Qala Fama Khatbukum قَالَ فَمَا خَطْبُكُمْ
Part 27 of 30 • 405 Verses
۞ قَالَ فَمَا خَطْبُكُمْ أَيُّهَا ٱلْمُرْسَلُونَ
15:58.
15:58.
15:58.
Important Words:
خطبکم (your errand). خطب means, a thing, an affair, or a business small or great; the cause or occasion of a thing or an event. They say ما خطبک i.e. what is the thing or affair or business that thou seekest or desirest to do; or what is the cause of thy coming? (Lane & Aqrab). See also 12:52.
a
15:58.
b
15:58.
3912
Important Words:
خطبکم (your errand). خطب means, a thing, an affair, or a business small or great; the cause or occasion of a thing or an event. They say ما خطبک i.e. what is the thing or affair or business that thou seekest or desirest to do; or what is the cause of thy coming? (Lane & Aqrab). See also 12:52.
a
15:58.
قَالُوٓا۟ إِنَّآ أُرْسِلْنَآ إِلَىٰ قَوْمٍ مُّجْرِمِينَ
15:59.
15:59.
15:59.
b
15:59.
c
15:59.
b
15:59.
لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِّن طِينٍ
11:83.
دیکھئے سورۃ عنکبوت آیت ۳۲ نوٹ نمبر ۴۔
11:83.
11:83.
c
11:83.
3
دیکھئے سورۃ عنکبوت آیت ۳۲ نوٹ نمبر ۴۔
d
11:83.
c
11:83.
مُّسَوَّمَةً عِندَ رَبِّكَ لِلْمُسْرِفِينَ
11:84.
11:84.
11:84.
Commentary:
The Divine punishment which seized the people of Lot is variously described in the Quran by the words حاصب i.e. storm of stones (54:35); صیحة i.e. a blast and حجار ة من سجیل i.e. stones of clay (11:83). These people seemed to have been destroyed by a violent earthquake which turned parts of the earth upside down (11:83).
d
11:84.
e
11:84.
3913
Commentary:
The Divine punishment which seized the people of Lot is variously described in the Quran by the words حاصب i.e. storm of stones (54:35); صیحة i.e. a blast and حجار ة من سجیل i.e. stones of clay (11:83). These people seemed to have been destroyed by a violent earthquake which turned parts of the earth upside down (11:83).
d
11:84.
فَأَخْرَجْنَا مَن كَانَ فِيهَا مِنَ ٱلْمُؤْمِنِينَ
15:60; 29:33.
f
15:60; 29:33.
فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِّنَ ٱلْمُسْلِمِينَ
Commentary:
The house referred to in the verse was that of Lot minus his wife, who chose to side with her disbelieving relatives and refused to go with Lot.
3914
Commentary:
The house referred to in the verse was that of Lot minus his wife, who chose to side with her disbelieving relatives and refused to go with Lot.
وَتَرَكْنَا فِيهَآ ءَايَةً لِّلَّذِينَ يَخَافُونَ ٱلْعَذَابَ ٱلْأَلِيمَ
15:76; 29:36.
15:76; 29:36.
15:76; 29:36.
e
15:76; 29:36.
g
15:76; 29:36.
e
15:76; 29:36.
وَفِى مُوسَىٰٓ إِذْ أَرْسَلْنَٰهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَٰنٍ مُّبِينٍ
11:97; 23:46-47; 40:24.
Commentary:
For the story of Moses, the Divine Message he gave to Pharaoh, for his mission of the deliverance of Israelites from a most debasing and disgraceful bondage and for the causes that led to the undoing and destruction of Pharaoh and his mighty hosts see 7:104-156; 10:76-93; 20:10-55; 26:11-69 & 28:4-45.
a
11:97; 23:46-47; 40:24.
3915
Commentary:
For the story of Moses, the Divine Message he gave to Pharaoh, for his mission of the deliverance of Israelites from a most debasing and disgraceful bondage and for the causes that led to the undoing and destruction of Pharaoh and his mighty hosts see 7:104-156; 10:76-93; 20:10-55; 26:11-69 & 28:4-45.
فَتَوَلَّىٰ بِرُكْنِهِۦ وَقَالَ سَٰحِرٌ أَوْ مَجْنُونٌ
قرآن کریم میں رُکْن کا لفظ ہے۔ جس کے معنے طاقت پانے کی جگہ کے ہیں اور لفظی معنے اس آیت کے یہ بنتے ہیں کہ فرعون اپنی طاقت پانے کی جگہ کی طرف لوٹ گیا۔ مگر چونکہ فرعون کے عقیدہ کے مطابق اس کو سب طاقت بیل کے مندر سے ملتی تھی۔ اس لئے ہم نے ترجمہ میں بُت خانہ لکھ دیا ہے کیونکہ بیل کا مندر لکھتے تو کچھ معنے نہ بنتے۔
Rukn means, a stay or support; power, might and resistance; a man’s kinsfolk or clan, his people or party; persons by whom he is aided and strengthened; a noble or high person (Lane & Mufradat).
Important Words:
رکن (power) is derived from رکن (rakana or rakina). They say رکن الیه i.e. he inclined towards him or it; he trusted or relied upon him or it so as to be or become easy or quiet in mind; he was or became firm, still, grave, staid, sedate or calm. رکن(ruknun) means, side or outward part of a thing; a stay or support; power, might and resistance, a man’s kinsfolk or clan, his people or party; persons by whom he is aided and strengthened; a noble or high person. They say ھو رکن من ارکان قومه i.e. he is an important person among the great men of his people. The word also means, an affair of great importance; a formidable event; the essence of a thing whereby it subsists. ارکان الصلوة means, the fundamentals of Prayer without which it is incomplete (Lane, Aqrab & Mufradat).
1
قرآن کریم میں رُکْن کا لفظ ہے۔ جس کے معنے طاقت پانے کی جگہ کے ہیں اور لفظی معنے اس آیت کے یہ بنتے ہیں کہ فرعون اپنی طاقت پانے کی جگہ کی طرف لوٹ گیا۔ مگر چونکہ فرعون کے عقیدہ کے مطابق اس کو سب طاقت بیل کے مندر سے ملتی تھی۔ اس لئے ہم نے ترجمہ میں بُت خانہ لکھ دیا ہے کیونکہ بیل کا مندر لکھتے تو کچھ معنے نہ بنتے۔
3916
Important Words:
رکن (power) is derived from رکن (rakana or rakina). They say رکن الیه i.e. he inclined towards him or it; he trusted or relied upon him or it so as to be or become easy or quiet in mind; he was or became firm, still, grave, staid, sedate or calm. رکن(ruknun) means, side or outward part of a thing; a stay or support; power, might and resistance, a man’s kinsfolk or clan, his people or party; persons by whom he is aided and strengthened; a noble or high person. They say ھو رکن من ارکان قومه i.e. he is an important person among the great men of his people. The word also means, an affair of great importance; a formidable event; the essence of a thing whereby it subsists. ارکان الصلوة means, the fundamentals of Prayer without which it is incomplete (Lane, Aqrab & Mufradat).
2836
Rukn means, a stay or support; power, might and resistance; a man’s kinsfolk or clan, his people or party; persons by whom he is aided and strengthened; a noble or high person (Lane & Mufradat).
فَأَخَذْنَٰهُ وَجُنُودَهُۥ فَنَبَذْنَٰهُمْ فِى ٱلْيَمِّ وَهُوَ مُلِيمٌ
10:91; 28:41.
10:91; 28:41.
10:91; 28:41; 79:26.
a
10:91; 28:41.
b
10:91; 28:41; 79:26.
a
10:91; 28:41.
وَفِى عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ ٱلرِّيحَ ٱلْعَقِيمَ
46:25.
46:25.
b
46:25.
c
46:25.
3917
Commentary:
For the story of ‘Ad see 11:51-61 and 26:124-141.
b
46:25.
مَا تَذَرُ مِن شَىْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَٱلرَّمِيمِ
46:26.
46:26.
46:26.
c
46:26.
d
46:26.
c
46:26.
وَفِى ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا۟ حَتَّىٰ حِينٍ
اس کا یہ مطلب ہے کہ تھوڑی مدت کے بعد تم پر عذاب آجائے گا۔ جس کے بعد تم دنیا کے اسباب سے فائدہ اٹھانے کے قابل نہیں رہو گے۔
1
اس کا یہ مطلب ہے کہ تھوڑی مدت کے بعد تم پر عذاب آجائے گا۔ جس کے بعد تم دنیا کے اسباب سے فائدہ اٹھانے کے قابل نہیں رہو گے۔
a
11:66.
3918
Commentary:
For a detailed note on Thamud see 11:62 and 26:142.
فَعَتَوْا۟ عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ ٱلصَّٰعِقَةُ وَهُمْ يَنظُرُونَ
11:68.
11:68.
11:68.
d
11:68.
b
11:68.
d
11:68.
فَمَا ٱسْتَطَٰعُوا۟ مِن قِيَامٍ وَمَا كَانُوا۟ مُنتَصِرِينَ
یعنی اتنی توفیق نہ ملی کہ کھڑے ہو کر بچنے کا کوئی انتظام کرتے۔
Important Words:
منتصرین (defend themselves) is derived from انتصر which means, he gained victory and power; he defended himself. They say انتصر من عدو i.e. he took revenge from his enemy. انتصر علی عدوہ means, he triumphed over his enemy (Lane & Aqrab).
2
یعنی اتنی توفیق نہ ملی کہ کھڑے ہو کر بچنے کا کوئی انتظام کرتے۔
3919
Important Words:
منتصرین (defend themselves) is derived from انتصر which means, he gained victory and power; he defended himself. They say انتصر من عدو i.e. he took revenge from his enemy. انتصر علی عدوہ means, he triumphed over his enemy (Lane & Aqrab).
وَقَوْمَ نُوحٍ مِّن قَبْلُ ۖ إِنَّهُمْ كَانُوا۟ قَوْمًا فَٰسِقِينَ
Commentary:
For a somewhat detailed account of Noah see 11:37-50.
3920
Commentary:
For a somewhat detailed account of Noah see 11:37-50.
وَٱلسَّمَآءَ بَنَيْنَٰهَا بِأَيْي۟دٍ وَإِنَّا لَمُوسِعُونَ
قرآن کریم میں بِاَیْدٍ کا لفظ ہے یعنی کئی ہاتھوں سے بنایا۔ لیکن یَدٌ جس کی جمع اَیْدٍ ہے اس کے لغت میں طاقت اور قدرت کے معنے لکھے ہیں۔ اور خداتعالیٰ کی قدرت اور طاقت کے لئے مذہبی اصطلاح میں صفت کا لفظ بولا جاتا ہے پس ہم نے ترجمہ یہ کیا ہے کہ ’’آسمان کو ہم نے کئی صفات کے ذریعہ بنایا ہے‘‘ یعنی ان کے بنانے میں قدرت کا ہاتھ بھی تھا اور پاکیزگی اور تقدیس کا ہاتھ بھی۔ پس کئی صفات آسمان سے ظاہر ہوتی ہیں۔
Yad signifies, (1) favour; (2) power; dignity; (3) protection; (4) wealth; (5) arm; etc. (Aqrab). Thus the expression in the text means: 'We have created the heaven with power and might,' or 'We have made the heaven as a manifestation of Our power and might,' i.e. in the creation of the heavens and the earth there is proof of many Divine attributes, the prominent being God’s Glory, Might and Majesty.
Musi‘un also means, 'We go on expanding.'
Important Words:
أید (hands) is plural of ید which has a vast variety of meanings, some of which are: (1) benefit, bounty, favour; (2) power, might, influence; dignity, rank or status; (3) assistance, help, protection; (4) possessions, wealth; (5) host, army; etc. See also 38:46. بین یدیه means, before him, in his presence. مالک علیه ید means, you have no power or influence over him. سقط فی یدہmeans, he was smitten with remorse, he repented. ھذا فی یدی means, it is in my possession. بنیناھا بأید may mean, We have created it with power and might, or We have made the heaven as a manifestation of Our power and might (Lane & Aqrab).
Commentary:
The verse makes pointed reference to God’s marvellous handiwork—the universe, creation of which leads directly to the object of the creation of man, who is the aim and object of its creation and its acme and apex. In the creation of the heavens and the earth there is proof of many Divine attributes, the prominent being His Glory, Might and Majesty.
3
قرآن کریم میں بِاَیْدٍ کا لفظ ہے یعنی کئی ہاتھوں سے بنایا۔ لیکن یَدٌ جس کی جمع اَیْدٍ ہے اس کے لغت میں طاقت اور قدرت کے معنے لکھے ہیں۔ اور خداتعالیٰ کی قدرت اور طاقت کے لئے مذہبی اصطلاح میں صفت کا لفظ بولا جاتا ہے پس ہم نے ترجمہ یہ کیا ہے کہ ’’آسمان کو ہم نے کئی صفات کے ذریعہ بنایا ہے‘‘ یعنی ان کے بنانے میں قدرت کا ہاتھ بھی تھا اور پاکیزگی اور تقدیس کا ہاتھ بھی۔ پس کئی صفات آسمان سے ظاہر ہوتی ہیں۔
3921
Important Words:
أید (hands) is plural of ید which has a vast variety of meanings, some of which are: (1) benefit, bounty, favour; (2) power, might, influence; dignity, rank or status; (3) assistance, help, protection; (4) possessions, wealth; (5) host, army; etc. See also 38:46. بین یدیه means, before him, in his presence. مالک علیه ید means, you have no power or influence over him. سقط فی یدہmeans, he was smitten with remorse, he repented. ھذا فی یدی means, it is in my possession. بنیناھا بأید may mean, We have created it with power and might, or We have made the heaven as a manifestation of Our power and might (Lane & Aqrab).
Commentary:
The verse makes pointed reference to God’s marvellous handiwork—the universe, creation of which leads directly to the object of the creation of man, who is the aim and object of its creation and its acme and apex. In the creation of the heavens and the earth there is proof of many Divine attributes, the prominent being His Glory, Might and Majesty.
2837
Yad signifies, (1) favour; (2) power; dignity; (3) protection; (4) wealth; (5) arm; etc. (Aqrab). Thus the expression in the text means: 'We have created the heaven with power and might,' or 'We have made the heaven as a manifestation of Our power and might,' i.e. in the creation of the heavens and the earth there is proof of many Divine attributes, the prominent being God’s Glory, Might and Majesty.
2837A
Musi‘un also means, 'We go on expanding.'
وَٱلْأَرْضَ فَرَشْنَٰهَا فَنِعْمَ ٱلْمَٰهِدُونَ
2:23; 20:54; 78:7.
2:23; 20:54; 78:7.
2:23; 20:54; 78:7.
e
2:23; 20:54; 78:7.
a
2:23; 20:54; 78:7.
a
2:23; 20:54; 78:7.
وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ
13:4; 36:37.
Commentary:
The verse implies a subtle allusion to the object of man’s creation, one of the main themes of the Surah. The verse, like several other Quranic verses states that God has created all things in pairs. There are pairs not only in animal life, but also in vegetables, and even in inanimate things. There are pairs also in spiritual things. Even heaven and earth make a pair. Unless water comes from heaven and the sun gives warmth and light to the earth there can be no vegetation. Similarly, the human soul, which has been compared to earth in the foregoing verses, can find no scope for the manifestation of its latent and inherent powers and attributes unless the light of revelation descends upon it.
f
13:4; 36:37.
1305
安拉成双成对地创造万物。不仅动物成对, 植物成对, 无生命的东西成对, 甚至天地也成对, 而精神界的东西也是成对的。
b
13:4; 36:37.
3922
Commentary:
The verse implies a subtle allusion to the object of man’s creation, one of the main themes of the Surah. The verse, like several other Quranic verses states that God has created all things in pairs. There are pairs not only in animal life, but also in vegetables, and even in inanimate things. There are pairs also in spiritual things. Even heaven and earth make a pair. Unless water comes from heaven and the sun gives warmth and light to the earth there can be no vegetation. Similarly, the human soul, which has been compared to earth in the foregoing verses, can find no scope for the manifestation of its latent and inherent powers and attributes unless the light of revelation descends upon it.
b
13:4; 36:37.
2838
God has created all things in pairs. There are pairs not only in animal life, but also in vegetables, and even in inanimate things. There are pairs also in spiritual things. Even heaven and earth together make a pair.
فَفِرُّوٓا۟ إِلَى ٱللَّهِ ۖ إِنِّى لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ
یعنی رسول اللہ صلی اللہ علیہ وسلم۔
22:50; 26:116; 29:51; 67:27.
Commentary:
The verse purports to say that if believers really wish to establish a real and permanent connection with God, the best way to achieve it is to seek His help and protection and guidance. In this lies the quintessence of the Message which all Divine Prophets have given to the world.
4
یعنی رسول اللہ صلی اللہ علیہ وسلم۔
c
22:50; 26:116; 29:51; 67:27.
3923
Commentary:
The verse purports to say that if believers really wish to establish a real and permanent connection with God, the best way to achieve it is to seek His help and protection and guidance. In this lies the quintessence of the Message which all Divine Prophets have given to the world.
وَلَا تَجْعَلُوا۟ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ ۖ إِنِّى لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ
d
23:118; 50:27.
3924
Commentary:
True and unadulterated belief in Oneness and Unity is the pivotal and primal fact of all religions.
كَذَٰلِكَ مَآ أَتَى ٱلَّذِينَ مِن قَبْلِهِم مِّن رَّسُولٍ إِلَّا قَالُوا۟ سَاحِرٌ أَوْ مَجْنُونٌ
’’اسی طرح‘‘ کا یہ مطلب ہے کہ جس طرح حضرت موسٰیؑ اور حضرت صالح ؑ کا لوگوں نے انکار کیا‘ ان سے پہلے نبیوں کا بھی انکار کیا اور ان کو جھوٹا قرار دیتے رہے۔
1
’’اسی طرح‘‘ کا یہ مطلب ہے کہ جس طرح حضرت موسٰیؑ اور حضرت صالح ؑ کا لوگوں نے انکار کیا‘ ان سے پہلے نبیوں کا بھی انکار کیا اور ان کو جھوٹا قرار دیتے رہے۔
أَتَوَاصَوْا۟ بِهِۦ ۚ بَلْ هُمْ قَوْمٌ طَاغُونَ
反对者在各个时代针对安拉的复兴者的指责是何等相似, 以致一个时代的不信者似乎以此作为遗产传给继承者, 以便继续重复这种谴责。
یعنی سب مخالف انکار کی ایک ہی قسم کی دلیلیں دیتے تھے گویا کہ وہ ایک دوسرے کو سکھا گئے تھے کہ اس طرح نبیوں کا انکار کرنا۔
So strikingly similar are the charges levelled against Divine Reformers by their opponents in all ages that it seems that the disbelievers of one age bequeath it as a legacy to their successors to go on repeating those accusations.
Commentary:
So strikingly similar are the charges levelled against Divine Reformers by their opponents in all ages that it seems they bequeathed it as a legacy to their successors to go on repeating those accusations.
1306
反对者在各个时代针对安拉的复兴者的指责是何等相似, 以致一个时代的不信者似乎以此作为遗产传给继承者, 以便继续重复这种谴责。
2
یعنی سب مخالف انکار کی ایک ہی قسم کی دلیلیں دیتے تھے گویا کہ وہ ایک دوسرے کو سکھا گئے تھے کہ اس طرح نبیوں کا انکار کرنا۔
3925
Commentary:
So strikingly similar are the charges levelled against Divine Reformers by their opponents in all ages that it seems they bequeathed it as a legacy to their successors to go on repeating those accusations.
2839
So strikingly similar are the charges levelled against Divine Reformers by their opponents in all ages that it seems that the disbelievers of one age bequeath it as a legacy to their successors to go on repeating those accusations.
فَتَوَلَّ عَنْهُمْ فَمَآ أَنتَ بِمَلُومٍ
وَذَكِّرْ فَإِنَّ ٱلذِّكْرَىٰ تَنفَعُ ٱلْمُؤْمِنِينَ
وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ
عِبَادَة (‘Ibadah) 这个词的基本意义是人要使自己受严格的精神训练, 完全顺从安拉的命谕, 完善地培养自己天赋的一切内在才能和力量, 以便能以接受安拉的感召, 吸收和表现安拉的常德。如这节经文所谈到的, 这是创造人类的伟大而高贵的目的, 而这恰恰就是礼拜安拉的用意。人性的内在和外在的天赋使我们清楚地了解到, 安拉赋予的最大才能是唤醒人去追随安拉, 激发完全服从安拉意志的高贵意愿。
The primary signification of the word ‘Ibadah is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to Divine commandments, so as to receive God’s impress and thus to be able to assimilate and manifest in oneself His attributes. This is, as stated in the verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His Will.
Important Words:
لیعبدون (they may worship Me) is derived from عبد (‘abada). عبداللّٰه means, he served, worshipped or adored God alone or he rendered to God humble obedience. عبد (‘abuda) means, he was or became a slave, his forefathers having been so before him. عبد به means, he clave to it or him. عبدہ (‘abbada) means, he enslaved him; he subdued him so that he did thework of slaves. عبد الطریق means, he trod the road so as to make it even or easy to walk or ride upon. عبد البعیر means, he subdued or rendered the camel submissive (Lane, Aqrab & Mufradat).
Commentary:
The primary signification of the word عبادة (‘Ibadat) as shown under Important Words above, is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to God’s design, so as to receive the Divine impress and thus be able to manifest in oneself God’s attributes. This is, as stated in the present verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His will. This being the great object of man’s existence the Quran has not failed to prescribe ways and means to attain it.
The first means towards the attainment of this end is right knowledge and firm faith in a Living God and the recognition and realization of His beauty and goodness, because beauty and goodness are the two incentives to love (1:2-4 & 14:35).
Another important means to realize this noble end is prayer. Repeated stress has been laid upon prayer in the Quran because man can reach God only with Divine help and assistance (40:61).
Without mujahadah it is idle even to conceive of attaining this end. Mujahadah consists in seeking God by spending one’s money and time and applying one’s faculties, and sacrificing one’s life as well as using one’s knowledge and wisdom in the cause of God (9:41; 2:4 & 29:70).
Fitful or lopsided effort produces no lasting results. It is unwavering perseverance and constancy in his endeavours which are needed for a spiritual wayfarer to reach his goal. He should be indefatigable and untiring in the way in which he walks and should remain steadfast under the hardest trials (41:31). When adversities encompass a man all around and when he is threatened with loss of life, property and honour in the way of God, and death stares him in the face and the last ray of hope departs, it is then that perseverance must be shown (2:208). It is such perseverance that leads one to God.
Another important means to attain this supreme object is to keep company with the righteous and to imitate their example because man is by nature inclined to imitate a model and he constantly feels the need of it (9:119).
Last but perhaps the most important factor which helps man to attain this great and noble object are pure dreams, visions and revelations from God. As the road which leads to God is very mysterious and intricate and is full of difficulties and dangers, the spiritual wayfarer may depart from the right course or despair of attaining the goal. The grace of God, therefore, continues to encourage and strengthen him in his spiritual journey with inspiring visions and revelations, and animates him with a still more zealous desire to pursue his journey eagerly. Thus strengthened he proceeds upon his journey with great vigour and zeal (10:65).
1307
عِبَادَة (‘Ibadah) 这个词的基本意义是人要使自己受严格的精神训练, 完全顺从安拉的命谕, 完善地培养自己天赋的一切内在才能和力量, 以便能以接受安拉的感召, 吸收和表现安拉的常德。如这节经文所谈到的, 这是创造人类的伟大而高贵的目的, 而这恰恰就是礼拜安拉的用意。人性的内在和外在的天赋使我们清楚地了解到, 安拉赋予的最大才能是唤醒人去追随安拉, 激发完全服从安拉意志的高贵意愿。
3926
Important Words:
لیعبدون (they may worship Me) is derived from عبد (‘abada). عبداللّٰه means, he served, worshipped or adored God alone or he rendered to God humble obedience. عبد (‘abuda) means, he was or became a slave, his forefathers having been so before him. عبد به means, he clave to it or him. عبدہ (‘abbada) means, he enslaved him; he subdued him so that he did thework of slaves. عبد الطریق means, he trod the road so as to make it even or easy to walk or ride upon. عبد البعیر means, he subdued or rendered the camel submissive (Lane, Aqrab & Mufradat).
Commentary:
The primary signification of the word عبادة (‘Ibadat) as shown under Important Words above, is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to God’s design, so as to receive the Divine impress and thus be able to manifest in oneself God’s attributes. This is, as stated in the present verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His will. This being the great object of man’s existence the Quran has not failed to prescribe ways and means to attain it.
The first means towards the attainment of this end is right knowledge and firm faith in a Living God and the recognition and realization of His beauty and goodness, because beauty and goodness are the two incentives to love (1:2-4 & 14:35).
Another important means to realize this noble end is prayer. Repeated stress has been laid upon prayer in the Quran because man can reach God only with Divine help and assistance (40:61).
Without mujahadah it is idle even to conceive of attaining this end. Mujahadah consists in seeking God by spending one’s money and time and applying one’s faculties, and sacrificing one’s life as well as using one’s knowledge and wisdom in the cause of God (9:41; 2:4 & 29:70).
Fitful or lopsided effort produces no lasting results. It is unwavering perseverance and constancy in his endeavours which are needed for a spiritual wayfarer to reach his goal. He should be indefatigable and untiring in the way in which he walks and should remain steadfast under the hardest trials (41:31). When adversities encompass a man all around and when he is threatened with loss of life, property and honour in the way of God, and death stares him in the face and the last ray of hope departs, it is then that perseverance must be shown (2:208). It is such perseverance that leads one to God.
Another important means to attain this supreme object is to keep company with the righteous and to imitate their example because man is by nature inclined to imitate a model and he constantly feels the need of it (9:119).
Last but perhaps the most important factor which helps man to attain this great and noble object are pure dreams, visions and revelations from God. As the road which leads to God is very mysterious and intricate and is full of difficulties and dangers, the spiritual wayfarer may depart from the right course or despair of attaining the goal. The grace of God, therefore, continues to encourage and strengthen him in his spiritual journey with inspiring visions and revelations, and animates him with a still more zealous desire to pursue his journey eagerly. Thus strengthened he proceeds upon his journey with great vigour and zeal (10:65).
2840
The primary signification of the word ‘Ibadah is to subject oneself to a rigorous spiritual discipline, working with all one’s inherent powers and capacities to their fullest scope, in perfect harmony with and in obedience to Divine commandments, so as to receive God’s impress and thus to be able to assimilate and manifest in oneself His attributes. This is, as stated in the verse, the great and noble aim and object of man’s creation and this is exactly what worship of God means. The external and internal endowments of human nature give us clearly to understand that of God-given faculties the highest is the one which awakens in man the urge to search after God and incites in him the noble desire completely to submit himself to His Will.
مَآ أُرِيدُ مِنْهُم مِّن رِّزْقٍ وَمَآ أُرِيدُ أَن يُطْعِمُونِ
6:15; 20:133.
If the spiritual wayfarer pursues his course towards the noble object of his life steadfastly and with perseverance, he does no good to God, or to anybody else, but himself profits by it and attains the object of his quest.
6:15; 20:133.
Commentary:
The verse purports to say that if the spiritual wayfarer pursues his course towards the noble object of his life steadfastly and with perseverance, he does no good to God, or to anybody else, but himself profits from it and attains the object of his quest. It is in a life led in obedience to, and harmony with, Divine laws that lie his spiritual development and the attainment of everlasting and eternal life.
a
6:15; 20:133.
1308
如果精神上的旅行者坚定不移、不屈不挠的追求他高贵的人生目的, 这对安拉或别人没有好处, 而是自己可以由此得益, 达到他追求的目的。
a
6:15; 20:133.
3927
Commentary:
The verse purports to say that if the spiritual wayfarer pursues his course towards the noble object of his life steadfastly and with perseverance, he does no good to God, or to anybody else, but himself profits from it and attains the object of his quest. It is in a life led in obedience to, and harmony with, Divine laws that lie his spiritual development and the attainment of everlasting and eternal life.
a
6:15; 20:133.
2841
If the spiritual wayfarer pursues his course towards the noble object of his life steadfastly and with perseverance, he does no good to God, or to anybody else, but himself profits by it and attains the object of his quest.
إِنَّ ٱللَّهَ هُوَ ٱلرَّزَّاقُ ذُو ٱلْقُوَّةِ ٱلْمَتِينُ
فَإِنَّ لِلَّذِينَ ظَلَمُوا۟ ذَنُوبًا مِّثْلَ ذَنُوبِ أَصْحَٰبِهِمْ فَلَا يَسْتَعْجِلُونِ
یعنی جزا و سزا۔ عربی میں جزا سزا یا حالات کے لئے ڈول کا لفظ استعمال ہوتا ہے (مفردات امام راغب)
Dhanub means, fate, lot, share or portion; requital; a day of prolonged evil (Lane).
Important Words:
ذنوب (lot) is derived from ذنب. They say ذنبه i.e. he followed his tail, not quitting his track. ذنوب means; a great bucket; a bucket full of water or nearly full of water (an empty bucket is called دلو); fate, lot, share or portion; requital. The word also signifies a day of prolonged evil (Lane & Aqrab).
Commentary:
The verse warns disbelievers that if they persisted in their evil course, they will meet with a fate similar to that of the opponents of former Prophets. Like them they will come to a sad end.
3
یعنی جزا و سزا۔ عربی میں جزا سزا یا حالات کے لئے ڈول کا لفظ استعمال ہوتا ہے (مفردات امام راغب)
3928
Important Words:
ذنوب (lot) is derived from ذنب. They say ذنبه i.e. he followed his tail, not quitting his track. ذنوب means; a great bucket; a bucket full of water or nearly full of water (an empty bucket is called دلو); fate, lot, share or portion; requital. The word also signifies a day of prolonged evil (Lane & Aqrab).
Commentary:
The verse warns disbelievers that if they persisted in their evil course, they will meet with a fate similar to that of the opponents of former Prophets. Like them they will come to a sad end.
2842
Dhanub means, fate, lot, share or portion; requital; a day of prolonged evil (Lane).
فَوَيْلٌ لِّلَّذِينَ كَفَرُوا۟ مِن يَوْمِهِمُ ٱلَّذِى يُوعَدُونَ
14:3; 19:38; 38:28.
14:3; 19:38; 38:28.
14:3; 19:38; 38:28.
a
14:3; 19:38; 38:28.
b
14:3; 19:38; 38:28.
a
14:3; 19:38; 38:28.
الطور
At-Tur
The Mount • makkah • 49 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
3929
Commentary:
See 1:1.
a
1:1.
وَٱلطُّورِ
طُور پر موسٰیؑ کی کتاب نازل ہوئی تھی جو آنحضرت صلی اللہ علیہ وسلم کی صداقت پر شاہد ہے۔
b
95:3.
1309
关于誓言的哲理、重要性和意义, 见注释1079。
1
طُور پر موسٰیؑ کی کتاب نازل ہوئی تھی جو آنحضرت صلی اللہ علیہ وسلم کی صداقت پر شاہد ہے۔
b
95:3.
3930
Commentary:
The particle واو may mean: "I swear" "I cite as witness;" etc. For the philosophy, importance and significance of oaths see 37:2; 51:2 & 91:2.
الطور (the Mount) stands for Mount Sinai. For a collective note on vv. 2-7 see v. 7 below.
b
95:3.
2843
For the philosophy, importance and significance of oaths see {2465}.
وَكِتَٰبٍ مَّسْطُورٍ
اس لکھی ہوئی کتاب سے مراد خود قرآن کریم ہے جس سے صداقت محمد صلی اللہ علیہ وسلم روز روشن کی طرح ثابت ہے۔
The Qur’an or the Book of Moses, preferably the former.
Commentary:
The expression "a Book inscribed," may refer to both the Quran and the Book of Moses, preferably to the former.
2
اس لکھی ہوئی کتاب سے مراد خود قرآن کریم ہے جس سے صداقت محمد صلی اللہ علیہ وسلم روز روشن کی طرح ثابت ہے۔
3931
Commentary:
The expression "a Book inscribed," may refer to both the Quran and the Book of Moses, preferably to the former.
2844
The Qur’an or the Book of Moses, preferably the former.
فِى رَقٍّ مَّنشُورٍ
کھلے ہوئے کاغذوں سے مراد یہ ہے کہ وہ مسلمانوں کے عمل کے مطابق جزدانوں میں رکھنے کے لئے نہیں۔ بلکہ سچا مسلمان اسے اس لئے گھر میں رکھتا ہے کہ ہر وقت پڑھتا رہے اور وہ ہر وقت کھلی رہے۔
Important Words:
رق (parchment) is the substantive noun from (raqqa) which means, it was or became thin, delicate in texture. رق means, fine parchment; white or fine piece of paper or skin, used for the purpose of writing on it (Lane).
Commentary:
The words "parchment unfolded," qualify the expression, "the Book inscribed," which stands for the Quran or the Book of Moses.
3
کھلے ہوئے کاغذوں سے مراد یہ ہے کہ وہ مسلمانوں کے عمل کے مطابق جزدانوں میں رکھنے کے لئے نہیں۔ بلکہ سچا مسلمان اسے اس لئے گھر میں رکھتا ہے کہ ہر وقت پڑھتا رہے اور وہ ہر وقت کھلی رہے۔
3932
Important Words:
رق (parchment) is the substantive noun from (raqqa) which means, it was or became thin, delicate in texture. رق means, fine parchment; white or fine piece of paper or skin, used for the purpose of writing on it (Lane).
Commentary:
The words "parchment unfolded," qualify the expression, "the Book inscribed," which stands for the Quran or the Book of Moses.
وَٱلْبَيْتِ ٱلْمَعْمُورِ
指耶路撒冷的犹太教圣殿或任何神圣的礼拜寺。这里也许最好还不如说指 «古兰经» 中所描绘成 “常常集合的场所” 的天房 (2:126); 指 “天房” (5:3); 指 “圣寺” (17:2); 指 “古寺” (22:30); 指 “安全之城” (95:4); 等。
یعنی ابراہیم علیہ السلام کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم نے حج فرض کیا ہے اور اب مسلمان ہمیشہ حج کرتے رہیں گے اور محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت ثابت ہوتی رہے گی۔
The Temple at Jerusalem, or any sacred house of worship. Preferably the word may refer to the Ka‘bah, which is described in the Qur’an as "a Resort" (2:126); "the Sacred House" (5:3); "the Sacred Mosque" (17:2); "the Ancient House" (22:30); and "the Town of Security" (95:4); etc.
Important Words:
المعمور (Frequented) is derived from عمر. They say عمر بالمکان i.e. he stayed in the house or he occupied, tenanted or inhabited it. عمر البناء means, he kept the building in a good state. عمر المکان means, he visited the place. دار معمور means, an inhabited or a visited or frequented house. عمرربه (‘ammara) means, he worshipped his Creator (Lane & Aqrab).
Commentary:
The words "the Frequented House," may refer to the tabernacle that Moses had constructed in the wilderness where the Israelites worshipped, or to the Temple at Jerusalem, or to any sacred house of worship. But preferably it refers to the Ka‘bah which is described in the Quran also as "a Resort" (2:126); "the Sacred House" (5:3); "the Sacred Mosque" (17:2); "the Ancient House" (22:30); and "the Town of Security" (95:4); etc.
1310
指耶路撒冷的犹太教圣殿或任何神圣的礼拜寺。这里也许最好还不如说指 «古兰经» 中所描绘成 “常常集合的场所” 的天房 (2:126); 指 “天房” (5:3); 指 “圣寺” (17:2); 指 “古寺” (22:30); 指 “安全之城” (95:4); 等。
4
یعنی ابراہیم علیہ السلام کے بعد محمد رسول اللہ صلی اللہ علیہ وسلم نے حج فرض کیا ہے اور اب مسلمان ہمیشہ حج کرتے رہیں گے اور محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت ثابت ہوتی رہے گی۔
3933
Important Words:
المعمور (Frequented) is derived from عمر. They say عمر بالمکان i.e. he stayed in the house or he occupied, tenanted or inhabited it. عمر البناء means, he kept the building in a good state. عمر المکان means, he visited the place. دار معمور means, an inhabited or a visited or frequented house. عمرربه (‘ammara) means, he worshipped his Creator (Lane & Aqrab).
Commentary:
The words "the Frequented House," may refer to the tabernacle that Moses had constructed in the wilderness where the Israelites worshipped, or to the Temple at Jerusalem, or to any sacred house of worship. But preferably it refers to the Ka‘bah which is described in the Quran also as "a Resort" (2:126); "the Sacred House" (5:3); "the Sacred Mosque" (17:2); "the Ancient House" (22:30); and "the Town of Security" (95:4); etc.
2845
The Temple at Jerusalem, or any sacred house of worship. Preferably the word may refer to the Ka‘bah, which is described in the Qur’an as "a Resort" (2:126); "the Sacred House" (5:3); "the Sacred Mosque" (17:2); "the Ancient House" (22:30); and "the Town of Security" (95:4); etc.
وَٱلسَّقْفِ ٱلْمَرْفُوعِ
这里指穆撒用华盖的形式在荒野中搭起来的圣幕古犹太的移动式神堂, 古以色列人即在其中礼拜; 或指天房; 或指天; 最后的指称也许较恰当、中肯。
«古兰经» 的特色是, 当它必须作一个坚定的宣言并要对这个宣言给以强调和肯定的时候, 它就以某些存在或事物或自然法则或自然现象发誓, 或加以引证。这一章在开头几节经文中以某些与穆撒--------穆圣的极相似的人物密切相关的东西起誓。使穆撒得到启示的地方是在西奈山, 这个启示体现了经典和说到以色列人兄弟中将出一个伟大先知的预言 («申命记» 18:18和33:2)。显然穆圣就是预言中提到的那位伟大使者。在 «古兰经» 中他的降临被比作穆撒的降临 (73:16)。因此这章经文加以引证的是 “成文的经典” («圣经»或 «古兰经», 宁取后者), 成了穆圣主张的真理的永久而无可争辩的证明。“永远常为人出入之所”
--------天房--------最能说明它所构成其堡垒和中心的宗教是安拉的最后宗教。在漫长的几个世纪以前, 圣洁的圣人, 众先知之父, 伊布拉欣, 在他儿子伊斯马仪的协助下于天房奠基的同时祈求这地方成为安全可靠的避难所, 并藉此为宣讲传播安拉的一致和独一常德的中心。“高耸的屋顶” 一词指的是天, 第六节的意思是, 不 信者太愚蠢, 看不到这个简单事实: 因为穆圣不断得到真主的帮助, 他的事业进步而发达, 反对他的种种计谋证明都要落空而失败。
ہمیشہ بلند رہنے والی چھت سے بھی خانہ کعبہ مراد ہے اور مطلب یہ ہے کہ اس کی عزت خداتعالیٰ ہمیشہ قائم رکھے گا۔
The tabernacle which Moses set up in the wilderness, in the form of a canopy under which the Israelites worshipped, or the Ka‘bah; or the sky, the last reference being more appropriate and relevant.
