیں‘ کیونکہ ان کے دل میں ہر مسلمان کہلانے والے کا بغض ہے خواہ وہ منافق ہی ہو۔
3085
Commentary:
The present verse unmasks the falsity of excuses of the hypocrites mentioned in the preceding verse, viz. that their houses were exposed and defenceless and, therefore, they were unable to take part in the fighting on the side of Muslims. It purports to say that if an enemy had entered into Medina from another direction and they were invited to make common cause with him against the Muslims, they would have willingly and readily done so. It is because they have been asked in fulfilment of their solemn pledges to fight for Muslims against disbelievers that they advance the lame excuse of their houses being defenceless.
2339
The verse purports to say that if an enemy had entered into Medina from another direction and the Hypocrites were invited to make common cause with him against the Muslims, they would have willingly and readily done so.
وَلَقَدْ كَانُوا۟ عَٰهَدُوا۟ ٱللَّهَ مِن قَبْلُ لَا يُوَلُّونَ ٱلْأَدْبَٰرَ ۚ وَكَانَ عَهْدُ ٱللَّهِ مَسْـُٔولًا
此话指的是麦地那的犹太人曾与穆圣订立条约, 他们要站在他 (穆圣) 的一边同侵犯麦地那的任何敌人战斗。
The words refer to the treaty which the Jews of Medina had made with the Holy Prophet that they would fight on his side against any enemy who invaded Medina.
Commentary:
The words, "they had already covenanted with Allah," refer to the treaty that the Jews of Medina had made with the Holy Prophet that they would fight on his side against any enemy who invaded Medina. The verse holds out a solemn warning to these breakers of their plighted word that they will have to account for their treachery. The exact words of the above-mentioned treaty were:
و ان بینھم النصر علی من دھم یثرب
i.e. "and they take upon themselves to help the Holy Prophet against anyone who should attack Yathrib" (Khatamun-Nabiyyin, Part II, by Mirza Bashir Ahmad).
1025
此话指的是麦地那的犹太人曾与穆圣订立条约, 他们要站在他 (穆圣) 的一边同侵犯麦地那的任何敌人战斗。
3086
Commentary:
The words, "they had already covenanted with Allah," refer to the treaty that the Jews of Medina had made with the Holy Prophet that they would fight on his side against any enemy who invaded Medina. The verse holds out a solemn warning to these breakers of their plighted word that they will have to account for their treachery. The exact words of the above-mentioned treaty were:
و ان بینھم النصر علی من دھم یثرب
i.e. "and they take upon themselves to help the Holy Prophet against anyone who should attack Yathrib" (Khatamun-Nabiyyin, Part II, by Mirza Bashir Ahmad).
2340
The words refer to the treaty which the Jews of Medina had made with the Holy Prophet that they would fight on his side against any enemy who invaded Medina.
قُل لَّن يَنفَعَكُمُ ٱلْفِرَارُ إِن فَرَرْتُم مِّنَ ٱلْمَوْتِ أَوِ ٱلْقَتْلِ وَإِذًا لَّا تُمَتَّعُونَ إِلَّا قَلِيلًا
4:79; 62:9.
یعنی اگر تم بھاگو گے تو یا تو کفار تمہیں قتل کر دیں گے یا خداتعالیٰ اسلام کو پھر جلد غلبہ دے دے گا اور مسلمان تمہیں سزا دیں گے جیسا کہ اگلی آیت سے ظاہر ہے۔
4:79; 62:9.
4:79; 62:9.
a
4:79; 62:9.
3
یعنی اگر تم بھاگو گے تو یا تو کفار تمہیں قتل کر دیں گے یا خداتعالیٰ اسلام کو پھر جلد غلبہ دے دے گا اور مسلمان تمہیں سزا دیں گے جیسا کہ اگلی آیت سے ظاہر ہے۔
a
4:79; 62:9.
a
4:79; 62:9.
قُلْ مَن ذَا ٱلَّذِى يَعْصِمُكُم مِّنَ ٱللَّهِ إِنْ أَرَادَ بِكُمْ سُوٓءًا أَوْ أَرَادَ بِكُمْ رَحْمَةً ۚ وَلَا يَجِدُونَ لَهُم مِّن دُونِ ٱللَّهِ وَلِيًّا وَلَا نَصِيرًا
39:39.
39:39.
39:39.
b
39:39.
a
39:39.
b
39:39.
۞ قَدْ يَعْلَمُ ٱللَّهُ ٱلْمُعَوِّقِينَ مِنكُمْ وَٱلْقَآئِلِينَ لِإِخْوَٰنِهِمْ هَلُمَّ إِلَيْنَا ۖ وَلَا يَأْتُونَ ٱلْبَأْسَ إِلَّا قَلِيلًا
یہاں قلیل کا لفظ ہے۔ لیکن ہم پہلے بتا چکے ہیں کہ قلیل کا لفظ عربی میں بالکل نفی کے لئے آتا ہے۔
Commentary:
The expression "they come not to the fight but a little," may mean, (a) very few of them take the field on the side of the Muslims; (b) they withdraw after having gone a short distance towards the field of battle, i.e. they take little or no part in the fighting.
4
یہاں قلیل کا لفظ ہے۔ لیکن ہم پہلے بتا چکے ہیں کہ قلیل کا لفظ عربی میں بالکل نفی کے لئے آتا ہے۔
3087
Commentary:
The expression "they come not to the fight but a little," may mean, (a) very few of them take the field on the side of the Muslims; (b) they withdraw after having gone a short distance towards the field of battle, i.e. they take little or no part in the fighting.
أَشِحَّةً عَلَيْكُمْ ۖ فَإِذَا جَآءَ ٱلْخَوْفُ رَأَيْتَهُمْ يَنظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَٱلَّذِى يُغْشَىٰ عَلَيْهِ مِنَ ٱلْمَوْتِ ۖ فَإِذَا ذَهَبَ ٱلْخَوْفُ سَلَقُوكُم بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى ٱلْخَيْرِ ۚ أُو۟لَٰٓئِكَ لَمْ يُؤْمِنُوا۟ فَأَحْبَطَ ٱللَّهُ أَعْمَٰلَهُمْ ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا
یعنی طعنہ دیتے ہیں۔
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
22:12; 70:21-22.