It is characteristic of the Qur’an that when it has to make a firm declaration and impart emphasis and certainty to that declaration it swears by, or cites as witnesses, certain beings or objects or natural laws or phenomena. In the first few verses the Surah swears by certain things intimately connected with Moses—the counterpart of the Holy Prophet. It was on Tur that the revelation was vouchsafed to Moses which embodied his Law and the prophecies which spoke about the appearance of a great Divine Prophet from among the brethren of the Israelites (Deut. 18:18 & 33:2). Evidently, the Holy Prophet was the Divine Messenger spoken of in the prophecy. His advent is likened in the Qur’an to the advent of Moses (73:16). The Surah then cites, as evidence, the "Inscribed Book" (the Bibl
Commentary:
'The Elevated Roof' may also refer to the tabernacle which Moses set up in the wilderness in the form of a canopy under which the Israelites worshipped. Or it may refer to the Ka‘bah or to the sky or heaven the last reference being more appropriate and relevant.
1311
这里指穆撒用华盖的形式在荒野中搭起来的圣幕古犹太的移动式神堂, 古以色列人即在其中礼拜; 或指天房; 或指天; 最后的指称也许较恰当、中肯。
1312
«古兰经» 的特色是, 当它必须作一个坚定的宣言并要对这个宣言给以强调和肯定的时候, 它就以某些存在或事物或自然法则或自然现象发誓, 或加以引证。这一章在开头几节经文中以某些与穆撒--------穆圣的极相似的人物密切相关的东西起誓。使穆撒得到启示的地方是在西奈山, 这个启示体现了经典和说到以色列人兄弟中将出一个伟大先知的预言 («申命记» 18:18和33:2)。显然穆圣就是预言中提到的那位伟大使者。在 «古兰经» 中他的降临被比作穆撒的降临 (73:16)。因此这章经文加以引证的是 “成文的经典” («圣经»或 «古兰经», 宁取后者), 成了穆圣主张的真理的永久而无可争辩的证明。“永远常为人出入之所”
--------天房--------最能说明它所构成其堡垒和中心的宗教是安拉的最后宗教。在漫长的几个世纪以前, 圣洁的圣人, 众先知之父, 伊布拉欣, 在他儿子伊斯马仪的协助下于天房奠基的同时祈求这地方成为安全可靠的避难所, 并藉此为宣讲传播安拉的一致和独一常德的中心。“高耸的屋顶” 一词指的是天, 第六节的意思是, 不 信者太愚蠢, 看不到这个简单事实: 因为穆圣不断得到真主的帮助, 他的事业进步而发达, 反对他的种种计谋证明都要落空而失败。
5
ہمیشہ بلند رہنے والی چھت سے بھی خانہ کعبہ مراد ہے اور مطلب یہ ہے کہ اس کی عزت خداتعالیٰ ہمیشہ قائم رکھے گا۔
3934
Commentary:
'The Elevated Roof' may also refer to the tabernacle which Moses set up in the wilderness in the form of a canopy under which the Israelites worshipped. Or it may refer to the Ka‘bah or to the sky or heaven the last reference being more appropriate and relevant.
2846
The tabernacle which Moses set up in the wilderness, in the form of a canopy under which the Israelites worshipped, or the Ka‘bah; or the sky, the last reference being more appropriate and relevant.
It is characteristic of the Qur’an that when it has to make a firm declaration and impart emphasis and certainty to that declaration it swears by, or cites as witnesses, certain beings or objects or natural laws or phenomena. In the first few verses the Surah swears by certain things intimately connected with Moses—the counterpart of the Holy Prophet. It was on Tur that the revelation was vouchsafed to Moses which embodied his Law and the prophecies which spoke about the appearance of a great Divine Prophet from among the brethren of the Israelites (Deut. 18:18 & 33:2). Evidently, the Holy Prophet was the Divine Messenger spoken of in the prophecy. His advent is likened in the Qur’an to the advent of Moses (73:16). The Surah then cites, as evidence, the "Inscribed Book" (the Bibl
وَٱلْبَحْرِ ٱلْمَسْجُورِ
قرآن کریم سمندر کو علوم روحانیہ کا نشان قرار دیتا ہے۔ پس جوش مارنے والے سمندر سے مراد علوم قرآنی ہیں۔ جو ہمیشہ ظاہر ہوتے رہیں گے اور اسلام کی صداقت ثابت کرتے رہیں گے۔
81:7.
The words, "the Swollen Sea," may refer to the Red Sea where Pharaoh and his mighty hosts were drowned while pursuing the Israelites, or to the battlefield of Badr where all the great leaders of the Quraish were killed, as it was known as Al-Bahr, i.e. the sea (Nihayah).
81:7.
Important Words:
المسجور (swollen) is derived from سجر. They say سجر الماء النھر i.e. the water filled the stream. سجر التنور (sajjara) means, he filled the oven with firewood and heated it. سجر الماء means, he made the water to flow forth whithersoever it would. مسجور means, filled; kindled; still or quiet, or still and full at the same time; empty (Lane & Aqrab).
Commentary:
It is the characteristic of the Quran that when it has to make a firm declaration and impart emphasis and certainty to that declaration it swears by, or cites as witnesses, certain beings or objects or natural laws or phenomena. In the first few verses the Surah swears by certain things intimately connected with Moses—the counterpart of the Holy Prophet. It was on the Tur that the revelation was vouchsafed to Moses which embodied his Law and the prophecies which spoke about the appearance of a great Divine Prophet from among the brethren of the Israelites. That Prophet was to be the like of Moses and was to shine forth from mount Paran and to come with ten thousand saints, holding in his right hand a fiery law (Deut. 18:18 & 33: 2). Evidently, the Holy Prophet was the Divine Messenger spoken of in the prophecy. His advent is likened in the Quran to the advent of Moses (73:16). He shined forth from mount Paran, holding the Quran in his right hand and entered Mecca at the head of ten thousand saintly warriors. The Surah then cites, as evidence, the "Inscribed Book" which is the Bible or the Quran, preferably the latter, and which stands as a standing and incontrovertible testimony to the truth of the claims of the Holy Prophet. "The Frequented House"—the Ka‘bah,—more than anything else, shows that the religion of which it forms the citadel and the centre is God’s Final Dispensation. The site where the Ka‘bah stands was a dry barren waste where no sign of human or animal life was visible. Here, long centuries ago, a holy man of God—the Patriarch Abraham, aided and assisted by his son, Ishmael, while raising its foundations, had prayed that the place may become a haven of safety and security and may constitute the centre from where God’s Unity and Oneness may be proclaimed and preached. It was "this barren waste that didst not bear and didst not travail with child"which gave birth to the greatest son of man, as was spoken of old (Isa. 54:1). Here it was (as was foretold) that "the glory of God rose and shone; the multitudes of camels came, the dromedaries of Midian and Ephah, all came from Sheba and brought gold and incense and shewed forth the praises of the Lord" (Isa. 60:1-6).
The reference in the words "the Elevated Roof," being to heaven, the verse (v.6) signifies that the disbelievers are so unwise as not to see this simple fact that whereas the Prophet continuously receives Divine help and his cause progresses and prospers, failure dogs their footsteps and all their designs and plans against the Prophet prove abortive. In the words"the Swollen Sea," the reference may be to the Mediterranean Sea where Pharaoh and his mighty hosts were drowned while pursuing the Israelites or they may refer to the battlefield of Badr where all the great leaders of the Quraish were killed, as it was known as البحر i.e. the sea (Nihayah). The words may also apply to the Quran which like a fathomless sea of spiritual knowledge continues to throw out treasures of divine knowledge. "Why do not the disbelievers," the verse purports to say, "take a lesson from these patent facts and realize that opposition to God’s Messengers does not pay and will end in their ruin?"
a
81:7.
1313
“涨潮的大海” 可以指法老及强大的队伍在追赶以色列人时被淹死的红海, 也可指古莱什人所有大头领阵亡所在地白德尔战场, 如众所周知像海一样 (نِهَايَة, Nihayah)。
6
قرآن کریم سمندر کو علوم روحانیہ کا نشان قرار دیتا ہے۔ پس جوش مارنے والے سمندر سے مراد علوم قرآنی ہیں۔ جو ہمیشہ ظاہر ہوتے رہیں گے اور اسلام کی صداقت ثابت کرتے رہیں گے۔
a
81:7.
3935
Important Words:
المسجور (swollen) is derived from سجر. They say سجر الماء النھر i.e. the water filled the stream. سجر التنور (sajjara) means, he filled the oven with firewood and heated it. سجر الماء means, he made the water to flow forth whithersoever it would. مسجور means, filled; kindled; still or quiet, or still and full at the same time; empty (Lane & Aqrab).
Commentary:
It is the characteristic of the Quran that when it has to make a firm declaration and impart emphasis and certainty to that declaration it swears by, or cites as witnesses, certain beings or objects or natural laws or phenomena. In the first few verses the Surah swears by certain things intimately connected with Moses—the counterpart of the Holy Prophet. It was on the Tur that the revelation was vouchsafed to Moses which embodied his Law and the prophecies which spoke about the appearance of a great Divine Prophet from among the brethren of the Israelites. That Prophet was to be the like of Moses and was to shine forth from mount Paran and to come with ten thousand saints, holding in his right hand a fiery law (Deut. 18:18 & 33: 2). Evidently, the Holy Prophet was the Divine Messenger spoken of in the prophecy. His advent is likened in the Quran to the advent of Moses (73:16). He shined forth from mount Paran, holding the Quran in his right hand and entered Mecca at the head of ten thousand saintly warriors. The Surah then cites, as evidence, the "Inscribed Book" which is the Bible or the Quran, preferably the latter, and which stands as a standing and incontrovertible testimony to the truth of the claims of the Holy Prophet. "The Frequented House"—the Ka‘bah,—more than anything else, shows that the religion of which it forms the citadel and the centre is God’s Final Dispensation. The site where the Ka‘bah stands was a dry barren waste where no sign of human or animal life was visible. Here, long centuries ago, a holy man of God—the Patriarch Abraham, aided and assisted by his son, Ishmael, while raising its foundations, had prayed that the place may become a haven of safety and security and may constitute the centre from where God’s Unity and Oneness may be proclaimed and preached. It was "this barren waste that didst not bear and didst not travail with child"which gave birth to the greatest son of man, as was spoken of old (Isa. 54:1). Here it was (as was foretold) that "the glory of God rose and shone; the multitudes of camels came, the dromedaries of Midian and Ephah, all came from Sheba and brought gold and incense and shewed forth the praises of the Lord" (Isa. 60:1-6).
The reference in the words "the Elevated Roof," being to heaven, the verse (v.6) signifies that the disbelievers are so unwise as not to see this simple fact that whereas the Prophet continuously receives Divine help and his cause progresses and prospers, failure dogs their footsteps and all their designs and plans against the Prophet prove abortive. In the words"the Swollen Sea," the reference may be to the Mediterranean Sea where Pharaoh and his mighty hosts were drowned while pursuing the Israelites or they may refer to the battlefield of Badr where all the great leaders of the Quraish were killed, as it was known as البحر i.e. the sea (Nihayah). The words may also apply to the Quran which like a fathomless sea of spiritual knowledge continues to throw out treasures of divine knowledge. "Why do not the disbelievers," the verse purports to say, "take a lesson from these patent facts and realize that opposition to God’s Messengers does not pay and will end in their ruin?"
a
81:7.
2847
The words, "the Swollen Sea," may refer to the Red Sea where Pharaoh and his mighty hosts were drowned while pursuing the Israelites, or to the battlefield of Badr where all the great leaders of the Quraish were killed, as it was known as Al-Bahr, i.e. the sea (Nihayah).
إِنَّ عَذَابَ رَبِّكَ لَوَٰقِعٌ
51:6.
51:6.
51:6.
Commentary:
All the facts mentioned in the preceding six verses show that if disbelievers do not give up their evil ways and opposition to the Holy Prophet, Divine punishment would descend upon them and would break them to pieces. "The punishment of thy Lord," may also refer to the punishment of the Day of Resurrection.
b
51:6.
a
51:6.
3936
Commentary:
All the facts mentioned in the preceding six verses show that if disbelievers do not give up their evil ways and opposition to the Holy Prophet, Divine punishment would descend upon them and would break them to pieces. "The punishment of thy Lord," may also refer to the punishment of the Day of Resurrection.
b
51:6.
مَّا لَهُۥ مِن دَافِعٍ
يَوْمَ تَمُورُ ٱلسَّمَآءُ مَوْرًا
在那天, 天上一切的力量都将支持穆圣。在白德尔日, 这情形果然发生了。
قرآن کریم میں سَمَآء کا لفظ ہے مگر لغت میں سَمَآء آسمان کے علاوہ بادل کو بھی کہتے ہیں اور وہی معنے اس جگہ لگتے ہیں اور مطلب یہ ہے کہ قرآن مجید کے ذریعہ سے رحمت کے بادل دنیا پر چھا جائیں گے۔
On that day all the heavenly forces will operate in favour of the Holy Prophet. So did it happen on the Day of Badr.
Commentary:
The verse may signify that on that day all the heavenly forces will operate in favour of the Holy Prophet. So did it happen on the Day of Badr.
1314
在那天, 天上一切的力量都将支持穆圣。在白德尔日, 这情形果然发生了。
7
قرآن کریم میں سَمَآء کا لفظ ہے مگر لغت میں سَمَآء آسمان کے علاوہ بادل کو بھی کہتے ہیں اور وہی معنے اس جگہ لگتے ہیں اور مطلب یہ ہے کہ قرآن مجید کے ذریعہ سے رحمت کے بادل دنیا پر چھا جائیں گے۔
3937
Commentary:
The verse may signify that on that day all the heavenly forces will operate in favour of the Holy Prophet. So did it happen on the Day of Badr.
2848
On that day all the heavenly forces will operate in favour of the Holy Prophet. So did it happen on the Day of Badr.
وَتَسِيرُ ٱلْجِبَالُ سَيْرًا
پہاڑ سے مراد بڑے انسان یا بڑے نظام ہوتے ہیں اور مراد یہ ہے کہ جب قرآنی علوم پھیلیں گے تو حکومت عرب اور قیصر و کسریٰ کا نظام تتر بتر ہو جائے گا اور دنیا کے پردہ سے غائب ہو جائے گا۔
18:48; 78:21; 81:4.
On the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or, the verse may signify that the great Empires of the time will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old, decrepit and decayed systems will he swept away. These verses may equally apply to the Day of Judgment.
18:48; 78:21; 81:4.
Commentary:
The verse means that on the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or it may signify that the Iranian and Byzantine Empires will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old decrepit and decayed systems would be swept away. These verses may also apply to the Day of Judgement.
c
18:48; 78:21; 81:4.
1315
在报应之日, 不信者的头领将遭到可怕的结局。他们将像谷壳一样被大风席卷一空。这里也可指, 当时各大帝国将被粉碎。这里和上一节经文微妙地提出了衰败腐朽的老制度被消灭后的一种新秩序。这几节经文同样适用于最后审判日。
1
پہاڑ سے مراد بڑے انسان یا بڑے نظام ہوتے ہیں اور مراد یہ ہے کہ جب قرآنی علوم پھیلیں گے تو حکومت عرب اور قیصر و کسریٰ کا نظام تتر بتر ہو جائے گا اور دنیا کے پردہ سے غائب ہو جائے گا۔
a
18:48; 78:21; 81:4.
3938
Commentary:
The verse means that on the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or it may signify that the Iranian and Byzantine Empires will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old decrepit and decayed systems would be swept away. These verses may also apply to the Day of Judgement.
c
18:48; 78:21; 81:4.
2849
On the day of retribution the leaders of disbelievers will meet with a terrible end. They will be blown away like chaff before the wind. Or, the verse may signify that the great Empires of the time will be broken and shattered. This and the preceding verse make a subtle allusion to the new order of things before which the old, decrepit and decayed systems will he swept away. These verses may equally apply to the Day of Judgment.
فَوَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
ٱلَّذِينَ هُمْ فِى خَوْضٍ يَلْعَبُونَ
يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا
这里描述了不信者的罪恶得到充分证实, 而悔过之时已过的情形。
The verse depicts the disbelievers’ condition after their guilt will have been fully established and the time for repentance will have passed.
18:54; 21:40; 38:86.
Commentary:
The dead bodies of leaders of the Quraish who were killed in the Battle of Badr were thrown into a pit and the Holy Prophet went up to its edge and, addressing the dead bodies, is reported to have said "Did you find the promise of punishment of your Lord true? What God had promised me has been fulfilled" (Bukhari & Tabari). The verse is equally applicable to the punishment which will be meted out to disbelievers on the Resurrection Day.
1316
这里描述了不信者的罪恶得到充分证实, 而悔过之时已过的情形。
b
18:54; 21:40; 38:86.
3939
Commentary:
The dead bodies of leaders of the Quraish who were killed in the Battle of Badr were thrown into a pit and the Holy Prophet went up to its edge and, addressing the dead bodies, is reported to have said "Did you find the promise of punishment of your Lord true? What God had promised me has been fulfilled" (Bukhari & Tabari). The verse is equally applicable to the punishment which will be meted out to disbelievers on the Resurrection Day.
2850
The verse depicts the disbelievers’ condition after their guilt will have been fully established and the time for repentance will have passed.
هَٰذِهِ ٱلنَّارُ ٱلَّتِى كُنتُم بِهَا تُكَذِّبُونَ
51:15; 55:44.
c
51:15; 55:44.
أَفَسِحْرٌ هَٰذَآ أَمْ أَنتُمْ لَا تُبْصِرُونَ
Commentary:
When disbelievers will be confronted with the consequences of their evil deeds on the Day of Reckoning, they will be asked if they had realized that what God’s Messengers had told them was not a fake or forgery, or whether they still did not see the utter futility and falsity of their beliefs and doctrines. The verse may also refer to the day or reckoning for disbelievers in this life.
3940
Commentary:
When disbelievers will be confronted with the consequences of their evil deeds on the Day of Reckoning, they will be asked if they had realized that what God’s Messengers had told them was not a fake or forgery, or whether they still did not see the utter futility and falsity of their beliefs and doctrines. The verse may also refer to the day or reckoning for disbelievers in this life.
ٱصْلَوْهَا فَٱصْبِرُوٓا۟ أَوْ لَا تَصْبِرُوا۟ سَوَآءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ
14:22; 41:25.
14:22; 41:25.
14:22; 41:25.
Commentary:
The verse depicts the disbelievers’ condition after their guilt will be fully established and the time for repentance will have passed.
a
14:22; 41:25.
a
14:22; 41:25.
3941
Commentary:
The verse depicts the disbelievers’ condition after their guilt will be fully established and the time for repentance will have passed.
a
14:22; 41:25.
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّٰتٍ وَنَعِيمٍ
15:46; 77:42, 43; 78:32, 33.
15:46; 77:42, 43; 78:32, 33.
7:44; 15:46; 19:64; 43:73-74; 44:56; 77:42-43; 78:32-33.
Commentary:
The present and the following verses recount some of the Divine favours and blessings that are bestowed on the righteous. These may also be taken as embodying a prophecy which was literally fulfilled when the dwellers of the barren and sandy deserts of Arabia conquered the great Iranian and Byzantine Empires.
b
15:46; 77:42, 43; 78:32, 33.
b
7:44; 15:46; 19:64; 43:73-74; 44:56; 77:42-43; 78:32-33.
3942
Commentary:
The present and the following verses recount some of the Divine favours and blessings that are bestowed on the righteous. These may also be taken as embodying a prophecy which was literally fulfilled when the dwellers of the barren and sandy deserts of Arabia conquered the great Iranian and Byzantine Empires.
b
15:46; 77:42, 43; 78:32, 33.
فَٰكِهِينَ بِمَآ ءَاتَىٰهُمْ رَبُّهُمْ وَوَقَىٰهُمْ رَبُّهُمْ عَذَابَ ٱلْجَحِيمِ
كُلُوا۟ وَٱشْرَبُوا۟ هَنِيٓـًٔۢا بِمَا كُنتُمْ تَعْمَلُونَ
مُتَّكِـِٔينَ عَلَىٰ سُرُرٍ مَّصْفُوفَةٍ ۖ وَزَوَّجْنَٰهُم بِحُورٍ عِينٍ
18:32; 55:55; 76:14.
44:55; 56:23.
زَوَّجَ شَيْئًا بِشَئٍ (Zawwaja shai’an bi Shai’in) 的意思是, 他为一个东西与另一个东西配对成双; 他使之结合以成为同伴或类似者。حُوْر (Hur) 是 اَحْوَر (Ahwar--------阳性) 和 حَوْرَاء (Haura’--------阴性) 的复数, 意思是眼睛中露出所谓 حَوَار (Hawar) 这种品质的特点的人, 即极其白的眼白和极其黑的眼黑, 以及人体其余部分极其白和极其美。اَحْوَر (Ahwar) 的另一意思是纯洁或清醒的理智。
عِيْن (‘In) اَعْيَن (A‘yan) 和 عَيْنَاء (‘Aina’) 的复数, 意思分别是: 长着大大的黑色大眼睛的男女, 后者的意思也是一句好话或美言 (Lane, مُفْرَدَات--------Mufradat & تَاج --------Taj)。因此 حُوْر (Hur) 和 عِيْن (‘In) 这两词意味着人格和品德的美和纯洁。
死后的生命只是今世的形象和显现, 后世的赏罚只是今世作为的许多体现和形象。天园和火狱不是来自外面新的物质世界。不错, 这两者应是看得见、摸得着的, 你要说这些是物质的也可以, 但它们只是今世的精神事实的体现。今世的牵挂在后世可以清楚见到是枷锁。今世的灼痛的心同样会清楚地被视为熊熊的火焰, 信仰者对其养主和创造主所怀的爱将体现为将来生命中的美酒, 如此等等。因此在天园中将有花园、溪流、乳汁、蜂蜜、禽鸟的肉、酒、水果、宝座、伙伴和很多其他 的东西; 但这些都不是今世的事物, 只是今世人生的精神事实的体现。上面所解释的 زَوَّجْنَا (Zawwajna), حُوْر (Hur) 和 عِيْن (‘In) 这些词说明, 安拉的真正的仆人将奉命跟纯洁而清净的伙伴们生活在一起, 伙伴们的脸上将焕发着精神美的光辉; 或者, 他们将有佳人即他们的妻子相伴。
要理解并认识后世的赏罚的性质, 我们应记住, 后世是今世生命的延续。人的灵魂一旦离开了这具躯壳, 就会得到一副新的躯体, 因为灵魂没躯体就不能有进步, 不能享受幸福, 不能感受痛苦。新躯体精美雅致得就像今世的灵魂一样。因为新躯体的形状和性质难以理解, 和现在的肉体不同, 所以后世的赏罚的性质也不为我们所知。因此 «古兰经» 上就有这样的做法: “实际上, 任何人都不知道, 因为信仰者往常的善举, 有什么悦目的东西为他们储藏起来的” (32:18)。据记载, 穆圣曾说过, 谁的眼睛都没有见到过天园中的福祉, 谁的耳朵也没有听到过天园中的福祉, 谁的心也不能想象天园中的福祉 (بُخَارِی, Bukhari)。事实上, 天园中不会有罪恶, 没有轻浮或无聊的闲扯, 没有我们所理解的那种肉体上的快乐, 而是有充满的和平和安拉的喜悦 (56:26-27), 这一事实清楚地显示了 «古兰经» 上所构思和许给敬畏人们的天园。另见注释1018。
44:55; 56:23.
Zawwaja Shai’an bi Shai’in means, he paired or coupled a thing with a thing; he united it as its fellow or like. Hur is the plural of Ahwar (masc.) and Haura’ (fem.) and means, a person whose eyes are characterized by the quality termed Hawarun, i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. Ahwar also means, pure or clear intellect.
‘In is the plural of both A‘yan and ‘Aina’ which respectively mean, man and woman having black wide large eyes, the latter word also meaning, a good or beautiful saying or word (Lane, Mufradat & Taj). Thus the two words Hur and ‘In signify beauty and purity of person and character.
Life after death is only an image and manifestation of the present life, and the rewards and punishments of the next world would be only so many embodiments and images of the actions done in this life. Heaven and Hell are no new material worlds which come from outside. It is true that they shall be visible and palpable, call them material if you please, but they are only embodiments of the spiritual facts of this life. The entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love, which a believer feels for his Lord and Creator, will appear embodied as w
18:32; 55:55; 76:14.
44:55; 56:23.
Important Words:
زوجنا (We shall consort). زوج الشیء بالشیء (zawwaja) means, he paired or coupled a thing with a thing; united it as its fellow or like. یزوجھم ذکرانا واناثاً means, He mixes them as males and females; He makes them pairs, males or females; He makes them in different sorts or sexes (42:51). اذا النفوس زوجت means, when the souls shall be united or when people are brought together. زوج means, any sort of thing; sort or species; a woman’s husband or a man’s wife; mate, consort, comrade; class. أزواج (plural) means, species; classes or groups; mates; pairs; etc. (Lane, Aqrab, Taj & Mufradat). احشروا الذین ظلموا و أزواجھم means, assemble those who acted wrongly along with their companions (37:23).
حور is the plural of both أحور and حوراء which are derived from حار. They say حار الثوب i.e. he washed the cloth and made it white. أحور (fem. حوراء) means, a man whose eyes are characterized by the quality termed حور (hawarun), i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. أحور also means, pure or clear intellect. مایعیش بأحور is said of a person whose affairs are not clean (Lane, Mufradat & Taj).
عین is the plural of both أعین (a‘yan) and عیناء which are derived from عین (‘ayina) which means, he had wide black eyes. أعین and عیناء respectively mean, man and woman having black, wide and large eyes. عیناء also means, a good or beautiful saying or word (Lane, Mufradat & Taj).
Commentary:
Description of the rewards and punishments of Heaven and Hell as given in some Quranic Surahs, particularly in Ar-Rahman, Al-Waqi‘ah and in the present Surah call for an explanatory note. The following points may be borne in mind for an appreciation of life after death:
1. According to the Quran, God’s handiwork as manifested in the creation of the universe, and in that of man placed at its centre, shows that man’s life on earth has a purpose higher and nobler and beyond mere eating and drinking or leading a more or less circumscribed existence (23:115-116).
2. There is a life after death and that life is the continuation of the life which man leads in this world. One’s heaven or hell begins from this very world; death only opening up vast and unknown vistas of ever-expanding spiritual progress.
3. As soon as the human soul leaves this tabernacle of clay, it is given a new body, because the soul can make no progress or enjoy no bliss or feel no pain without a body. Its development and progress depend upon its permanent connection with a body. The new body is as fine and delicate as the soul was in this world. In fact, it is the very soul in a new transformation which after having passed through certain experiences develops a new soul which possesses far higher and finer and more delicate faculties and perception than the soul from which it emanates. To this new soul the old soul serves as a body and man is able to perceive things through his new senses which he could perceive formerly only through the soul, and is able to partake of the pains and pleasures of the next world—the present body of clay being quite unfit for the new experience. That is why the Quran says, "And no soul knows what joy of the eyes is kept hidden for them, as a reward for their good works" (32:18). And the Holy Prophet explained this Quranic verse in a well-known saying. viz. "No eye has seen the blessings of Paradise, nor has any ear heard of them nor can human mind conceive of them" (Bukhari, Kitab bad’ul-khalq).
4. Life after death is only an image and manifestation of the present life and the rewards and punishments of the next world would be only embodiments and images of the actions done in this life. Heaven and Hell are not new material worlds which come from outside. It is true that they shall be visible and palpable, call them material, if you please, but they are only embodiments of the spiritual facts of this life. The spiritual torture of this world has been represented in the Quran as a physical punishment in the next. The chains to be put round the necks of disbelievers, for instance, represent the desires of this world which keep a man’s head bent upon the earth, and it is these desires that shall assume the shape of chains. Similarly, the entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love which a believer feels for his Lord and Creator will appear embodied as wine in the life to come, etc. Thus there will be gardens, streams, milk, honey, flesh of birds, wine, fruits, thrones, companions and many other things in Paradise; but they will not be the things of this world but the embodiments of spiritual facts of the life of this world.
5. There will be no sin, levity, or vain talk in Paradise, no pleasures of the flesh as we understand them, but all-pervading peace and pleasure of God (56:26-27). In view of this Quranic conception of Paradise, it is the height of ignorance or blind prejudice to suggest that the Quran promises a sensuous Paradise to its followers.
Moreover, the words زوجنا and عین and as explained under Important Words above, present no difficulty and, in view of these explanations, the verse may mean that in Paradise the righteous servants of God will be made to live with pure and clean companions whose faces will be shining with radiant spiritual beauty; or they will have as companions fair maidens, i.e. their wives.
Besides, the promise, made to the righteous in this ands the following verses, was literally fulfilled when the Muslims conquered vast territories of the Byzantine and Iranian Empires, and all these things fell into their hands and thus the promise constituted an incontrovertible testimony to the fact that the promise about the next life is also true.
c
18:32; 55:55; 76:14.
d
44:55; 56:23.
1317
زَوَّجَ شَيْئًا بِشَئٍ (Zawwaja shai’an bi Shai’in) 的意思是, 他为一个东西与另一个东西配对成双; 他使之结合以成为同伴或类似者。حُوْر (Hur) 是 اَحْوَر (Ahwar--------阳性) 和 حَوْرَاء (Haura’--------阴性) 的复数, 意思是眼睛中露出所谓 حَوَار (Hawar) 这种品质的特点的人, 即极其白的眼白和极其黑的眼黑, 以及人体其余部分极其白和极其美。اَحْوَر (Ahwar) 的另一意思是纯洁或清醒的理智。
1318
عِيْن (‘In) اَعْيَن (A‘yan) 和 عَيْنَاء (‘Aina’) 的复数, 意思分别是: 长着大大的黑色大眼睛的男女, 后者的意思也是一句好话或美言 (Lane, مُفْرَدَات--------Mufradat & تَاج --------Taj)。因此 حُوْر (Hur) 和 عِيْن (‘In) 这两词意味着人格和品德的美和纯洁。
1319
死后的生命只是今世的形象和显现, 后世的赏罚只是今世作为的许多体现和形象。天园和火狱不是来自外面新的物质世界。不错, 这两者应是看得见、摸得着的, 你要说这些是物质的也可以, 但它们只是今世的精神事实的体现。今世的牵挂在后世可以清楚见到是枷锁。今世的灼痛的心同样会清楚地被视为熊熊的火焰, 信仰者对其养主和创造主所怀的爱将体现为将来生命中的美酒, 如此等等。因此在天园中将有花园、溪流、乳汁、蜂蜜、禽鸟的肉、酒、水果、宝座、伙伴和很多其他 的东西; 但这些都不是今世的事物, 只是今世人生的精神事实的体现。上面所解释的 زَوَّجْنَا (Zawwajna), حُوْر (Hur) 和 عِيْن (‘In) 这些词说明, 安拉的真正的仆人将奉命跟纯洁而清净的伙伴们生活在一起, 伙伴们的脸上将焕发着精神美的光辉; 或者, 他们将有佳人即他们的妻子相伴。
1320
要理解并认识后世的赏罚的性质, 我们应记住, 后世是今世生命的延续。人的灵魂一旦离开了这具躯壳, 就会得到一副新的躯体, 因为灵魂没躯体就不能有进步, 不能享受幸福, 不能感受痛苦。新躯体精美雅致得就像今世的灵魂一样。因为新躯体的形状和性质难以理解, 和现在的肉体不同, 所以后世的赏罚的性质也不为我们所知。因此 «古兰经» 上就有这样的做法: “实际上, 任何人都不知道, 因为信仰者往常的善举, 有什么悦目的东西为他们储藏起来的” (32:18)。据记载, 穆圣曾说过, 谁的眼睛都没有见到过天园中的福祉, 谁的耳朵也没有听到过天园中的福祉, 谁的心也不能想象天园中的福祉 (بُخَارِی, Bukhari)。事实上, 天园中不会有罪恶, 没有轻浮或无聊的闲扯, 没有我们所理解的那种肉体上的快乐, 而是有充满的和平和安拉的喜悦 (56:26-27), 这一事实清楚地显示了 «古兰经» 上所构思和许给敬畏人们的天园。另见注释1018。
c
18:32; 55:55; 76:14.
d
44:55; 56:23.
3943
Important Words:
زوجنا (We shall consort). زوج الشیء بالشیء (zawwaja) means, he paired or coupled a thing with a thing; united it as its fellow or like. یزوجھم ذکرانا واناثاً means, He mixes them as males and females; He makes them pairs, males or females; He makes them in different sorts or sexes (42:51). اذا النفوس زوجت means, when the souls shall be united or when people are brought together. زوج means, any sort of thing; sort or species; a woman’s husband or a man’s wife; mate, consort, comrade; class. أزواج (plural) means, species; classes or groups; mates; pairs; etc. (Lane, Aqrab, Taj & Mufradat). احشروا الذین ظلموا و أزواجھم means, assemble those who acted wrongly along with their companions (37:23).
حور is the plural of both أحور and حوراء which are derived from حار. They say حار الثوب i.e. he washed the cloth and made it white. أحور (fem. حوراء) means, a man whose eyes are characterized by the quality termed حور (hawarun), i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. أحور also means, pure or clear intellect. مایعیش بأحور is said of a person whose affairs are not clean (Lane, Mufradat & Taj).
عین is the plural of both أعین (a‘yan) and عیناء which are derived from عین (‘ayina) which means, he had wide black eyes. أعین and عیناء respectively mean, man and woman having black, wide and large eyes. عیناء also means, a good or beautiful saying or word (Lane, Mufradat & Taj).
Commentary:
Description of the rewards and punishments of Heaven and Hell as given in some Quranic Surahs, particularly in Ar-Rahman, Al-Waqi‘ah and in the present Surah call for an explanatory note. The following points may be borne in mind for an appreciation of life after death:
1. According to the Quran, God’s handiwork as manifested in the creation of the universe, and in that of man placed at its centre, shows that man’s life on earth has a purpose higher and nobler and beyond mere eating and drinking or leading a more or less circumscribed existence (23:115-116).
2. There is a life after death and that life is the continuation of the life which man leads in this world. One’s heaven or hell begins from this very world; death only opening up vast and unknown vistas of ever-expanding spiritual progress.
3. As soon as the human soul leaves this tabernacle of clay, it is given a new body, because the soul can make no progress or enjoy no bliss or feel no pain without a body. Its development and progress depend upon its permanent connection with a body. The new body is as fine and delicate as the soul was in this world. In fact, it is the very soul in a new transformation which after having passed through certain experiences develops a new soul which possesses far higher and finer and more delicate faculties and perception than the soul from which it emanates. To this new soul the old soul serves as a body and man is able to perceive things through his new senses which he could perceive formerly only through the soul, and is able to partake of the pains and pleasures of the next world—the present body of clay being quite unfit for the new experience. That is why the Quran says, "And no soul knows what joy of the eyes is kept hidden for them, as a reward for their good works" (32:18). And the Holy Prophet explained this Quranic verse in a well-known saying. viz. "No eye has seen the blessings of Paradise, nor has any ear heard of them nor can human mind conceive of them" (Bukhari, Kitab bad’ul-khalq).
4. Life after death is only an image and manifestation of the present life and the rewards and punishments of the next world would be only embodiments and images of the actions done in this life. Heaven and Hell are not new material worlds which come from outside. It is true that they shall be visible and palpable, call them material, if you please, but they are only embodiments of the spiritual facts of this life. The spiritual torture of this world has been represented in the Quran as a physical punishment in the next. The chains to be put round the necks of disbelievers, for instance, represent the desires of this world which keep a man’s head bent upon the earth, and it is these desires that shall assume the shape of chains. Similarly, the entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love which a believer feels for his Lord and Creator will appear embodied as wine in the life to come, etc. Thus there will be gardens, streams, milk, honey, flesh of birds, wine, fruits, thrones, companions and many other things in Paradise; but they will not be the things of this world but the embodiments of spiritual facts of the life of this world.
5. There will be no sin, levity, or vain talk in Paradise, no pleasures of the flesh as we understand them, but all-pervading peace and pleasure of God (56:26-27). In view of this Quranic conception of Paradise, it is the height of ignorance or blind prejudice to suggest that the Quran promises a sensuous Paradise to its followers.
Moreover, the words زوجنا and عین and as explained under Important Words above, present no difficulty and, in view of these explanations, the verse may mean that in Paradise the righteous servants of God will be made to live with pure and clean companions whose faces will be shining with radiant spiritual beauty; or they will have as companions fair maidens, i.e. their wives.
Besides, the promise, made to the righteous in this ands the following verses, was literally fulfilled when the Muslims conquered vast territories of the Byzantine and Iranian Empires, and all these things fell into their hands and thus the promise constituted an incontrovertible testimony to the fact that the promise about the next life is also true.
c
18:32; 55:55; 76:14.d
44:55; 56:23.
2851
Zawwaja Shai’an bi Shai’in means, he paired or coupled a thing with a thing; he united it as its fellow or like. Hur is the plural of Ahwar (masc.) and Haura’ (fem.) and means, a person whose eyes are characterized by the quality termed Hawarun, i.e. intense whiteness of the white of the eye and intense blackness of the black thereof, with intense whiteness or fairness of the rest of the person. Ahwar also means, pure or clear intellect.
2851A
‘In is the plural of both A‘yan and ‘Aina’ which respectively mean, man and woman having black wide large eyes, the latter word also meaning, a good or beautiful saying or word (Lane, Mufradat & Taj). Thus the two words Hur and ‘In signify beauty and purity of person and character.
Life after death is only an image and manifestation of the present life, and the rewards and punishments of the next world would be only so many embodiments and images of the actions done in this life. Heaven and Hell are no new material worlds which come from outside. It is true that they shall be visible and palpable, call them material if you please, but they are only embodiments of the spiritual facts of this life. The entanglements of this world shall be seen as fetters on the feet in the next. The heart-burning of this world shall likewise be clearly seen as flames of burning fire, and the love, which a believer feels for his Lord and Creator, will appear embodied as w
وَٱلَّذِينَ ءَامَنُوا۟ وَٱتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَٰنٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ أَلَتْنَٰهُم مِّنْ عَمَلِهِم مِّن شَىْءٍ ۚ كُلُّ ٱمْرِئٍۭ بِمَا كَسَبَ رَهِينٌ
یعنی اپنے اعمال کی جزا سزا سے اِدھر اُدھر نہیں ہو سکتا۔
40:9.
Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their children will also be united with them, thus making their joy complete.
The mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise.
40:9.
Important Words:
ذریة (children) is derived from ذر. They say ذر اللّٰه عبادہ فی الارض i.e. God spread His servants upon the earth. ذریة used as both singular and plural (ذریات—plural) means, children or offspring of a man, male or female; little ones or young ones; descendants; progenitors or ancestors, women (Lane & Aqrab).
Commentary:
This verse further explains its predecessor. Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their offspring will also be united with them, thus making their joy complete.
The words "Every man stands pledged for what he has earned," remove one possible misunderstanding, viz. that the mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise. The verse clearly speaks of man’s responsibility for his actions.
a
40:9.
1321
因为上一节经文中讲到要使敬畏的人和他们纯洁而美丽的妻子一起生活, 这里是解说还要使他们的儿女和他们团聚一堂, 由此使他们的欢乐更完善。
1322
仅仅和敬畏的人有亲戚关系, 不会对信者有好处。使他在天园中赢得一个安身之处, 要看他自己的善行。
1
یعنی اپنے اعمال کی جزا سزا سے اِدھر اُدھر نہیں ہو سکتا۔
a
40:9.
3944
Important Words:
ذریة (children) is derived from ذر. They say ذر اللّٰه عبادہ فی الارض i.e. God spread His servants upon the earth. ذریة used as both singular and plural (ذریات—plural) means, children or offspring of a man, male or female; little ones or young ones; descendants; progenitors or ancestors, women (Lane & Aqrab).
Commentary:
This verse further explains its predecessor. Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their offspring will also be united with them, thus making their joy complete.
The words "Every man stands pledged for what he has earned," remove one possible misunderstanding, viz. that the mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise. The verse clearly speaks of man’s responsibility for his actions.
a
40:9.
2852
Whereas in the former verse it was stated that the righteous will be made to live with their pure, beautiful wives, this verse explains that their children will also be united with them, thus making their joy complete.
2853
The mere fact of being related to a righteous man would do the believer no good. It is his own good works that will earn him his place in Paradise.
وَأَمْدَدْنَٰهُم بِفَٰكِهَةٍ وَلَحْمٍ مِّمَّا يَشْتَهُونَ
55:12; 56:21.
55:12; 56:21.
b
55:12; 56:21.
a
55:12; 56:21.
b
55:12; 56:21.يَتَنَٰزَعُونَ فِيهَا كَأْسًا لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ
یعنی بعد از موت جس چیز کا نام شراب آتا ہے‘ وہ شراب محبتِ الٰہی ہے۔ اس سے دماغ خراب نہیں ہوتا اور نہ انسان بے ہودہ بکواس کرتا ہے اور نہ گالی گلوچ دیتا ہے۔
19:63; 56:26; 78:36.
Important Words:
یتنازعون (will pass from one to another) is derived from نزع. They say نازع فلانا i.e. he shook hands with such a one. نازع الکأسmeans, he took the cup. تنازعوا الکأس means, they took the cup from one another’s hand (Aqrab).
c
19:63; 56:26; 78:36.
1323
تَنازَعُو الْكَأسَ (Tanaza‘ul-Ka’sa) 的意思是, 他们彼此交杯。(اَقْرَبْ--------Aqrab)
2
یعنی بعد از موت جس چیز کا نام شراب آتا ہے‘ وہ شراب محبتِ الٰہی ہے۔ اس سے دماغ خراب نہیں ہوتا اور نہ انسان بے ہودہ بکواس کرتا ہے اور نہ گالی گلوچ دیتا ہے۔
b
19:63; 56:26; 78:36.
3945
Important Words:
یتنازعون (will pass from one to another) is derived from نزع. They say نازع فلانا i.e. he shook hands with such a one. نازع الکأسmeans, he took the cup. تنازعوا الکأس means, they took the cup from one another’s hand (Aqrab).
c
19:63; 56:26; 78:36.
2854
Tanaza‘ul-Ka’sa means, they took the cup from one another’s hand (Aqrab).
۞ وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَّهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَّكْنُونٌ
56:18; 76:20.
غِلْمَان (Ghilman, 青年们) 是 غُلَام (Ghulam, 青年; 仆人; 儿子) 的复数等等。(Lane) 这个词在 «古兰经» 中也用作为 وَلَد (Walad) 的同义词, 意思是儿子 (3:41; 15:54; 19:8; 37:102; 51:29)。وِلْدَان (Wildan, 儿子们) 这词在 «古兰经» 中另外 (76:20) 也用代替 غِلْمَان (Ghilman), 说明在天园中与敬畏的人到处活动的青年将是他们自己的儿子。这节经文也可以指安拉的许诺, 巨大的财富和权力将归穆 斯林以及将伺候他们的成批仆人所有。
یعنی پاکباز۔
56:18; 76:20.
Ghilman (youths) is plural of Ghulam which means, a youth; servant; son; etc. (Lane). The word has also been used in the Qur’an synonymously with Walad in the sense of son (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Qur’an (76:20), the word Wildan (sons) has been substituted for Ghilman which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power which was to fall into the possession of the Muslims and to the hosts of servants who were to wait upon them.
56:18; 76:20.
Commentary:
غلمان (youths) is plural of غلام which means, youth; servant; son, etc. (Lane & Aqrab). The word has also been used in the Quran synonymously with ولد in the sense of 'son' (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Quran (76:20) the word ولدان (sons) has been substituted for غلمان which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power coming into the possession of the poor Muslims, and to the hosts of servants who were to wait upon them.
d
56:18; 76:20.
1324
غِلْمَان (Ghilman, 青年们) 是 غُلَام (Ghulam, 青年; 仆人; 儿子) 的复数等等。(Lane) 这个词在 «古兰经» 中也用作为 وَلَد (Walad) 的同义词, 意思是儿子 (3:41; 15:54; 19:8; 37:102; 51:29)。وِلْدَان (Wildan, 儿子们) 这词在 «古兰经» 中另外 (76:20) 也用代替 غِلْمَان (Ghilman), 说明在天园中与敬畏的人到处活动的青年将是他们自己的儿子。这节经文也可以指安拉的许诺, 巨大的财富和权力将归穆 斯林以及将伺候他们的成批仆人所有。
3
یعنی پاکباز۔
c
56:18; 76:20.
3946
Commentary:
غلمان (youths) is plural of غلام which means, youth; servant; son, etc. (Lane & Aqrab). The word has also been used in the Quran synonymously with ولد in the sense of 'son' (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Quran (76:20) the word ولدان (sons) has been substituted for غلمان which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power coming into the possession of the poor Muslims, and to the hosts of servants who were to wait upon them.
d
56:18; 76:20.
2855
Ghilman (youths) is plural of Ghulam which means, a youth; servant; son; etc. (Lane). The word has also been used in the Qur’an synonymously with Walad in the sense of son (3:41; 15:54; 19:8; 37:102; 51:29). Elsewhere in the Qur’an (76:20), the word Wildan (sons) has been substituted for Ghilman which shows that the youths who will move about in the company of the righteous in Paradise will be their own sons. The verse may also refer to the Divine promise of great wealth and power which was to fall into the possession of the Muslims and to the hosts of servants who were to wait upon them.
وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ
قَالُوٓا۟ إِنَّا كُنَّا قَبْلُ فِىٓ أَهْلِنَا مُشْفِقِينَ
除了经文中本来的意义外, 这里也可以指, “因为被敌人包围了, 他们的威胁有时使我们惊吓、害怕”。但现在我们享受完全的和平和安全。”
یعنی دنیا میں کفار کی دھمکیوں سے ہم بعض دفعہ گھبرا جاتے تھے مگر آج ہر قسم کی فتح اور امن ہمیں نصیب ہے۔
Besides the meanings given in the text the verse may also signify, 'Being surrounded by enemies, their threats would sometimes frighten and terrify us. But now we enjoy perfect peace and security.'
Commentary:
Besides the meaning given in the text the verse may also signify: "Being surrounded by enemies, their threats would sometimes frighten and terrify us. But now we enjoy perfect peace and security."
1325
除了经文中本来的意义外, 这里也可以指, “因为被敌人包围了, 他们的威胁有时使我们惊吓、害怕”。但现在我们享受完全的和平和安全。”
4
یعنی دنیا میں کفار کی دھمکیوں سے ہم بعض دفعہ گھبرا جاتے تھے مگر آج ہر قسم کی فتح اور امن ہمیں نصیب ہے۔
3947
Commentary:
Besides the meaning given in the text the verse may also signify: "Being surrounded by enemies, their threats would sometimes frighten and terrify us. But now we enjoy perfect peace and security."
2856
Besides the meanings given in the text the verse may also signify, 'Being surrounded by enemies, their threats would sometimes frighten and terrify us. But now we enjoy perfect peace and security.'
فَمَنَّ ٱللَّهُ عَلَيْنَا وَوَقَىٰنَا عَذَابَ ٱلسَّمُومِ
44:57.
a
44:57.
إِنَّا كُنَّا مِن قَبْلُ نَدْعُوهُ ۖ إِنَّهُۥ هُوَ ٱلْبَرُّ ٱلرَّحِيمُ
فَذَكِّرْ فَمَآ أَنتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ
69:43.
69:43.
69:43.
Commentary:
In the foregoing verses prophecies in former revealed Scriptures, particularly in the Book of Moses, were advanced as arguments to support and substantiate the truth of the Quran being the revealed Word of God. Those prophecies spoke of the appearance of a Prophet in the wilderness of Mecca and having a "Fiery Law" in his right hand (Deut. 33:2). In the present and the following several verses, however, the testimony of reason, common sense and human conscience has been adduced as proof to serve the same purpose.
a
69:43.
b
69:43.
3948
Commentary:
In the foregoing verses prophecies in former revealed Scriptures, particularly in the Book of Moses, were advanced as arguments to support and substantiate the truth of the Quran being the revealed Word of God. Those prophecies spoke of the appearance of a Prophet in the wilderness of Mecca and having a "Fiery Law" in his right hand (Deut. 33:2). In the present and the following several verses, however, the testimony of reason, common sense and human conscience has been adduced as proof to serve the same purpose.
a
69:43.
أَمْ يَقُولُونَ شَاعِرٌ نَّتَرَبَّصُ بِهِۦ رَيْبَ ٱلْمَنُونِ
21:6; 69:42.
21:6; 69:42.
Important Words:
ریب (calamity) is inf. noun from راب. They say رابنی i.e. it or he occasioned in me disquiet or agitation of mind; he made me to doubt; he did with me what I disliked or hated. ریب means, doubt; disquietude or uneasiness of mind; doubt combined with evil opinion; calamity; misery (Lane & Aqrab).
المنون (time) is derived from من (manna). They say من الرجل i.e. he weakened the man and took away his strength; من الحبلmeans, he cut off the rope. من الشیء means, the thing diminished. من الناقة means, he tired out or jaded the she-camel. منونmeans, death; time; destiny or fate. ریب المنون or ریب الزمان or ریب الدھر means, the calamities or vicissitudes of time (Lane).
نتربص (we are waiting for) is derived from ربص. They say ربص به i.e. he waited for good or evil, particularly the latter, to befall him. تربص به الامر means, he expected or waited for the event to befall him (Lane & Aqrab). An Arab poet says:
تربص بھا ریب المنون لعلھا
تطلق یوما او یموت حلیلھا
i.e. wait thou for the vicissitudes of time to befall her; perhaps she might be divorced some day or her husband might die (Lane).
Commentary:
The Holy Prophet’s enemies accused him of being a soothsayer, a poet and even a madman. The verse implies the refutation of all these foolish charges. The Prophet is not a poet (the verse purports to say) because poets have no fixed ideal or programme in life. They only indulge in daydreaming, and as it were, "wander about distractedly in every valley" (26:226), but the Holy Prophet has before him a great and noble aim—the regeneration of a corrupt and degenerate society. He is neither a soothsayer, because soothsayers dabble in occult sciences and make mere conjectures and guesses. They try to hoodwink simple-minded people by clever contrivances but the Holy Prophet is universally known to be an honest and sincere man. Nor is he a madman because madmen are not known to have brought about the great and wonderful revolution that he has, among his completely demoralized, degenerate and degraded people.
b
21:6; 69:42.
a
21:6; 69:42.
3949
Important Words:
ریب (calamity) is inf. noun from راب. They say رابنی i.e. it or he occasioned in me disquiet or agitation of mind; he made me to doubt; he did with me what I disliked or hated. ریب means, doubt; disquietude or uneasiness of mind; doubt combined with evil opinion; calamity; misery (Lane & Aqrab).
المنون (time) is derived from من (manna). They say من الرجل i.e. he weakened the man and took away his strength; من الحبلmeans, he cut off the rope. من الشیء means, the thing diminished. من الناقة means, he tired out or jaded the she-camel. منونmeans, death; time; destiny or fate. ریب المنون or ریب الزمان or ریب الدھر means, the calamities or vicissitudes of time (Lane).
نتربص (we are waiting for) is derived from ربص. They say ربص به i.e. he waited for good or evil, particularly the latter, to befall him. تربص به الامر means, he expected or waited for the event to befall him (Lane & Aqrab). An Arab poet says:
تربص بھا ریب المنون لعلھا
تطلق یوما او یموت حلیلھا
i.e. wait thou for the vicissitudes of time to befall her; perhaps she might be divorced some day or her husband might die (Lane).
Commentary:
The Holy Prophet’s enemies accused him of being a soothsayer, a poet and even a madman. The verse implies the refutation of all these foolish charges. The Prophet is not a poet (the verse purports to say) because poets have no fixed ideal or programme in life. They only indulge in daydreaming, and as it were, "wander about distractedly in every valley" (26:226), but the Holy Prophet has before him a great and noble aim—the regeneration of a corrupt and degenerate society. He is neither a soothsayer, because soothsayers dabble in occult sciences and make mere conjectures and guesses. They try to hoodwink simple-minded people by clever contrivances but the Holy Prophet is universally known to be an honest and sincere man. Nor is he a madman because madmen are not known to have brought about the great and wonderful revolution that he has, among his completely demoralized, degenerate and degraded people.
b
21:6; 69:42.
2857
Raib means, disquietude of mind; doubt combined with evil opinion; calamity (Lane); Manun means, death; destiny or fate; time (Aqrab).
قُلْ تَرَبَّصُوا۟ فَإِنِّى مَعَكُم مِّنَ ٱلْمُتَرَبِّصِينَ
9:52; 32:31.
9:52; 32:31.
The verse purports to say that the disbelievers call the Holy Prophet a poet, who indulges in building castles in the air about his great future, a soothsayer who plays upon the credulity of simple-minded folk, a raving maniac, and as such naturally they expect that sooner or later he will come to a sad end. But they will have to wait till doomsday for the realization of their futile expectations. Time alone will decide the issue between them and the Holy Prophet.
9:52; 32:31.
Commentary:
The verse purports to say that disbelievers call the Holy Prophet a poet, who indulges in building castles in the air about his great future, a soothsayer who plays upon the credulity of simple-minded folk, a raving maniac and, as such, naturally they expect that sooner or later he will come to a sad end. The Prophet is enjoined to tell them that they will have to wait till Doomsday for the realization of their futile expectations. Time alone will decide the issue between them.
c
9:52; 32:31.
b
9:52; 32:31.
3950
Commentary:
The verse purports to say that disbelievers call the Holy Prophet a poet, who indulges in building castles in the air about his great future, a soothsayer who plays upon the credulity of simple-minded folk, a raving maniac and, as such, naturally they expect that sooner or later he will come to a sad end. The Prophet is enjoined to tell them that they will have to wait till Doomsday for the realization of their futile expectations. Time alone will decide the issue between them.
c
9:52; 32:31.
2858
The verse purports to say that the disbelievers call the Holy Prophet a poet, who indulges in building castles in the air about his great future, a soothsayer who plays upon the credulity of simple-minded folk, a raving maniac, and as such naturally they expect that sooner or later he will come to a sad end. But they will have to wait till doomsday for the realization of their futile expectations. Time alone will decide the issue between them and the Holy Prophet.
أَمْ تَأْمُرُهُمْ أَحْلَٰمُهُم بِهَٰذَآ ۚ أَمْ هُمْ قَوْمٌ طَاغُونَ
Is it their reason that has misled them, or have they thrown all restraint and moderation to the winds, and in rejecting the Divine Message have transgressed all legitimate bounds?
Commentary:
The words of the verse seem to have been spoken ironically. Even after seeing that the Holy Prophet has given a teaching which has brought about such a wonderful revolution among his people and that his mission is meeting with rapid and progressive success, does the disbelievers’ intellect lead them to the conclusion that he is a poet, a soothsayer or a madman? Is it their reason that has misled them or have they thrown all restraint and moderation to the winds, and in rejecting the Divine Message have transgressed all legitimate bounds?
3951
Commentary:
The words of the verse seem to have been spoken ironically. Even after seeing that the Holy Prophet has given a teaching which has brought about such a wonderful revolution among his people and that his mission is meeting with rapid and progressive success, does the disbelievers’ intellect lead them to the conclusion that he is a poet, a soothsayer or a madman? Is it their reason that has misled them or have they thrown all restraint and moderation to the winds, and in rejecting the Divine Message have transgressed all legitimate bounds?
2859
Is it their reason that has misled them, or have they thrown all restraint and moderation to the winds, and in rejecting the Divine Message have transgressed all legitimate bounds?
أَمْ يَقُولُونَ تَقَوَّلَهُۥ ۚ بَل لَّا يُؤْمِنُونَ
Taqawwala means, he lied; he attributed to a person a thing which he did not say (Aqrab).
a
2:24; 10:39; 11:14; 17:89.
3952
Important Words:
تقول (he has forged) is derived from قال i.e. he said. تقول علی means, he lied against me; he attributed to me a thing which I did not say (Lane & Aqrab).
2860
Taqawwala means, he lied; he attributed to a person a thing which he did not say (Aqrab).
فَلْيَأْتُوا۟ بِحَدِيثٍ مِّثْلِهِۦٓ إِن كَانُوا۟ صَٰدِقِينَ
The verse refutes the disbelievers’ allegation of forgery against the Holy Prophet. If the Holy Prophet, it seems to hold out a challenge to them, receives no revelations from God and the Qur’an is his own fabrication, then let them produce a book like it, couched in such beautiful style and inapproachably exquisite diction as the Qur’an, and should, like the Qur’an, deal thoroughly and effectively with all the complex and difficult moral and spiritual human problems and satisfy the multitudinous and multifarious needs of man, and exert such powerful influence on the lives of its followers, and above all, should be the repository of all eternal truths and imperishable teachings. The disbelievers are further challenged to produce a book like the Qur’an with their combined and concerted effort, calling in "all the men and jinn" to help and assist them in its composition. The Qur’an emphatically declares that they will not be able to produce such a book because the Qur’an is God’s own revealed
Commentary:
The verse refutes the disbelievers’ allegation of forgery against the Holy Prophet. If the Prophet (the verse seems to hold out a challenge to them) receives no revelations from God and the Quran is his own fabrication, then let them produce a book like it which should possess such a simple and beautiful style and inapproachably exquisite diction as the Quran, and should thoroughly and effectively deal with all the complex and difficult moral and spiritual human problems, and should satisfy the multitudinous and multifarious needs of man, and should exert such powerful influence on the lives of its followers, and, above all, should be the repository of all eternal truths and imperishable teachings. The disbelievers are further challenged to produce a book like the Quran with their combined and concerted effort, calling in "all the men and jinn" to help and assist them. The Quran emphatically asserts that they will not be able to produce such a book because the Quran is God’s own revealed Word. See also 2:24; 14:25 and 17:89.
3953
Commentary:
The verse refutes the disbelievers’ allegation of forgery against the Holy Prophet. If the Prophet (the verse seems to hold out a challenge to them) receives no revelations from God and the Quran is his own fabrication, then let them produce a book like it which should possess such a simple and beautiful style and inapproachably exquisite diction as the Quran, and should thoroughly and effectively deal with all the complex and difficult moral and spiritual human problems, and should satisfy the multitudinous and multifarious needs of man, and should exert such powerful influence on the lives of its followers, and, above all, should be the repository of all eternal truths and imperishable teachings. The disbelievers are further challenged to produce a book like the Quran with their combined and concerted effort, calling in "all the men and jinn" to help and assist them. The Quran emphatically asserts that they will not be able to produce such a book because the Quran is God’s own revealed Word. See also 2:24; 14:25 and 17:89.
2861
The verse refutes the disbelievers’ allegation of forgery against the Holy Prophet. If the Holy Prophet, it seems to hold out a challenge to them, receives no revelations from God and the Qur’an is his own fabrication, then let them produce a book like it, couched in such beautiful style and inapproachably exquisite diction as the Qur’an, and should, like the Qur’an, deal thoroughly and effectively with all the complex and difficult moral and spiritual human problems and satisfy the multitudinous and multifarious needs of man, and exert such powerful influence on the lives of its followers, and above all, should be the repository of all eternal truths and imperishable teachings. The disbelievers are further challenged to produce a book like the Qur’an with their combined and concerted effort, calling in "all the men and jinn" to help and assist them in its composition. The Qur’an emphatically declares that they will not be able to produce such a book because the Qur’an is God’s own revealed
أَمْ خُلِقُوا۟ مِنْ غَيْرِ شَىْءٍ أَمْ هُمُ ٱلْخَٰلِقُونَ
56:60.
Commentary:
"Do they think," the verse appears to tell disbelievers, "that they have been created without a cause or purpose, or that they are their own creators?" If that is not the case and God is their Creator, and their creation serves a noble and sublime purpose, and the Quran has been revealed to help them to attain that noble object, then why do they not accept it?"
a
56:60.
3954
Commentary:
"Do they think," the verse appears to tell disbelievers, "that they have been created without a cause or purpose, or that they are their own creators?" If that is not the case and God is their Creator, and their creation serves a noble and sublime purpose, and the Quran has been revealed to help them to attain that noble object, then why do they not accept it?"
أَمْ خَلَقُوا۟ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ ۚ بَل لَّا يُوقِنُونَ
أَمْ عِندَهُمْ خَزَآئِنُ رَبِّكَ أَمْ هُمُ ٱلْمُصَۣيْطِرُونَ
38:10.
Commentary:
God has been Gracious and Merciful to men, in that He has sent the Holy Prophet and has revealed the Quran to him that they may understand the object of their life and, by following him, may attain it and establish a true and real connection with God. But they refuse to accept him, thinking him to be too low to be entitled to demand and command their allegiance. The verse answers this objection of disbelievers by telling them that God in His infallible wisdom has chosen the Prophet to be humanity’s infallible Guide and Teacher. How can they dare arrogate to themselves the right and role of being the distributors or guardians of the treasures of God’s mercy?
b
38:10.
3955
Commentary:
God has been Gracious and Merciful to men, in that He has sent the Holy Prophet and has revealed the Quran to him that they may understand the object of their life and, by following him, may attain it and establish a true and real connection with God. But they refuse to accept him, thinking him to be too low to be entitled to demand and command their allegiance. The verse answers this objection of disbelievers by telling them that God in His infallible wisdom has chosen the Prophet to be humanity’s infallible Guide and Teacher. How can they dare arrogate to themselves the right and role of being the distributors or guardians of the treasures of God’s mercy?
أَمْ لَهُمْ سُلَّمٌ يَسْتَمِعُونَ فِيهِ ۖ فَلْيَأْتِ مُسْتَمِعُهُم بِسُلْطَٰنٍ مُّبِينٍ
If disbelievers have access to the secrets of the heavens, then let them produce proofs for the allegation that the Holy Prophet is not the appointed Messenger of God.
Commentary:
In these verses (vv. 30-44) untenability and futility of their position in rejecting the Holy Prophet has been brought home to disbelievers. The present verse further tells them that if they claim to have access to the secrets of the heavens, then let them produce authority for the allegation that the Holy Prophet is not the appointed Messenger of God.
3956
Commentary:
In these verses (vv. 30-44) untenability and futility of their position in rejecting the Holy Prophet has been brought home to disbelievers. The present verse further tells them that if they claim to have access to the secrets of the heavens, then let them produce authority for the allegation that the Holy Prophet is not the appointed Messenger of God.
2862
If disbelievers have access to the secrets of the heavens, then let them produce proofs for the allegation that the Holy Prophet is not the appointed Messenger of God.
أَمْ لَهُ ٱلْبَنَٰتُ وَلَكُمُ ٱلْبَنُونَ
It is repugnant, says the verse, to God’s Unity that He should have even a son, and yet the disbelievers have the hardihood to assign to Him daughters whose birth is considered as a mark of humiliation and disgrace for them.
6:101; 37:154; 43:17; 53:22.
Commentary:
It is repugnant (says the verse) to God’s Unity, that He should be attributed with having even a son, and yet the disbelievers have the hardihood to assign to Him daughters whose birth is considered by them a mark of humiliation and disgrace.
a
6:101; 37:154; 43:17; 53:22.
3957
Commentary:
It is repugnant (says the verse) to God’s Unity, that He should be attributed with having even a son, and yet the disbelievers have the hardihood to assign to Him daughters whose birth is considered by them a mark of humiliation and disgrace.
2863
It is repugnant, says the verse, to God’s Unity that He should have even a son, and yet the disbelievers have the hardihood to assign to Him daughters whose birth is considered as a mark of humiliation and disgrace for them.
أَمْ تَسْـَٔلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ
68:47.
68:47.
The verse seems to appeal to the good sense of disbelievers and purports to say to them that when, out of a sincere solicitude for their moral and spiritual well-being the Holy Prophet calls them to the ways of righteousness and asks for no reward for his labours, then why do they not accept him?
23:73; 68:47.
Commentary:
The verse seems to appeal to the good sense of disbelievers and purports to say to them that when, out of a sincere solicitude for their moral and spiritual well-being, the Prophet calls them to the ways of righteousness and asks for no reward for his labours, then why do they not accept him? On the contrary, they oppose and persecute him.
a
68:47.
b
23:73; 68:47.
3958
Commentary:
The verse seems to appeal to the good sense of disbelievers and purports to say to them that when, out of a sincere solicitude for their moral and spiritual well-being, the Prophet calls them to the ways of righteousness and asks for no reward for his labours, then why do they not accept him? On the contrary, they oppose and persecute him.
a
68:47.
2864
The verse seems to appeal to the good sense of disbelievers and purports to say to them that when, out of a sincere solicitude for their moral and spiritual well-being the Holy Prophet calls them to the ways of righteousness and asks for no reward for his labours, then why do they not accept him?
أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ
68:48.
c
68:48.
أَمْ يُرِيدُونَ كَيْدًا ۖ فَٱلَّذِينَ كَفَرُوا۟ هُمُ ٱلْمَكِيدُونَ
86:16-17.
Important Words:
کید (a plot) is inf. noun from کاد i.e. he contrived, devised or plotted a thing whether right or wrong. They say کادہ i.e. he deceived him, beguiled or circumvented him; he taught him how to deceive or cheat; he fought him. کید means, deceit, cunning, stratagem; war (Lane & Aqrab).
Commentary:
The verse means that disbelievers are hatching plots against Islam but their plots will recoil on their own heads. The word کید meaning war, as it has been used in the Quran about the Battle of Badr, the reference in the verse may be particularly to that battle (8:19). According to some commentators of the Quran, the next three verses also refer to it.
d
86:16-17.
3959
Important Words:
کید (a plot) is inf. noun from کاد i.e. he contrived, devised or plotted a thing whether right or wrong. They say کادہ i.e. he deceived him, beguiled or circumvented him; he taught him how to deceive or cheat; he fought him. کید means, deceit, cunning, stratagem; war (Lane & Aqrab).
Commentary:
The verse means that disbelievers are hatching plots against Islam but their plots will recoil on their own heads. The word کید meaning war, as it has been used in the Quran about the Battle of Badr, the reference in the verse may be particularly to that battle (8:19). According to some commentators of the Quran, the next three verses also refer to it.
أَمْ لَهُمْ إِلَٰهٌ غَيْرُ ٱللَّهِ ۚ سُبْحَٰنَ ٱللَّهِ عَمَّا يُشْرِكُونَ
Commentary:
In the preceding verse disbelievers were warned that they themselves would fall victims to the plots they were hatching against Islam. In this verse they are told that when the Day of Decision arrives, their false gods would not be able to render them any help, nor would they be able to help themselves, that idolatry would disappear from Arabia and the country would resound with Divine alleluias.
3960
Commentary:
In the preceding verse disbelievers were warned that they themselves would fall victims to the plots they were hatching against Islam. In this verse they are told that when the Day of Decision arrives, their false gods would not be able to render them any help, nor would they be able to help themselves, that idolatry would disappear from Arabia and the country would resound with Divine alleluias.
وَإِن يَرَوْا۟ كِسْفًا مِّنَ ٱلسَّمَآءِ سَاقِطًا يَقُولُوا۟ سَحَابٌ مَّرْكُومٌ
Such is the state of utter heedlessness and false sense of security of disbelievers that they do not benefit by the timely Divine warning, so much so that even if they see a piece of the sky actually falling down upon them, they would deceive themselves by considering it as a piece of God’s mercy in the form of 'piled up clouds.'
46:25.
Commentary:
In the two previous verses disbelievers were warned that Divine punishment was about to overtake them. But such is their state of utter heedlessness and false sense of security (says the verse) that they do not benefit by the timely Divine warning, so that even if they see a piece of the sky actually falling upon them, they would deceive themselves by considering it as a piece of God’s mercy in the form of 'piled-up clouds.' The disbelievers go so far as to challenge the Prophet to "cause a portion of the sky to fall upon us if thou art truthful" (26:188).
a
46:25.
3961
Commentary:
In the two previous verses disbelievers were warned that Divine punishment was about to overtake them. But such is their state of utter heedlessness and false sense of security (says the verse) that they do not benefit by the timely Divine warning, so that even if they see a piece of the sky actually falling upon them, they would deceive themselves by considering it as a piece of God’s mercy in the form of 'piled-up clouds.' The disbelievers go so far as to challenge the Prophet to "cause a portion of the sky to fall upon us if thou art truthful" (26:188).
2865
Such is the state of utter heedlessness and false sense of security of disbelievers that they do not benefit by the timely Divine warning, so much so that even if they see a piece of the sky actually falling down upon them, they would deceive themselves by considering it as a piece of God’s mercy in the form of 'piled up clouds.'
فَذَرْهُمْ حَتَّىٰ يُلَٰقُوا۟ يَوْمَهُمُ ٱلَّذِى فِيهِ يُصْعَقُونَ
23:55; 52:46; 70:43.
Commentary:
The words 'that day of theirs' have been taken to refer to the Day of Badr. On that day a well-equipped Quraish army received a crushing defeat at the hands of a small, ill-armed and ill-equipped band of Muslims. The defeat came as a veritable bolt from the blue for the Quraish. The verse may equally refer to the day of the Fall of Mecca when the Quraish were completely unnerved at seeing the Muslim army of ten thousand strong at the very gates of the city.
b
23:55; 52:46; 70:43.
3962
Commentary:
The words 'that day of theirs' have been taken to refer to the Day of Badr. On that day a well-equipped Quraish army received a crushing defeat at the hands of a small, ill-armed and ill-equipped band of Muslims. The defeat came as a veritable bolt from the blue for the Quraish. The verse may equally refer to the day of the Fall of Mecca when the Quraish were completely unnerved at seeing the Muslim army of ten thousand strong at the very gates of the city.
يَوْمَ لَا يُغْنِى عَنْهُمْ كَيْدُهُمْ شَيْـًٔا وَلَا هُمْ يُنصَرُونَ
وَإِنَّ لِلَّذِينَ ظَلَمُوا۟ عَذَابًا دُونَ ذَٰلِكَ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
Dun means, before and behind in respect of place or time; nearby; present with; other; besides (Lane).
32:22.
Important Words:
دون (besides) among other things means, before and behind in respect of place or time; at, near, nearby; with or present with; other than, beside or besides (Lane & Aqrab).
Commentary:
If یوم (day) in the preceding verse be taken to refer to the Day of Badr, the expression دون ذالک would signify the Divine punishment that overtook the Meccan disbelievers in the form of the destructive "seven year famine," etc. But if یوم refers to the Day of Judgement, the expression would mean the punishments that come upon disbelievers in this life.
c
32:22.
3963
Important Words:
دون (besides) among other things means, before and behind in respect of place or time; at, near, nearby; with or present with; other than, beside or besides (Lane & Aqrab).
Commentary:
If یوم (day) in the preceding verse be taken to refer to the Day of Badr, the expression دون ذالک would signify the Divine punishment that overtook the Meccan disbelievers in the form of the destructive "seven year famine," etc. But if یوم refers to the Day of Judgement, the expression would mean the punishments that come upon disbelievers in this life.
2866
Dun means, before and behind in respect of place or time; nearby; present with; other; besides (Lane).
وَٱصْبِرْ لِحُكْمِ رَبِّكَ فَإِنَّكَ بِأَعْيُنِنَا ۖ وَسَبِّحْ بِحَمْدِ رَبِّكَ حِينَ تَقُومُ
5:68.
Commentary:
'The judgement of thy Lord' may signify the punishment that was soon to overtake disbelievers, and the words ‘thou art before Our eyes’ mean that the Holy Prophet was under Divine protection and plotting of the enemies could do him no harm. The reference is to the promise of protection given to him in the words: "And Allah will protect thee from men"(5:68).
a
5:68.
3964
Commentary:
'The judgement of thy Lord' may signify the punishment that was soon to overtake disbelievers, and the words ‘thou art before Our eyes’ mean that the Holy Prophet was under Divine protection and plotting of the enemies could do him no harm. The reference is to the promise of protection given to him in the words: "And Allah will protect thee from men"(5:68).
a
73:3-5.
2867
Under Our protection (5:68).
وَمِنَ ٱلَّيْلِ فَسَبِّحْهُ وَإِدْبَٰرَ ٱلنُّجُومِ
73:3-5; 76:27.
76:27.
17:80; 50:41; 73:3-5; 76:27.
a
73:3-5; 76:27.
b
17:80; 50:41; 73:3-5; 76:27.
b
76:27.
النجم
An-Najm
The Star • makkah • 62 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
3965
Commentary:
See 1:1.
a
1:1.
وَٱلنَّجْمِ إِذَا هَوَىٰ
یہ اس پیشگوئی کی طرف اشارہ ہے جو رسول کریم صلی اللہ علیہ وسلم نے ان الفاظ میں فرمائی ہے کہ لَوْ کَانَ الْاِیْمَانُ مُعَلَّـقًا بِالثُّرَیَّا لَنَالَہٗ رَجُلٌ مِّنْ فَارِسَ یعنی اگر ایمان اُڑ کر ثریّا پر بھی چلا جائے گا تو بھی اسے ایک فارسی شخص وہاں سے واپس لے آئے گا۔
An-Najm means, a star; or a stemless plant. But when used as a proper noun it signifies "the Pleiades." The word is also taken by some scholars to signify the gradual revelation of the Qur’an in pieces, and by some other authorities it refers to the Holy Prophet himself. Its plural an-Nujum also means, chiefs of a people, or small states or principalities (Kashshaf, Taj & Ghara’ibul-Qur’an). In view of its different meanings the word An-Najm in the verse may be explained (1) by a well-known saying of the Holy Prophet which is to the effect: 'When spiritual darkness will spread over the entire face of the earth and there will remain nothing of Islam but its name, and of the Qur’an but its letters, and faith will go up to heaven, a man of the Persian descent will bring it back to earth' (Bukhari). (2) It may signify that the Quranic revelation bears witness to its own truth. (3) The tender plant of Islam, which now seems to be going down before the strong and adverse winds of
Important Words:
النجم (the star). The word has been variously interpreted. Generally it means, star or stemless plant, but when used as a proper noun it signifies "the Pleiades." It is taken by some scholars to signify the gradual revelation of the Quran in pieces, and by some other authorities to refer to the Holy Prophet himself. Its plural النجوم also means, chiefs of a people, or small states or principalities (Lane, Aqrab, Kashshaf, Taj & Ghara’ibul-Quran).
ھوی (falls). They say ھوی الشیء i.e. the thing fell from a high to a low place; it rose and ascended. It is said that (al-hawiyyu) is used for going up and الھوی (al-huwiyyu) for coming down (Aqrab).
Commentary:
In view of different meanings of the word النجم given under Important Words, the verse may refer (1) to a well-known saying of the Holy Prophet to the effect that when spiritual darkness will spread over the entire face of the earth and there will remain nothing of Islam but its name and of the Quran but its letters and faith will go up to heavens, a man of the Persian descent, will bring it back to earth (Tirmidhi & Bukhari). Or (2) it may signify that the Quranic revelation hears witness to its own truth. Or (3) it may mean that the tender plant of Islam, which now seems to be going down before the strong and adverse winds of opposition that are fiercely blowing against it, would very shortly rise and develop into a mighty tree under whose cool shade great nations would take shelter. Or (4) the verse may mean that as the Arabs are used to determine the course and direction of, and are guided in, their travels by the movements of the stars in the sandy waste of Arabia (16:17), so they would now be led to the goal and end of their spiritual journey by the star par excellence, i.e. the Holy Prophet. (5) The verse may also embody a prophecy about the fall of the ramshackle State of Arabia, a prophecy much more explicitly stated in the verse, "The Hour has drawn nigh and the moon is rent asunder" (54:2).