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
1
یعنی طعنہ دیتے ہیں۔
b
22:12; 70:21-22.
3088
Important Words:
أشحة (being niggardly) is the plural of شحیح which is derived from شح. They say شح بالشیء او علی الشیء i.e. he was or became avaricious and niggardly with regard to the thing. تشا حوا علی الشیء means, everyone of them tried to get the thing in preference to others.شح means, niggardliness, avarice. شحیح means, niggardly or stingy, or niggardly in the utmost degree; and excessively or culpably desirous or avaricious or covetous (Aqrab & Lane).
سلقو کم (they assail you). They say سلقه بالرمح i.e. he pierced him with the lance, سلقه بالکلام means, he smote him or taunted him with speech. سلقه بالسوط means, he beat him with the whip till his skin became flayed. سلق البرد النبات means, cold burned the herbage (Aqrab & Lane).
Commentary:
As shown under "Important Words" the word شح possesses the sense of both niggardliness and greed. Both these senses have been expressed in the words أشحة علیکم used twice in the verse under comment. In the former place the expression means that the hypocrites are very niggardly in giving help to the Muslims and in the latter the same expression means that they are very greedy of getting money and taunt the Muslims if their greed is not satisfied. In fact, niggardliness or miserliness and greediness are two facets of the same bad quality. A miser must also be greedy. A person is miser in so far as the giving of anything by him to another person is concerned and he is greedy in so far as the taking of something from someone else is concerned.
2341
Shuhh meaning both niggardliness and greed, the expression means, (a) that the Hypocrites are very niggardly in giving help to the Muslims; (b) that they are very greedy of getting money, and taunt the Muslims if their greed is not satisfied.
يَحْسَبُونَ ٱلْأَحْزَابَ لَمْ يَذْهَبُوا۟ ۖ وَإِن يَأْتِ ٱلْأَحْزَابُ يَوَدُّوا۟ لَوْ أَنَّهُم بَادُونَ فِى ٱلْأَعْرَابِ يَسْـَٔلُونَ عَنْ أَنۢبَآئِكُمْ ۖ وَلَوْ كَانُوا۟ فِيكُم مَّا قَٰتَلُوٓا۟ إِلَّا قَلِيلًا
With the 13th verse the description had begun of an hypocrite’s state of mind, particularly when he is face to face with danger. The picture has become complete with the present verse. The hypocrite is a coward and a defeatist. He is a liar and has no regard for pledges solemnly made. He is treacherous, disloyal and perfidious. He is niggardly and greedy. In short, he is the complete antithesis of a true believer.
Commentary:
With 13th verse the description had begun of a hypocrite’s state of mind, particularly when he is face to face with danger. The picture has become complete with the present verse. The hypocrite is a coward and a defeatist. He is a liar and has no regard for pledges solemnly made. He is treacherous, disloyal and perfidious. He is niggardly and greedy. In short he is the complete antithesis of a true believer.
3089
Commentary:
With 13th verse the description had begun of a hypocrite’s state of mind, particularly when he is face to face with danger. The picture has become complete with the present verse. The hypocrite is a coward and a defeatist. He is a liar and has no regard for pledges solemnly made. He is treacherous, disloyal and perfidious. He is niggardly and greedy. In short he is the complete antithesis of a true believer.
2342
With the 13th verse the description had begun of an hypocrite’s state of mind, particularly when he is face to face with danger. The picture has become complete with the present verse. The hypocrite is a coward and a defeatist. He is a liar and has no regard for pledges solemnly made. He is treacherous, disloyal and perfidious. He is niggardly and greedy. In short, he is the complete antithesis of a true believer.
لَّقَدْ كَانَ لَكُمْ فِى رَسُولِ ٱللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُوا۟ ٱللَّهَ وَٱلْيَوْمَ ٱلْءَاخِرَ وَذَكَرَ ٱللَّهَ كَثِيرًا
3:32.
这场壕沟战役 (The Battle of Trench) 也许是穆圣一生经历中最艰难的严峻考验。在那极大的考验中, 他显现出高超的神圣形象和威望。事实上, 正是在到处一片黑暗的危险时刻, 或是一个人在他的敌人拜倒在他脚下的这一成功和胜利时刻, 他的真正的气质才得到了考验; 而历史雄辩地证明, 穆圣在危难时刻显示出像他在胜利的荣誉时刻一样的伟大与崇高。吴候德战役、霍奈战役和壕沟战役在他的优美品格的一个方面散发出强烈的光芒, 而麦加的攻克则从另一方面表现出他的强烈的光芒。风险和危险没有使他泄气或沮丧, 胜利和成功也不能损毁他。在霍奈的日子里, 伊斯兰教的命运安危未定而几乎只留下他一个人, 他却毫无畏惧地只身进入敌阵, 嘴里念着一句重要的话: “我是安拉的先知, 我从不说谎。我是阿布杜勒•穆塔利布 (عَبْدُالْمُطَّلِب, ‘Abdul-Muttalib) 的儿子。”当麦加被攻克而整个阿拉伯拜倒在他的脚下之时, 绝对的和无可置疑的权力没能腐蚀他。他对他的敌人显示了无比的宽宏大量。
那些与他最接近的、最了解的人--------他的亲爱的妻子, 卡迪贾、他的终身朋友, 阿布•伯克尔、他的表弟和女婿, 阿里、他已获自由的奴仆, 宰德, 是最热爱他, 是最早信仰他的传教的, 没有什么比这个更能证明穆圣人格之崇高的了。先知是人类最尊贵的表率, 是美与善的模范。他多变的一生, 他的品格的各个方面, 是显得无人能够企及的, 足为人们学习和仿效的楷模。他的一生展现出历史的强烈光芒。他以一个孤儿开始自己的生命, 又以全民族命运的主宰者结束自己的生命。在孩童时期, 他就稳重而端庄, 而跨入青年时后, 他更是一个具有道德心、正直庄重而完美无缺的模范。在中年, 他赢得受信任和诚实的人的称号, 并且, 作为一个经商者, 他证明自己是极其诚实和一丝不苟的。他娶的妻子有比他自己年龄大得多的, 也有比他小得多的, 而她们都作证他的忠实、爱情和虔诚。作为一个父亲, 他充满极大的慈爱, 而作为一个朋友, 他极为忠诚而体谅。当委以改革腐朽的社会这一重大而艰难的任务并遭受迫害和被流放时, 他极端庄严和正气凛然地忍受下来。他像普通士兵一样战斗而又统帅全军。他面临挫败而终于取胜。他不但立法, 而且司法。他是一个政治家、一个教师, 又是一位真正的领袖。“作为国家以及教会的元首, 他身兼罗马皇帝和罗马教皇于一身; 他是教皇而无教皇的自负, 是罗马皇帝而无罗马皇帝的大批人马。没有常备军、没有警卫员、没有皇宫、没有固定岁入。假如有什么人有权利说他是靠正确的安拉旨意来统治的, 他就是穆罕默德, 因为他掌有一切权力而毋需权力的工具和支持因素。他要用他自己的双手做家务, 睡在皮革制的席子上, 他的饭菜是海枣和水或大麦面包, 而在处理完一整天的多项事务以后, 他还要在夜里花上好几小时作祈祷和祈求直到他的双足肿胀。没有人在如此巨大变化的环境和条件下竟会有那么少的改变” (“Muhammad and Muhammadanism” by Bosworth Smith)。
3:32.
The Battle of the Trench perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested; and history bears eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress as he was in the hour of success. The battles of the Trench, Uhud and Hunain shed a flood of light on the one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips: 'I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Mutt
3:32.
Commentary:
The Battle of the Ditch perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested, and history bears an eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress, as he was in the hour of success. The Battles of the Ditch, Uhud and Hunain shed a flood of light on one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain, with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips, viz. انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Muttalib." And when Mecca fell and the whole of Arabia lay prostrate at his feet, absolute and undisputed power failed to corrupt him. Says Rev. Bosworth Smith:
"Now would have been the moment to gratify his ambition, to satiate his lust, to glut his revenge. Read the account of the entry of Mohammed into Mecca side by side with that of Marius or Sulla into Rome. Compare all the attendant circumstances, the outrages that preceded, and the use made by each of his recovered power and we shall then be in a position better to appreciate the magnanimity and moderation of the Prophet of Arabia. There were no proscription lists, no plunder, no wanton revenge. From a helpless orphan to the ruler of a big country was a great transition; yet the Holy Prophet retained the nobility of his character under all circumstances" - ("Mohammed and Mohammedanism").
What greater testimony could there possibly be to the Holy Prophet’s nobility of character than the fact that those who were nearest to him and knew him most, loved him most and were the first to believe in his mission—his dear wife Khadijah, his life-long friend Abu Bakr, his cousin and son-in-law ‘Ali, his freed slave Zaid. The Prophet was humanity’s noblest specimen and a perfect model in beauty and beneficence. In all the various facets of his variegated life and character he stands unrivalled and an excellent exemplar for men to copy and follow. His whole life lies before the floodlight of history. He started life as an orphaned child and ended with being the arbiter of the destinies of a whole nation. As a boy he was sedate and dignified and at the threshold of youth he was a perfect example of moral virtue, righteousness and sobriety. In middle age he won the title of Al-Amin, i.e. the trusty and truthful, and as a businessman he proved himself to be most honest and scrupulous. He married ladies both much older and much younger than himself and all of them swore by his faithfulness, love, and godliness. As a father he was most affectionate, and as a friend most loyal and considerate. When entrusted with the great and difficult task of reforming a corrupt society and subjected to persecution and exile, he bore it all with dignity and decorum. He fought as a soldier, and commanded armies. He faced defeat and won victories. He legislated and decided cases. He was a politician, a statesman, a teacher and a leader of men. Head of the state as well as of the Church he was, as a great writer has described him, Caesar and Pope in one; but he was Pope without the Pope’s pretentions, and Caesar without the legions of Caesar. Without a standing army, without a bodyguard, without a palace, without a fixed revenue, if ever any man had the right to say that he ruled by a right Divine, it was Muhammad, for he had all the power without its instruments and without its supports. He would do his household work with his own hands, would sleep upon a leathern mat and his menu consisted of dates and water or barley-bread, and after having done a full day of multifarious duties, he would spend the hours of night in prayer and supplication till his feet got swollen. No man under so vastly changed circumstances and conditions had changed so little. To quote Rev. Bosworth Smith again:
"On the whole, the wonder is not how much but how little, under different circumstances, Mohammed differed from himself. In the shepherd of the desert, in the Syrian trader, in the solitary of Mount Hira, in the reformer in the minority of one, in the exile of Medina, in the acknowledged conqueror, in the equal of the Persian Chosroes and the Greek Heraclius, we can still trace substantial unity. I doubt whether any other man whose external conditions changed so much, ever himself changed less to meet them."
Such was Muhammad, the Holy Prophet of Islam whom the verse under comment describes as an excellent exemplar and a perfect model and as humanity’s unerring guide for all time. The Holy Prophet’s goodness and greatness indeed stand unrivalled and unmatched, incomparable and unapproachable.
a
3:32.