1
یہ اس پیشگوئی کی طرف اشارہ ہے جو رسول کریم صلی اللہ علیہ وسلم نے ان الفاظ میں فرمائی ہے کہ لَوْ کَانَ الْاِیْمَانُ مُعَلَّـقًا بِالثُّرَیَّا لَنَالَہٗ رَجُلٌ مِّنْ فَارِسَ یعنی اگر ایمان اُڑ کر ثریّا پر بھی چلا جائے گا تو بھی اسے ایک فارسی شخص وہاں سے واپس لے آئے گا۔
3966
Important Words:
النجم (the star). The word has been variously interpreted. Generally it means, star or stemless plant, but when used as a proper noun it signifies "the Pleiades." It is taken by some scholars to signify the gradual revelation of the Quran in pieces, and by some other authorities to refer to the Holy Prophet himself. Its plural النجوم also means, chiefs of a people, or small states or principalities (Lane, Aqrab, Kashshaf, Taj & Ghara’ibul-Quran).
ھوی (falls). They say ھوی الشیء i.e. the thing fell from a high to a low place; it rose and ascended. It is said that (al-hawiyyu) is used for going up and الھوی (al-huwiyyu) for coming down (Aqrab).
Commentary:
In view of different meanings of the word النجم given under Important Words, the verse may refer (1) to a well-known saying of the Holy Prophet to the effect that when spiritual darkness will spread over the entire face of the earth and there will remain nothing of Islam but its name and of the Quran but its letters and faith will go up to heavens, a man of the Persian descent, will bring it back to earth (Tirmidhi & Bukhari). Or (2) it may signify that the Quranic revelation hears witness to its own truth. Or (3) it may mean that the tender plant of Islam, which now seems to be going down before the strong and adverse winds of opposition that are fiercely blowing against it, would very shortly rise and develop into a mighty tree under whose cool shade great nations would take shelter. Or (4) the verse may mean that as the Arabs are used to determine the course and direction of, and are guided in, their travels by the movements of the stars in the sandy waste of Arabia (16:17), so they would now be led to the goal and end of their spiritual journey by the star par excellence, i.e. the Holy Prophet. (5) The verse may also embody a prophecy about the fall of the ramshackle State of Arabia, a prophecy much more explicitly stated in the verse, "The Hour has drawn nigh and the moon is rent asunder" (54:2).
2868
An-Najm means, a star; or a stemless plant. But when used as a proper noun it signifies "the Pleiades." The word is also taken by some scholars to signify the gradual revelation of the Qur’an in pieces, and by some other authorities it refers to the Holy Prophet himself. Its plural an-Nujum also means, chiefs of a people, or small states or principalities (Kashshaf, Taj & Ghara’ibul-Qur’an). In view of its different meanings the word An-Najm in the verse may be explained (1) by a well-known saying of the Holy Prophet which is to the effect: 'When spiritual darkness will spread over the entire face of the earth and there will remain nothing of Islam but its name, and of the Qur’an but its letters, and faith will go up to heaven, a man of the Persian descent will bring it back to earth' (Bukhari). (2) It may signify that the Quranic revelation bears witness to its own truth. (3) The tender plant of Islam, which now seems to be going down before the strong and adverse winds of
مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ
穆圣提出的理想和原则没有错 (从来不错), 也没有偏离这些原则 (也没有误入歧途)。因此从他伟大而高贵的理想和他付诸实践的方法来看, 他是安全可靠的带路人。这论点在以下几节经文中得到了强调。
یعنی جب وہ شخص ظاہر ہوگا تو ہر ایک پر کھل جائے گا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کی تعلیم کامل تھی۔ نہ وہ راستہ بھولے تھے نہ گمراہ تھے اور نہ خواہشات نفسانی کے تابع تھے۔
The ideals and principles presented by the Holy Prophet are not wrong (he has neither erred), nor has he in the least deviated from those principles (nor has he gone astray). Thus both as regards his great and noble ideals and the way he lives up to them he is a sure and safe guide. The argument is reinforced in the next few verses.
Commentary:
The verse signifies that the ideals and principles presented by the Holy Prophet are not wrong (ما ضل), nor has the Prophet in the least deviated from those principles (ما غویٰ). Thus, both as regards his great ideals, and the way he lives up to them, he is a sure and safe guide. The argument is reinforced in the next few verses.
The words "your companion" seem to imply a subtle rebuke to the Meccan disbelievers, telling them in effect that the Holy Prophet has lived among them a whole lifetime and they had always looked upon him as a paragon of honesty, integrity and truthfulness but now they dare impute to him such a heinous sin as forging lies against God (l0:l7). How inconsistent is their attitude?
1326
穆圣提出的理想和原则没有错 (从来不错), 也没有偏离这些原则 (也没有误入歧途)。因此从他伟大而高贵的理想和他付诸实践的方法来看, 他是安全可靠的带路人。这论点在以下几节经文中得到了强调。
2
یعنی جب وہ شخص ظاہر ہوگا تو ہر ایک پر کھل جائے گا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کی تعلیم کامل تھی۔ نہ وہ راستہ بھولے تھے نہ گمراہ تھے اور نہ خواہشات نفسانی کے تابع تھے۔
3967
Commentary:
The verse signifies that the ideals and principles presented by the Holy Prophet are not wrong (ما ضل), nor has the Prophet in the least deviated from those principles (ما غویٰ). Thus, both as regards his great ideals, and the way he lives up to them, he is a sure and safe guide. The argument is reinforced in the next few verses.
The words "your companion" seem to imply a subtle rebuke to the Meccan disbelievers, telling them in effect that the Holy Prophet has lived among them a whole lifetime and they had always looked upon him as a paragon of honesty, integrity and truthfulness but now they dare impute to him such a heinous sin as forging lies against God (l0:l7). How inconsistent is their attitude?
2869
The ideals and principles presented by the Holy Prophet are not wrong (he has neither erred), nor has he in the least deviated from those principles (nor has he gone astray). Thus both as regards his great and noble ideals and the way he lives up to them he is a sure and safe guide. The argument is reinforced in the next few verses.
وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ
Commentary:
See next verse.
3968
Commentary:
See next verse.
إِنْ هُوَ إِلَّا وَحْىٌ يُوحَىٰ
Whereas the present verse speaks of the Divine source of the Holy Prophet’s revelation, the preceding two verses allude to the hallucinations of a deranged mind and to the ideas that proceed from one’s own desires and the promptings of the Evil Spirit.
Commentary:
Whereas the present verse speaks of the Divine Source of the Holy Prophet’s revelation, the two preceding verses allude to the hallucinations of a deranged mind and to the ideas that proceed from one’s own desires and the promptings of the Evil One.
The word ھو in the verse relates to the Quran.
3969
Commentary:
Whereas the present verse speaks of the Divine Source of the Holy Prophet’s revelation, the two preceding verses allude to the hallucinations of a deranged mind and to the ideas that proceed from one’s own desires and the promptings of the Evil One.
The word ھو in the verse relates to the Quran.
2870
Whereas the present verse speaks of the Divine source of the Holy Prophet’s revelation, the preceding two verses allude to the hallucinations of a deranged mind and to the ideas that proceed from one’s own desires and the promptings of the Evil Spirit.
عَلَّمَهُۥ شَدِيدُ ٱلْقُوَىٰ
The Qur’an is a mighty and powerful Revelation before which all former revealed Scriptures pale into insignificance.
Important Words:
القوی (powers) is the plural of قوة which is inf. noun from قوی i.e. he became strong; vigorous, robust or sturdy. قوة means, strength, power, potency, might or force (cont. of ضعف) in body and also in intellect (Lane & Aqrab).
Commentary:
The verse signifies that the Quran is a mighty and powerful Revelation before which all former revealed Scriptures pale into insignificance.
3970
Important Words:
القوی (powers) is the plural of قوة which is inf. noun from قوی i.e. he became strong; vigorous, robust or sturdy. قوة means, strength, power, potency, might or force (cont. of ضعف) in body and also in intellect (Lane & Aqrab).
Commentary:
The verse signifies that the Quran is a mighty and powerful Revelation before which all former revealed Scriptures pale into insignificance.
2871
The Qur’an is a mighty and powerful Revelation before which all former revealed Scriptures pale into insignificance.
ذُو مِرَّةٍ فَٱسْتَوَىٰ
Mirrah means, strength of make or intellect; sound judgment; firmness (Aqrab). Dhu Mirrah may also mean, one whose powers perpetually manifest themselves.
The expression, Istawa ‘alash-Shai’i means, he gained or had the mastery or complete ascendancy over the thing. If applied to the Holy Prophet, the expression would mean that his physical and intellectual powers have attained their fullest vigour and maturity.
Important Words:
مرة (strength) is derived from مر i.e. he went or went away. أمر الحبل means, he twisted the rope tightly. استمر مریرہ means, hisresolution or determination became firm or strong. استمر بالشیء means, he became strong enough to bear the thing. مرة means,strength; strength of make; strength of intellect; sound judgement and firmness. They say ھو رجل ذومرة i.e. he is a strong man or he is possessed of strong intellect and sound judgement and firmness (Lane & Aqrab).
استویٰ (gained ascendance over everything) is derived from سوی. They say استوی i.e. the affair of the man became right or straight. استوی means, he became full-grown and mature in body and intellect or he attained the completion of his make and intellect. استوی علی ظھر دابة means, he was or became firm or became firmly seated or settled himself on the back of his beast. استوی علی الشیء also means, he gained or had the mastery or complete ascendancy over the thing. استوی الطعام means, the food became thoroughly cooked (Lane & Aqrab). See also 2:30 & 19:11.
Commentary:
The expression ذومرة, besides the meaning given under Important Words above, signifies: One Whose power perpetually manifest them-selves. The word استوی besides the meaning given in the text may also apply to the Holy Prophet, signifying that the Prophet’s physical and intellectual powers have attained their fullest vigour and maturity. For a collective note on this and the next two verses see v. 10.
3971
Important Words:
مرة (strength) is derived from مر i.e. he went or went away. أمر الحبل means, he twisted the rope tightly. استمر مریرہ means, hisresolution or determination became firm or strong. استمر بالشیء means, he became strong enough to bear the thing. مرة means,strength; strength of make; strength of intellect; sound judgement and firmness. They say ھو رجل ذومرة i.e. he is a strong man or he is possessed of strong intellect and sound judgement and firmness (Lane & Aqrab).
استویٰ (gained ascendance over everything) is derived from سوی. They say استوی i.e. the affair of the man became right or straight. استوی means, he became full-grown and mature in body and intellect or he attained the completion of his make and intellect. استوی علی ظھر دابة means, he was or became firm or became firmly seated or settled himself on the back of his beast. استوی علی الشیء also means, he gained or had the mastery or complete ascendancy over the thing. استوی الطعام means, the food became thoroughly cooked (Lane & Aqrab). See also 2:30 & 19:11.
Commentary:
The expression ذومرة, besides the meaning given under Important Words above, signifies: One Whose power perpetually manifest them-selves. The word استوی besides the meaning given in the text may also apply to the Holy Prophet, signifying that the Prophet’s physical and intellectual powers have attained their fullest vigour and maturity. For a collective note on this and the next two verses see v. 10.
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Mirrah means, strength of make or intellect; sound judgment; firmness (Aqrab). Dhu Mirrah may also mean, one whose powers perpetually manifest themselves.
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The expression, Istawa ‘alash-Shai’i means, he gained or had the mastery or complete ascendancy over the thing. If applied to the Holy Prophet, the expression would mean that his physical and intellectual powers have attained their fullest vigour and maturity.
وَهُوَ بِٱلْأُفُقِ ٱلْأَعْلَىٰ
81:24.
The Holy Prophet had attained to the highest point in his spiritual ascension when God revealed Himself to him in full Glory and Majesty. Or, the verse may mean that the light of Islam was set on a very high place from where it could illumine the whole world. The pronoun, huwa, may refer both to God and the Holy Prophet. See also verse 10.
81:24.
Commentary:
The verse purports to say that the Holy Prophet had attained to the highest point in his spiritual ascension when God revealed Himself to him in full glory and majesty. Or "the Prophet’s being on the uppermost horizon" may signify that the light of Islam was set on a very high place from where it could illumine the whole world.
The word ھو may also refer to God. See also verse 10.
b
81:24.
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穆圣到达了他精神升迁的顶点, 安拉这时十分荣耀而庄严地亲自向穆圣启示。这里的意思也可以是, 伊斯兰教之明灯高高在上, 可以普照全世界。代词 هُوَ (Huwa) 可以既指安拉, 也指穆圣。另见53章第10节。
a
81:24.
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Commentary:
The verse purports to say that the Holy Prophet had attained to the highest point in his spiritual ascension when God revealed Himself to him in full glory and majesty. Or "the Prophet’s being on the uppermost horizon" may signify that the light of Islam was set on a very high place from where it could illumine the whole world.
The word ھو may also refer to God. See also verse 10.
a
81:24.
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The Holy Prophet had attained to the highest point in his spiritual ascension when God revealed Himself to him in full Glory and Majesty. Or, the verse may mean that the light of Islam was set on a very high place from where it could illumine the whole world. The pronoun, huwa, may refer both to God and the Holy Prophet. See also verse 10.
ثُمَّ دَنَا فَتَدَلَّىٰ
دَلَّی الدَّلْوَ (Dallad-Dalwa) 的意思是, 他将水桶投放到井里; 他把水桶从井里吊起或吊到外面。 تَدَلّٰى (Tadalla) 的意思是, 他或它降低或下来; 他靠近或亲近或还要接近(Lane & لِسَان, Lisan) 。这节经文的意思是, 穆圣接近安拉, 安拉趋近他。意思也可以是穆圣始终最接近安拉, 在安拉的泉源旁大量吸收了精神知识之后, 下降人间把那种知识传给人类。
یعنی اس حالت کو دیکھ کر اور دنیا پر رحم کھا کر محمد رسول اللہ صلی اللہ علیہ وسلم نے اس سے ملنے کے لئے روحانی طور پر اوپر چڑھنا شروع کیا جس پر خداتعالیٰ کی محبت میں جوش آیا اور اللہ تعالیٰ بھی نیچے اترنے لگا تاکہ محمدیت کے نقطہ سے مل جائے اور دونوں آپس میں اس طرح متحد ہو گئے جس طرح دو کمانوں کو جوڑ کر تیر چلایا جائے یعنی اس طرح کہ جس پر ایک کمان کا تیر پڑے دوسری کا بھی پڑے۔ دو کمان اس لئے کہا کہ دو کمان کا چِلّہ سخت ہوتا ہے اور تیر زور سے پڑتا ہے۔
اس آیت سے یہ بھی ثابت ہوتا ہے کہ معراج روحانی دو دفعہ ہوا تھا نہ کہ ایک بار جیسے مسلمانوں کا خیال ہے اس آیت سے دھوکا کھا کر مفسرین نے اسراء کی آیات کو معراج کی آیات قرار دیا ہے حالانکہ اسراء بالکل اور شے تھی اور صرف دنیا پر تھی اور معراج میں آنحضرت صلی اللہ علیہ وسلم کی روح آسمان پر گئی تھی اور اسی کے متعلق فرمایا ہے کہ یہ دو دفعہ ہوا تھا۔ ایک دفعہ دَنٰی کی صورت میں اور ایک دفعہ تَدَلّٰی کی صورت میں۔
یہ مثال بھی انتشارِ ضمائر کی ہے یعنی اس سے پہلے اللہ تعالیٰ کی طرف ضمیریں جاتی تھیں مگر اب یہاں سے محمد رسول اللہ صلی اللہ علیہ وسلم کی طرف جانے لگی ہیں۔
دَنٰی کے معنے عرش کے قریب ہونے کے ہوتے ہیں اور تَدَلّٰی کے معنے یہ ہوتے ہیں کہ کسی شخص کے قریب ہونے کی خواہش میں دوسرا فریق اپنی طرف سے بھی اس کے قریب ہونے کی کوشش کرے۔
Dallad-Dalwa means, he sent down the bucket in the well; he pulled up or out the bucket from the well. Tadalla means, he or it lowered or came down; he drew near or approached or increased in nearness (Lane & Lisan). The verse signifies that the Holy Prophet drew near to God and God leaned towards him. It may also mean that the Prophet attained the utmost nearness to God, and after having drunk deep at the Divine fountain of spiritual knowledge, he came down to impart that knowledge to mankind.
Important Words:
تدلٰی (came down) is derived from دلا. They say دلا الدلو i.e. he sent down the bucket in the well; he pulled up or out the bucket from the well. دلی رجلیه من السریر (dalla) means, he let down his legs from the couch. دلی الشیء means, he made or brought or drew the thing near to another thing. تدلی means, it was let down, he or it lowered or came down; he was or became lowly, humble or submissive; he drew near or approached or increased in nearness. (Lane, Aqrab & Lisan).
Commentary:
The verse means that the Holy Prophet attained the utmost nearness to God. See next verse.
1328
دَلَّی الدَّلْوَ (Dallad-Dalwa) 的意思是, 他将水桶投放到井里; 他把水桶从井里吊起或吊到外面。 تَدَلّٰى (Tadalla) 的意思是, 他或它降低或下来; 他靠近或亲近或还要接近(Lane & لِسَان, Lisan) 。这节经文的意思是, 穆圣接近安拉, 安拉趋近他。意思也可以是穆圣始终最接近安拉, 在安拉的泉源旁大量吸收了精神知识之后, 下降人间把那种知识传给人类。
3
یعنی اس حالت کو دیکھ کر اور دنیا پر رحم کھا کر محمد رسول اللہ صلی اللہ علیہ وسلم نے اس سے ملنے کے لئے روحانی طور پر اوپر چڑھنا شروع کیا جس پر خداتعالیٰ کی محبت میں جوش آیا اور اللہ تعالیٰ بھی نیچے اترنے لگا تاکہ محمدیت کے نقطہ سے مل جائے اور دونوں آپس میں اس طرح متحد ہو گئے جس طرح دو کمانوں کو جوڑ کر تیر چلایا جائے یعنی اس طرح کہ جس پر ایک کمان کا تیر پڑے دوسری کا بھی پڑے۔ دو کمان اس لئے کہا کہ دو کمان کا چِلّہ سخت ہوتا ہے اور تیر زور سے پڑتا ہے۔
4
اس آیت سے یہ بھی ثابت ہوتا ہے کہ معراج روحانی دو دفعہ ہوا تھا نہ کہ ایک بار جیسے مسلمانوں کا خیال ہے اس آیت سے دھوکا کھا کر مفسرین نے اسراء کی آیات کو معراج کی آیات قرار دیا ہے حالانکہ اسراء بالکل اور شے تھی اور صرف دنیا پر تھی اور معراج میں آنحضرت صلی اللہ علیہ وسلم کی روح آسمان پر گئی تھی اور اسی کے متعلق فرمایا ہے کہ یہ دو دفعہ ہوا تھا۔ ایک دفعہ دَنٰی کی صورت میں اور ایک دفعہ تَدَلّٰی کی صورت میں۔
5
یہ مثال بھی انتشارِ ضمائر کی ہے یعنی اس سے پہلے اللہ تعالیٰ کی طرف ضمیریں جاتی تھیں مگر اب یہاں سے محمد رسول اللہ صلی اللہ علیہ وسلم کی طرف جانے لگی ہیں۔
6
دَنٰی کے معنے عرش کے قریب ہونے کے ہوتے ہیں اور تَدَلّٰی کے معنے یہ ہوتے ہیں کہ کسی شخص کے قریب ہونے کی خواہش میں دوسرا فریق اپنی طرف سے بھی اس کے قریب ہونے کی کوشش کرے۔
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Important Words:
تدلٰی (came down) is derived from دلا. They say دلا الدلو i.e. he sent down the bucket in the well; he pulled up or out the bucket from the well. دلی رجلیه من السریر (dalla) means, he let down his legs from the couch. دلی الشیء means, he made or brought or drew the thing near to another thing. تدلی means, it was let down, he or it lowered or came down; he was or became lowly, humble or submissive; he drew near or approached or increased in nearness. (Lane, Aqrab & Lisan).
Commentary:
The verse means that the Holy Prophet attained the utmost nearness to God. See next verse.
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Dallad-Dalwa means, he sent down the bucket in the well; he pulled up or out the bucket from the well. Tadalla means, he or it lowered or came down; he drew near or approached or increased in nearness (Lane & Lisan). The verse signifies that the Holy Prophet drew near to God and God leaned towards him. It may also mean that the Prophet attained the utmost nearness to God, and after having drunk deep at the Divine fountain of spiritual knowledge, he came down to impart that knowledge to mankind.
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ
قَاب (Qab) 的意思是: (1)弓的把手和曲柄端点之间的部位; (2) 弓的两端距离; (3) 尺寸或距离。阿拉伯人说 بَيْنَهُمَا قَابَ قَوْسَيْنِ (Bainahuma Qaba Qausaini), 意思是在他们二人之间有一张弓的尺寸, 也就是说他们之间的关系很密切。阿拉伯有谚语 رَمَوْنَا عَنْ قَوْسٍ وَاحِدٍ (Ramauna ‘an Qausin Wahidin), 即他们用一张弓向我们射箭, 意思是他们一致反对我们。因此这个词的意思是指, 完全一致 (Lane, لِسَان, Lisan & زَمَخْشَرِی, Zamakhshari) 。不管 قَابَ (Qab) 意指什么, 短语 قَابَ قَوْسَيْنِ (Qaba Qausaini) 是指二人之间十分密切的结合。这一节的大意是说, 穆圣继续攀登精神升迁的高峰, 向安拉靠近到他们之间的距离消失, 穆圣仿佛成了两张弓上的一根弦。这一谚语令人想到阿拉伯古风, 根据这个古风, 当二人立誓结为莫逆之交的时候就把他们的弓联结成一张弓的样子, 然后在那联在一起的弓上放一箭, 以此表示二人合而为一似的, 对一个人的攻击就等于对另一个人的攻击。如果 تَدَلَّی (Tadalla) 这词可以适用于安拉, 那么这里的意思是, 穆圣升到安拉身边, 安拉降到穆圣那儿, 直到二者合而为一。这里还有一个美妙动人的意义, 即一方面穆圣跟他的养主和创造者完全融合在一起, 他似乎成为安拉的形象, 另一方面他降临人间, 对人间满怀着热爱、同情和关心, 所以在他身上安拉常德和人类天性是合并在一起的, 他成为安拉常德和人类天性的两弓一弦的中心点。“还要接近” 是指穆圣和安拉之间的关系要比想象的更接近、更密切。
第8-18节经文描写了 مِعْرَاج (Mi‘raj), 即穆圣的精神升天, 他在那时精神上升迁到了诸天, 并获准一睹安拉精神显现, 在精神上升迁得十分靠近他的创造者。实际上这是一次双重的精神经历, 包括了穆圣的精神升天和安拉降临向他显现。在大家心中, 穆圣的 (精神升天) 和穆圣去耶路撒冷的精神夜行有混淆, 这两者显然很有差别。إِسْرَاء (Isra) 穆圣的精神夜行是在 “号召” 的第11或第12年发生 (زُرْقَانی, Zurqani), 而穆圣所经历的精神升天是在第一次向阿比西亚迁移之后不久的第5年, 原早6、7年对圣训中所提到的这两件事的细节加以仔细研究, 也可以使这个看法站得住脚。对于精神升天和精神夜行这两件事彼此显然很有差别的详细说明, 见注释695。
Qab means, the portion of a bow that is between the part which is grasped by the hand and the curved extremity; (2) from one extremity of the bow to the other; (3) measure or space. The Arabs say, Bainahuma Qaba Qausaini, i.e. between them two is the measure of a bow, which means that there is very close relationship between them. The Arab proverb, Ramauna ‘an Qausin Wahidin, i.e. they shot at us from one bow, signifies that they were unanimous against us. The word thus denotes complete agreement (Lane, Lisan & Zamakhshari). Whatever may be the significance of the word Qab, the expression, Qaba Qausaini, indicates very close union between two persons. The verse purports to say that the Holy Prophet continued to scale the heights of Spiritual Ascension and to approach near God till all distance between them disappeared and the Holy Prophet became, as it were, "one chord to two bows." The proverb reminds us of an ancient Arab custom according to which when two
Important Words:
قاب (chord) substantive noun from قاب (qaba) which means, he was or became near or he approached. قاب means, the portion of a bow that is between the part that is grasped by the hand and the curved extremity; or from one extremity of the bow to the other; measure or space. The Arabs say بینھما قاب قوسین i.e. between them two is the measure of a bow, which means that there is a very close relationship between them. The Arabic proverb رمونا عن قوس واحد i.e. they shot at us from one bow, means, they were unanimous against us. The word thus denotes complete agreement (Lane, Lisan & Zamakhshari).
Commentary:
Whatever may be the significance of the word قاب, the expression قاب قوسین indicates very close union between two persons. In this sense of the expression the verse purports to say that the Holy Prophet continued to scale the heights of spiritual ascension and to approach near God till all distance between them disappeared and the Prophet became, as it were, "one chord to two bows." The verse reminds of an ancient Arab custom according to which when two persons pledged themselves to firm friendship they would join their bows in such a way that they appeared as one and then they would shoot an arrow from that combined bow; thus indicating that they had become, as it were, one person, and that an attack on one was an attack on the other. If the word تدلی be taken to apply to God, the verse would mean that the Holy Prophet went up to God and God came down to him till they both became, as it were, united into one person.
The expression فکان قاب قوسین possesses yet another very beautiful and subtle significance, viz. that while on the one hand the Holy Prophet became so completely merged in his Lord and Creator that he became, as it were, His image (پیکر او شد سراسر صورت رب رحیم), on the other he came down to mankind and became so full of love, sympathy and solicitude that Divinity and humanity became united in him, and in the Quranic words he became the central point of the chord of the two bows of Divinity and humanity.
The words أو أدنی signify that the relationship between the Holy Prophet and God became closer and more intimate than could be conceived.
Verses 8-18 describe the Spiritual Ascension (معراج) of the Holy Prophet, when he was spiritually transported to heavens and was vouchsafed the view of a spiritual manifestation of God, and ascended spiritually very close to his Maker. The Mi‘raj was, in fact, a double spiritual experience, comprising the spiritual ascent of the Holy Prophet, and the descent towards him of God’s manifestation. The Mi‘raj (Spiritual Ascension) has become confused in popular mind with Isra’ اسرا (or Spiritual Night Journey of the Prophet to Jerusalem), from which it is quite distinct and separate. The Isra’ took place in the eleventh or twelfth year of the Call (Zurqani) while the Holy Prophet had the experience of the Mi‘raj or Spiritual Ascension to heavens in its 5th year, shortly after the first migration to Abyssinia, six or seven years earlier. A careful and minute study of the details of these two incidents mentioned in the Hadith also supports this view. For a detailed exposition of the two incidents,—the Mi‘raj and the Isra’,—being separate and distinct from each other, see 17:2.
1329
قَاب (Qab) 的意思是: (1)弓的把手和曲柄端点之间的部位; (2) 弓的两端距离; (3) 尺寸或距离。阿拉伯人说 بَيْنَهُمَا قَابَ قَوْسَيْنِ (Bainahuma Qaba Qausaini), 意思是在他们二人之间有一张弓的尺寸, 也就是说他们之间的关系很密切。阿拉伯有谚语 رَمَوْنَا عَنْ قَوْسٍ وَاحِدٍ (Ramauna ‘an Qausin Wahidin), 即他们用一张弓向我们射箭, 意思是他们一致反对我们。因此这个词的意思是指, 完全一致 (Lane, لِسَان, Lisan & زَمَخْشَرِی, Zamakhshari) 。不管 قَابَ (Qab) 意指什么, 短语 قَابَ قَوْسَيْنِ (Qaba Qausaini) 是指二人之间十分密切的结合。这一节的大意是说, 穆圣继续攀登精神升迁的高峰, 向安拉靠近到他们之间的距离消失, 穆圣仿佛成了两张弓上的一根弦。这一谚语令人想到阿拉伯古风, 根据这个古风, 当二人立誓结为莫逆之交的时候就把他们的弓联结成一张弓的样子, 然后在那联在一起的弓上放一箭, 以此表示二人合而为一似的, 对一个人的攻击就等于对另一个人的攻击。如果 تَدَلَّی (Tadalla) 这词可以适用于安拉, 那么这里的意思是, 穆圣升到安拉身边, 安拉降到穆圣那儿, 直到二者合而为一。这里还有一个美妙动人的意义, 即一方面穆圣跟他的养主和创造者完全融合在一起, 他似乎成为安拉的形象, 另一方面他降临人间, 对人间满怀着热爱、同情和关心, 所以在他身上安拉常德和人类天性是合并在一起的, 他成为安拉常德和人类天性的两弓一弦的中心点。“还要接近” 是指穆圣和安拉之间的关系要比想象的更接近、更密切。
第8-18节经文描写了 مِعْرَاج (Mi‘raj), 即穆圣的精神升天, 他在那时精神上升迁到了诸天, 并获准一睹安拉精神显现, 在精神上升迁得十分靠近他的创造者。实际上这是一次双重的精神经历, 包括了穆圣的精神升天和安拉降临向他显现。在大家心中, 穆圣的 (精神升天) 和穆圣去耶路撒冷的精神夜行有混淆, 这两者显然很有差别。إِسْرَاء (Isra) 穆圣的精神夜行是在 “号召” 的第11或第12年发生 (زُرْقَانی, Zurqani), 而穆圣所经历的精神升天是在第一次向阿比西亚迁移之后不久的第5年, 原早6、7年对圣训中所提到的这两件事的细节加以仔细研究, 也可以使这个看法站得住脚。对于精神升天和精神夜行这两件事彼此显然很有差别的详细说明, 见注释695。
3974
Important Words:
قاب (chord) substantive noun from قاب (qaba) which means, he was or became near or he approached. قاب means, the portion of a bow that is between the part that is grasped by the hand and the curved extremity; or from one extremity of the bow to the other; measure or space. The Arabs say بینھما قاب قوسین i.e. between them two is the measure of a bow, which means that there is a very close relationship between them. The Arabic proverb رمونا عن قوس واحد i.e. they shot at us from one bow, means, they were unanimous against us. The word thus denotes complete agreement (Lane, Lisan & Zamakhshari).
Commentary:
Whatever may be the significance of the word قاب, the expression قاب قوسین indicates very close union between two persons. In this sense of the expression the verse purports to say that the Holy Prophet continued to scale the heights of spiritual ascension and to approach near God till all distance between them disappeared and the Prophet became, as it were, "one chord to two bows." The verse reminds of an ancient Arab custom according to which when two persons pledged themselves to firm friendship they would join their bows in such a way that they appeared as one and then they would shoot an arrow from that combined bow; thus indicating that they had become, as it were, one person, and that an attack on one was an attack on the other. If the word تدلی be taken to apply to God, the verse would mean that the Holy Prophet went up to God and God came down to him till they both became, as it were, united into one person.
The expression فکان قاب قوسین possesses yet another very beautiful and subtle significance, viz. that while on the one hand the Holy Prophet became so completely merged in his Lord and Creator that he became, as it were, His image (پیکر او شد سراسر صورت رب رحیم), on the other he came down to mankind and became so full of love, sympathy and solicitude that Divinity and humanity became united in him, and in the Quranic words he became the central point of the chord of the two bows of Divinity and humanity.
The words أو أدنی signify that the relationship between the Holy Prophet and God became closer and more intimate than could be conceived.
Verses 8-18 describe the Spiritual Ascension (معراج) of the Holy Prophet, when he was spiritually transported to heavens and was vouchsafed the view of a spiritual manifestation of God, and ascended spiritually very close to his Maker. The Mi‘raj was, in fact, a double spiritual experience, comprising the spiritual ascent of the Holy Prophet, and the descent towards him of God’s manifestation. The Mi‘raj (Spiritual Ascension) has become confused in popular mind with Isra’ اسرا (or Spiritual Night Journey of the Prophet to Jerusalem), from which it is quite distinct and separate. The Isra’ took place in the eleventh or twelfth year of the Call (Zurqani) while the Holy Prophet had the experience of the Mi‘raj or Spiritual Ascension to heavens in its 5th year, shortly after the first migration to Abyssinia, six or seven years earlier. A careful and minute study of the details of these two incidents mentioned in the Hadith also supports this view. For a detailed exposition of the two incidents,—the Mi‘raj and the Isra’,—being separate and distinct from each other, see 17:2.
2876
Qab means, the portion of a bow that is between the part which is grasped by the hand and the curved extremity; (2) from one extremity of the bow to the other; (3) measure or space. The Arabs say, Bainahuma Qaba Qausaini, i.e. between them two is the measure of a bow, which means that there is very close relationship between them. The Arab proverb, Ramauna ‘an Qausin Wahidin, i.e. they shot at us from one bow, signifies that they were unanimous against us. The word thus denotes complete agreement (Lane, Lisan & Zamakhshari). Whatever may be the significance of the word Qab, the expression, Qaba Qausaini, indicates very close union between two persons. The verse purports to say that the Holy Prophet continued to scale the heights of Spiritual Ascension and to approach near God till all distance between them disappeared and the Holy Prophet became, as it were, "one chord to two bows." The proverb reminds us of an ancient Arab custom according to which when two
فَأَوْحَىٰٓ إِلَىٰ عَبْدِهِۦ مَآ أَوْحَىٰ
مَا (Ma) 有时被用来指荣誉、惊讶, 或为了强调 (اَقْرَبْ, Aqrab) 。这里指安拉向他的仆人启示; 这是何等出色而有力的启示呀！
Ma is sometimes used to denote honour, surprise or for emphasis (Aqrab). The verse signifies that God revealed to His servant, and what an excellent and mighty revelation it was!
Important Words:
ما (what) is sometimes used, to denote honour, surprise, or for emphasis. ما أحسن زیدا means, how beautiful Zaid is. فتی ما فلانmeans, an excellent youth is such a one (Lane & Aqrab).
1330
مَا (Ma) 有时被用来指荣誉、惊讶, 或为了强调 (اَقْرَبْ, Aqrab) 。这里指安拉向他的仆人启示; 这是何等出色而有力的启示呀！
3975
Important Words:
ما (what) is sometimes used, to denote honour, surprise, or for emphasis. ما أحسن زیدا means, how beautiful Zaid is. فتی ما فلانmeans, an excellent youth is such a one (Lane & Aqrab).
2877
Ma is sometimes used to denote honour, surprise or for emphasis (Aqrab). The verse signifies that God revealed to His servant, and what an excellent and mighty revelation it was!
مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَىٰٓ
这里的含意是, 穆圣所看到的是一次真正的经历; 这是一条可以证实的真理, 不是他凭空虚构出来的。
The implication is that what the Holy Prophet had seen was a real experience; it was veritable truth and no figment of his imagination.
1331
这里的含意是, 穆圣所看到的是一次真正的经历; 这是一条可以证实的真理, 不是他凭空虚构出来的。
2878
The implication is that what the Holy Prophet had seen was a real experience; it was veritable truth and no figment of his imagination.
أَفَتُمَٰرُونَهُۥ عَلَىٰ مَا يَرَىٰ
Commentary:
The verse implies that what the Holy Prophet had seen was his real personal experience; it was veritable truth and no figment of his imagination.
3976
Commentary:
The verse implies that what the Holy Prophet had seen was his real personal experience; it was veritable truth and no figment of his imagination.
وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَىٰ
穆圣的精神景象是一次双重的精神经历。
The Holy Prophet’s vision was a double spiritual experience.
Commentary:
The verse means that the Holy Prophet’s vision was a double spiritual experience.
1332
穆圣的精神景象是一次双重的精神经历。
3977
Commentary:
The verse means that the Holy Prophet’s vision was a double spiritual experience.
2879
The Holy Prophet’s vision was a double spiritual experience.
عِندَ سِدْرَةِ ٱلْمُنتَهَىٰ
在人类的思想中, 无法想象穆圣在他的精神升天中所达到的靠近安拉的高度; 这节经文也可表示, 在那高度, 他的面前展现出安拉知识的无止境的海洋以及现实和真理。سَدِر (Sadir) 与 سِدْرَة (Sidrah) 源出同一词根, 意是大海 (Lane)。
这里还象征性地提到, 穆圣受赐的真知象酸枣树一样会给精神旅行者精疲力竭的四肢带来慰藉和安身处。再者, 酸枣树叶具有使尸体免于腐烂的性能, 这节经文可意味着, 启示给穆圣的箴言不仅本身对腐败有免疫力, 而且也极适合于拯救人类, 并保护人类免遭腐败。这里也可以是预言性地指赫戴比亚停战时的那棵树, 穆圣的伙伴们就在这棵树下向他宣誓效忠。
بیری کی نسبت سمجھا جاتا ہے کہ اس میں تریاقیت کی خاصیت ہے اسی لئے مُردوں کے جسم کو بیری کے پتے اُبال کر نہلاتے ہیں تاکہ وہ سڑیں نہیں۔ اس جگہ بھی سِدْرَۃ کے لفظ سے اسی طرف اشارہ ہے اور بتایا ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم پر خداتعالیٰ سِدرہ کے ذریعہ نازل ہوا‘ یعنی آپ کو ایسی تعلیم دی جو سڑنے والی نہ تھی۔ بلکہ دوسروں کو سڑنے سے محفوظ رکھنے والی تھی۔ جیسے فرمایا ہے فِیْھَا کُتُبٌ قَیِّمَۃٌ یعنی تمام پہلی کتب قرآن کے ذریعہ سے محفوظ کر دی گئی ہیں۔ کیونکہ ان کا خلاصہ قرآن مجید میں آگیا ہے اور قرآن کریم کبھی نہیں مٹے گا۔ پس اس کے ساتھ اور اس کے ذریعہ سے وہ
In his Spiritual Ascension the Holy Prophet had reached such a high stage of nearness to God as was beyond human mind to conceive; or, the verse may signify that at that stage a sea of endless vistas of Divine knowledge and eternal realities and verities opened out before him; Sidrah which is derived from the same root meaning the sea (Lane). Or, the verse may possess a symbolic allusion to the fact that Divine knowledge vouchsafed to the Holy Prophet would, like the lote-tree, give comfort and shelter to the tired and jaded limbs of the spiritual wayfarers. Moreover, as the leaves of the lote-tree possess the quality of safeguarding a dead body from becoming corrupt, the verse may signify that the Teaching revealed to the Holy Prophet not only is itself immune to, but is eminently fitted to save and preserve mankind from, corruption. Or, it may possess a prophetic reference to the tree under which the Companions of the Holy Prophet took the oath of fealty at his hand at the time of the Truce of Hud
Important Words:
سدرة (Lote-tree) is derived from سدر which means, he was or became confounded, perplexed or dumb-founded. سدر (sadira) means, bewildered, perplexed, confounded. سدر (sadirun) means, the sea (Lane & Aqrab).
Commentary:
In view of the root meaning of the word the verse may signify that in his Spiritual Ascension (معراج), the Holy Prophet had reached a high stage of nearness to God which was beyond human mind to conceive; or it may signify that at that stage a sea of endless vistas of divine knowledge and eternal realities and verities opened out before him.
Or the verse may possess a symbolic allusion to the fact that divine knowledge vouchsafed to the Holy Prophet would, like the Lote-tree, give comfort and shelter to the tired and jaded limbs of the spiritual wayfarer. Or it may possess a prophetic reference to the tree under which the Companions of the Holy Prophet took the oath of fealty at his hands at the time of the Truce of Hudaibiyyah. Moreover, as the leaves of the Lote-tree possess the quality of safeguarding a dead body from corruption, the verse may signify that the Teaching revealed to the Holy Prophet not only is itself immune against corruption but is eminently fitted to save and preserve mankind from moral corruption.
1333
在人类的思想中, 无法想象穆圣在他的精神升天中所达到的靠近安拉的高度; 这节经文也可表示, 在那高度, 他的面前展现出安拉知识的无止境的海洋以及现实和真理。سَدِر (Sadir) 与 سِدْرَة (Sidrah) 源出同一词根, 意是大海 (Lane)。
这里还象征性地提到, 穆圣受赐的真知象酸枣树一样会给精神旅行者精疲力竭的四肢带来慰藉和安身处。再者, 酸枣树叶具有使尸体免于腐烂的性能, 这节经文可意味着, 启示给穆圣的箴言不仅本身对腐败有免疫力, 而且也极适合于拯救人类, 并保护人类免遭腐败。这里也可以是预言性地指赫戴比亚停战时的那棵树, 穆圣的伙伴们就在这棵树下向他宣誓效忠。
3
بیری کی نسبت سمجھا جاتا ہے کہ اس میں تریاقیت کی خاصیت ہے اسی لئے مُردوں کے جسم کو بیری کے پتے اُبال کر نہلاتے ہیں تاکہ وہ سڑیں نہیں۔ اس جگہ بھی سِدْرَۃ کے لفظ سے اسی طرف اشارہ ہے اور بتایا ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم پر خداتعالیٰ سِدرہ کے ذریعہ نازل ہوا‘ یعنی آپ کو ایسی تعلیم دی جو سڑنے والی نہ تھی۔ بلکہ دوسروں کو سڑنے سے محفوظ رکھنے والی تھی۔ جیسے فرمایا ہے فِیْھَا کُتُبٌ قَیِّمَۃٌ یعنی تمام پہلی کتب قرآن کے ذریعہ سے محفوظ کر دی گئی ہیں۔ کیونکہ ان کا خلاصہ قرآن مجید میں آگیا ہے اور قرآن کریم کبھی نہیں مٹے گا۔ پس اس کے ساتھ اور اس کے ذریعہ سے وہ
3978
Important Words:
سدرة (Lote-tree) is derived from سدر which means, he was or became confounded, perplexed or dumb-founded. سدر (sadira) means, bewildered, perplexed, confounded. سدر (sadirun) means, the sea (Lane & Aqrab).
Commentary:
In view of the root meaning of the word the verse may signify that in his Spiritual Ascension (معراج), the Holy Prophet had reached a high stage of nearness to God which was beyond human mind to conceive; or it may signify that at that stage a sea of endless vistas of divine knowledge and eternal realities and verities opened out before him.
Or the verse may possess a symbolic allusion to the fact that divine knowledge vouchsafed to the Holy Prophet would, like the Lote-tree, give comfort and shelter to the tired and jaded limbs of the spiritual wayfarer. Or it may possess a prophetic reference to the tree under which the Companions of the Holy Prophet took the oath of fealty at his hands at the time of the Truce of Hudaibiyyah. Moreover, as the leaves of the Lote-tree possess the quality of safeguarding a dead body from corruption, the verse may signify that the Teaching revealed to the Holy Prophet not only is itself immune against corruption but is eminently fitted to save and preserve mankind from moral corruption.
2880
In his Spiritual Ascension the Holy Prophet had reached such a high stage of nearness to God as was beyond human mind to conceive; or, the verse may signify that at that stage a sea of endless vistas of Divine knowledge and eternal realities and verities opened out before him; Sidrah which is derived from the same root meaning the sea (Lane). Or, the verse may possess a symbolic allusion to the fact that Divine knowledge vouchsafed to the Holy Prophet would, like the lote-tree, give comfort and shelter to the tired and jaded limbs of the spiritual wayfarers. Moreover, as the leaves of the lote-tree possess the quality of safeguarding a dead body from becoming corrupt, the verse may signify that the Teaching revealed to the Holy Prophet not only is itself immune to, but is eminently fitted to save and preserve mankind from, corruption. Or, it may possess a prophetic reference to the tree under which the Companions of the Holy Prophet took the oath of fealty at his hand at the time of the Truce of Hud
عِندَهَا جَنَّةُ ٱلْمَأْوَىٰٓ
إِذْ يَغْشَى ٱلسِّدْرَةَ مَا يَغْشَىٰ
“覆盖物” 指安拉的显现。
The words, 'that which covers,' signify Divine manifestation.
Commentary:
The words "that which covers," signify the manifestation of God.
1334
“覆盖物” 指安拉的显现。
3979
Commentary:
The words "that which covers," signify the manifestation of God.
2881
The words, 'that which covers,' signify Divine manifestation.
مَا زَاغَ ٱلْبَصَرُ وَمَا طَغَىٰ
یعنی معراج کے دیکھنے میں غلطی کا کوئی امکان نہ تھا وہ ایک بلند شان کشف تھا صرف عام رؤیا یا عام کشف نہ تھا۔
Commentary:
The verse sheds a flood of light on the bedrock of certainty and invincible faith on which the Holy Prophet stood.
1
یعنی معراج کے دیکھنے میں غلطی کا کوئی امکان نہ تھا وہ ایک بلند شان کشف تھا صرف عام رؤیا یا عام کشف نہ تھا۔
3980
Commentary:
The verse sheds a flood of light on the bedrock of certainty and invincible faith on which the Holy Prophet stood.
لَقَدْ رَأَىٰ مِنْ ءَايَٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ
أَفَرَءَيْتُمُ ٱللَّٰتَ وَٱلْعُزَّىٰ
وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلْأُخْرَىٰٓ
Some prejudiced critics of the Holy Prophet have woven quite a fantastic story of his having once fallen a victim to the machinations of Satan. It is stated that one day at Mecca, when the Holy Prophet recited this Surah before a mixed assembly of Muslims and disbelievers and during the recitation he came to these verses, Satan contrived to put in his mouth the words: Tilkal-Gharaniqul-‘ula wa inna shafa‘atahunna laturja, i.e. these are exalted goddesses and their intercession is hoped for (Zurqani). The critics call it the "lapse of Muhammad" or his "compromise with idolatry" and seem to rely for this entirely baseless story upon Waqidi, that inveterate liar and fabricator of reports, and on Tabari, who is generally regarded as a credulous and indiscriminate narrator of events. These gentlemen have the audacity to attribute this blasphemous utterance to that great iconoclast (the Holy Prophet) whose entire life was spent in denouncing and condemning idolatry and who carried out his noble
Commentary:
This and the preceding verse imply a subtle rebuke to the disbelievers. After having declared the Glory, Majesty and Dignity of God in the former verses, these two verses seem to say to them that, instead of adoring such a Mighty and Powerful Creator and Lord, they stoop so low as to worship gods made of wood and stone.
It may be noted here that some prejudiced Christian critics of the Holy Prophet have woven quite a fantastic and foolish story of his having fallen a victim to the machinations of the Satan.
It is stated that one day at Mecca, when the Holy Prophet recited this Surah and as in his recitation he came upon these verses, before a mixed assembly of Muslims and disbelievers, Satan contrived to put in his mouth the words: تلک الغرانیق العلیٰ و ان شفا عتھن لترتجیٰ i.e. these are exalted goddesses and their intercession is hoped for (Zurqani). The critics call it the "lapse of Muhammad" or his "compromise with idolatry" and seem to rely upon Waqidi—that inveterate liar and fabricator of reports—or on Tabari, who is generally regarded as a credulous and indiscriminate narrator of events, for this entirely baseless story. These gentlemen have the audacity to attribute this blasphemous utterance to that great iconoclast (the Holy Prophet) whose whole life was spent in denouncing and condemning idolatry and who carried out his noble mission with unremitting vigour and fearless devotion, spurning all offers of compromise with idol worship, and whom blandishments, bribes, cajolery or intimidation failed to move an inch from his set purpose, and to whose unshakable firmness against idolatry the Almighty Himself has borne testimony in the words: ودوا لو تدھن فیدھنون i.e. it is their intense desire that thou shouldst show some pliancy so that they may also be pliant (68:10).
Moreover, the whole context gives the direct lie to this baseless assertion. Not only do the verses that follow but the whole Surah contains an unsparing condemnation of idolatry and an uncompromising insistence on Divine Unity. It is strange that this patent fact should have escaped the notice of the Holy Prophet’s critics and carpers.
Historical data, too, lend no support whatever to this so-called "lapse." The story has been rejected as completely unreliable by all the learned commentators of the Quran, Ibn Kathir and Radi among them. The renowned leaders of Muslim religious thought, well versed in the science of Hadith, such as ‘Aini, Qadi ‘Ayyad and Nawawi, have regarded it as pure invention. No trace of this story is to be found in الصحاح الستة (the Six Reliable Collections of Hadith). Imam Bukhari, whose collection, the Sahih Al-Bukhari, is regarded by Muslim scholars as the most reliable book next to the Quran and who himself was a contemporary of Waqidi to whom goes the unenviable credit of forging and reporting this story, makes no mention of it, nor does the great historian, Ibn Ishaq, who was born more than 40 years before him. It may be, as stated by Qastalaniand Zurqani and supported by some other eminent scholars, that when the Holy Prophet, during the recital of the present Surah before a mixed assembly of Muslims and disbelievers, came to these verses, some evil-minded person from among the disbelievers might have loudly interjected the words تلک الغرانیق العلی الخ, as was the disbelievers’ wont to create confusion by resorting to such low tactics, when the Quran was being recited (41:27).
It is also on record that in the "Days of Ignorance," the Quraish, when making a circuit of the Ka‘bah, used to recite the sentence: تلک الغرانیق العلی و ان شفاعتھن لترتجیٰ (Mu‘jamul-Buldan, vol. 5, under ‘Uzza).
Besides, it is not possible for the Satan to interfere with the purity of the Quranic text. God has taken it upon Himself to protect and safeguard the Quran against all interference and interpolation (15:10 & 72:27-29). So the whole story as invented by Waqidi and taken undue advantage of by Muir and others of his class is a pure myth and possesses no basis in fact.
It is further stated that the 53rd verse of Surah Al-Hajj was revealed in connection with this incident. The fact that theSurah under comment was revealed in the 5th year of the Call and Surah Al-Hajj in the 13th or 12th year, takes the bottom completely from under this baseless assertion.
3981
Commentary:
This and the preceding verse imply a subtle rebuke to the disbelievers. After having declared the Glory, Majesty and Dignity of God in the former verses, these two verses seem to say to them that, instead of adoring such a Mighty and Powerful Creator and Lord, they stoop so low as to worship gods made of wood and stone.
It may be noted here that some prejudiced Christian critics of the Holy Prophet have woven quite a fantastic and foolish story of his having fallen a victim to the machinations of the Satan.
It is stated that one day at Mecca, when the Holy Prophet recited this Surah and as in his recitation he came upon these verses, before a mixed assembly of Muslims and disbelievers, Satan contrived to put in his mouth the words: تلک الغرانیق العلیٰ و ان شفا عتھن لترتجیٰ i.e. these are exalted goddesses and their intercession is hoped for (Zurqani). The critics call it the "lapse of Muhammad" or his "compromise with idolatry" and seem to rely upon Waqidi—that inveterate liar and fabricator of reports—or on Tabari, who is generally regarded as a credulous and indiscriminate narrator of events, for this entirely baseless story. These gentlemen have the audacity to attribute this blasphemous utterance to that great iconoclast (the Holy Prophet) whose whole life was spent in denouncing and condemning idolatry and who carried out his noble mission with unremitting vigour and fearless devotion, spurning all offers of compromise with idol worship, and whom blandishments, bribes, cajolery or intimidation failed to move an inch from his set purpose, and to whose unshakable firmness against idolatry the Almighty Himself has borne testimony in the words: ودوا لو تدھن فیدھنون i.e. it is their intense desire that thou shouldst show some pliancy so that they may also be pliant (68:10).
Moreover, the whole context gives the direct lie to this baseless assertion. Not only do the verses that follow but the whole Surah contains an unsparing condemnation of idolatry and an uncompromising insistence on Divine Unity. It is strange that this patent fact should have escaped the notice of the Holy Prophet’s critics and carpers.
Historical data, too, lend no support whatever to this so-called "lapse." The story has been rejected as completely unreliable by all the learned commentators of the Quran, Ibn Kathir and Radi among them. The renowned leaders of Muslim religious thought, well versed in the science of Hadith, such as ‘Aini, Qadi ‘Ayyad and Nawawi, have regarded it as pure invention. No trace of this story is to be found in الصحاح الستة (the Six Reliable Collections of Hadith). Imam Bukhari, whose collection, the Sahih Al-Bukhari, is regarded by Muslim scholars as the most reliable book next to the Quran and who himself was a contemporary of Waqidi to whom goes the unenviable credit of forging and reporting this story, makes no mention of it, nor does the great historian, Ibn Ishaq, who was born more than 40 years before him. It may be, as stated by Qastalaniand Zurqani and supported by some other eminent scholars, that when the Holy Prophet, during the recital of the present Surah before a mixed assembly of Muslims and disbelievers, came to these verses, some evil-minded person from among the disbelievers might have loudly interjected the words تلک الغرانیق العلی الخ, as was the disbelievers’ wont to create confusion by resorting to such low tactics, when the Quran was being recited (41:27).
It is also on record that in the "Days of Ignorance," the Quraish, when making a circuit of the Ka‘bah, used to recite the sentence: تلک الغرانیق العلی و ان شفاعتھن لترتجیٰ (Mu‘jamul-Buldan, vol. 5, under ‘Uzza).
Besides, it is not possible for the Satan to interfere with the purity of the Quranic text. God has taken it upon Himself to protect and safeguard the Quran against all interference and interpolation (15:10 & 72:27-29). So the whole story as invented by Waqidi and taken undue advantage of by Muir and others of his class is a pure myth and possesses no basis in fact.
It is further stated that the 53rd verse of Surah Al-Hajj was revealed in connection with this incident. The fact that theSurah under comment was revealed in the 5th year of the Call and Surah Al-Hajj in the 13th or 12th year, takes the bottom completely from under this baseless assertion.
2882
Some prejudiced critics of the Holy Prophet have woven quite a fantastic story of his having once fallen a victim to the machinations of Satan. It is stated that one day at Mecca, when the Holy Prophet recited this Surah before a mixed assembly of Muslims and disbelievers and during the recitation he came to these verses, Satan contrived to put in his mouth the words: Tilkal-Gharaniqul-‘ula wa inna shafa‘atahunna laturja, i.e. these are exalted goddesses and their intercession is hoped for (Zurqani). The critics call it the "lapse of Muhammad" or his "compromise with idolatry" and seem to rely for this entirely baseless story upon Waqidi, that inveterate liar and fabricator of reports, and on Tabari, who is generally regarded as a credulous and indiscriminate narrator of events. These gentlemen have the audacity to attribute this blasphemous utterance to that great iconoclast (the Holy Prophet) whose entire life was spent in denouncing and condemning idolatry and who carried out his noble
أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ
6:101; 43:17; 52:40.
6:101; 43:17; 52:40.
6:101; 16:58; 37:154; 43:17; 52:40.
Commentary:
The verse administers a further rebuke to the Meccan pagans, purporting to say to them that apart from their blasphemous practice of associating gods, made of wood and stone, with God the Almighty, the Creator of heavens and earth and the Lord of Glory, Majesty and Dignity, they have the hardihood to assign to Him daughters whose birth they regard as a source of disgrace and humiliation in their own case.
a
6:101; 43:17; 52:40.
a
6:101; 16:58; 37:154; 43:17; 52:40.
3982
Commentary:
The verse administers a further rebuke to the Meccan pagans, purporting to say to them that apart from their blasphemous practice of associating gods, made of wood and stone, with God the Almighty, the Creator of heavens and earth and the Lord of Glory, Majesty and Dignity, they have the hardihood to assign to Him daughters whose birth they regard as a source of disgrace and humiliation in their own case.
a
6:101; 43:17; 52:40.
تِلْكَ إِذًا قِسْمَةٌ ضِيزَىٰٓ
Important Words:
ضیزی (unjust) is derived from ضاز which means, he deviated from the right course; he acted unjustly, wrongfully, tyrannically. ضاز فی الحکم means, he gave an unjust judgement. ضاز حقه means, he deprived him or defrauded him of a part or the whole of his right or due (Lane & Aqrab).
3983
Important Words:
ضیزی (unjust) is derived from ضاز which means, he deviated from the right course; he acted unjustly, wrongfully, tyrannically. ضاز فی الحکم means, he gave an unjust judgement. ضاز حقه means, he deprived him or defrauded him of a part or the whole of his right or due (Lane & Aqrab).
إِنْ هِىَ إِلَّآ أَسْمَآءٌ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ ۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ ۖ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ ٱلْهُدَىٰٓ
7:72; 12:41.
7:72; 12:41.
Whereas a true believer stands on the bedrock of certainty and sure knowledge (12:109), an idolater possesses no rational argument and no revealed authority for his false beliefs and doctrines. He falls a helpless victim to conjecture and superstition and is a slave to his own desires and fancies. This verse, as also v.29, speak of the utter untenability of an idolater’s position, who stands on a broken reed.
7:72; 12:41; 22:72.
Commentary:
Whereas a true believer stands on the bedrock of certainty and sure knowledge (12:109), an idolater possesses no rational argument and no revealed authority for his false beliefs or doctrines. He falls a helpless victim to conjecture and superstition and is a slave to his own desires and fancies. The verse, as also v. 29, speaks of the utter untenability of an idolater’s position. He stands on a broken reed.
a
7:72; 12:41.
b
7:72; 12:41; 22:72.
3984
Commentary:
Whereas a true believer stands on the bedrock of certainty and sure knowledge (12:109), an idolater possesses no rational argument and no revealed authority for his false beliefs or doctrines. He falls a helpless victim to conjecture and superstition and is a slave to his own desires and fancies. The verse, as also v. 29, speaks of the utter untenability of an idolater’s position. He stands on a broken reed.
b
7:72; 12:41.
2883
Whereas a true believer stands on the bedrock of certainty and sure knowledge (12:109), an idolater possesses no rational argument and no revealed authority for his false beliefs and doctrines. He falls a helpless victim to conjecture and superstition and is a slave to his own desires and fancies. This verse, as also v.29, speak of the utter untenability of an idolater’s position, who stands on a broken reed.
أَمْ لِلْإِنسَٰنِ مَا تَمَنَّىٰ
Commentary:
The verse means that idolaters hope that their gods will intercede for them with Allah. They are entertaining a false hope which will never be fulfilled.
3985
Commentary:
The verse means that idolaters hope that their gods will intercede for them with Allah. They are entertaining a false hope which will never be fulfilled.
فَلِلَّهِ ٱلْءَاخِرَةُ وَٱلْأُولَىٰ
۞ وَكَم مِّن مَّلَكٍ فِى ٱلسَّمَٰوَٰتِ لَا تُغْنِى شَفَٰعَتُهُمْ شَيْـًٔا إِلَّا مِنۢ بَعْدِ أَن يَأْذَنَ ٱللَّهُ لِمَن يَشَآءُ وَيَرْضَىٰٓ
Besides the meaning given in the text the expression means, 'except regarding one who conforms to Allah’s will and with whom He is pleased.'
2:256; 20:110; 34:24.
Important Words:
For a detailed note on شفاعة (intercession) see 2:49 and 19:88.
The words لمن یشاء و یرضی may also mean, regarding one who conforms to His will and with whom He is pleased.
a
2:256; 20:110; 34:24.
3986
Important Words:
For a detailed note on شفاعة (intercession) see 2:49 and 19:88.
The words لمن یشاء و یرضی may also mean, regarding one who conforms to His will and with whom He is pleased.
2884
Besides the meaning given in the text the expression means, 'except regarding one who conforms to Allah’s will and with whom He is pleased.'
إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ لَيُسَمُّونَ ٱلْمَلَٰٓئِكَةَ تَسْمِيَةَ ٱلْأُنثَىٰ
4:118; 37:150-151; 43:20.
b
4:118; 37:150-151; 43:20.
وَمَا لَهُم بِهِۦ مِنْ عِلْمٍ ۖ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ ۖ وَإِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًٔا
6:117; 10:37.
6:117; 10:37.
6:117; 10:37.
b
6:117; 10:37.
c
6:117; 10:37.
a
6:117; 10:37.
فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا ٱلْحَيَوٰةَ ٱلدُّنْيَا
قرآن کریم میں ذِکْر کا لفظ رسول کے معنے میں بھی استعمال ہوا ہے اور قرآن مجید کے معنے میں بھی استعمال ہوا ہے۔ پس اس جگہذِکْر سے محمد رسول اللہ صلی اللہ علیہ وسلم بھی مراد ہو سکتے ہیں اور قرآن کریم بھی۔ نیز دیکھئے سورۃ الصّٰفّٰت آیت۱۶۹ نوٹ۲۔
1
قرآن کریم میں ذِکْر کا لفظ رسول کے معنے میں بھی استعمال ہوا ہے اور قرآن مجید کے معنے میں بھی استعمال ہوا ہے۔ پس اس جگہذِکْر سے محمد رسول اللہ صلی اللہ علیہ وسلم بھی مراد ہو سکتے ہیں اور قرآن کریم بھی۔ نیز دیکھئے سورۃ الصّٰفّٰت آیت۱۶۹ نوٹ۲۔
ذَٰلِكَ مَبْلَغُهُم مِّنَ ٱلْعِلْمِ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِمَنِ ٱهْتَدَىٰ
16:126; 28:57; 68:8.
16:126; 28:57; 68:8.
16:126; 28:57; 68:8.
Commentary:
The words of the verse seem to have been spoken ironically or by way of reproach. The utmost limit of the knowledge of disbelievers (the verse purports to say) is that they worship gods, which can do them no good nor can they injure them, in preference to God the Almighty, to Whom belongs whatever is in the heavens and the earth and Who has created all things for the service of man. Moreover their strivings are confined to the acquirement of material things of this life and they have no thought for the Hereafter.
a
16:126; 28:57; 68:8.
a
16:126; 28:57; 68:8.
3987
Commentary:
The words of the verse seem to have been spoken ironically or by way of reproach. The utmost limit of the knowledge of disbelievers (the verse purports to say) is that they worship gods, which can do them no good nor can they injure them, in preference to God the Almighty, to Whom belongs whatever is in the heavens and the earth and Who has created all things for the service of man. Moreover their strivings are confined to the acquirement of material things of this life and they have no thought for the Hereafter.
b
16:126; 28:57; 68:8.
وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ لِيَجْزِىَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ بِمَا عَمِلُوا۟ وَيَجْزِىَ ٱلَّذِينَ أَحْسَنُوا۟ بِٱلْحُسْنَى
4:124-125; 6:161; 41:47.
b
4:124-125; 6:161; 41:47.
ٱلَّذِينَ يَجْتَنِبُونَ كَبَٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ ۚ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِى بُطُونِ أُمَّهَٰتِكُمْ ۖ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ
4:32; 42:38.
13:8.
Lamam means, a chance leaning towards evil; a temporary and light lapse; a passing evil idea which flashes across the mind and leaves no impression on it; a chance, unintentional look at a woman. The root-word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally (Lane).
4:32; 42:38.
13:7; 41:44.
Important Words:
اللمم (minor faults) is derived from لم. They say ألم بالقوم او علی المقوم i.e. he came to the people and alighted at their abode temporarily as a guest. ألممت بکذا means, I appreciated it without committing it. ألم also means, he visited covertly or in a light, slight or hasty manner or rarely. لمم means, a chance leaning towards evil; a temporary and light lapse; a rare slight offence, a passing evil idea which flashes across the mind and leaves no impression on it. The root word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally. A chance, unintentional look at a woman has also been called اللمم by some authorities (Lane & Aqrab).
b
4:32; 42:38.
c
13:8.
1336
لَمَم (Lamam) 的意思是: 有作恶的可能性; 一时的小过失; 转瞬即逝的邪念, 并未留在心上; 无意间对妇女的偶然一瞥。词根的意思是: 一时的, 仓促而非经常性, 无意间做一件事。(Lane)
c
4:32; 42:38.
d
13:7; 41:44.
3988
Important Words:
اللمم (minor faults) is derived from لم. They say ألم بالقوم او علی المقوم i.e. he came to the people and alighted at their abode temporarily as a guest. ألممت بکذا means, I appreciated it without committing it. ألم also means, he visited covertly or in a light, slight or hasty manner or rarely. لمم means, a chance leaning towards evil; a temporary and light lapse; a rare slight offence, a passing evil idea which flashes across the mind and leaves no impression on it. The root word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally. A chance, unintentional look at a woman has also been called اللمم by some authorities (Lane & Aqrab).
a
4:32; 42:38.
b
13:8.
2885
Lamam means, a chance leaning towards evil; a temporary and light lapse; a passing evil idea which flashes across the mind and leaves no impression on it; a chance, unintentional look at a woman. The root-word possesses the sense of temporariness, haste and infrequency and of doing a thing unintentionally (Lane).
أَفَرَءَيْتَ ٱلَّذِى تَوَلَّىٰ
وَأَعْطَىٰ قَلِيلًا وَأَكْدَىٰٓ
When used about a person Akda means, he gave niggardly or grudgingly; he did not succeed in getting what he wanted. When used about a mine it means, it refused to bring out diamonds and jewels, but when used about a digger it means, in the course of digging he came across a hard or stony piece of ground or clod and could dig no further (Aqrab).
Important Words:
أکدیٰ (gives grudgingly) is derived from کدی. They say أکدی الرجل i.e. the man gave niggardly or grudgingly; he did not succeed in getting what he wanted. أکداہ عن کذا means, he prevented him from such a thing. أکدی المعدن means, the mine refused to bring out diamonds and jewels. أکدی الحافر means, the digger in the course of digging came across a hard or stony piece of ground or clod and could dig no further. سأله فأکدی means he begged of him but found him like a hard piece of ground and he did not give. أکدی المطر means, the rain decreased. (Aqrab).
3989
Important Words:
أکدیٰ (gives grudgingly) is derived from کدی. They say أکدی الرجل i.e. the man gave niggardly or grudgingly; he did not succeed in getting what he wanted. أکداہ عن کذا means, he prevented him from such a thing. أکدی المعدن means, the mine refused to bring out diamonds and jewels. أکدی الحافر means, the digger in the course of digging came across a hard or stony piece of ground or clod and could dig no further. سأله فأکدی means he begged of him but found him like a hard piece of ground and he did not give. أکدی المطر means, the rain decreased. (Aqrab).
2886
When used about a person Akda means, he gave niggardly or grudgingly; he did not succeed in getting what he wanted. When used about a mine it means, it refused to bring out diamonds and jewels, but when used about a digger it means, in the course of digging he came across a hard or stony piece of ground or clod and could dig no further (Aqrab).
أَعِندَهُۥ عِلْمُ ٱلْغَيْبِ فَهُوَ يَرَىٰٓ
أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَىٰ
وَإِبْرَٰهِيمَ ٱلَّذِى وَفَّىٰٓ
Commentary:
Patriarch Abraham, the progenitor of the three great religious peoples—Jews, Christians and Muslims—fulfilled faithfully the covenant he had made with God. He carried out literally all Divine commandments. He was made to pass through severe trials and tribulations and successfully came out of those ordeals. Says the Quran: And remember when his Lord tried Abraham with certain commands, which he fulfilled (2:125). Abraham was commanded by God to leave his only son Ishmael, (the hope and prop of his old age), when a mere child, with his elderly mother, in the arid and barren waste, near Mecca, and then, the child having grown up to be a young boy, he was commanded to slaughter him, which command Abraham prepared to carry out, without the least hesitancy. It were actions like these that earned for him the divine title of the Faithful, which is the significance of the word وفی.
3990
Commentary:
Patriarch Abraham, the progenitor of the three great religious peoples—Jews, Christians and Muslims—fulfilled faithfully the covenant he had made with God. He carried out literally all Divine commandments. He was made to pass through severe trials and tribulations and successfully came out of those ordeals. Says the Quran: And remember when his Lord tried Abraham with certain commands, which he fulfilled (2:125). Abraham was commanded by God to leave his only son Ishmael, (the hope and prop of his old age), when a mere child, with his elderly mother, in the arid and barren waste, near Mecca, and then, the child having grown up to be a young boy, he was commanded to slaughter him, which command Abraham prepared to carry out, without the least hesitancy. It were actions like these that earned for him the divine title of the Faithful, which is the significance of the word وفی.
أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ
6:165; 17:16; 35:19; 39:8.
مسیحی کہتے ہیں کہ اس سے مراد یہ ہے کہ کفارہ صرف بے گناہ انسان دے سکتا ہے اور وہ مسیحؑ تھا۔ حالانکہ قرآن مجید اور بائبل کی رو سے بے گناہ محمد رسول اللہ صلی اللہ علیہ وسلم ہی تھے۔ اس آیت کا تو صرف یہ مطلب ہے کہ جو شخص بوجھ اٹھانے کی حالت میں پیدا کیا گیا۔ وہ کسی کا بوجھ نہیں اٹھا سکتا۔ کیونکہ وہ تو خداتعالیٰ کے احکام کا تابع ہے پس بوجھ صرف خداتعالیٰ اٹھا سکتا ہے جس کے اوپر کوئی حکم دینے والا خدا نہیں۔
a
6:165; 17:16; 35:19; 39:8.
1
مسیحی کہتے ہیں کہ اس سے مراد یہ ہے کہ کفارہ صرف بے گناہ انسان دے سکتا ہے اور وہ مسیحؑ تھا۔ حالانکہ قرآن مجید اور بائبل کی رو سے بے گناہ محمد رسول اللہ صلی اللہ علیہ وسلم ہی تھے۔ اس آیت کا تو صرف یہ مطلب ہے کہ جو شخص بوجھ اٹھانے کی حالت میں پیدا کیا گیا۔ وہ کسی کا بوجھ نہیں اٹھا سکتا۔ کیونکہ وہ تو خداتعالیٰ کے احکام کا تابع ہے پس بوجھ صرف خداتعالیٰ اٹھا سکتا ہے جس کے اوپر کوئی حکم دینے والا خدا نہیں۔
a
6:165; 35:19; 39:8.
3991
Commentary:
The verse purports to say that every man shall have to carry his own cross and bear his own burden. See also 17:14-16.
a
6:165; 17:16; 35:19; 39:8.
2887
Every man shall have to carry his own cross and bear his own burden.
وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest. The verse also signifies that one should earn one’s livelihood by the sweat of one’s brow.
Commentary:
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest.
3992
Commentary:
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest.
2888
It is after unremitting, incessant and persistent striving, accompanied by noble ideals and sublime principles, that one can achieve the object of one’s quest. The verse also signifies that one should earn one’s livelihood by the sweat of one’s brow.
وَأَنَّ سَعْيَهُۥ سَوْفَ يُرَىٰ
Commentary:
The kind of striving mentioned in the preceding verse never fails to produce the desired results.
3993
Commentary:
The kind of striving mentioned in the preceding verse never fails to produce the desired results.
ثُمَّ يُجْزَىٰهُ ٱلْجَزَآءَ ٱلْأَوْفَىٰ
وَأَنَّ إِلَىٰ رَبِّكَ ٱلْمُنتَهَىٰ
The whole system of cause and effect ends with God. He is the Cause of all causes or the First Cause. A natural order of cause and effect pervades the whole universe. Every cause, which is not itself primary, is traceable to some other cause and this to another, and so on.
Commentary:
The verse purports to say that the whole system of cause and effect ends with God. He is the Cause of all causes or the First Cause. A natural order of cause and effect pervades the whole universe. Every cause, which is not itself primary, is traceable to some other cause and this to another and so on. But as the series of cause and effect in our finite world cannot be indefinite it must terminate at some point. The Final Cause is, therefore, the Author of the universe, it is to this Final Cause that the present verse calls attention.
3994
Commentary:
The verse purports to say that the whole system of cause and effect ends with God. He is the Cause of all causes or the First Cause. A natural order of cause and effect pervades the whole universe. Every cause, which is not itself primary, is traceable to some other cause and this to another and so on. But as the series of cause and effect in our finite world cannot be indefinite it must terminate at some point. The Final Cause is, therefore, the Author of the universe, it is to this Final Cause that the present verse calls attention.
2889
The whole system of cause and effect ends with God. He is the Cause of all causes or the First Cause. A natural order of cause and effect pervades the whole universe. Every cause, which is not itself primary, is traceable to some other cause and this to another, and so on.
وَأَنَّهُۥ هُوَ أَضْحَكَ وَأَبْكَىٰ
وَأَنَّهُۥ هُوَ أَمَاتَ وَأَحْيَا
2:29; 30:41.
2:29; 30:41.
2:29; 30:41.
b
2:29; 30:41.
a
2:29; 30:41.
b
2:29; 30:41.
وَأَنَّهُۥ خَلَقَ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰ
4:2; 7:190; 30:22.
4:2; 7:190; 30:22.
4:2; 7:190; 30:22.
c
4:2; 7:190; 30:22.
b
4:2; 7:190; 30:22.
c
4:2; 7:190; 30:22.
مِن نُّطْفَةٍ إِذَا تُمْنَىٰ
56:59, 60; 75:38; 86:7.
56:59, 60; 75:38; 86:7.
56:59-60; 75:38.
d
56:59, 60; 75:38; 86:7.
c
56:59-60; 75:38.
d
56:59, 60; 75:38; 86:7.
وَأَنَّ عَلَيْهِ ٱلنَّشْأَةَ ٱلْأُخْرَىٰ
وَأَنَّهُۥ هُوَ أَغْنَىٰ وَأَقْنَىٰ
Aqnallahu Fulanan means, Allah made such a one rich and gave him so much as made him contented (Lane).
Important Words:
أقنیٰ (grants wealth to one’s satisfaction) is the transitive form of قنی. They say قنی المال i.e. he took for himself property for permanent use and not for possession. أقناہ اللّٰه means, God gave him wealth and pleased him, i.e. it made him contented and satisfied (Lane & Aqrab).
3995
Important Words:
أقنیٰ (grants wealth to one’s satisfaction) is the transitive form of قنی. They say قنی المال i.e. he took for himself property for permanent use and not for possession. أقناہ اللّٰه means, God gave him wealth and pleased him, i.e. it made him contented and satisfied (Lane & Aqrab).
2889A
Aqnallahu Fulanan means, Allah made such a one rich and gave him so much as made him contented (Lane).
وَأَنَّهُۥ هُوَ رَبُّ ٱلشِّعْرَىٰ
The Arabs worshipped Sirius because they regarded it as a great source of good or bad luck for them.
Commentary:
The Arabs worshipped the mighty star, Sirius, because they regarded it as a source of good or bad luck for them.
3996
Commentary:
The Arabs worshipped the mighty star, Sirius, because they regarded it as a source of good or bad luck for them.
2890
The Arabs worshipped Sirius because they regarded it as a great source of good or bad luck for them.
وَأَنَّهُۥٓ أَهْلَكَ عَادًا ٱلْأُولَىٰ
After having given arguments in support of Divine Unity from human reason and from the insignificant beginning of man, the Surah, from this verse, introduces history to prove the same thesis.
Commentary:
After putting forward argument in support of Divine Unity from human reason and the insignificant beginning of man, the Surah, from this verse introduces history to prove the same thesis.
3997
Commentary:
After putting forward argument in support of Divine Unity from human reason and the insignificant beginning of man, the Surah, from this verse introduces history to prove the same thesis.
2891
After having given arguments in support of Divine Unity from human reason and from the insignificant beginning of man, the Surah, from this verse, introduces history to prove the same thesis.
وَثَمُودَا۟ فَمَآ أَبْقَىٰ
Commentary:
The tribe of Thamud is known as the second ‘Ad.
3998
Commentary:
The tribe of Thamud is known as the second ‘Ad.
وَقَوْمَ نُوحٍ مِّن قَبْلُ ۖ إِنَّهُمْ كَانُوا۟ هُمْ أَظْلَمَ وَأَطْغَىٰ
وَٱلْمُؤْتَفِكَةَ أَهْوَىٰ
فَغَشَّىٰهَا مَا غَشَّىٰ
یعنی خداتعالیٰ کاعذاب۔
The particle ma has been used here to denote respect or dignity, meaning that an overwhelming punishment enveloped them.
Commentary:
The particle ما has been used here to denote respect or dignity, meaning that an overwhelming punishment enveloped them.
1
یعنی خداتعالیٰ کاعذاب۔
3999
Commentary:
The particle ما has been used here to denote respect or dignity, meaning that an overwhelming punishment enveloped them.
2892
The particle ma has been used here to denote respect or dignity, meaning that an overwhelming punishment enveloped them.
فَبِأَىِّ ءَالَآءِ رَبِّكَ تَتَمَارَىٰ
After having seen so many and so clear and invincible arguments and Signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos mixed with irony, how long will they continue to deny Truth and wander in the wilderness of disbelief?
Important Words:
After seeing so many and so clear and invincible arguments and signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos, mixed with irony, how long will they continue to deny truth and wander in the wilderness of disbelief?
4000
Important Words:
After seeing so many and so clear and invincible arguments and signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos, mixed with irony, how long will they continue to deny truth and wander in the wilderness of disbelief?
2893
After having seen so many and so clear and invincible arguments and Signs that support and substantiate the claims of the Holy Prophet, the verse says to the obstinate disbelievers, in words full of pathos mixed with irony, how long will they continue to deny Truth and wander in the wilderness of disbelief?