1026
这场壕沟战役 (The Battle of Trench) 也许是穆圣一生经历中最艰难的严峻考验。在那极大的考验中, 他显现出高超的神圣形象和威望。事实上, 正是在到处一片黑暗的危险时刻, 或是一个人在他的敌人拜倒在他脚下的这一成功和胜利时刻, 他的真正的气质才得到了考验; 而历史雄辩地证明, 穆圣在危难时刻显示出像他在胜利的荣誉时刻一样的伟大与崇高。吴候德战役、霍奈战役和壕沟战役在他的优美品格的一个方面散发出强烈的光芒, 而麦加的攻克则从另一方面表现出他的强烈的光芒。风险和危险没有使他泄气或沮丧, 胜利和成功也不能损毁他。在霍奈的日子里, 伊斯兰教的命运安危未定而几乎只留下他一个人, 他却毫无畏惧地只身进入敌阵, 嘴里念着一句重要的话: “我是安拉的先知, 我从不说谎。我是阿布杜勒•穆塔利布 (عَبْدُالْمُطَّلِب, ‘Abdul-Muttalib) 的儿子。”当麦加被攻克而整个阿拉伯拜倒在他的脚下之时, 绝对的和无可置疑的权力没能腐蚀他。他对他的敌人显示了无比的宽宏大量。
那些与他最接近的、最了解的人--------他的亲爱的妻子, 卡迪贾、他的终身朋友, 阿布•伯克尔、他的表弟和女婿, 阿里、他已获自由的奴仆, 宰德, 是最热爱他, 是最早信仰他的传教的, 没有什么比这个更能证明穆圣人格之崇高的了。先知是人类最尊贵的表率, 是美与善的模范。他多变的一生, 他的品格的各个方面, 是显得无人能够企及的, 足为人们学习和仿效的楷模。他的一生展现出历史的强烈光芒。他以一个孤儿开始自己的生命, 又以全民族命运的主宰者结束自己的生命。在孩童时期, 他就稳重而端庄, 而跨入青年时后, 他更是一个具有道德心、正直庄重而完美无缺的模范。在中年, 他赢得受信任和诚实的人的称号, 并且, 作为一个经商者, 他证明自己是极其诚实和一丝不苟的。他娶的妻子有比他自己年龄大得多的, 也有比他小得多的, 而她们都作证他的忠实、爱情和虔诚。作为一个父亲, 他充满极大的慈爱, 而作为一个朋友, 他极为忠诚而体谅。当委以改革腐朽的社会这一重大而艰难的任务并遭受迫害和被流放时, 他极端庄严和正气凛然地忍受下来。他像普通士兵一样战斗而又统帅全军。他面临挫败而终于取胜。他不但立法, 而且司法。他是一个政治家、一个教师, 又是一位真正的领袖。“作为国家以及教会的元首, 他身兼罗马皇帝和罗马教皇于一身; 他是教皇而无教皇的自负, 是罗马皇帝而无罗马皇帝的大批人马。没有常备军、没有警卫员、没有皇宫、没有固定岁入。假如有什么人有权利说他是靠正确的安拉旨意来统治的, 他就是穆罕默德, 因为他掌有一切权力而毋需权力的工具和支持因素。他要用他自己的双手做家务, 睡在皮革制的席子上, 他的饭菜是海枣和水或大麦面包, 而在处理完一整天的多项事务以后, 他还要在夜里花上好几小时作祈祷和祈求直到他的双足肿胀。没有人在如此巨大变化的环境和条件下竟会有那么少的改变” (“Muhammad and Muhammadanism” by Bosworth Smith)。
a
3:32.
3090
Commentary:
The Battle of the Ditch perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested, and history bears an eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress, as he was in the hour of success. The Battles of the Ditch, Uhud and Hunain shed a flood of light on one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain, with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips, viz. انا النبی لاکذب انا ابن عبدالمطلب i.e. "I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Muttalib." And when Mecca fell and the whole of Arabia lay prostrate at his feet, absolute and undisputed power failed to corrupt him. Says Rev. Bosworth Smith:
"Now would have been the moment to gratify his ambition, to satiate his lust, to glut his revenge. Read the account of the entry of Mohammed into Mecca side by side with that of Marius or Sulla into Rome. Compare all the attendant circumstances, the outrages that preceded, and the use made by each of his recovered power and we shall then be in a position better to appreciate the magnanimity and moderation of the Prophet of Arabia. There were no proscription lists, no plunder, no wanton revenge. From a helpless orphan to the ruler of a big country was a great transition; yet the Holy Prophet retained the nobility of his character under all circumstances" - ("Mohammed and Mohammedanism").
What greater testimony could there possibly be to the Holy Prophet’s nobility of character than the fact that those who were nearest to him and knew him most, loved him most and were the first to believe in his mission—his dear wife Khadijah, his life-long friend Abu Bakr, his cousin and son-in-law ‘Ali, his freed slave Zaid. The Prophet was humanity’s noblest specimen and a perfect model in beauty and beneficence. In all the various facets of his variegated life and character he stands unrivalled and an excellent exemplar for men to copy and follow. His whole life lies before the floodlight of history. He started life as an orphaned child and ended with being the arbiter of the destinies of a whole nation. As a boy he was sedate and dignified and at the threshold of youth he was a perfect example of moral virtue, righteousness and sobriety. In middle age he won the title of Al-Amin, i.e. the trusty and truthful, and as a businessman he proved himself to be most honest and scrupulous. He married ladies both much older and much younger than himself and all of them swore by his faithfulness, love, and godliness. As a father he was most affectionate, and as a friend most loyal and considerate. When entrusted with the great and difficult task of reforming a corrupt society and subjected to persecution and exile, he bore it all with dignity and decorum. He fought as a soldier, and commanded armies. He faced defeat and won victories. He legislated and decided cases. He was a politician, a statesman, a teacher and a leader of men. Head of the state as well as of the Church he was, as a great writer has described him, Caesar and Pope in one; but he was Pope without the Pope’s pretentions, and Caesar without the legions of Caesar. Without a standing army, without a bodyguard, without a palace, without a fixed revenue, if ever any man had the right to say that he ruled by a right Divine, it was Muhammad, for he had all the power without its instruments and without its supports. He would do his household work with his own hands, would sleep upon a leathern mat and his menu consisted of dates and water or barley-bread, and after having done a full day of multifarious duties, he would spend the hours of night in prayer and supplication till his feet got swollen. No man under so vastly changed circumstances and conditions had changed so little. To quote Rev. Bosworth Smith again:
"On the whole, the wonder is not how much but how little, under different circumstances, Mohammed differed from himself. In the shepherd of the desert, in the Syrian trader, in the solitary of Mount Hira, in the reformer in the minority of one, in the exile of Medina, in the acknowledged conqueror, in the equal of the Persian Chosroes and the Greek Heraclius, we can still trace substantial unity. I doubt whether any other man whose external conditions changed so much, ever himself changed less to meet them."
Such was Muhammad, the Holy Prophet of Islam whom the verse under comment describes as an excellent exemplar and a perfect model and as humanity’s unerring guide for all time. The Holy Prophet’s goodness and greatness indeed stand unrivalled and unmatched, incomparable and unapproachable.
a
3:32.
2343
The Battle of the Trench perhaps constituted the hardest ordeal in the Holy Prophet’s whole career and from that supreme test he emerged with enhanced moral stature and prestige. In fact, it is in time of danger, when all around is dark, or in the hour of success and victory when a person’s enemy lies prostrate at his feet, that his real mettle is tested; and history bears eloquent testimony to the fact that the Holy Prophet was as great and noble in time of distress as he was in the hour of success. The battles of the Trench, Uhud and Hunain shed a flood of light on the one beautiful facet of his character, and the Fall of Mecca on the other. Peril and danger did not discourage or dismay him nor could victory and success spoil him. When left almost alone on the day of Hunain with the fate of Islam hanging in the balance, he fearlessly and single-handed advanced into the enemy’s ranks with the memorable words on his lips: 'I am the Prophet of God and I am telling no lie. I am the son of ‘Abdul-Mutt
وَلَمَّا رَءَا ٱلْمُؤْمِنُونَ ٱلْأَحْزَابَ قَالُوا۟ هَٰذَا مَا وَعَدَنَا ٱللَّهُ وَرَسُولُهُۥ وَصَدَقَ ٱللَّهُ وَرَسُولُهُۥ ۚ وَمَا زَادَهُمْ إِلَّآ إِيمَٰنًا وَتَسْلِيمًا
这指的是不信者军队的狼狈溃败和伊斯兰教胜利的预言。(38:12 & 54:46)
واؤ بعض دفعہ دوران کلام میں چنانچہ کے معنی بھی دے دیتی ہے۔
قرآن کریم میں احزاب کے حملہ کی پہلے سے خبر تھی۔ اسی کی طرف اشارہ ہے (دیکھئے سورۃ قمر آیت۴۶‘ سورۃ صٓ آیت۱۲)
The reference is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).
Commentary:
This verse shows that whereas the hypocrites and the weak of faith as mentioned in the preceding verses were greatly disheartened and dismayed by the very difficult situation in which Islam was placed at the time of the Battle of the Ditch, the faith of the sincere and true Muslims became stronger since they found that what the Holy Prophet had foretold, had come out true. The history of Islam bears ample testimony to the fact that the more difficult and critical the situation that confronted the Muslims, the greater their resolve and the will to fight, and greater their confidence and trust in God. They always rose equal to the occasion.
The reference in the words, "This is what Allah and His Messenger promised us," is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).
1027
这指的是不信者军队的狼狈溃败和伊斯兰教胜利的预言。(38:12 & 54:46)
2
واؤ بعض دفعہ دوران کلام میں چنانچہ کے معنی بھی دے دیتی ہے۔
3
قرآن کریم میں احزاب کے حملہ کی پہلے سے خبر تھی۔ اسی کی طرف اشارہ ہے (دیکھئے سورۃ قمر آیت۴۶‘ سورۃ صٓ آیت۱۲)
3091
Commentary:
This verse shows that whereas the hypocrites and the weak of faith as mentioned in the preceding verses were greatly disheartened and dismayed by the very difficult situation in which Islam was placed at the time of the Battle of the Ditch, the faith of the sincere and true Muslims became stronger since they found that what the Holy Prophet had foretold, had come out true. The history of Islam bears ample testimony to the fact that the more difficult and critical the situation that confronted the Muslims, the greater their resolve and the will to fight, and greater their confidence and trust in God. They always rose equal to the occasion.
The reference in the words, "This is what Allah and His Messenger promised us," is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).
2344
The reference is to the prophecy about the defeat and discomfiture of the hosts of disbelief and the victory of Islam (38:12 & 54:46).
مِّنَ ٱلْمُؤْمِنِينَ رِجَالٌ صَدَقُوا۟ مَا عَٰهَدُوا۟ ٱللَّهَ عَلَيْهِ ۖ فَمِنْهُم مَّن قَضَىٰ نَحْبَهُۥ وَمِنْهُم مَّن يَنتَظِرُ ۖ وَمَا بَدَّلُوا۟ تَبْدِيلًا
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of any Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
Important Words:
نحبه (his vow). نحب (nahbun) is derived from نحب (nahaba). They say نحب الرجل i.e. the man vowed; he put himself under an obligation to do a thing; he laid a bet or wager. نحب (nahbun) means, a vow, or a great vow; a great bet, a wager; an important matter; a great danger; death; the soul; sleep; violence; fatness; ambition; avarice; purpose; a game of chance. They say قضی نحبه i.e. he died; he fulfilled his obligation; he redeemed or fulfilled his pledge or vow; he was slain in the way of God (Lane & Aqrab).
Commentary:
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of a Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
3092
Important Words:
نحبه (his vow). نحب (nahbun) is derived from نحب (nahaba). They say نحب الرجل i.e. the man vowed; he put himself under an obligation to do a thing; he laid a bet or wager. نحب (nahbun) means, a vow, or a great vow; a great bet, a wager; an important matter; a great danger; death; the soul; sleep; violence; fatness; ambition; avarice; purpose; a game of chance. They say قضی نحبه i.e. he died; he fulfilled his obligation; he redeemed or fulfilled his pledge or vow; he was slain in the way of God (Lane & Aqrab).
Commentary:
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of a Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
2345
The verse constitutes a great memorial to the fidelity, sincerity and steadfastness in faith of the Holy Prophet’s disciples. Never did the followers of any Prophet receive from God such certificate of good conduct and faithfulness. Just as the Master was unique among all Divine Messengers in discharging his prophetic duties, so were his Companions matchless in fulfilling the role assigned to them.
لِّيَجْزِىَ ٱللَّهُ ٱلصَّٰدِقِينَ بِصِدْقِهِمْ وَيُعَذِّبَ ٱلْمُنَٰفِقِينَ إِن شَآءَ أَوْ يَتُوبَ عَلَيْهِمْ ۚ إِنَّ ٱللَّهَ كَانَ غَفُورًا رَّحِيمًا
48:6, 7.