هَٰذَا نَذِيرٌ مِّنَ ٱلنُّذُرِ ٱلْأُولَىٰٓ
أَزِفَتِ ٱلْءَازِفَةُ
اٰزِفَة (Azifah) 的意思是: 审判时刻; 复活; 最近的大事; 死亡 (Lane)。在 “声称圣人” 的第五年, 这经章是在穆圣创理教务的很早时期启示的, 其时伊斯兰教的命运在嘲笑、威胁和迫害之中安危未定。正在那时, 这一经章中作出了有关推翻古莱西人政权的预言, 而在下一节中用了强硬得多的语气 (54:46)。
Azifah means, the Hour of Judgment; the Resurrection; the near event; death (Lane). The Surah was revealed very early in the Holy Prophet’s ministry, in the fifth year of the Call, when in the midst of mockery, threats and persecution, the fate of Islam hung in the balance. It was at that time that the prophecy was made about the overthrow of the Quraishite power in this Surah and in much more forceful accents in the next (54:46).
Important Words:
الازفة (The Hour) is fem. act. part. from أزف which means, he was or became or drew near; he hastened or was quick. الازفةmeans, the Hour of Judgement; the Resurrection; the near event; death (Lane).
Commentary:
The idolaters of Mecca, says the verse, have persisted in denying the Divine Message and as a result of their denial the hour of the overthrow of their power has drawn very near; nay it is knocking at their very door.
1337
اٰزِفَة (Azifah) 的意思是: 审判时刻; 复活; 最近的大事; 死亡 (Lane)。在 “声称圣人” 的第五年, 这经章是在穆圣创理教务的很早时期启示的, 其时伊斯兰教的命运在嘲笑、威胁和迫害之中安危未定。正在那时, 这一经章中作出了有关推翻古莱西人政权的预言, 而在下一节中用了强硬得多的语气 (54:46)。
4001
Important Words:
الازفة (The Hour) is fem. act. part. from أزف which means, he was or became or drew near; he hastened or was quick. الازفةmeans, the Hour of Judgement; the Resurrection; the near event; death (Lane).
Commentary:
The idolaters of Mecca, says the verse, have persisted in denying the Divine Message and as a result of their denial the hour of the overthrow of their power has drawn very near; nay it is knocking at their very door.
2894
Azifah means, the Hour of Judgment; the Resurrection; the near event; death (Lane). The Surah was revealed very early in the Holy Prophet’s ministry, in the fifth year of the Call, when in the midst of mockery, threats and persecution, the fate of Islam hung in the balance. It was at that time that the prophecy was made about the overthrow of the Quraishite power in this Surah and in much more forceful accents in the next (54:46).
لَيْسَ لَهَا مِن دُونِ ٱللَّهِ كَاشِفَةٌ
اس جگہ بریکٹ کو نہ پڑھیں تو ترجمہ صحیح نہیں رہتا۔ چونکہ مونث و مذکر کے فرق کے ظاہر کیے بغیر ترجمہ ٹھیک نہ ہوتا تھا۔ ہم نے اس نقص کی پروا نہیں کی۔
2
اس جگہ بریکٹ کو نہ پڑھیں تو ترجمہ صحیح نہیں رہتا۔ چونکہ مونث و مذکر کے فرق کے ظاہر کیے بغیر ترجمہ ٹھیک نہ ہوتا تھا۔ ہم نے اس نقص کی پروا نہیں کی۔
أَفَمِنْ هَٰذَا ٱلْحَدِيثِ تَعْجَبُونَ
Commentary:
This Surah was revealed very early in the Holy Prophet’s ministry, i.e. in the fifth year of the Call, when in the midst of mockery, threats and persecution, the fate of Islam was hanging in the balance. It was at that time that the prophecy was made about the overthrow of the Quraishite power in this Surah, and in much more forceful accents in the next (54:46).
4002
Commentary:
This Surah was revealed very early in the Holy Prophet’s ministry, i.e. in the fifth year of the Call, when in the midst of mockery, threats and persecution, the fate of Islam was hanging in the balance. It was at that time that the prophecy was made about the overthrow of the Quraishite power in this Surah, and in much more forceful accents in the next (54:46).
وَتَضْحَكُونَ وَلَا تَبْكُونَ
Important Words:
سامدون (proudly heedless) is the plural of سامد which is act. part. from سمد which means, he was or became high and elevated; he raised his head in pride; he diverted himself, sported and played; he was or became negligent or heedless and went away leaving a thing; he was or became confounded, perplexed, amazed, and was unable to see the right course; he kept constantly to an affair (Lane & Aqrab).
Commentary:
The warning contained in vv. 58-61 is repeated here.
4003
Important Words:
سامدون (proudly heedless) is the plural of سامد which is act. part. from سمد which means, he was or became high and elevated; he raised his head in pride; he diverted himself, sported and played; he was or became negligent or heedless and went away leaving a thing; he was or became confounded, perplexed, amazed, and was unable to see the right course; he kept constantly to an affair (Lane & Aqrab).
Commentary:
The warning contained in vv. 58-61 is repeated here.
وَأَنتُمْ سَٰمِدُونَ
فَٱسْجُدُوا۟ لِلَّهِ وَٱعْبُدُوا۟ ۩
7:206; 22:78; 41:38; 96:20.
7:206; 22:78; 41:38; 96:20.
It seems that as the Holy Prophet finished reciting the Surah before the mixed gathering of Muslims and disbelievers, and along with his followers prostrated himself on the ground, the disbelievers too, being deeply impressed with the solemnity of the recitation of the Quranic words as well as with God’s Majesty and Glory, might have fallen in prostration. This was not unlikely since they regarded God as the Supreme Lord and Creator and their own deities as mere intercessors with Him (10:19). By connecting this plausible incident, however, with the baseless legend woven round vv. 20-22 by some "inventive minds," the traducers of the Holy Prophet have persuaded themselves to detect in it a "lapse" on his part.
7:206; 22:78; 41:38; 96:20.
Commentary:
The verse seems to say to disbelievers, there is yet time that they should accept the Divine Message and worship God and repent so that mercy might be shown to them.
It seems that as the Holy Prophet finished reciting the Surah, before a mixed gathering of Muslims and disbelievers, and, along with his followers, he prostrated himself on the ground, the disbelievers too, having been deeply impressed with the solemnity of the occasion and being overawed by the august recitation of the Quranic words, as well as by God’s Majesty and Glory, might also have fallen in prostration. This was not unlikely since they regarded God as the Supreme Lord and Creator and their own deities as mere intercessors with Him (10:19). By connecting this plausible incident, however, with the baseless legend woven round vv. 21-23 by some "inventive minds," the traducers of the Holy Prophet have persuaded themselves to detect in it a "lapse" on his part. But the lapse, if any, is the creation of their own imagination.
a
7:206; 22:78; 41:38; 96:20.
a
7:206; 22:78; 41:38; 96:20.
4004
Commentary:
The verse seems to say to disbelievers, there is yet time that they should accept the Divine Message and worship God and repent so that mercy might be shown to them.
It seems that as the Holy Prophet finished reciting the Surah, before a mixed gathering of Muslims and disbelievers, and, along with his followers, he prostrated himself on the ground, the disbelievers too, having been deeply impressed with the solemnity of the occasion and being overawed by the august recitation of the Quranic words, as well as by God’s Majesty and Glory, might also have fallen in prostration. This was not unlikely since they regarded God as the Supreme Lord and Creator and their own deities as mere intercessors with Him (10:19). By connecting this plausible incident, however, with the baseless legend woven round vv. 21-23 by some "inventive minds," the traducers of the Holy Prophet have persuaded themselves to detect in it a "lapse" on his part. But the lapse, if any, is the creation of their own imagination.
a
7:206; 22:78; 41:38; 96:20.
2895
It seems that as the Holy Prophet finished reciting the Surah before the mixed gathering of Muslims and disbelievers, and along with his followers prostrated himself on the ground, the disbelievers too, being deeply impressed with the solemnity of the recitation of the Quranic words as well as with God’s Majesty and Glory, might have fallen in prostration. This was not unlikely since they regarded God as the Supreme Lord and Creator and their own deities as mere intercessors with Him (10:19). By connecting this plausible incident, however, with the baseless legend woven round vv. 20-22 by some "inventive minds," the traducers of the Holy Prophet have persuaded themselves to detect in it a "lapse" on his part.
القمر
Al-Qamar
The Moon • makkah • 55 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
4005
Commentary:
See 1:1.
a
1:1.
ٱقْتَرَبَتِ ٱلسَّاعَةُ وَٱنشَقَّ ٱلْقَمَرُ
21:2.
肉眼的观察到的月亮分一分为二是否违背自然规律, 很难否认这件事似乎缺乏可靠的历史证明。另一方面却谁也没法自以为能够探究真主的一切奥秘, 领悟或彻底理解大自然的一切秘密。不能想象, 一件事影响了地球上这样大一个地区, 在世界气象台的观察之下竟然仍没被人注意到, 也不能想象在历史书上没有记载。但这一事件在像 «布哈里圣训实录» 和 «穆斯林圣训实录» 等的可靠的圣训集子中提到了, 并相继在可靠的权威们所写的几种传说中谈到了, 由穆圣博学的伙伴伊本•麦斯武德作了报导, 因此确实说明了某种重大的自然现象一定在穆圣时代发生过。有些 «古兰经» 注释家--------其中有雷迪 (رَازِی, Radi)--------试图把这事件说成是一次月蚀, 以解说这个难题。教长格扎利 (غَزَالِی, Ghazali) 和沙•哇里乌拉 (شَاه وَلِی الله, Shah Waliyullah) 也主张, 月球事实上没有分裂, 无非是安拉有意要人看到这情景。根据伊本•阿巴斯 (اِبْنِ عَبَّاس, Ibn-e-‘Abbas) 和夏•阿布达尔•阿济慈 (شَاه عَبْدُالْعَزِيْز, Shah ‘Abdul-‘Aziz) 的说法, 这是一种月蚀。然而考虑一下«古兰经» 中提到这一事件所用的强硬措辞, 就显得这不是简单的月蚀了。在不信者不断的要求之下, 这确实成了穆圣所显示的一大奇迹 («布哈里圣训实录» 和 «穆斯林圣训实录»)。仿佛这是一个要使穆圣的一些伙伴而且要使一些不信者也一起看到的穆圣的精神景象--------正像变成巨蟒的手杖是要使巫师们也能看到的穆撒的精神景象。情形可能是这样, 穆撒手杖击海水刚好和退潮同时发生, 因此显得出奇, 安拉可能同样命令穆圣在这时展现奇迹, 使月球分裂, 而那时有个天体正要转到月球的前面, 使得这个月球看来好像一分为二。但是最合理而具有深刻的精神意义的解说还在于这个事实, 即月球是阿拉伯人的民族标记及其政权的象征, 正像太阳是波斯人的国旗。海巴尔 (خَيْبَر, Khaibar) 的犹太人领袖赫亚•彬•阿克塔布 (حُيَیْ اِبْن اَخْطَبْ, Huyay ibn Akhtab) 之女萨菲亚 (صَفِيَّة, Safiyyah) 对父亲提到她梦见月亮落在她衣裙上时, 她父亲打了她的耳光, 说她想嫁给阿拉伯人的领袖。海巴尔崩溃之后萨菲亚的梦境实现了, 那时她嫁给了穆圣 (زُرْقَانِی--------Zurqani & اُسُدُ الْغَابَة--------Usudul-Ghabbah)。阿依莎同样梦见三个月亮落在她的私室内, 梦后, 穆圣、阿布•伯克尔和欧麦尔一一埋葬于此 (مُوَطَّا--------كِتَابُ الْجَنَائِز Muwatta, Kitabul-Jana’iz)。根据卡马尔的这个象征意义, 这节经文的意思是, 53:58中曾受到威胁的不信安拉的阿拉伯人的政权覆灭时候已到来。“时候” 这词在这里是指白德尔之战, 在这次战役中几乎所有古莱西人领袖都阵亡了, 他们的权力被彻底摧毁的基础已奠定。因此这节经文成了一大预言, 说明约八、九年之后惊人地应验了。而且根据有些作者说, 阿拉伯语 اِنْشَقَّ الْقَمَرُ (Inshaqqal-Qamaru) 的意思是, 事情已明显。从这个词的这个意义上说, 这节经文的意思是说, 古莱西人政权毁灭的时刻已到, 穆圣是真正的安拉使者这点到时将显示出来。
عربوں کے نزدیک چاند عرب حکومت کا نشان تھا۔ چنانچہ یہود بھی یہی یقین رکھتے تھے۔ حضرت صفیہؓ جو ایک یہودی سردار کی بیٹی تھیں اور بعد میں رسول کریم صلی اللہ علیہ وسلم کی ازواج مطہرات میں داخل ہوئیں۔ انہوں نے ایک دفعہ خواب میں دیکھا کہ ان کی گود میں چاند آگرا ہے۔ ان کے والدنے اس خواب سے یہی استدلال کیا کہ تو بادشاہِ وقت سے شادی کرنا چاہتی ہے (اسد الغابۃ) پس چاند پھٹنے اور عرب کی تباہی آجانے کے ایک معنے یہ ہیں کہ سَاعَۃ یعنی عرب کی تباہی کی ساعت آگئی ہے اور چاند یعنی عرب کی حکومت کا عروج پاش پاش ہو گیا ہے۔ مفسرین نے غلطی سے اس کے یہ معنے کیے ہیں کہ رسول کریم صلی اللہ عل
21:2.
Whether or not "splitting of the moon" into two parts, observable by the naked eye, had contravened any physical law of nature, it is difficult to deny that the event seems to lack unimpeachable historical evidence. On the other hand nobody can presume to have fathomed all Divine mysteries or fully comprehended or encompassed all the secrets of nature. It is not possible to imagine that such an event, affecting a considerable area of the globe, should have remained unnoticed in the observatories of the world, or that it should have remained unrecorded in books of history. But the incident, having found a mention in such reliable collections of Hadith as Bukhari and Muslim and having been narrated successively in traditions of reliable authority and reported by such a learned Companion of the Holy Prophet as Ibn-e-Mas‘ud, does show that some natural phenomenon of unusual importance must have taken place in the time of the Holy Prophet. Some Commentators of the Qur’an—Radi among them—have sought to s
21:2.
Important Words:
انشق (is rent asunder) is derived from شق. They say شق الشیء i.e. he split, clave, tore or rent the thing. شق العصا means, he broke the staff, i.e. he separated himself from the community. An Arab would say, شق عصا المسلمین i.e. he created disunion and dissension among the Muslims. انشق القمر means, the moon was or became rent asunder; or according to some, the affair became manifest (Lane, Aqrab & Mufradat).
القمر (the moon). قمر الشیء means, the light of the thing became intense. أقمر اللیل means, the night became bright with the light of the moon. القمر means, the moon in its third night and after; the moon absolutely. أقمار العلم و شموسه means, the ulema or learned men of the people. القمران means, the sun and the moon (Lane & Aqrab).
Commentary:
Whether or not "splitting of the moon" into two parts, observable by the naked eye, contravened any physical law of nature, it cannot be denied that the event lacks historical evidence which could at all be described as unimpeachable. At the same time no one can presume to have fathomed all divine mysteries or fully comprehended or encompassed all the secrets of nature. It is not possible to imagine that such an event, affecting a considerable area of the globe, should have remained unnoticed in the observatories of the world or that it should have remained unrecorded in books of history. But the incident having found a mention in such reliable collections of Hadith as Bukhari and Muslim and having been narrated successively in traditions of reliable authority and reported by such learned Companions of the Holy Prophet as Ibn Mas‘ud and Ibn ‘Abbas, does show that some natural phenomenon of unusual importance must have taken place in the time of the Holy Prophet. Some commentators of the Quran—Radi among them—have sought to solve the difficult problem by declaring the incident to be a lunar eclipse. Imam Ghazali and Shah Wali Allah also hold the view that the moon had not in fact been rent asunder, but that God had so contrived that it appeared to the beholders as such. However, taking into consideration the forceful language in which it has been mentioned in the Quran, the incident appears to be something more than a mere lunar eclipse. It indeed constituted a great miracle shown by the Prophet at the insistent demand of disbelievers (see Bukhari & Muslim). It seems to be a vision of the Holy Prophet in which the Companions of the Holy Prophet and some of the Quraish were made to share—just as the rod turning into a serpent was a vision of Moses in which the magicians were made to share. Alternatively, it may be that just as the striking of seawater by Moses with his rod coincided with the ebb of the tide and thus assumed the character of a miracle, because God alone knew when the sea would recede and it was He Who commanded Moses to strike the waters at the time of recession, similarly God may have commanded the Holy Prophet to show the miracle of the cleaving asunder of the moon at a time when a heavenly body was to take such a position in front of the moon that it caused the moon to appear to the beholders as split into two parts.
But the most plausible explanation, which is also possessed of very deep spiritual significance of this, one of the most outstanding miracles shown by the Holy Prophet, lies in the fact that the moon was the national emblem of the Arabs and the symbol of their political power, just as the sun at that time was the national ensign of the Persians. When Safiyyah, the daughter of Huyay bin Akhtab, a leader of the Jews of Khaibar, mentioned to her father that she had seen in a dream that the moon had fallen into her lap, he slapped her face saying that she wanted to marry the leader of the Arabs. After the fall of Khaibar Safiyyah’s dream was fulfilled when she was married to the Holy Prophet (Zurqani & Usdul-Ghabbah). Similarly, ‘A’ishah had seen a dream that three moons had fallen in her private apartment which saw its fulfilment when the Holy Prophet, Abu Bakr and ‘Umar were buried there one after the other (Mu’atta’, KitabuI-Jana’iz). According to this sense of the word و قمر the verse would signify that the hour of destruction of their political power with which the disbelieving Arabs had been threatened in 53:58 has already arrived. The word الساعه (Hour) in that case would refer to the Battle of Badr in which all the chiefs and leaders of the Quraish were killed and the foundations of the complete destruction of their power were laid. Thus the verse constituted a mighty prophecy which met with remarkable fulfilment, nearly eight or nine years after its announcement. Moreover, the Holy Prophet has been called "illuminating moon" (قمراً منیراً) in the Quran. In this sense of the word the verse would mean that after the Holy Prophet’s separation from the Quraish, the "Hour" of the destruction of their power would arrive, and it happened likewise. About a year after the Migration of the Holy Prophet to Medina, the Battle of Badr was fought which broke the Quraishite power.
Taking the expression انشق القمر in the sense, "the affair has become manifest," the verse would mean that the hour of the destruction of the Quraishite power has arrived and that now it would become manifest that the Prophet was a true Divine Messenger.
The word الساعة, besides the Battle of Badr, may apply to the Battle of the Ditch and the Fall of Mecca, as these three events combined to bring about complete and total annihilation of the power of pagan Arabs.
b
21:2.
1338
肉眼的观察到的月亮分一分为二是否违背自然规律, 很难否认这件事似乎缺乏可靠的历史证明。另一方面却谁也没法自以为能够探究真主的一切奥秘, 领悟或彻底理解大自然的一切秘密。不能想象, 一件事影响了地球上这样大一个地区, 在世界气象台的观察之下竟然仍没被人注意到, 也不能想象在历史书上没有记载。但这一事件在像 «布哈里圣训实录» 和 «穆斯林圣训实录» 等的可靠的圣训集子中提到了, 并相继在可靠的权威们所写的几种传说中谈到了, 由穆圣博学的伙伴伊本•麦斯武德作了报导, 因此确实说明了某种重大的自然现象一定在穆圣时代发生过。有些 «古兰经» 注释家--------其中有雷迪 (رَازِی, Radi)--------试图把这事件说成是一次月蚀, 以解说这个难题。教长格扎利 (غَزَالِی, Ghazali) 和沙•哇里乌拉 (شَاه وَلِی الله, Shah Waliyullah) 也主张, 月球事实上没有分裂, 无非是安拉有意要人看到这情景。根据伊本•阿巴斯 (اِبْنِ عَبَّاس, Ibn-e-‘Abbas) 和夏•阿布达尔•阿济慈 (شَاه عَبْدُالْعَزِيْز, Shah ‘Abdul-‘Aziz) 的说法, 这是一种月蚀。然而考虑一下«古兰经» 中提到这一事件所用的强硬措辞, 就显得这不是简单的月蚀了。在不信者不断的要求之下, 这确实成了穆圣所显示的一大奇迹 («布哈里圣训实录» 和 «穆斯林圣训实录»)。仿佛这是一个要使穆圣的一些伙伴而且要使一些不信者也一起看到的穆圣的精神景象--------正像变成巨蟒的手杖是要使巫师们也能看到的穆撒的精神景象。情形可能是这样, 穆撒手杖击海水刚好和退潮同时发生, 因此显得出奇, 安拉可能同样命令穆圣在这时展现奇迹, 使月球分裂, 而那时有个天体正要转到月球的前面, 使得这个月球看来好像一分为二。但是最合理而具有深刻的精神意义的解说还在于这个事实, 即月球是阿拉伯人的民族标记及其政权的象征, 正像太阳是波斯人的国旗。海巴尔 (خَيْبَر, Khaibar) 的犹太人领袖赫亚•彬•阿克塔布 (حُيَیْ اِبْن اَخْطَبْ, Huyay ibn Akhtab) 之女萨菲亚 (صَفِيَّة, Safiyyah) 对父亲提到她梦见月亮落在她衣裙上时, 她父亲打了她的耳光, 说她想嫁给阿拉伯人的领袖。海巴尔崩溃之后萨菲亚的梦境实现了, 那时她嫁给了穆圣 (زُرْقَانِی--------Zurqani & اُسُدُ الْغَابَة--------Usudul-Ghabbah)。阿依莎同样梦见三个月亮落在她的私室内, 梦后, 穆圣、阿布•伯克尔和欧麦尔一一埋葬于此 (مُوَطَّا--------كِتَابُ الْجَنَائِز Muwatta, Kitabul-Jana’iz)。根据卡马尔的这个象征意义, 这节经文的意思是, 53:58中曾受到威胁的不信安拉的阿拉伯人的政权覆灭时候已到来。“时候” 这词在这里是指白德尔之战, 在这次战役中几乎所有古莱西人领袖都阵亡了, 他们的权力被彻底摧毁的基础已奠定。因此这节经文成了一大预言, 说明约八、九年之后惊人地应验了。而且根据有些作者说, 阿拉伯语 اِنْشَقَّ الْقَمَرُ (Inshaqqal-Qamaru) 的意思是, 事情已明显。从这个词的这个意义上说, 这节经文的意思是说, 古莱西人政权毁灭的时刻已到, 穆圣是真正的安拉使者这点到时将显示出来。
1
عربوں کے نزدیک چاند عرب حکومت کا نشان تھا۔ چنانچہ یہود بھی یہی یقین رکھتے تھے۔ حضرت صفیہؓ جو ایک یہودی سردار کی بیٹی تھیں اور بعد میں رسول کریم صلی اللہ علیہ وسلم کی ازواج مطہرات میں داخل ہوئیں۔ انہوں نے ایک دفعہ خواب میں دیکھا کہ ان کی گود میں چاند آگرا ہے۔ ان کے والدنے اس خواب سے یہی استدلال کیا کہ تو بادشاہِ وقت سے شادی کرنا چاہتی ہے (اسد الغابۃ) پس چاند پھٹنے اور عرب کی تباہی آجانے کے ایک معنے یہ ہیں کہ سَاعَۃ یعنی عرب کی تباہی کی ساعت آگئی ہے اور چاند یعنی عرب کی حکومت کا عروج پاش پاش ہو گیا ہے۔ مفسرین نے غلطی سے اس کے یہ معنے کیے ہیں کہ رسول کریم صلی اللہ عل
b
21:2.
4006
Important Words:
انشق (is rent asunder) is derived from شق. They say شق الشیء i.e. he split, clave, tore or rent the thing. شق العصا means, he broke the staff, i.e. he separated himself from the community. An Arab would say, شق عصا المسلمین i.e. he created disunion and dissension among the Muslims. انشق القمر means, the moon was or became rent asunder; or according to some, the affair became manifest (Lane, Aqrab & Mufradat).
القمر (the moon). قمر الشیء means, the light of the thing became intense. أقمر اللیل means, the night became bright with the light of the moon. القمر means, the moon in its third night and after; the moon absolutely. أقمار العلم و شموسه means, the ulema or learned men of the people. القمران means, the sun and the moon (Lane & Aqrab).
Commentary:
Whether or not "splitting of the moon" into two parts, observable by the naked eye, contravened any physical law of nature, it cannot be denied that the event lacks historical evidence which could at all be described as unimpeachable. At the same time no one can presume to have fathomed all divine mysteries or fully comprehended or encompassed all the secrets of nature. It is not possible to imagine that such an event, affecting a considerable area of the globe, should have remained unnoticed in the observatories of the world or that it should have remained unrecorded in books of history. But the incident having found a mention in such reliable collections of Hadith as Bukhari and Muslim and having been narrated successively in traditions of reliable authority and reported by such learned Companions of the Holy Prophet as Ibn Mas‘ud and Ibn ‘Abbas, does show that some natural phenomenon of unusual importance must have taken place in the time of the Holy Prophet. Some commentators of the Quran—Radi among them—have sought to solve the difficult problem by declaring the incident to be a lunar eclipse. Imam Ghazali and Shah Wali Allah also hold the view that the moon had not in fact been rent asunder, but that God had so contrived that it appeared to the beholders as such. However, taking into consideration the forceful language in which it has been mentioned in the Quran, the incident appears to be something more than a mere lunar eclipse. It indeed constituted a great miracle shown by the Prophet at the insistent demand of disbelievers (see Bukhari & Muslim). It seems to be a vision of the Holy Prophet in which the Companions of the Holy Prophet and some of the Quraish were made to share—just as the rod turning into a serpent was a vision of Moses in which the magicians were made to share. Alternatively, it may be that just as the striking of seawater by Moses with his rod coincided with the ebb of the tide and thus assumed the character of a miracle, because God alone knew when the sea would recede and it was He Who commanded Moses to strike the waters at the time of recession, similarly God may have commanded the Holy Prophet to show the miracle of the cleaving asunder of the moon at a time when a heavenly body was to take such a position in front of the moon that it caused the moon to appear to the beholders as split into two parts.
But the most plausible explanation, which is also possessed of very deep spiritual significance of this, one of the most outstanding miracles shown by the Holy Prophet, lies in the fact that the moon was the national emblem of the Arabs and the symbol of their political power, just as the sun at that time was the national ensign of the Persians. When Safiyyah, the daughter of Huyay bin Akhtab, a leader of the Jews of Khaibar, mentioned to her father that she had seen in a dream that the moon had fallen into her lap, he slapped her face saying that she wanted to marry the leader of the Arabs. After the fall of Khaibar Safiyyah’s dream was fulfilled when she was married to the Holy Prophet (Zurqani & Usdul-Ghabbah). Similarly, ‘A’ishah had seen a dream that three moons had fallen in her private apartment which saw its fulfilment when the Holy Prophet, Abu Bakr and ‘Umar were buried there one after the other (Mu’atta’, KitabuI-Jana’iz). According to this sense of the word و قمر the verse would signify that the hour of destruction of their political power with which the disbelieving Arabs had been threatened in 53:58 has already arrived. The word الساعه (Hour) in that case would refer to the Battle of Badr in which all the chiefs and leaders of the Quraish were killed and the foundations of the complete destruction of their power were laid. Thus the verse constituted a mighty prophecy which met with remarkable fulfilment, nearly eight or nine years after its announcement. Moreover, the Holy Prophet has been called "illuminating moon" (قمراً منیراً) in the Quran. In this sense of the word the verse would mean that after the Holy Prophet’s separation from the Quraish, the "Hour" of the destruction of their power would arrive, and it happened likewise. About a year after the Migration of the Holy Prophet to Medina, the Battle of Badr was fought which broke the Quraishite power.
Taking the expression انشق القمر in the sense, "the affair has become manifest," the verse would mean that the hour of the destruction of the Quraishite power has arrived and that now it would become manifest that the Prophet was a true Divine Messenger.
The word الساعة, besides the Battle of Badr, may apply to the Battle of the Ditch and the Fall of Mecca, as these three events combined to bring about complete and total annihilation of the power of pagan Arabs.
b
21:2.
2896
Whether or not "splitting of the moon" into two parts, observable by the naked eye, had contravened any physical law of nature, it is difficult to deny that the event seems to lack unimpeachable historical evidence. On the other hand nobody can presume to have fathomed all Divine mysteries or fully comprehended or encompassed all the secrets of nature. It is not possible to imagine that such an event, affecting a considerable area of the globe, should have remained unnoticed in the observatories of the world, or that it should have remained unrecorded in books of history. But the incident, having found a mention in such reliable collections of Hadith as Bukhari and Muslim and having been narrated successively in traditions of reliable authority and reported by such a learned Companion of the Holy Prophet as Ibn-e-Mas‘ud, does show that some natural phenomenon of unusual importance must have taken place in the time of the Holy Prophet. Some Commentators of the Qur’an—Radi among them—have sought to s
وَإِن يَرَوْا۟ ءَايَةً يُعْرِضُوا۟ وَيَقُولُوا۟ سِحْرٌ مُّسْتَمِرٌّ
21:3.
مطلب یہ ہے کہ یہ فریب کی بات ہمیشہ ہی نبوت کے مدعی کہتے چلے آئے ہیں۔
21:2.
Important Words:
مستمر (continuous) is derived from استمر which means, he or it passed; went away; it (a thing) went on in one uniform course or manner; it continued in the same state; he or it became strong or firm like a rope tightly twisted. استمر بالشیء means, he became strong to bear the thing. مستمر means. (1) passing, fleeting, transient; (2) continuous: (3) strong, firm (Lane & Aqrab).
a
21:3.
2
مطلب یہ ہے کہ یہ فریب کی بات ہمیشہ ہی نبوت کے مدعی کہتے چلے آئے ہیں۔
a
21:2.
4007
Important Words:
مستمر (continuous) is derived from استمر which means, he or it passed; went away; it (a thing) went on in one uniform course or manner; it continued in the same state; he or it became strong or firm like a rope tightly twisted. استمر بالشیء means, he became strong to bear the thing. مستمر means. (1) passing, fleeting, transient; (2) continuous: (3) strong, firm (Lane & Aqrab).
a
21:3.
2897
Mustamirr means, (1) passing, fleeting, transient; (2) continuous; (3) strong, firm (Aqrab).
وَكَذَّبُوا۟ وَٱتَّبَعُوٓا۟ أَهْوَآءَهُمْ ۚ وَكُلُّ أَمْرٍ مُّسْتَقِرٌّ
The destruction of the political power of the Quraish has been decreed by God, and the Divine decree must come to pass.
Commentary:
The verse means that the destruction of the power of the pagan Quraish and the triumph of Islam has been decreed by God and the Divine decree must come to pass.
4008
Commentary:
The verse means that the destruction of the power of the pagan Quraish and the triumph of Islam has been decreed by God and the Divine decree must come to pass.
2898
The destruction of the political power of the Quraish has been decreed by God, and the Divine decree must come to pass.
وَلَقَدْ جَآءَهُم مِّنَ ٱلْأَنۢبَآءِ مَا فِيهِ مُزْدَجَرٌ
Important Words:
مزدجر (warning) is derived from ازدجر which means, he chid repelled, drove, spurned, checked him. They say ازدجرہ عن کذا i.e. he prevented or hindered him from doing so by cry or harsh speech. مزدجر means, prevention, prohibition; threatening; something by which one is prevented, forbidden from doing a certain thing—a warning (Lane & Aqrab).
Commentary:
The verse purports to say that the pagan Arabs must have learnt from the accounts of disbelievers of the Prophets of yore that rejection of Truth does not pay. They should have taken a lesson from their evil end and should have abstained from following in their footsteps.
4009
Important Words:
مزدجر (warning) is derived from ازدجر which means, he chid repelled, drove, spurned, checked him. They say ازدجرہ عن کذا i.e. he prevented or hindered him from doing so by cry or harsh speech. مزدجر means, prevention, prohibition; threatening; something by which one is prevented, forbidden from doing a certain thing—a warning (Lane & Aqrab).
Commentary:
The verse purports to say that the pagan Arabs must have learnt from the accounts of disbelievers of the Prophets of yore that rejection of Truth does not pay. They should have taken a lesson from their evil end and should have abstained from following in their footsteps.
حِكْمَةٌۢ بَٰلِغَةٌ ۖ فَمَا تُغْنِ ٱلنُّذُرُ
10:102.
قرآن مجیدنے ’’ڈرانے والوں‘‘ کہا ہے۔ حالانکہ صرف ایک ڈرانے والا ہی تھا۔ یہ جمع یا تو محبت کے لئے ہے یا اس لئے کہ آپ کی ذات میں سب رسول جمع ہیں۔
10:102.
10:102.
Important Words:
النذر (warning) is inf. noun from أنذر and means, a warning. It is also the plural of نذیر i.e. a warner. They say أنذرہ بالامر i.e. he informed him or advised him of the affair; he warned him of it or put him on guard or in fear against it (Aqrab & Lane).
b
10:102.
3
قرآن مجیدنے ’’ڈرانے والوں‘‘ کہا ہے۔ حالانکہ صرف ایک ڈرانے والا ہی تھا۔ یہ جمع یا تو محبت کے لئے ہے یا اس لئے کہ آپ کی ذات میں سب رسول جمع ہیں۔
a
10:102.
4010
Important Words:
النذر (warning) is inf. noun from أنذر and means, a warning. It is also the plural of نذیر i.e. a warner. They say أنذرہ بالامر i.e. he informed him or advised him of the affair; he warned him of it or put him on guard or in fear against it (Aqrab & Lane).
b
10:102.
فَتَوَلَّ عَنْهُمْ ۘ يَوْمَ يَدْعُ ٱلدَّاعِ إِلَىٰ شَىْءٍ نُّكُرٍ
Important Words:
نکر (disagreeable) is derived from نکر (nakira) which means, it (a thing or affair) was or became bad, evil, abominable or foul; it was or became disallowed, disagreeable; it was or became difficult, hard, arduous or severe (Lane).
Commentary:
See v. 9.
4011
Important Words:
نکر (disagreeable) is derived from نکر (nakira) which means, it (a thing or affair) was or became bad, evil, abominable or foul; it was or became disallowed, disagreeable; it was or became difficult, hard, arduous or severe (Lane).
Commentary:
See v. 9.
خُشَّعًا أَبْصَٰرُهُمْ يَخْرُجُونَ مِنَ ٱلْأَجْدَاثِ كَأَنَّهُمْ جَرَادٌ مُّنتَشِرٌ
70:45.
"Graves" here signifies the houses of disbelievers. At several places in the Qur’an disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
70:45.
Commentary:
'Graves' here means the houses of disbelievers. At several places in the Quran disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
c
70:45.
1339
这里的 “坟墓” 是指不信者之家。«古兰经» 中有几处, 不信者由于毫无精神生活而被比作死者 (27:81, 35:23)。
b
70:45.
4012
Commentary:
'Graves' here means the houses of disbelievers. At several places in the Quran disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
a
70:45.
2899
"Graves" here signifies the houses of disbelievers. At several places in the Qur’an disbelievers have been likened to the dead because of their being completely devoid of spiritual life (27:81; 35:23).
مُّهْطِعِينَ إِلَى ٱلدَّاعِ ۖ يَقُولُ ٱلْكَٰفِرُونَ هَٰذَا يَوْمٌ عَسِرٌ
14:44; 36:52.
This and the preceding two verses give a graphic picture of the utter confusion, consternation and bewilderment of the Quraish when they saw the Summoner—the Holy Prophet—whom they had driven out of Mecca and upon whose head they had laid a price only a few years earlier—at the very gates of their capital city.
36:52; 14:44.
Important Words:
مھطعین (hastening) is the plural of مھطع which is act. part. from أھطع which is transitive form of ھطع. They say ھطع الرجل i.e. the man came running in fright; or the man advanced with his eyes fixed on something from which he did not raise them. أھطع فی السیر means, he hastened and came in haste frightened. أھطع الرجل also means, the man looked with humility. مھطع means, one who looks at a thing without raising his eyes from it (Aqrab). See also 14:44.
Commentary:
This and the preceding two verses give a graphic picture of the confusion, consternation and bewilderment of the Quraish when they saw the Summoner—the Holy Prophet—whom they had driven out of Mecca and upon whose head they had set a price only a few years earlier, at the very gates of the city. The mighty prophecy embodied in these verses was made at a time when the fate of Islam itself was hanging in the balance and, humanly speaking, there was not the remotest possibility of its being fulfilled.
d
14:44; 36:52.
1340
这一节及以上两节经文生动地描述了古莱西人再见穆圣时的慌乱、惊愕及迷惑的情景。还不过是数年前, 他们将号召者穆圣赶出麦加, 且悬赏缉拿他, 现在他竟然赫然出现在他们首府的城门口。
c
36:52; 14:44.
4013
Important Words:
مھطعین (hastening) is the plural of مھطع which is act. part. from أھطع which is transitive form of ھطع. They say ھطع الرجل i.e. the man came running in fright; or the man advanced with his eyes fixed on something from which he did not raise them. أھطع فی السیر means, he hastened and came in haste frightened. أھطع الرجل also means, the man looked with humility. مھطع means, one who looks at a thing without raising his eyes from it (Aqrab). See also 14:44.
Commentary:
This and the preceding two verses give a graphic picture of the confusion, consternation and bewilderment of the Quraish when they saw the Summoner—the Holy Prophet—whom they had driven out of Mecca and upon whose head they had set a price only a few years earlier, at the very gates of the city. The mighty prophecy embodied in these verses was made at a time when the fate of Islam itself was hanging in the balance and, humanly speaking, there was not the remotest possibility of its being fulfilled.
b
14:44; 36:52.
2900
This and the preceding two verses give a graphic picture of the utter confusion, consternation and bewilderment of the Quraish when they saw the Summoner—the Holy Prophet—whom they had driven out of Mecca and upon whose head they had laid a price only a few years earlier—at the very gates of their capital city.
۞ كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ فَكَذَّبُوا۟ عَبْدَنَا وَقَالُوا۟ مَجْنُونٌ وَٱزْدُجِرَ
6:35; 22:43; 35:26; 40:6.
23:26.
The cases of the people of Noah, of the tribes of ‘Ad and Thamud and that of the people of Lot have received repeated and somewhat detailed mention in the Qur’an because these peoples lived on the confines of the Hijaz, and the Quraish were quite familiar with their histories and also had commercial relations with them. Noah’s people lived in Iraq which lies to the north-east of Arabia, and the tribe of ‘Ad lived in Yemen and Hadaramaut which form the southern part of it, while the tribe of Thamud throve and flourished in the north-west of Arabia which extends from the Hijaz to Palestine, and the ill-fated people of Lot lived in Sodom and Gommorah in Palestine.
6:35; 22:43; 35:26; 40:6.
23:26.
Commentary:
As briefly stated in the Introduction, almost the entire Surah is devoted to a discussion of the dreadful fate which the Rejecters of former Divine Prophets had met and this fact has been adduced as an argument to prove the truth of the Holy Prophet’s claim. The cases of the People of Noah, of the tribes of ‘Ad and Thamud and that of the people of Lot have received a special and somewhat detailed mention because these peoples lived on the confines of the Hijaz and the Quraish were quite familiar with their histories and had commercial relations with them. The people to whom Noah preached his Message lived in Iraq which lies to the north-east of Arabia, and the tribe of ‘Ad lived in Yemen and Hadramaut which form the southern part of it while the tribe of Thamud throve and flourished in the north-west of Arabia which extends from the Hijaz to Palestine and the ill-fated people of Lot lived in Sodom and Gommorah in Palestine.
a
6:35; 22:43; 35:26; 40:6.
b
23:26.
a
6:35; 22:43; 35:26; 40:6.
b
23:26.
4014
Commentary:
As briefly stated in the Introduction, almost the entire Surah is devoted to a discussion of the dreadful fate which the Rejecters of former Divine Prophets had met and this fact has been adduced as an argument to prove the truth of the Holy Prophet’s claim. The cases of the People of Noah, of the tribes of ‘Ad and Thamud and that of the people of Lot have received a special and somewhat detailed mention because these peoples lived on the confines of the Hijaz and the Quraish were quite familiar with their histories and had commercial relations with them. The people to whom Noah preached his Message lived in Iraq which lies to the north-east of Arabia, and the tribe of ‘Ad lived in Yemen and Hadramaut which form the southern part of it while the tribe of Thamud throve and flourished in the north-west of Arabia which extends from the Hijaz to Palestine and the ill-fated people of Lot lived in Sodom and Gommorah in Palestine.
c
6:35; 22:43; 35:26; 40:6.
d
23:26.
2901
The cases of the people of Noah, of the tribes of ‘Ad and Thamud and that of the people of Lot have received repeated and somewhat detailed mention in the Qur’an because these peoples lived on the confines of the Hijaz, and the Quraish were quite familiar with their histories and also had commercial relations with them. Noah’s people lived in Iraq which lies to the north-east of Arabia, and the tribe of ‘Ad lived in Yemen and Hadaramaut which form the southern part of it, while the tribe of Thamud throve and flourished in the north-west of Arabia which extends from the Hijaz to Palestine, and the ill-fated people of Lot lived in Sodom and Gommorah in Palestine.
فَدَعَا رَبَّهُۥٓ أَنِّى مَغْلُوبٌ فَٱنتَصِرْ
23:27; 26:118, 119.
23:27; 26:118, 119.
23:27; 26:118-119.
c
23:27; 26:118, 119.
c
23:27; 26:118-119.
a
23:27; 26:118, 119.
فَفَتَحْنَآ أَبْوَٰبَ ٱلسَّمَآءِ بِمَآءٍ مُّنْهَمِرٍ
Important Words:
منھمر (pouring down) is derived from ھمر. They say ھمر الماء i.e. he poured out the water. ھمر العین بالدمع means, the eyes flowed with tears. انھمر الماء means, the water poured out and flowed (Aqrab).
4015
Important Words:
منھمر (pouring down) is derived from ھمر. They say ھمر الماء i.e. he poured out the water. ھمر العین بالدمع means, the eyes flowed with tears. انھمر الماء means, the water poured out and flowed (Aqrab).
وَفَجَّرْنَا ٱلْأَرْضَ عُيُونًا فَٱلْتَقَى ٱلْمَآءُ عَلَىٰٓ أَمْرٍ قَدْ قُدِرَ
11:41.
11:41.
The rain-water pouring down in torrents from the skies and the water gushing forth from under the earth—the two waters—caused a huge flood which engulfed the entire land and thus the Divine decree was fulfilled, destroying the people of Noah.
11:41; 21:78; 26:121; 37:83; 71:26.
Commentary:
The rainwater pouring down in torrents from the skies and also gushing forth from under the ground, caused a huge flood which engulfed the entire land and thus the Divine decree was fulfilled, destroying the people of Noah.
d
11:41.
d
11:41; 21:78; 26:121; 37:83; 71:26.
4016
Commentary:
The rainwater pouring down in torrents from the skies and also gushing forth from under the ground, caused a huge flood which engulfed the entire land and thus the Divine decree was fulfilled, destroying the people of Noah.
b
11:41.
2902
The rain-water pouring down in torrents from the skies and the water gushing forth from under the earth—the two waters—caused a huge flood which engulfed the entire land and thus the Divine decree was fulfilled, destroying the people of Noah.
وَحَمَلْنَٰهُ عَلَىٰ ذَاتِ أَلْوَٰحٍ وَدُسُرٍ
26:120; 29:16.
26:120; 29:16.
26:120; 29:16.
Important Words:
دسر (nails) is the plural of دسار which is derived from دسر which means, he drove a nail with force; he nailed anything; he fastened or repaired a ship with a nail, or with a cord of fibres of palm-tree. They say دسرہ i.e. he thrust, drove, pierced or stabbed him vehemently with a spear, he or it pushed, drove, propelled him or it. دسار means, a cord of fibres of the palm tree with which the planks of a ship are bound together; a nail of a ship (Lane & Aqrab).
e
26:120; 29:16.
a
26:120; 29:16.
4017
Important Words:
دسر (nails) is the plural of دسار which is derived from دسر which means, he drove a nail with force; he nailed anything; he fastened or repaired a ship with a nail, or with a cord of fibres of palm-tree. They say دسرہ i.e. he thrust, drove, pierced or stabbed him vehemently with a spear, he or it pushed, drove, propelled him or it. دسار means, a cord of fibres of the palm tree with which the planks of a ship are bound together; a nail of a ship (Lane & Aqrab).
c
26:120; 29:16.
تَجْرِى بِأَعْيُنِنَا جَزَآءً لِّمَن كَانَ كُفِرَ
11:42, 43.
11:42, 43.
11:42-43.
f
11:42, 43.
b
11:42-43.
d
11:42, 43.
وَلَقَد تَّرَكْنَٰهَآ ءَايَةً فَهَلْ مِن مُّدَّكِرٍ
29:16.
قریباً دنیا کی سب اقوام کی تاریخ میں ایک ایسے سیلاب کا ذکر آتا ہے جو دنیا کے بڑے حصہ پر آیا۔ اور نوحؑ کے طوفان کے مشابہ تھا۔
29:16.
29:16.
Important Words:
مدکر (who would take heed) is act. part. from ادکر (iddakara) which is synonymous with تذکر، ذکر (tadhakkara) and اذکر (idhdhakara) meaning, he remembered or became reminded of; he took heed, reflected or was mindful. مدکر means, one who would take heed, reflect and be mindful (Lane & Aqrab).
g
29:16.
1
قریباً دنیا کی سب اقوام کی تاریخ میں ایک ایسے سیلاب کا ذکر آتا ہے جو دنیا کے بڑے حصہ پر آیا۔ اور نوحؑ کے طوفان کے مشابہ تھا۔
c
29:16.
4018
Important Words:
مدکر (who would take heed) is act. part. from ادکر (iddakara) which is synonymous with تذکر، ذکر (tadhakkara) and اذکر (idhdhakara) meaning, he remembered or became reminded of; he took heed, reflected or was mindful. مدکر means, one who would take heed, reflect and be mindful (Lane & Aqrab).
e
29:16.
فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ
وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
19:98; 44:59.
The Qur’an has been made easy in this sense also that it comprehends all those permanent and imperishable teachings that are found in other revealed Scriptures, with a great deal more that is indispensable for the guidance of man till the end of time (98:4). The treasures of Divine realisation and deep mysteries of the unknown, which lie hidden in the Qur’an are accessible only to those few righteous men of God who are endowed with a special spiritual insight and who have scaled the dizzy heights of communion with the Divine Being and have been purified by Him (56:80).
19:98; 44:59.
Commentary:
All those basic ideals, principles and rules of conduct which concern man’s moral development and his physical and social progress and well-being, have been laid down in the Quran in simple and easy language and are easily comprehensible by persons of average intelligence and understanding and are also quite practical and practicable because they are in harmony with human nature. But the treasures of Divine realization and deep mysteries of the unknown which lie hidden in the Quran are accessible only to those few holy men of God who are endowed with special spiritual insight and who have scaled the dizzy heights of communion with the Divine Being and have been purified by Him.
Moreover, the Quran has been made easy in this sense also that it comprehends all those permanent and imperishable teachings that are found in other revealed Scriptures, with a great deal more that is indispensable for the guidance of man till the end of time (98:4).
h
19:98; 44:59.
1341
使 «古兰经» 易读, 在这里是指 «古兰经» 包括了其他启示经文中可以找到的一切永恒而不朽的教义, 而且还有更多直到末日指导人类所必不可少的教义 (98:4)。认识安拉的宝藏与未知世界的深邃奥秘隐藏在 «古兰经» 中, 只有少数敬畏安拉的人才能得到, 因为他们赋有精神上的特殊洞察力, 他们攀登令人昏眩的高峰与真主交流并得到真主的净化 (56:80)。
d
19:98; 44:59.
4019
Commentary:
All those basic ideals, principles and rules of conduct which concern man’s moral development and his physical and social progress and well-being, have been laid down in the Quran in simple and easy language and are easily comprehensible by persons of average intelligence and understanding and are also quite practical and practicable because they are in harmony with human nature. But the treasures of Divine realization and deep mysteries of the unknown which lie hidden in the Quran are accessible only to those few holy men of God who are endowed with special spiritual insight and who have scaled the dizzy heights of communion with the Divine Being and have been purified by Him.
Moreover, the Quran has been made easy in this sense also that it comprehends all those permanent and imperishable teachings that are found in other revealed Scriptures, with a great deal more that is indispensable for the guidance of man till the end of time (98:4).
f
19:98; 44:59.
2903
The Qur’an has been made easy in this sense also that it comprehends all those permanent and imperishable teachings that are found in other revealed Scriptures, with a great deal more that is indispensable for the guidance of man till the end of time (98:4). The treasures of Divine realisation and deep mysteries of the unknown, which lie hidden in the Qur’an are accessible only to those few righteous men of God who are endowed with a special spiritual insight and who have scaled the dizzy heights of communion with the Divine Being and have been purified by Him (56:80).
كَذَّبَتْ عَادٌ فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ
26:124.
26:124.
26:124.
i
26:124.
a
26:124.
a
26:124.
إِنَّآ أَرْسَلْنَا عَلَيْهِمْ رِيحًا صَرْصَرًا فِى يَوْمِ نَحْسٍ مُّسْتَمِرٍّ
منحوس سے یہ مرادنہیں کہ کوئی وقت منحوس ہوتا ہے اور کوئی مبارک۔ بلکہ مطلب یہ ہے کہ وہ وقت اس قوم کے لئے منحوس ہو گیا تھا۔
a
41:17; 69:7.
1342
这节经文指的不是时刻有吉利或不吉利、幸运或不幸运的, 而是指对阿德种族来说, 这一天证明是不幸的。
1
منحوس سے یہ مرادنہیں کہ کوئی وقت منحوس ہوتا ہے اور کوئی مبارک۔ بلکہ مطلب یہ ہے کہ وہ وقت اس قوم کے لئے منحوس ہو گیا تھا۔
b
41:17; 69:7.
4020
Commentary:
The verse does not mean that any particular time is auspicious or inauspicious or lucky or unlucky. The meaning is that for the tribe of ‘Ad the day proved unlucky.
b
41:17; 69:7.
2904
The verse does not mean that any particular time is auspicious or inauspicious, lucky or unlucky. The meaning is that for the tribe of ‘Ad the day proved unlucky.
تَنزِعُ ٱلنَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُّنقَعِرٍ
69:8.
69:8.
b
69:8.
c
69:8.
4021
Important Words:
منقعر (uprooted) is derived from قعر . They say قعر الشجرہ means, he uprooted the tree. انقعرت الشجرہ means, the tree became uprooted. منقعر means, uprooted (Lane & Aqrab).
c
69:8.
فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ
وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
كَذَّبَتْ ثَمُودُ بِٱلنُّذُرِ
69:5.
اس جگہ صرف صالح ؑ کا ذکر ہے مگر ان کے انکار کو نبیوں کا انکار کہا گیا ہے۔ کیونکہ بوجہ اس کے کہ سب نبیوں کی صداقت کے دلائل ایک سے ہوتے ہیں۔ ایک کا انکار سب نبیوں کا انکار سمجھا جاتا ہے۔
69:5.
As all Prophets are commissioned by God and their revelation proceeds from the same Divine Source and it also contains analogous eternal basic truths, the rejection of one Prophet amounts to the rejection of all of them. That is why the verse describes the ‘Ad and the Thamud, the people of Noah and those of Lot as having rejected all Divine Messengers while, in fact, they had rejected only their own particular Prophets.
69:5.
Commentary:
As all Prophets are commissioned by God and their revelation proceeds from the same Divine Source and contains analogous eternal basic principles, the rejection of one Prophet amounts to the rejection of all of them. That is why the verse describes the tribe of Thamud as having rejected all Divine Messengers while, in fact, they had rejected only the Prophet Salih.
c
69:5.
2
اس جگہ صرف صالح ؑ کا ذکر ہے مگر ان کے انکار کو نبیوں کا انکار کہا گیا ہے۔ کیونکہ بوجہ اس کے کہ سب نبیوں کی صداقت کے دلائل ایک سے ہوتے ہیں۔ ایک کا انکار سب نبیوں کا انکار سمجھا جاتا ہے۔
a
69:5.
4022
Commentary:
As all Prophets are commissioned by God and their revelation proceeds from the same Divine Source and contains analogous eternal basic principles, the rejection of one Prophet amounts to the rejection of all of them. That is why the verse describes the tribe of Thamud as having rejected all Divine Messengers while, in fact, they had rejected only the Prophet Salih.
d
69:5.
2905
As all Prophets are commissioned by God and their revelation proceeds from the same Divine Source and it also contains analogous eternal basic truths, the rejection of one Prophet amounts to the rejection of all of them. That is why the verse describes the ‘Ad and the Thamud, the people of Noah and those of Lot as having rejected all Divine Messengers while, in fact, they had rejected only their own particular Prophets.
فَقَالُوٓا۟ أَبَشَرًا مِّنَّا وَٰحِدًا نَّتَّبِعُهُۥٓ إِنَّآ إِذًا لَّفِى ضَلَٰلٍ وَسُعُرٍ
Su‘ira means, he was smitten by hot wind; he was or became mad. Su‘r means, madness, insanity, demoniacal possession; punishment; vehemence of heat; hunger or thirst; fury; pain (Lane).
Important Words:
سعر (madness) is derived from سعر (sa‘ara). They say سعر الحرب i.e. he provoked the war. سعر الرجل (su‘ira) means, the man was smitten by hot wind; he was or became vehemently hungry or thirsty; he was or became mad. سعر means, madness, insanity, demoniacal possession; punishment; vehemence of heat, hunger or thirst; fury; pain (Lane & Aqrab).
4023
Important Words:
سعر (madness) is derived from سعر (sa‘ara). They say سعر الحرب i.e. he provoked the war. سعر الرجل (su‘ira) means, the man was smitten by hot wind; he was or became vehemently hungry or thirsty; he was or became mad. سعر means, madness, insanity, demoniacal possession; punishment; vehemence of heat, hunger or thirst; fury; pain (Lane & Aqrab).
2906
Su‘ira means, he was smitten by hot wind; he was or became mad. Su‘r means, madness, insanity, demoniacal possession; punishment; vehemence of heat; hunger or thirst; fury; pain (Lane).
أَءُلْقِىَ ٱلذِّكْرُ عَلَيْهِ مِنۢ بَيْنِنَا بَلْ هُوَ كَذَّابٌ أَشِرٌ
38:9.
38:9.
38:9.
Important Words:
أشر (boastful) is act. part. from أشر (ashira) which means, he exulted and behaved insolently; he behaved with pride and self-conceitedness. أشر means, one who is insolent and behaves with pride and exults (Lane & Aqrab).
Commentary:
Conceit, false pride and arrogance are man’s greatest spiritual enemies. They constitute the hard hurdles that bar the way to the acceptance of truth. The Quran has repeatedly mentioned disbelievers as having rejected the Divine Message due to these moral ills. See 25:8; 38:9, 43:32.
d
38:9.
b
38:9.
4024
Important Words:
أشر (boastful) is act. part. from أشر (ashira) which means, he exulted and behaved insolently; he behaved with pride and self-conceitedness. أشر means, one who is insolent and behaves with pride and exults (Lane & Aqrab).
Commentary:
Conceit, false pride and arrogance are man’s greatest spiritual enemies. They constitute the hard hurdles that bar the way to the acceptance of truth. The Quran has repeatedly mentioned disbelievers as having rejected the Divine Message due to these moral ills. See 25:8; 38:9, 43:32.
a
38:9.
سَيَعْلَمُونَ غَدًا مَّنِ ٱلْكَذَّابُ ٱلْأَشِرُ
إِنَّا مُرْسِلُوا۟ ٱلنَّاقَةِ فِتْنَةً لَّهُمْ فَٱرْتَقِبْهُمْ وَٱصْطَبِرْ
7:74; 11:65; 17:60.
7:74; 11:65; 17:60.
e
7:74; 11:65; 17:60.
a
7:74; 11:65; 17:60; 26:156; 91:14.
4025
Important Words:
اصطبر means, he was patient or constant; he acquired patience; he was tried with patience. It is the intensive form of صبر(Lane & Aqrab).
b
7:74; 11:65; 17:60.
وَنَبِّئْهُمْ أَنَّ ٱلْمَآءَ قِسْمَةٌۢ بَيْنَهُمْ ۖ كُلُّ شِرْبٍ مُّحْتَضَرٌ
Shirb is infinitive noun from Shariba and means, water that one drinks; a draught of water; a share or portion of water which falls to one’s lot; the right to use water for watering fields and beasts; a watering place; a turn or time of drinking. Shurb means, the act of drinking (Lane).
Important Words:
شرب (drinking) is inf. noun from شرب (shariba) and means, water that one drinks; a draught of water; a share or portion of water that falls to one’s lot; the right to use water for watering fields and beasts: a watering place; a turn or time of drinking. شرب (shurbun) means, the act of drinking (Lane & Aqrab).
4026
Important Words:
شرب (drinking) is inf. noun from شرب (shariba) and means, water that one drinks; a draught of water; a share or portion of water that falls to one’s lot; the right to use water for watering fields and beasts: a watering place; a turn or time of drinking. شرب (shurbun) means, the act of drinking (Lane & Aqrab).
2907
Shirb is infinitive noun from Shariba and means, water that one drinks; a draught of water; a share or portion of water which falls to one’s lot; the right to use water for watering fields and beasts; a watering place; a turn or time of drinking. Shurb means, the act of drinking (Lane).
فَنَادَوْا۟ صَاحِبَهُمْ فَتَعَاطَىٰ فَعَقَرَ
7:78; 11:66; 26:158; 91:15.
7:78; 11:66; 26:158; 91:15.
7:78; 11:66; 26:158; 91:15.
Important Words:
تعاطی (seized) is derived from عطا. عطا الیه یدہ means, he raised his hand towards it. تعاطی الشیء means, he took the thing. تعاطی الامرmeans, he ventured upon the affair. تعاطی الرجل means, the man stood upon the extremities of the toes and raised his hands to take a thing. عطو (inf. noun) signifies, the act of raising the head and hands to take a thing. تعاط (ta‘atin) is the act of taking a thing with the hand; taking with the hand what is not right or just or due; contending in taking; standing upon the extremities of the toes with raising the hands to a thing; being bold or courageous so as to venture upon a thing without consideration or hesitation (Lane & Aqrab).
a
7:78; 11:66; 26:158; 91:15.
b
7:78; 11:66; 26:158; 91:15.
4027
Important Words:
تعاطی (seized) is derived from عطا. عطا الیه یدہ means, he raised his hand towards it. تعاطی الشیء means, he took the thing. تعاطی الامرmeans, he ventured upon the affair. تعاطی الرجل means, the man stood upon the extremities of the toes and raised his hands to take a thing. عطو (inf. noun) signifies, the act of raising the head and hands to take a thing. تعاط (ta‘atin) is the act of taking a thing with the hand; taking with the hand what is not right or just or due; contending in taking; standing upon the extremities of the toes with raising the hands to a thing; being bold or courageous so as to venture upon a thing without consideration or hesitation (Lane & Aqrab).
c
7:78; 11:66; 26:158; 91:15.
فَكَيْفَ كَانَ عَذَابِى وَنُذُرِ
إِنَّآ أَرْسَلْنَا عَلَيْهِمْ صَيْحَةً وَٰحِدَةً فَكَانُوا۟ كَهَشِيمِ ٱلْمُحْتَظِرِ
不信者被彻底摧毁了, 或在安拉看来成了一堆废料, 就像编篱人收集起来的削下的残枝。
The disbelievers were completely crushed, or they were as worthless in the sight of God as whittled down and crushed stubble, collected by a maker of hedges.
7:79; 11:68; 26:159; 41:18.
Important Words:
المحتظر (maker of enclosure) is act. part. from احتظرwhich is derived from حظر which means, he forbade, he prohibited. احتظرmeans he took for himself an enclosure. احتظر به means, he took it for protection محتظر means, a maker of enclosure. (Lane & Aqrab).
Commentary:
The verse signifies either that the disbelievers were completely crushed or that they were as worthless in the sight of God as whittled down and crushed stubble, collected by a maker of hedges.
1343
不信者被彻底摧毁了, 或在安拉看来成了一堆废料, 就像编篱人收集起来的削下的残枝。
c
7:79; 11:68; 26:159; 41:18.
4028
Important Words:
المحتظر (maker of enclosure) is act. part. from احتظرwhich is derived from حظر which means, he forbade, he prohibited. احتظرmeans he took for himself an enclosure. احتظر به means, he took it for protection محتظر means, a maker of enclosure. (Lane & Aqrab).
Commentary:
The verse signifies either that the disbelievers were completely crushed or that they were as worthless in the sight of God as whittled down and crushed stubble, collected by a maker of hedges.
2908
The disbelievers were completely crushed, or they were as worthless in the sight of God as whittled down and crushed stubble, collected by a maker of hedges.
وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
كَذَّبَتْ قَوْمُ لُوطٍۭ بِٱلنُّذُرِ
26:161.
اس جگہ نبیوں کالفظ ہے جو جمع ہے حالانکہ لوطؑ صرف ایک آدمی تھے۔ اس کے متعلق یاد رکھنا چاہیے کہ یہ قرآن مجید کا ایک محاورہ ہے چونکہ ہر نبی سے وہی سلوک کیا جاتا ہے جو سارے نبیوں سے کیا گیا تھا اور اس کا طریق بھی اپنے مخالفوں سے وہی ہوتا ہے جو پہلے نبیوں کا تھا۔ اس لئے ایک نبی کو جمع کے لفظ سے یاد کیا جاتا ہے۔
26:161.
7:83; 26:161; 29:30.
b
26:161.
1
اس جگہ نبیوں کالفظ ہے جو جمع ہے حالانکہ لوطؑ صرف ایک آدمی تھے۔ اس کے متعلق یاد رکھنا چاہیے کہ یہ قرآن مجید کا ایک محاورہ ہے چونکہ ہر نبی سے وہی سلوک کیا جاتا ہے جو سارے نبیوں سے کیا گیا تھا اور اس کا طریق بھی اپنے مخالفوں سے وہی ہوتا ہے جو پہلے نبیوں کا تھا۔ اس لئے ایک نبی کو جمع کے لفظ سے یاد کیا جاتا ہے۔
a
7:83; 26:161; 29:30.
a
26:161.
إِنَّآ أَرْسَلْنَا عَلَيْهِمْ حَاصِبًا إِلَّآ ءَالَ لُوطٍ ۖ نَّجَّيْنَٰهُم بِسَحَرٍ
25:41; 26:174.
25:41; 26:174.
25:41; 26:174.
c
25:41; 26:174.
b
25:41; 26:174.
b
25:41; 26:174.
نِّعْمَةً مِّنْ عِندِنَا ۚ كَذَٰلِكَ نَجْزِى مَن شَكَرَ
وَلَقَدْ أَنذَرَهُم بَطْشَتَنَا فَتَمَارَوْا۟ بِٱلنُّذُرِ
وَلَقَدْ رَٰوَدُوهُ عَن ضَيْفِهِۦ فَطَمَسْنَآ أَعْيُنَهُمْ فَذُوقُوا۟ عَذَابِى وَنُذُرِ
یعنی اسے کہا کہ انہیں شہر سے نکال دو۔
Lot’s people sought to take hold of his guests but it seems the latter went into hiding and thus could not be found out. Or, the meaning is that God so arranged that attention of Lot’s people became diverted from them.
11:79; 15:69.
Important Words:
طمسنا أعینھم (We blinded their eyes). طمس means, it quitted its form or shape. طمس الرجل means, the man went to a distance or became distant. طمسه means, he obliterated the mark or trace thereof. طمس الغیم النجوم, means, the clouds concealed the stars. See also 10:89.
Commentary:
Lot’s people sought to take hold of his guests but it seems the latter went into hiding and thus they could not be found out. Or that God so arranged that attention of Lot’s people became diverted from them.
1
یعنی اسے کہا کہ انہیں شہر سے نکال دو۔
c
11:79; 15:69.
4029
Important Words:
طمسنا أعینھم (We blinded their eyes). طمس means, it quitted its form or shape. طمس الرجل means, the man went to a distance or became distant. طمسه means, he obliterated the mark or trace thereof. طمس الغیم النجوم, means, the clouds concealed the stars. See also 10:89.
Commentary:
Lot’s people sought to take hold of his guests but it seems the latter went into hiding and thus they could not be found out. Or that God so arranged that attention of Lot’s people became diverted from them.
2909
Lot’s people sought to take hold of his guests but it seems the latter went into hiding and thus could not be found out. Or, the meaning is that God so arranged that attention of Lot’s people became diverted from them.
وَلَقَدْ صَبَّحَهُم بُكْرَةً عَذَابٌ مُّسْتَقِرٌّ
11:82.
Important Words:
صبحھم (came upon them early in the morning). صبح (sabbaha) is the intensive form of صبح (sabaha). They say صبح القوم i.e. he came to the people or attacked them in the morning (Lane & Aqrab). See also 7:79.
a
11:82.
4030
Important Words:
صبحھم (came upon them early in the morning). صبح (sabbaha) is the intensive form of صبح (sabaha). They say صبح القوم i.e. he came to the people or attacked them in the morning (Lane & Aqrab). See also 7:79.
فَذُوقُوا۟ عَذَابِى وَنُذُرِ
وَلَقَدْ يَسَّرْنَا ٱلْقُرْءَانَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ
Commentary:
The account of each of the four peoples of antiquity with whose history the pagan Quraish were quite conversant—the peoples of Noah and Lot and the tribes of ‘Ad and Thamud—ends with a stern warning, coupled with a pathetic appeal to them to learn a lesson from the fate of these peoples and not to reject the Message of the Quran which is revealed only for their good and rejection of which would land them into ruin.
4031
Commentary:
The account of each of the four peoples of antiquity with whose history the pagan Quraish were quite conversant—the peoples of Noah and Lot and the tribes of ‘Ad and Thamud—ends with a stern warning, coupled with a pathetic appeal to them to learn a lesson from the fate of these peoples and not to reject the Message of the Quran which is revealed only for their good and rejection of which would land them into ruin.
وَلَقَدْ جَآءَ ءَالَ فِرْعَوْنَ ٱلنُّذُرُ
20:48; 26:17.
b
20:48; 26:17.
كَذَّبُوا۟ بِـَٔايَٰتِنَا كُلِّهَا فَأَخَذْنَٰهُمْ أَخْذَ عَزِيزٍ مُّقْتَدِرٍ
20:57.
20:57.
Pharaoh was a very powerful monarch. He regarded himself as "the most high lord of the Israelites" (79:25). So the might of the real Omnipotent, Lord of Moses and Aaron was pitted against that self-designated lord, who was completely annihilated.
20:57.
Commentary:
The use in the verse of the word مقتدر (The Powerful) is very significant. Pharaoh was a very powerful monarch. He regarded himself as "the most high lord of the Israelites" (79:25). So the might of the real Omnipotent Lord of Moses and Aaron was pitted against that self-designated lord, and he was completely annihilated.
a
20:57.
c
20:57.
4032
Commentary:
The use in the verse of the word مقتدر (The Powerful) is very significant. Pharaoh was a very powerful monarch. He regarded himself as "the most high lord of the Israelites" (79:25). So the might of the real Omnipotent Lord of Moses and Aaron was pitted against that self-designated lord, and he was completely annihilated.
a
20:57.
2910
Pharaoh was a very powerful monarch. He regarded himself as "the most high lord of the Israelites" (79:25). So the might of the real Omnipotent, Lord of Moses and Aaron was pitted against that self-designated lord, who was completely annihilated.
أَكُفَّارُكُمْ خَيْرٌ مِّنْ أُو۟لَٰٓئِكُمْ أَمْ لَكُم بَرَآءَةٌ فِى ٱلزُّبُرِ
2:81.
2:81.
The verse repeats a warning to the pagan Quraish in another form. 'Are you in any way better,' it asks them, 'than those who rejected Noah, Hud, Lot or Moses? Or, have you received a Divine promise recorded in Divine Scriptures that you will not be punished for your rejection of the Holy Prophet?'
2:81.
Important Words:
The verse repeats a warning to the pagan Quraish in another form. "Are you in any way better," it asks them, "than those who rejected Noah, Hud, Lot or Moses. Or have you received a Divine promise recorded in the Divine Scriptures that you will not be punished for your rejection of the Holy Prophet"?
b
2:81.
a
2:81.
4033
Important Words:
The verse repeats a warning to the pagan Quraish in another form. "Are you in any way better," it asks them, "than those who rejected Noah, Hud, Lot or Moses. Or have you received a Divine promise recorded in the Divine Scriptures that you will not be punished for your rejection of the Holy Prophet"?
b
2:81.
2911
The verse repeats a warning to the pagan Quraish in another form. 'Are you in any way better,' it asks them, 'than those who rejected Noah, Hud, Lot or Moses? Or, have you received a Divine promise recorded in Divine Scriptures that you will not be punished for your rejection of the Holy Prophet?'
أَمْ يَقُولُونَ نَحْنُ جَمِيعٌ مُّنتَصِرٌ
سَيُهْزَمُ ٱلْجَمْعُ وَيُوَلُّونَ ٱلدُّبُرَ
3:13; 8:37; 38:12.
اس میں جنگ احزاب کی پیشگوئی ہے۔ جو ایک زبردست نشان صداقتِ اسلام کاہے۔
3:13; 8:37; 38:12.
The emphatic prophecy embodied in the verse is definitely about the crushing defeat which the Meccan army suffered in the Battle of Badr. The odds were so heavy against the Muslims that when fighting began the Holy Prophet prayed to God in utmost humility and extreme agony in a tent set up for him for this purpose in the memorable words: 'O Lord, I humbly beseech Thee to fulfil Thy covenant and Thy promise. If this small band of Muslims were destroyed, Thou wilt never be worshipped again on this earth' (Bukhari). After having finished the prayer, the Holy Prophet came out of the tent and facing the field of battle recited the verse, "The hosts shall soon be routed and shall turn their backs in flight."
3:13; 8:37; 38:12.
Commentary:
The emphatic prophecy embodied in the verse is definitely about the crushing defeat which the Meccan army suffered at the hands of Muslims in the Battle of Badr. The odds were so heavy against the Muslims that when fighting began the Holy Prophet prayed to God in utmost humility and extreme agony, in a tent set up for him for this purpose, in the words: "O Lord, I humbly beseech Thee to fulfil Thy covenant and Thy promise. If this small band of Muslims were destroyed, Thou wilt never be worshipped again on this earth" (Bukhari & Muslim). After having finished the prayer, the Holy Prophet came out of the tent and facing the field of battle recited the verse سیھزم الجمع و یولون الدبر i.e. the hosts shall soon be routed and shall turn their backs in flight.
c
3:13; 8:37; 38:12.
2
اس میں جنگ احزاب کی پیشگوئی ہے۔ جو ایک زبردست نشان صداقتِ اسلام کاہے۔
b
3:13; 8:37; 38:12.
4034
Commentary:
The emphatic prophecy embodied in the verse is definitely about the crushing defeat which the Meccan army suffered at the hands of Muslims in the Battle of Badr. The odds were so heavy against the Muslims that when fighting began the Holy Prophet prayed to God in utmost humility and extreme agony, in a tent set up for him for this purpose, in the words: "O Lord, I humbly beseech Thee to fulfil Thy covenant and Thy promise. If this small band of Muslims were destroyed, Thou wilt never be worshipped again on this earth" (Bukhari & Muslim). After having finished the prayer, the Holy Prophet came out of the tent and facing the field of battle recited the verse سیھزم الجمع و یولون الدبر i.e. the hosts shall soon be routed and shall turn their backs in flight.
c
3:13; 8:37; 38:12.
2912
The emphatic prophecy embodied in the verse is definitely about the crushing defeat which the Meccan army suffered in the Battle of Badr. The odds were so heavy against the Muslims that when fighting began the Holy Prophet prayed to God in utmost humility and extreme agony in a tent set up for him for this purpose in the memorable words: 'O Lord, I humbly beseech Thee to fulfil Thy covenant and Thy promise. If this small band of Muslims were destroyed, Thou wilt never be worshipped again on this earth' (Bukhari). After having finished the prayer, the Holy Prophet came out of the tent and facing the field of battle recited the verse, "The hosts shall soon be routed and shall turn their backs in flight."
بَلِ ٱلسَّاعَةُ مَوْعِدُهُمْ وَٱلسَّاعَةُ أَدْهَىٰ وَأَمَرُّ
Important Words:
أدھٰی (most calamitous) is derived from دھٰی. They say مادھاک i.e. what has befallen thee. The Arabs say دھته داھیة i.e. acalamity befell him. أدھٰی means, more or most calamitous (Lane & Aqrab).
Commentary:
The defeat at Badr was indeed a most formidable and calamitous misfortune for the Quraish. Their power and prestige sustained a crushing blow. Most of their leaders and prominent chiefs were killed. Having suffered a crushing defeat at the hands of a handful of inexperienced and ill-equipped Muslims, they felt deeply humiliated and mortified. The prophecy was fulfilled to the very letter.
The الساعة (Hour) mentioned in this and the opening verse of the Surah refers to the Battle of Badr.
4035
Important Words:
أدھٰی (most calamitous) is derived from دھٰی. They say مادھاک i.e. what has befallen thee. The Arabs say دھته داھیة i.e. acalamity befell him. أدھٰی means, more or most calamitous (Lane & Aqrab).
Commentary:
The defeat at Badr was indeed a most formidable and calamitous misfortune for the Quraish. Their power and prestige sustained a crushing blow. Most of their leaders and prominent chiefs were killed. Having suffered a crushing defeat at the hands of a handful of inexperienced and ill-equipped Muslims, they felt deeply humiliated and mortified. The prophecy was fulfilled to the very letter.
The الساعة (Hour) mentioned in this and the opening verse of the Surah refers to the Battle of Badr.
إِنَّ ٱلْمُجْرِمِينَ فِى ضَلَٰلٍ وَسُعُرٍ
Commentary:
The disbelievers are described in v. 25 above as in the habit of saying in contempt and mockery that it would be madness on their part to give allegiance to or follow an ordinary man from among themselves. In the verse under comment tables are turned upon them, and they are told that rejection and not acceptance of a Divine Messenger is folly and madness.
4036
Commentary:
The disbelievers are described in v. 25 above as in the habit of saying in contempt and mockery that it would be madness on their part to give allegiance to or follow an ordinary man from among themselves. In the verse under comment tables are turned upon them, and they are told that rejection and not acceptance of a Divine Messenger is folly and madness.
يَوْمَ يُسْحَبُونَ فِى ٱلنَّارِ عَلَىٰ وُجُوهِهِمْ ذُوقُوا۟ مَسَّ سَقَرَ
1344在白德尔战败, 对古莱西人来说真是十分可怕的灾难性的厄运。他们的力量和威信遭到了致命性的打击, 大多数的领袖被杀, 尸体被拖去扔进坑内。穆圣去到坑边, 据记载曾向尸体说: “你们可发现养主对你们的许诺是真的? 我确发现了养主对我们的许诺是真的” (بُخَارِی كِتَابُ الْمَغَازِی, Bukhari, Kitabul-Maghazi)。这预 言不折不扣地实现了。
یہاں وُجُوْہٌ کا لفظ ہے جس کے معنے لغت میں منہ کے بھی ہیں اور سردار کے بھی۔
The defeat at Badr was, indeed, a most formidable and calamitous misfortune for the Quraish. Their power and prestige sustained a crushing blow. Most of their leaders were killed and their dead bodies were dragged along and thrown into a pit. The Holy Prophet went up to its brink and, addressing the dead bodies is reported to have said, 'Have you found true what your Lord had promised you? I have, indeed, found true what my Lord had promised me' (Bukhari, Kitabul-Maghazi). The prophecy was fulfilled to the very letter.
Important Words:
یسحبون (dragged) is derived from سحب. They say سحبه i.e. he dragged or drew it along upon the ground. سحب الریح التراب means the wind drew along the dust upon the ground. One would say جاء یسحب ذیله i.e. he came dragging along his skirt on the ground, i.e. walking haughtily (Lane & Aqrab).