48:6, 7.
48:7.
a
48:6, 7.
a
48:7.
a
48:6, 7.
وَرَدَّ ٱللَّهُ ٱلَّذِينَ كَفَرُوا۟ بِغَيْظِهِمْ لَمْ يَنَالُوا۟ خَيْرًا ۚ وَكَفَى ٱللَّهُ ٱلْمُؤْمِنِينَ ٱلْقِتَالَ ۚ وَكَانَ ٱللَّهُ قَوِيًّا عَزِيزًا
Allah repelled the attack of the Confederates. They had to raise the siege and, consumed with anger and rage at having completely failed in their unholy and nefarious undertaking, they went back to their homes, never being in a position again to attack Medina. Henceforward the initiative passed into the hands of Muslims. The Battle of the Trench marked a turning point in the history of Islam. From a weak and continuously harassed and harried minority Islam became a mighty force in Arabia.
Commentary:
Allah repelled the attack of the confederates. They had to raise the siege and, consumed by anger and rage at having completely failed in their unholy undertaking, they went back to their homes, never being in a position again to attack Medina. Henceforward the initiative passed into the hands of Muslims. The Battle of the Ditch marked a turning point in the history of Islam. From a weak and continuously harassed and harried minority Islam became a mighty force in Arabia.
3093
Commentary:
Allah repelled the attack of the confederates. They had to raise the siege and, consumed by anger and rage at having completely failed in their unholy undertaking, they went back to their homes, never being in a position again to attack Medina. Henceforward the initiative passed into the hands of Muslims. The Battle of the Ditch marked a turning point in the history of Islam. From a weak and continuously harassed and harried minority Islam became a mighty force in Arabia.
2346
Allah repelled the attack of the Confederates. They had to raise the siege and, consumed with anger and rage at having completely failed in their unholy and nefarious undertaking, they went back to their homes, never being in a position again to attack Medina. Henceforward the initiative passed into the hands of Muslims. The Battle of the Trench marked a turning point in the history of Islam. From a weak and continuously harassed and harried minority Islam became a mighty force in Arabia.
وَأَنزَلَ ٱلَّذِينَ ظَٰهَرُوهُم مِّنْ أَهْلِ ٱلْكِتَٰبِ مِن صَيَاصِيهِمْ وَقَذَفَ فِى قُلُوبِهِمُ ٱلرُّعْبَ فَرِيقًا تَقْتُلُونَ وَتَأْسِرُونَ فَرِيقًا
59:3.
59:3.
The perfidious Banu Quraizah had entered into a solemn treaty with the Holy Prophet that they would help Muslims if an enemy attacked Medina. But at the time of the Battle of the Trench they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word and join the grand confederacy against Islam. When the attack fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut: 20: 10-15).
59:3.
Commentary:
The reference in the verse is to the tragic fate of the perfidious Banu Quraizah. They had entered into a solemn treaty with the Holy Prophet that they would aid and help Muslims if an enemy attacked Medina. But at the time of the Battle of the Ditch they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word with the Holy Prophet and join the grand confederacy against Islam. When the attack of the confederated hosts fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut. 20:10-15), viz. that combatants be put to the sword and non-combatants taken prisoner. According to different accounts from 300 to 700 persons were put to the sword. The award of Sa‘d may seem a little severe but it was of the Banu Quraizah’s own seeking and choice and the Holy Prophet had nothing to do with it, except that he was in honour bound to get it executed. Moreover, the award was quite in harmony with the laws of civilized warfare and was a fit and fully deserved punishment for their brazen-faced treachery and perfidy.
b
59:3.
b
59:3.
3094
Commentary:
The reference in the verse is to the tragic fate of the perfidious Banu Quraizah. They had entered into a solemn treaty with the Holy Prophet that they would aid and help Muslims if an enemy attacked Medina. But at the time of the Battle of the Ditch they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word with the Holy Prophet and join the grand confederacy against Islam. When the attack of the confederated hosts fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut. 20:10-15), viz. that combatants be put to the sword and non-combatants taken prisoner. According to different accounts from 300 to 700 persons were put to the sword. The award of Sa‘d may seem a little severe but it was of the Banu Quraizah’s own seeking and choice and the Holy Prophet had nothing to do with it, except that he was in honour bound to get it executed. Moreover, the award was quite in harmony with the laws of civilized warfare and was a fit and fully deserved punishment for their brazen-faced treachery and perfidy.
b
59:3.
2347
The perfidious Banu Quraizah had entered into a solemn treaty with the Holy Prophet that they would help Muslims if an enemy attacked Medina. But at the time of the Battle of the Trench they were prevailed upon by Huyayy, the leader of the Banu Nadir to break their plighted word and join the grand confederacy against Islam. When the attack fizzled out, the Holy Prophet marched against them, and besieged them in their strongholds. The siege continued for about 25 days after which they agreed to lay down their arms and preferred to submit to the award of Sa‘d bin Ma‘adh, the chief of the tribe of Aus, rather than to that of the Holy Prophet. Sa‘d decided the case according to the Mosaic Law (Deut: 20: 10-15).
وَأَوْرَثَكُمْ أَرْضَهُمْ وَدِيَٰرَهُمْ وَأَمْوَٰلَهُمْ وَأَرْضًا لَّمْ تَطَـُٔوهَا ۚ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ قَدِيرًا
这里所暗指的, 似乎是海巴尔 (خَيْبَر, Khaibar) 的国土, 或是穆斯林至今仍未征服而可能终于征服的波斯和罗马帝国以及更遥远的一些国家。
یعنی خیبر کاوارث کر دیا۔ یہ ایک زبردست پیشگوئی ہے۔ جنگِ احزاب جنگِ خیبر سے پہلے ہوئی۔ بلکہ جنگ ِخیبر صلح حدیبیہ کے بھی بعد ہوئی ہے۔ لیکن اس جگہ یہ پیشگوئی کی گئی ہے کہ وہ زمین بھی مسلمان فتح کر لیں گے۔ چنانچہ ایسا ہی ہوا۔ یہ ایک واضح پیشگوئی ہے جس کا دشمن سے دشمن بھی انکار نہیں کر سکتا۔ کیونکہ دشمن بھی متفق ہیں کہ خیبر کی جنگ احزاب سے بہت بعد ہوئی ہے۔
The allusion here seems to be either to the lands of Khaibar or to the eventual conquest of Persian and Roman Empires and of the countries beyond, upon which Muslims had not so far set their feet.
Commentary:
Besides mentioning that God caused Muslims to inherit the lands and fortresses of the Banu Quraizah which was a fit punishment for their treacherous conduct, the verse under comment embodied a grand prophecy that yet more lands would fall into the hands of Muslims, the allusion being either to the lands of Khaibar or to the eventual conquest of Persian and Roman Empires and of the countries beyond, upon which Muslims had not so far set their feet. The prophecy may also be taken as applying to the conquest of Mecca.
1028
这里所暗指的, 似乎是海巴尔 (خَيْبَر, Khaibar) 的国土, 或是穆斯林至今仍未征服而可能终于征服的波斯和罗马帝国以及更遥远的一些国家。
1
یعنی خیبر کاوارث کر دیا۔ یہ ایک زبردست پیشگوئی ہے۔ جنگِ احزاب جنگِ خیبر سے پہلے ہوئی۔ بلکہ جنگ ِخیبر صلح حدیبیہ کے بھی بعد ہوئی ہے۔ لیکن اس جگہ یہ پیشگوئی کی گئی ہے کہ وہ زمین بھی مسلمان فتح کر لیں گے۔ چنانچہ ایسا ہی ہوا۔ یہ ایک واضح پیشگوئی ہے جس کا دشمن سے دشمن بھی انکار نہیں کر سکتا۔ کیونکہ دشمن بھی متفق ہیں کہ خیبر کی جنگ احزاب سے بہت بعد ہوئی ہے۔
3095
Commentary:
Besides mentioning that God caused Muslims to inherit the lands and fortresses of the Banu Quraizah which was a fit punishment for their treacherous conduct, the verse under comment embodied a grand prophecy that yet more lands would fall into the hands of Muslims, the allusion being either to the lands of Khaibar or to the eventual conquest of Persian and Roman Empires and of the countries beyond, upon which Muslims had not so far set their feet. The prophecy may also be taken as applying to the conquest of Mecca.
2348
The allusion here seems to be either to the lands of Khaibar or to the eventual conquest of Persian and Roman Empires and of the countries beyond, upon which Muslims had not so far set their feet.
يَٰٓأَيُّهَا ٱلنَّبِىُّ قُل لِّأَزْوَٰجِكَ إِن كُنتُنَّ تُرِدْنَ ٱلْحَيَوٰةَ ٱلدُّنْيَا وَزِينَتَهَا فَتَعَالَيْنَ أُمَتِّعْكُنَّ وَأُسَرِّحْكُنَّ سَرَاحًا جَمِيلًا
As the Holy Prophet’s wives were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money and the amenities of life were completely forbidden to them, but they were certainly expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship.
Commentary:
As a result of the Battle of the Ditch and of the subsequent banishment of the Banu Quraizah, large booty fell into the hands of Muslims. They were also promised more conquests and wealth (see v. 28 above). From a persecuted and economically very poor minority they had grown into a rich, powerful and prosperous community. Material wealth, however, brings in its train worldly-mindedness, and a desire for ease and comfort and a disinclination to render acts of service and sacrifice. This is a state of affairs which a Reformer has especially to guard against. As love of ease and comfort, generally makes its appearance first in the domestic circle, and as the members of the Holy Prophet’s household were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money was altogether taboo or that amenities of life were completely forbidden to them, but they were, no doubt, expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living, to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship, and it should be said to their credit that they chose the latter alternative and that even when, afterwards, in the time of the Caliphate of ‘Umar and ‘Uthman, very high stipends were paid to them, they lived extremely simple lives and spent most of the money in charity.
The words, "I will provide for you and send you away in a handsome manner" imply that the Holy Prophet’s wives were allowed a free choice and if anyone of them had elected to part company with him, it would have entailed no displeasure of God, on the contrary she would have been handsomely provided.
It may also be noted that just as the Holy Prophet was a perfect exemplar for all sections of humanity, his wives were expected to serve as model for women in their special sphere. This is why they have been called "the Mothers of the Faithful." Naturally, a very strict and high standard of self-discipline and self-denial is demanded of them in this and the next few verses.
3096
Commentary:
As a result of the Battle of the Ditch and of the subsequent banishment of the Banu Quraizah, large booty fell into the hands of Muslims. They were also promised more conquests and wealth (see v. 28 above). From a persecuted and economically very poor minority they had grown into a rich, powerful and prosperous community. Material wealth, however, brings in its train worldly-mindedness, and a desire for ease and comfort and a disinclination to render acts of service and sacrifice. This is a state of affairs which a Reformer has especially to guard against. As love of ease and comfort, generally makes its appearance first in the domestic circle, and as the members of the Holy Prophet’s household were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money was altogether taboo or that amenities of life were completely forbidden to them, but they were, no doubt, expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living, to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship, and it should be said to their credit that they chose the latter alternative and that even when, afterwards, in the time of the Caliphate of ‘Umar and ‘Uthman, very high stipends were paid to them, they lived extremely simple lives and spent most of the money in charity.
The words, "I will provide for you and send you away in a handsome manner" imply that the Holy Prophet’s wives were allowed a free choice and if anyone of them had elected to part company with him, it would have entailed no displeasure of God, on the contrary she would have been handsomely provided.
It may also be noted that just as the Holy Prophet was a perfect exemplar for all sections of humanity, his wives were expected to serve as model for women in their special sphere. This is why they have been called "the Mothers of the Faithful." Naturally, a very strict and high standard of self-discipline and self-denial is demanded of them in this and the next few verses.
2349
As the Holy Prophet’s wives were to serve as a model in social behaviour, it was in the fitness of things that they should have been required to set an example in self-denial. Not that the use of money and the amenities of life were completely forbidden to them, but they were certainly expected to set a very high standard of self-abnegation. It is to this high standard of the sacrifice of material benefits and of an affluent and easy living to which the present and the following few verses refer. The companionship of the Holy Prophet demanded this sacrifice, and his wives were told to make a choice between comfortable life and his companionship.
وَإِن كُنتُنَّ تُرِدْنَ ٱللَّهَ وَرَسُولَهُۥ وَٱلدَّارَ ٱلْءَاخِرَةَ فَإِنَّ ٱللَّهَ أَعَدَّ لِلْمُحْسِنَٰتِ مِنكُنَّ أَجْرًا عَظِيمًا
由于穆圣的妻子们要在社交行为中起模范作用, 因此要求她们在自我否定方面作出榜样, 是合情合理的事。并不是说, 对她们的用钱和生活上的舒适要完全加以禁止, 而是理所当然地要求她们确立一个克已的最高标准。穆圣的伴侣关系要求这种牺牲精神, 因而要他的妻子们在舒适的生活与他的伴侣关系之间做出选择。
1029
由于穆圣的妻子们要在社交行为中起模范作用, 因此要求她们在自我否定方面作出榜样, 是合情合理的事。并不是说, 对她们的用钱和生活上的舒适要完全加以禁止, 而是理所当然地要求她们确立一个克已的最高标准。穆圣的伴侣关系要求这种牺牲精神, 因而要他的妻子们在舒适的生活与他的伴侣关系之间做出选择。
يَٰنِسَآءَ ٱلنَّبِىِّ مَن يَأْتِ مِنكُنَّ بِفَٰحِشَةٍ مُّبَيِّنَةٍ يُضَٰعَفْ لَهَا ٱلْعَذَابُ ضِعْفَيْنِ ۚ وَكَانَ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرًا
假如她们宁要物质上的舒适, 这就是 فَاحِشَة (Fahishah) 这个单词用在本节经文中的意义 (Lane), 她们将会树立一个很坏的榜样;而作为穆圣的妻子们, 她们的榜样必然要被别的妇女们仿效, 这就会为她们带来重大的责任, 并因此而应受加倍的惩罚。另一方面, 如果她们献身于安拉和他的使者而树立起一个为其他人仿效的自我否定崇高榜样, 她们也将获得加倍的嘉奖。
فَاحِشَۃٌ اس بُرے کام کو کہتے ہیں جس کی بُرائی نظر آجائے۔ چونکہ نبی کی بیویوں کو اعلیٰ نیکیوں کی تعلیم دی گئی ہے اس لئے اگر ان سے کوئی ایسا کام ظاہر ہو جو اعلیٰ نیکی نہیں گو عام نیکی ہے تب بھی وہ محاورہ میں فَاحِشَۃٌ کہلائے گا۔
Conduct falling short of the highest standards of faith.
If they prefer physical comforts, which is the significance of the word Fahishah (Lane) used in the verse, they would be setting a very bad example, and as wives of the Holy Prophet whose example was bound to be followed by other women they would be incurring a grave responsibility and would, therefore, deserve double punishment. On the other hand, if they were devoted to God and His Messenger and had set a noble example of self-denial for others to copy, their reward would also be double.
Important Words:
فاحشة (anything exceeding the bounds of rectitude) being derived from فحش means, an excess or anything exceeding the bounds of
rectitude or a thing excessively evil; anything forbidden by God, unseemly conduct; also avarice or niggardliness in the payment of Zakah (Aqrab). See also 2:170 & 4:16.
Commentary:
The words "the punishment would be doubled to her" signify, that if they hankered after physical comforts, which in reality is the significance of the word فاحشة used in the verse, they would be setting a very bad example, and as wives of the Holy Prophet whose example was bound to be followed by other women they would be incurring a grave responsibility and would, therefore, deserve double punishment. On the other hand, if they were devoted to God and His Messenger and had set a noble example for others to copy, their reward would also be double.
1030
假如她们宁要物质上的舒适, 这就是 فَاحِشَة (Fahishah) 这个单词用在本节经文中的意义 (Lane), 她们将会树立一个很坏的榜样;而作为穆圣的妻子们, 她们的榜样必然要被别的妇女们仿效, 这就会为她们带来重大的责任, 并因此而应受加倍的惩罚。另一方面, 如果她们献身于安拉和他的使者而树立起一个为其他人仿效的自我否定崇高榜样, 她们也将获得加倍的嘉奖。
1
فَاحِشَۃٌ اس بُرے کام کو کہتے ہیں جس کی بُرائی نظر آجائے۔ چونکہ نبی کی بیویوں کو اعلیٰ نیکیوں کی تعلیم دی گئی ہے اس لئے اگر ان سے کوئی ایسا کام ظاہر ہو جو اعلیٰ نیکی نہیں گو عام نیکی ہے تب بھی وہ محاورہ میں فَاحِشَۃٌ کہلائے گا۔
3097
Important Words:
فاحشة (anything exceeding the bounds of rectitude) being derived from فحش means, an excess or anything exceeding the bounds of
rectitude or a thing excessively evil; anything forbidden by God, unseemly conduct; also avarice or niggardliness in the payment of Zakah (Aqrab). See also 2:170 & 4:16.
Commentary:
The words "the punishment would be doubled to her" signify, that if they hankered after physical comforts, which in reality is the significance of the word فاحشة used in the verse, they would be setting a very bad example, and as wives of the Holy Prophet whose example was bound to be followed by other women they would be incurring a grave responsibility and would, therefore, deserve double punishment. On the other hand, if they were devoted to God and His Messenger and had set a noble example for others to copy, their reward would also be double.
2349A
Conduct falling short of the highest standards of faith.
2350
If they prefer physical comforts, which is the significance of the word Fahishah (Lane) used in the verse, they would be setting a very bad example, and as wives of the Holy Prophet whose example was bound to be followed by other women they would be incurring a grave responsibility and would, therefore, deserve double punishment. On the other hand, if they were devoted to God and His Messenger and had set a noble example of self-denial for others to copy, their reward would also be double.