Commentary:
How remarkably and to the very letter the prophecy made in this verse was fulfilled! It is reported that of the Quraishite leaders and chiefs who were killed in the Battle of Badr, 24 were thrown in a pit for burial, and before he left the field of battle, the Holy Prophet went to the pit, and calling each of them by name addressed them in the words: ھل وجدتم ما وعد کم ربکم حقا فانی وجدت ما وعدنی ربی حقا i.e. Have you found true what your Lord promised you; I have indeed, found true what my Lord promised me (Bukhari, Kitabul-Maghazi). He further said: یا أھل القلیب بئس عشیرة النبی کنتم لنبیکم، کذبتمونی و صدقنی الناس و أخرجتمونی وآ وانی الناس و قاتلتمونی ونصرنی الناس i.e. "O fellows of the pit! you proved to be bad relatives of your Prophet. You declared me to be a liar but other people testified to my truth. You expelled me, but other people gave me asylum. You fought against me and other people helped me" (Tabari).
1344
1344在白德尔战败, 对古莱西人来说真是十分可怕的灾难性的厄运。他们的力量和威信遭到了致命性的打击, 大多数的领袖被杀, 尸体被拖去扔进坑内。穆圣去到坑边, 据记载曾向尸体说: “你们可发现养主对你们的许诺是真的? 我确发现了养主对我们的许诺是真的” (بُخَارِی كِتَابُ الْمَغَازِی, Bukhari, Kitabul-Maghazi)。这预 言不折不扣地实现了。
1
یہاں وُجُوْہٌ کا لفظ ہے جس کے معنے لغت میں منہ کے بھی ہیں اور سردار کے بھی۔
4037
Important Words:
یسحبون (dragged) is derived from سحب. They say سحبه i.e. he dragged or drew it along upon the ground. سحب الریح التراب means the wind drew along the dust upon the ground. One would say جاء یسحب ذیله i.e. he came dragging along his skirt on the ground, i.e. walking haughtily (Lane & Aqrab).
Commentary:
How remarkably and to the very letter the prophecy made in this verse was fulfilled! It is reported that of the Quraishite leaders and chiefs who were killed in the Battle of Badr, 24 were thrown in a pit for burial, and before he left the field of battle, the Holy Prophet went to the pit, and calling each of them by name addressed them in the words: ھل وجدتم ما وعد کم ربکم حقا فانی وجدت ما وعدنی ربی حقا i.e. Have you found true what your Lord promised you; I have indeed, found true what my Lord promised me (Bukhari, Kitabul-Maghazi). He further said: یا أھل القلیب بئس عشیرة النبی کنتم لنبیکم، کذبتمونی و صدقنی الناس و أخرجتمونی وآ وانی الناس و قاتلتمونی ونصرنی الناس i.e. "O fellows of the pit! you proved to be bad relatives of your Prophet. You declared me to be a liar but other people testified to my truth. You expelled me, but other people gave me asylum. You fought against me and other people helped me" (Tabari).
2913
The defeat at Badr was, indeed, a most formidable and calamitous misfortune for the Quraish. Their power and prestige sustained a crushing blow. Most of their leaders were killed and their dead bodies were dragged along and thrown into a pit. The Holy Prophet went up to its brink and, addressing the dead bodies is reported to have said, 'Have you found true what your Lord had promised you? I have, indeed, found true what my Lord had promised me' (Bukhari, Kitabul-Maghazi). The prophecy was fulfilled to the very letter.
إِنَّا كُلَّ شَىْءٍ خَلَقْنَٰهُ بِقَدَرٍ
15:22; 25:3.
15:22; 25:3; 80:20.
Commentary:
The verse purports to say that there is a determined measure for everything. It has an appointed time and place. It is when the cup of iniquities of disbelievers becomes full, that they are seized with Divine punishment. God alone knows when and how to punish the wicked people. For the pagan Quraish, the Day of Badr was the appointed hour of punishment.
a
15:22; 25:3.
a
15:22; 25:3; 80:20.
4038
Commentary:
The verse purports to say that there is a determined measure for everything. It has an appointed time and place. It is when the cup of iniquities of disbelievers becomes full, that they are seized with Divine punishment. God alone knows when and how to punish the wicked people. For the pagan Quraish, the Day of Badr was the appointed hour of punishment.
a
15:22; 25:3.
2914
There is a determined measure for everything. It has an appointed time and place.
وَمَآ أَمْرُنَآ إِلَّا وَٰحِدَةٌ كَلَمْحٍۭ بِٱلْبَصَرِ
7:188; 16:78.
The defeat of the Meccans at the battlefield of Badr came like a bolt from the blue, so sudden and swift it was and so complete and overwhelming. The glory of Kedar departed, as if in the twinkling of an eye.
7:188; 16:78.
Commentary:
The defeat of the Meccans at the battlefield of Badr came like a bolt from the blue, so sudden and swift it was and so complete and destructive. The glory of Kedar departed, as if in the twinkling of an eye.
b
7:188; 16:78.
1345
麦加人在白德尔战场上的败仗就像晴天霹雳, 来得那么的突然和神速, 又是那么的完全与彻底, 凯德尔 (قِيْدَار, Kidar) 的光荣在眨眼间即消失了。
a
7:188; 16:78.
4039
Commentary:
The defeat of the Meccans at the battlefield of Badr came like a bolt from the blue, so sudden and swift it was and so complete and destructive. The glory of Kedar departed, as if in the twinkling of an eye.
b
7:188; 16:78.
2915
The defeat of the Meccans at the battlefield of Badr came like a bolt from the blue, so sudden and swift it was and so complete and overwhelming. The glory of Kedar departed, as if in the twinkling of an eye.
وَلَقَدْ أَهْلَكْنَآ أَشْيَاعَكُمْ فَهَلْ مِن مُّدَّكِرٍ
وَكُلُّ شَىْءٍ فَعَلُوهُ فِى ٱلزُّبُرِ
18:50; 45:30.
18:50; 45:30.
Commentary:
The verse purports to say that the former Scriptures contain a record of the treatment the disbelievers meted out to God’s Prophets and their followers and also of the sad end to which they came on account of their rejection of the Divine Message and their iniquities and evil deeds.
The verse may also signify that the smallest action of man, good or bad, produces its inevitable result, according to the law of cause and effect, and, its indelible impress is preserved in the atmosphere.
c
18:50; 45:30.
b
18:50; 45:30.
4040
Commentary:
The verse purports to say that the former Scriptures contain a record of the treatment the disbelievers meted out to God’s Prophets and their followers and also of the sad end to which they came on account of their rejection of the Divine Message and their iniquities and evil deeds.
The verse may also signify that the smallest action of man, good or bad, produces its inevitable result, according to the law of cause and effect, and, its indelible impress is preserved in the atmosphere.
a
18:50; 45:30.
2916
The smallest action of man, good or bad, produces its inevitable result according to the laws of cause and effect and its indelible impress is preserved.
وَكُلُّ صَغِيرٍ وَكَبِيرٍ مُّسْتَطَرٌ
یہ مرادنہیں کہ قلم کے ساتھ لکھی ہوئی ہے بلکہ مراد یہ ہے کہ محفوظ ہے۔ جیسا کہ دوسری جگہ آتا ہے کہ قیامت کے دن گنہگاروں کے خلاف ان کے چمڑے اور ان کی زبانیں اور ان کے ہاتھ پاؤں گواہی دیں گے۔
2
یہ مرادنہیں کہ قلم کے ساتھ لکھی ہوئی ہے بلکہ مراد یہ ہے کہ محفوظ ہے۔ جیسا کہ دوسری جگہ آتا ہے کہ قیامت کے دن گنہگاروں کے خلاف ان کے چمڑے اور ان کی زبانیں اور ان کے ہاتھ پاؤں گواہی دیں گے۔
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّٰتٍ وَنَهَرٍ
Nahar, besides the meaning given in the text, means, amplitude; light (Aqrab).
Important Words:
نھر besides the meaning given in the text, also means, amplitude; light (Aqrab).
Commentary:
After dealing with the punishment that overtakes disbelievers on account of their rejection of the Divine Message and their evil deeds, the verse refers to the Divine favours and blessings that are bestowed upon the righteous, in this and the next world.
4041
Important Words:
نھر besides the meaning given in the text, also means, amplitude; light (Aqrab).
Commentary:
After dealing with the punishment that overtakes disbelievers on account of their rejection of the Divine Message and their evil deeds, the verse refers to the Divine favours and blessings that are bestowed upon the righteous, in this and the next world.
2917
Nahar, besides the meaning given in the text, means, amplitude; light (Aqrab).
فِى مَقْعَدِ صِدْقٍ عِندَ مَلِيكٍ مُّقْتَدِرٍۭ
Important Words:
ملیک (King) is the intensive form of مالک which means, master.
4042
Important Words:
ملیک (King) is the intensive form of مالک which means, master.
الرحمن
Ar-Rahman
The Beneficent • madinah • 78 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
4043
Commentary:
See 1:1.
a
1:1.
ٱلرَّحْمَٰنُ
عَلَّمَ ٱلْقُرْءَانَ
God revealed Himself through His Prophets and Messengers to whom He gave His Word. The Qur’an constituted the culmination of Divine revelation. This revelation of God to man through His Word was not due to any good act on his part. It was a sheer Divine gift flowing from God’s beneficence.
Commentary:
God revealed Himself through His Prophets and Messengers to whom He gave His Word. The Quran constituted the culmination of Divine revelation. This revelation of God to man through His Word was not due to any good act on man’s part. It was a sheer gift flowing from God’s beneficence.
4044
Commentary:
God revealed Himself through His Prophets and Messengers to whom He gave His Word. The Quran constituted the culmination of Divine revelation. This revelation of God to man through His Word was not due to any good act on man’s part. It was a sheer gift flowing from God’s beneficence.
2918
God revealed Himself through His Prophets and Messengers to whom He gave His Word. The Qur’an constituted the culmination of Divine revelation. This revelation of God to man through His Word was not due to any good act on his part. It was a sheer Divine gift flowing from God’s beneficence.
خَلَقَ ٱلْإِنسَٰنَ
96:3.
96:3.
The word, 'man,' besides its general connotation, may here signify 'the perfect man,' i.e. the Holy Prophet, in whom Divine attributes found their most perfect and complete manifestation. The verse thus signifies that, out of beneficence, God created man in order that he may rise to the highest peaks of spiritual development and may reflect in his person Divine attributes.
96:3.
Commentary:
The word الانسان (man), besides its general connotation, may also signify here "the Perfect Man," i.e. the Holy Prophet, in whom Divine attributes found their most perfect and complete manifestation. The verse thus signifies that out of beneficence God created man in order that he may rise to the highest peaks of spiritual development and may reflect in his person Divine attributes.
b
96:3.
b
96:3.
4045
Commentary:
The word الانسان (man), besides its general connotation, may also signify here "the Perfect Man," i.e. the Holy Prophet, in whom Divine attributes found their most perfect and complete manifestation. The verse thus signifies that out of beneficence God created man in order that he may rise to the highest peaks of spiritual development and may reflect in his person Divine attributes.
b
96:3.
2919
The word, 'man,' besides its general connotation, may here signify 'the perfect man,' i.e. the Holy Prophet, in whom Divine attributes found their most perfect and complete manifestation. The verse thus signifies that, out of beneficence, God created man in order that he may rise to the highest peaks of spiritual development and may reflect in his person Divine attributes.
عَلَّمَهُ ٱلْبَيَانَ
Commentary:
Man’s creation and his power to express himself was also due to God’s beneficence.
4046
Commentary:
Man’s creation and his power to express himself was also due to God’s beneficence.
ٱلشَّمْسُ وَٱلْقَمَرُ بِحُسْبَانٍ
6:97; 36:39, 40.
6:97; 36:39, 40.
c
6:97; 36:39, 40.
c
6:97; 10:6; 36:39-40.
4047
Commentary:
See next verse.
c
6:97; 36:39, 40.
وَٱلنَّجْمُ وَٱلشَّجَرُ يَسْجُدَانِ
The verse, read along with the preceding one, shows that from the largest celestial body to the smallest stemless plant, all things are subject to certain laws, and they perform regularly, punctually and unerringly their allotted tasks. In the huge solar system which is but one of millions of such systems, every orb proceeds safely on its destined course and never deviates from it.
13:16; 16:49; 22:19.
Commentary:
The verse, read along with the preceding one, shows that from the largest celestial body to the smallest stemless plant, all things are subject to certain laws and they perform regularly, punctually, and unerringly their allotted tasks. In the huge solar system, which is but one of millions of such systems, every orb proceeds safely on its destined course and never deviates from it. A little disturbance in or deviation from their set course would bring down in pieces the whole universe which has been created for the service of man. It is inconceivable, therefore, that man for whose service this vast and complicated but perfectly regulated universe has been brought into being should have been created without a purpose. The life of man surely has a grand divine aim to which repeated reference has been made in the Quran.
d
13:16; 16:49; 22:19.
4048
Commentary:
The verse, read along with the preceding one, shows that from the largest celestial body to the smallest stemless plant, all things are subject to certain laws and they perform regularly, punctually, and unerringly their allotted tasks. In the huge solar system, which is but one of millions of such systems, every orb proceeds safely on its destined course and never deviates from it. A little disturbance in or deviation from their set course would bring down in pieces the whole universe which has been created for the service of man. It is inconceivable, therefore, that man for whose service this vast and complicated but perfectly regulated universe has been brought into being should have been created without a purpose. The life of man surely has a grand divine aim to which repeated reference has been made in the Quran.
2920
The verse, read along with the preceding one, shows that from the largest celestial body to the smallest stemless plant, all things are subject to certain laws, and they perform regularly, punctually and unerringly their allotted tasks. In the huge solar system which is but one of millions of such systems, every orb proceeds safely on its destined course and never deviates from it.
وَٱلسَّمَآءَ رَفَعَهَا وَوَضَعَ ٱلْمِيزَانَ
42:18; 57:26.
42:18; 57:26.
The whole universe is subject to one uniform law and all its constituent parts unite to form a glorious harmony of structure and motion. If this harmony or equilibrium between different things is in the least disturbed, the whole universe would fall to pieces. But God has kept all the laws that regulate the world under His exclusive control, beyond the reach of man.
42:18; 57:26.
Important Words:
المیزان (measure) is derived from وزن. They say وزن الشیء i.e. he raised the thing in order to know its weight or measure. وزن الرجل (wazuna), means, the man was or became of sound and weighty opinion. وزن means, weight; measure; توازن means to be equal to one another in weight, measure or value; equilibrium; المیزان means, balance; measure; counterpart; justice. They say, استقام میزان النھار i.e. it was midday (Aqrab).
Commentary:
The whole universe is subject to a uniform law and all its constituent parts unite to form a glorious harmony of structure and motion. If this harmony or equilibrium between different things is in the least disturbed, the whole universe would fall to pieces. But God has kept all the laws that regulate the world under His exclusive control, beyond the reach of man.
d
42:18; 57:26.
a
42:18; 57:26.
4049
Important Words:
المیزان (measure) is derived from وزن. They say وزن الشیء i.e. he raised the thing in order to know its weight or measure. وزن الرجل (wazuna), means, the man was or became of sound and weighty opinion. وزن means, weight; measure; توازن means to be equal to one another in weight, measure or value; equilibrium; المیزان means, balance; measure; counterpart; justice. They say, استقام میزان النھار i.e. it was midday (Aqrab).
Commentary:
The whole universe is subject to a uniform law and all its constituent parts unite to form a glorious harmony of structure and motion. If this harmony or equilibrium between different things is in the least disturbed, the whole universe would fall to pieces. But God has kept all the laws that regulate the world under His exclusive control, beyond the reach of man.
d
42:18; 57:26.
2921
The whole universe is subject to one uniform law and all its constituent parts unite to form a glorious harmony of structure and motion. If this harmony or equilibrium between different things is in the least disturbed, the whole universe would fall to pieces. But God has kept all the laws that regulate the world under His exclusive control, beyond the reach of man.
أَلَّا تَطْغَوْا۟ فِى ٱلْمِيزَانِ
As there is an all-comprehensive harmony in the whole universe, so is man—the crown and object of creation—enjoined to maintain a just balance and to treat with equity and justice his fellow beings, giving everyone his due, and to avoid extremes and follow the golden mean in the discharge of his duties towards his Creator.
Commentary:
See next verse.
4050
Commentary:
See next verse.
2922
As there is an all-comprehensive harmony in the whole universe, so is man—the crown and object of creation—enjoined to maintain a just balance and to treat with equity and justice his fellow beings, giving everyone his due, and to avoid extremes and follow the golden mean in the discharge of his duties towards his Creator.
وَأَقِيمُوا۟ ٱلْوَزْنَ بِٱلْقِسْطِ وَلَا تُخْسِرُوا۟ ٱلْمِيزَانَ
11:85, 86; 17:36; 26:182.
11:85, 86; 17:36; 26:182.
11:85-86; 17:36; 26:182; 83:2-4.
Commentary:
As there is an all-comprehensive harmony in the whole universe, so is man—the crown and object of creation—enjoined to maintain a just balance and to treat with equity and justice his fellow beings, giving, every one his due, and to avoid extremes, and follow the golden mean in the discharge of his duties towards his Creator. This is the significance of the expressions, "you may not transgress the measure" and "fall not short of measure."
e
11:85, 86; 17:36; 26:182.
b
11:85-86; 17:36; 26:182; 83:2-4.
4051
Commentary:
As there is an all-comprehensive harmony in the whole universe, so is man—the crown and object of creation—enjoined to maintain a just balance and to treat with equity and justice his fellow beings, giving, every one his due, and to avoid extremes, and follow the golden mean in the discharge of his duties towards his Creator. This is the significance of the expressions, "you may not transgress the measure" and "fall not short of measure."
a
11:85, 86; 17:36; 26:182.
وَٱلْأَرْضَ وَضَعَهَا لِلْأَنَامِ
Important Words:
الانام (creatures) means, mankind or the jinn or all the creatures that are on the surface of the earth; everything having a soul (Lane & Aqrab).
4052
Important Words:
الانام (creatures) means, mankind or the jinn or all the creatures that are on the surface of the earth; everything having a soul (Lane & Aqrab).
فِيهَا فَٰكِهَةٌ وَٱلنَّخْلُ ذَاتُ ٱلْأَكْمَامِ
50:10, 11.
50:10, 11.
f
50:10, 11.
a
50:10-11.
4053
Commentary:
See next verse.
b
50:10, 11.
وَٱلْحَبُّ ذُو ٱلْعَصْفِ وَٱلرَّيْحَانُ
Important Words:
العصف (husk) is inf. noun from عصف (‘asafa). They say عصف الریح i.e. the wind blew violently or vehemently. The Arabs say عصف بھم الدھر i.e. the time destroyed them. عصف الزرع means, he cut the corn before it attained maturity. عصف means, the herb of corn or the seed-produce; the husk; straw; the stalk or stem of corn (Lane & Aqrab).
الریحان (fragrant plants) is derived from راح and means, any sweet-smelling plant; or its extremities when the first of its blossoms come forth upon it or its leaves; offspring; a bounty or gift of God; sustenance (Lane & Aqrab).
Commentary:
This and the preceding two verses briefly point to all those natural things which are so essential for the physical development of man, عصف being the fodder for animals which form an indispensable part of his life. The verses purport to say that when, out of His unbounded grace and beneficence, God has created all the things that are necessary for man’s physical life, is inconceivable that He should have omitted to provide the things which are so essential for his spiritual growth, which is the very aim and object of his life. For that purpose God sent His Messengers and Prophets and through them He revealed Himself. The words العصف (husk) and الریحان (fragrance) may point respectively to the physical and spiritual needs and requirements of man.
4054
Important Words:
العصف (husk) is inf. noun from عصف (‘asafa). They say عصف الریح i.e. the wind blew violently or vehemently. The Arabs say عصف بھم الدھر i.e. the time destroyed them. عصف الزرع means, he cut the corn before it attained maturity. عصف means, the herb of corn or the seed-produce; the husk; straw; the stalk or stem of corn (Lane & Aqrab).
الریحان (fragrant plants) is derived from راح and means, any sweet-smelling plant; or its extremities when the first of its blossoms come forth upon it or its leaves; offspring; a bounty or gift of God; sustenance (Lane & Aqrab).
Commentary:
This and the preceding two verses briefly point to all those natural things which are so essential for the physical development of man, عصف being the fodder for animals which form an indispensable part of his life. The verses purport to say that when, out of His unbounded grace and beneficence, God has created all the things that are necessary for man’s physical life, is inconceivable that He should have omitted to provide the things which are so essential for his spiritual growth, which is the very aim and object of his life. For that purpose God sent His Messengers and Prophets and through them He revealed Himself. The words العصف (husk) and الریحان (fragrance) may point respectively to the physical and spiritual needs and requirements of man.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
The dual form in Tukadhdhiban may have been used for the two classes of jinn and men referred to in v.34, or it may signify two classes of men, viz. believers and disbelievers, leaders and their followers, the rich and the poor, or the white and the coloured races. Or, the dual form may have been used to impart emphasis in order to denote the dignity of the commandment embodied in the various verses. Such dual form is generally used in the Arabic language. See also 50:25. The Holy Prophet is reported to have said that when this verse is recited the believers present should respond by uttering the words 'None of Thy favours, Our Lord, do we deny and for Thee is all praise' (Kathir).
Important Words:
آلاء (favours) is the plural of إلو (ilwun) or ألو (alwun) and إلی (ilyun) or ألی (alyun), etc., which all mean, benefit, benefaction, favour, boon or blessing; might or power; attribute or good quality. An Arab poet says:
ھم الملوک و أبناء الملوک لھم
فضل علی الناس فی الا لاء و النعم
i.e. they are kings and the sons of kings; they possess superiority over people on account of their might (or attributes) and gifts (Lane & Aqrab).
Commentary:
The dual form in تکذبان may have been used for the two classes of jinn and men referred to in v.34 below, or it may signify two classes of men only, viz. believers and disbelievers, leaders and their followers, the rich and the poor, or the white or coloured races. Or it may have been used to impart emphasis to denote the dignity of the commandment embodied in the sentence. Such dual form is generally used in the Arabic language. See also 50:25.
The Holy Prophet is reported to have said that when the verse فبأی آٓلاء ربکما تکذبان is recited the believers present should respond by the expression: اللھم ولا بشیء من آلا ئک نکذب فلک الحمد i.e. "none of Thy favours, Our Lord, do we deny and for Thee is all praise." (Ibn Kathir).
4055
Important Words:
آلاء (favours) is the plural of إلو (ilwun) or ألو (alwun) and إلی (ilyun) or ألی (alyun), etc., which all mean, benefit, benefaction, favour, boon or blessing; might or power; attribute or good quality. An Arab poet says:
ھم الملوک و أبناء الملوک لھم
فضل علی الناس فی الا لاء و النعم
i.e. they are kings and the sons of kings; they possess superiority over people on account of their might (or attributes) and gifts (Lane & Aqrab).
Commentary:
The dual form in تکذبان may have been used for the two classes of jinn and men referred to in v.34 below, or it may signify two classes of men only, viz. believers and disbelievers, leaders and their followers, the rich and the poor, or the white or coloured races. Or it may have been used to impart emphasis to denote the dignity of the commandment embodied in the sentence. Such dual form is generally used in the Arabic language. See also 50:25.
The Holy Prophet is reported to have said that when the verse فبأی آٓلاء ربکما تکذبان is recited the believers present should respond by the expression: اللھم ولا بشیء من آلا ئک نکذب فلک الحمد i.e. "none of Thy favours, Our Lord, do we deny and for Thee is all praise." (Ibn Kathir).
2923
The dual form in Tukadhdhiban may have been used for the two classes of jinn and men referred to in v.34, or it may signify two classes of men, viz. believers and disbelievers, leaders and their followers, the rich and the poor, or the white and the coloured races. Or, the dual form may have been used to impart emphasis in order to denote the dignity of the commandment embodied in the various verses. Such dual form is generally used in the Arabic language. See also 50:25. The Holy Prophet is reported to have said that when this verse is recited the believers present should respond by uttering the words 'None of Thy favours, Our Lord, do we deny and for Thee is all praise' (Kathir).
خَلَقَ ٱلْإِنسَٰنَ مِن صَلْصَٰلٍ كَٱلْفَخَّارِ
15:27, 29.
这里提到太空的创造以及其中日月的安置, 接着又提到大地的铺设, 并在上面栽种菜蔬, 这节经文接着提到人类的出现。从响亮作声的干土中创造人, 也许是指人是由具有潜在机能和语言属性的物质中创造出来的。只有碰到外来的东西 صَلْصَال (Salsal) 才会发出声音, 这里就用这个字来暗示人的反应能力受制于他接受安拉的召唤的能力。«古兰经» 里用了三句话来表达人类的创造和精神发展的不同阶段。表达第一阶段的话是 “安拉从尘土中创造人 (3:60)”。描写第二个阶段的话是 “他从粘土中创造了你” (6:3), 这意思是, 人听了真主的一点言语就有辨别能力来区别是非。第三阶段称为 “烧硬的陶器” 阶段, 人在这阶段受到测试、考验, 还不得不通过多灾多难的火狱。一个人要成功通过种种考验之后, 并达到精神上的成熟, 才能被引见真主。
15:27, 29.
After having mentioned the creation of the celestial firmament and the placing in it of the sun and the moon, followed by a mention of the spreading of the earth and of the vegetables that grow on it, the Surah, in this verse, refers to the coming into existence of man. Man’s creation from dry ringing clay may signify that man has been created from matter in which the faculty and attribute of speech lies latent. As Salsal emits a sound only when struck with something extraneous, the word is used here to hint that man’s power to respond is subject to his being able to receive the Divine Call. Three words have been used in the Qur’an to express the different stages of the creation and spiritual development of man. The first stage is expressed by the words, 'God created him out of dust' (3:60). The second stage is described by the expression, 'He created you from clay' (6:3), which means that after having received a sprinklings of Divine Word man attained the power of discrimination by whi
6:3; 15:27, 29.
Important Words:
صلصال (ringing clay) is derived from صلصل which means, it sounded or made a clashing, ringing, tinkling or repeated sound. صلصال means, clay not made into pottery, so called because of its making a sound; or clay mixed with sand which, when it becomes dry, makes a sound and when baked is فخار or dry clay that makes a sound by reason of its dryness (Lane & Aqrab). See also 15:29.
الفخار (baked pottery) is derived from فخر i.e. he boasted or recounted his glorious deeds or qualities, or he arrogated to himself greatness and nobility; he magnified himself by boasting. فخر (fakhira) means, he disdained or scorned. فخار means, baked pottery or baked vessels of clay, applied specially to empty vessels (Lane & Aqrab).
Commentary:
After having mentioned the creation of the celestial firmament and of the placing in it of the sun and the moon and of their regular and punctual movements, followed by a mention of the vegetables spreading of the earth and of all the that grow on it, the Surah, in the present verse proceeds to refer to the coming into existence of man, the climax, of all creation.
The creation of man from dry, ringing (صلصال) may signify that he has been created from matter in which the faculty and attribute of speech lay latent. As صلصال emits a sound only when struck with something extraneous, its use here is intended to hint that man’s power to respond is subject to his being able to receive the Divine Call.
Three words have been used in the Quran to express the different stages of the creation, and of the spiritual development of man. The first stage is expressed by the words خلقه من تراب i.e. God created him out of dust (3:60). The second stage is described by the expression خلقکم من طین i.e. He created you from clay (6:3), which means that after having received a sprinkling of Divine Word man attained the power of discrimination by which he could distinguish between right and wrong. At the third stage which is called the stage of فخار (baked pottery) man is tested and tried and is made to pass through the fire of trials and tribulations. So it is after he has successfully passed the tests and has attained spiritual maturity that he is received into Divine Presence.
a
15:27, 29.
1346
这里提到太空的创造以及其中日月的安置, 接着又提到大地的铺设, 并在上面栽种菜蔬, 这节经文接着提到人类的出现。从响亮作声的干土中创造人, 也许是指人是由具有潜在机能和语言属性的物质中创造出来的。只有碰到外来的东西 صَلْصَال (Salsal) 才会发出声音, 这里就用这个字来暗示人的反应能力受制于他接受安拉的召唤的能力。«古兰经» 里用了三句话来表达人类的创造和精神发展的不同阶段。表达第一阶段的话是 “安拉从尘土中创造人 (3:60)”。描写第二个阶段的话是 “他从粘土中创造了你” (6:3), 这意思是, 人听了真主的一点言语就有辨别能力来区别是非。第三阶段称为 “烧硬的陶器” 阶段, 人在这阶段受到测试、考验, 还不得不通过多灾多难的火狱。一个人要成功通过种种考验之后, 并达到精神上的成熟, 才能被引见真主。
a
6:3; 15:27, 29.
4056
Important Words:
صلصال (ringing clay) is derived from صلصل which means, it sounded or made a clashing, ringing, tinkling or repeated sound. صلصال means, clay not made into pottery, so called because of its making a sound; or clay mixed with sand which, when it becomes dry, makes a sound and when baked is فخار or dry clay that makes a sound by reason of its dryness (Lane & Aqrab). See also 15:29.
الفخار (baked pottery) is derived from فخر i.e. he boasted or recounted his glorious deeds or qualities, or he arrogated to himself greatness and nobility; he magnified himself by boasting. فخر (fakhira) means, he disdained or scorned. فخار means, baked pottery or baked vessels of clay, applied specially to empty vessels (Lane & Aqrab).
Commentary:
After having mentioned the creation of the celestial firmament and of the placing in it of the sun and the moon and of their regular and punctual movements, followed by a mention of the vegetables spreading of the earth and of all the that grow on it, the Surah, in the present verse proceeds to refer to the coming into existence of man, the climax, of all creation.
The creation of man from dry, ringing (صلصال) may signify that he has been created from matter in which the faculty and attribute of speech lay latent. As صلصال emits a sound only when struck with something extraneous, its use here is intended to hint that man’s power to respond is subject to his being able to receive the Divine Call.
Three words have been used in the Quran to express the different stages of the creation, and of the spiritual development of man. The first stage is expressed by the words خلقه من تراب i.e. God created him out of dust (3:60). The second stage is described by the expression خلقکم من طین i.e. He created you from clay (6:3), which means that after having received a sprinkling of Divine Word man attained the power of discrimination by which he could distinguish between right and wrong. At the third stage which is called the stage of فخار (baked pottery) man is tested and tried and is made to pass through the fire of trials and tribulations. So it is after he has successfully passed the tests and has attained spiritual maturity that he is received into Divine Presence.
c
15:27, 29.
2924
After having mentioned the creation of the celestial firmament and the placing in it of the sun and the moon, followed by a mention of the spreading of the earth and of the vegetables that grow on it, the Surah, in this verse, refers to the coming into existence of man. Man’s creation from dry ringing clay may signify that man has been created from matter in which the faculty and attribute of speech lies latent. As Salsal emits a sound only when struck with something extraneous, the word is used here to hint that man’s power to respond is subject to his being able to receive the Divine Call. Three words have been used in the Qur’an to express the different stages of the creation and spiritual development of man. The first stage is expressed by the words, 'God created him out of dust' (3:60). The second stage is described by the expression, 'He created you from clay' (6:3), which means that after having received a sprinklings of Divine Word man attained the power of discrimination by whi
وَخَلَقَ ٱلْجَآنَّ مِن مَّارِجٍ مِّن نَّارٍ
دیکھئے نوٹ سورۃ سبا آیت۱۵۔
b
7:13; 15:28; 38:77.
1347
见15:28。
1
دیکھئے نوٹ سورۃ سبا آیت۱۵۔
a
7:13; 15:28; 38:77.
4057
Commentary:
For a detailed note on the creation of the jinn from fire, see 15:28.
a
7:13; 15:28; 38:77.
2925
See 15:28.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
رَبُّ ٱلْمَشْرِقَيْنِ وَرَبُّ ٱلْمَغْرِبَيْنِ
یہ زمین کے گول ہونے کی طرف اشارہ ہے۔ جس کی وجہ سے دو مشرق اور دو مغرب بن جاتے ہیں۔
2:116; 26:29.
Every spot on earth, in relation to other spots, is an East and a West. This phenomenon is described as the two Easts and the two Wests. Moreover, the earth being round, the East of the Eastern Hemisphere is the West of the Western Hemisphere and the West of the Western Hemisphere is the East of the Eastern Hemisphere, and thus there are two Easts and two Wests. In the modern political parlance the two Easts may be the Near East and the Far East, and the two Wests, Europe and America. The verse seems to signify that, God being the Lord of the whole world, the light of the Qur’an will first spread in the East and then will illumine the West, and thus the 'whole earth will shine with the light of her Lord' (39:70).
2:116; 26:29.
Commentary:
Every spot on earth, in relation to other spots, is an east and a west. This phenomenon is described as the two easts and the two wests. Moreover, the earth being round, the east of the Eastern Hemisphere is the west of the Western Hemisphere and the west of the Western Hemisphere is the east of the Eastern Hemisphere and thus there are two easts and two wests. In the modern political parlance the two easts may be the Near East and the Far East, and the two wests, Europe and America. The verse seems to signify that, God being the Lord of the whole world, the light of the Quran will first spread in the east and then will illumine the west and thus the "whole earth will shine with the light of her God" (39:70).
c
2:116; 26:29.
1348
与地球上其他地方相关的每一个地方都是东方, 也是西方。这现象被描写为两个东方和两个西方。而且, 因为地球是圆的, 东半球的东方是西半球的西方, 西半球的西方是东半球的东方, 这样就有了两个东方和两个西方。用现代政治用语来说, 两个东方可以是近东和远东, 两个西方是欧洲和美洲。这节经文似乎表示, 安拉是全世界的养主, «古兰经» 的光芒将首先普照东方, 然后照亮西方, 于是 “普天之下洋溢着养主的光辉” (39:70)。
2
یہ زمین کے گول ہونے کی طرف اشارہ ہے۔ جس کی وجہ سے دو مشرق اور دو مغرب بن جاتے ہیں۔
b
2:116; 26:29.
4058
Commentary:
Every spot on earth, in relation to other spots, is an east and a west. This phenomenon is described as the two easts and the two wests. Moreover, the earth being round, the east of the Eastern Hemisphere is the west of the Western Hemisphere and the west of the Western Hemisphere is the east of the Eastern Hemisphere and thus there are two easts and two wests. In the modern political parlance the two easts may be the Near East and the Far East, and the two wests, Europe and America. The verse seems to signify that, God being the Lord of the whole world, the light of the Quran will first spread in the east and then will illumine the west and thus the "whole earth will shine with the light of her God" (39:70).
b
2:116; 26:29.
2926
Every spot on earth, in relation to other spots, is an East and a West. This phenomenon is described as the two Easts and the two Wests. Moreover, the earth being round, the East of the Eastern Hemisphere is the West of the Western Hemisphere and the West of the Western Hemisphere is the East of the Eastern Hemisphere, and thus there are two Easts and two Wests. In the modern political parlance the two Easts may be the Near East and the Far East, and the two Wests, Europe and America. The verse seems to signify that, God being the Lord of the whole world, the light of the Qur’an will first spread in the East and then will illumine the West, and thus the 'whole earth will shine with the light of her Lord' (39:70).
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
مَرَجَ ٱلْبَحْرَيْنِ يَلْتَقِيَانِ
اس میں نہر سویز اور نہر پاناما کی پیشگوئی ہے۔ فرمایا دو سمندر قریب قریب ہیں لیکن ان کے درمیان خشکی ہے۔ ایک دن وہ مِل جائیں گے۔ ان کی علامت یہ ہے کہ ان میں سے موتی اور مونگا نکلتا ہے۔ یہ دونوں چیزیں سویز اور پاناما سے بکثرت نکلتی ہیں۔ اور دونوں نہروں سے بحیرہ قلزم اور روم کو ایک طرف ملا دیا اور دوسری طرف بحر اوقیانوس اور بحر الکاہل کو ملا دیا ہے۔
'The two bodies of water' may be the Red Sea and the Mediterranean Sea, or the Atlantic Ocean and the Pacific Ocean, particularly the former two seas. The verse embodies a great prophecy which was remarkably fulfilled by the construction of the Suez and the Panama canals, the former linking the first two seas and the latter the mighty Atlantic and Pacific Oceans. The world had to wait for thirteen long centuries to see the fulfilment of this prophecy. Or, 'the two bodies of water' may signify the physical and spiritual sciences. Or, the natural laws and Divine revelation, which mistakenly considered to be mutually antagonistic, are corroborative of each other, the one being the Work of God and the other His Word.
3
اس میں نہر سویز اور نہر پاناما کی پیشگوئی ہے۔ فرمایا دو سمندر قریب قریب ہیں لیکن ان کے درمیان خشکی ہے۔ ایک دن وہ مِل جائیں گے۔ ان کی علامت یہ ہے کہ ان میں سے موتی اور مونگا نکلتا ہے۔ یہ دونوں چیزیں سویز اور پاناما سے بکثرت نکلتی ہیں۔ اور دونوں نہروں سے بحیرہ قلزم اور روم کو ایک طرف ملا دیا اور دوسری طرف بحر اوقیانوس اور بحر الکاہل کو ملا دیا ہے۔
c
25:54; 27:62; 35:13.
4059
Commentary:
See next verse.
2927
'The two bodies of water' may be the Red Sea and the Mediterranean Sea, or the Atlantic Ocean and the Pacific Ocean, particularly the former two seas. The verse embodies a great prophecy which was remarkably fulfilled by the construction of the Suez and the Panama canals, the former linking the first two seas and the latter the mighty Atlantic and Pacific Oceans. The world had to wait for thirteen long centuries to see the fulfilment of this prophecy. Or, 'the two bodies of water' may signify the physical and spiritual sciences. Or, the natural laws and Divine revelation, which mistakenly considered to be mutually antagonistic, are corroborative of each other, the one being the Work of God and the other His Word.
بَيْنَهُمَا بَرْزَخٌ لَّا يَبْغِيَانِ
25:54; 27:62.
25:54; 27:62.
Commentary:
"The two bodies of water" referred to in the preceding verse may be the Red Sea and the Mediterranean Sea on the one hand and the Atlantic Ocean and the Pacific Ocean on the other, particularly the former two seas. The verse embodies a great prophecy which was remarkably fulfilled in the latter half of the nineteenth century when the Suez and the Panama Canals were constructed, the former linking the first two seas and the latter the mighty Atlantic and Pacific Oceans. The world had to wait for thirteen long centuries to see the fulfilment of this prophecy, in an age of new and great discoveries and inventions in the material world. It was in the fitness of time that, concurrently, equally great discoveries should have been made in the spiritual world, the fulfilment of the above prophecy being one of them. Or البحرین (the two bodies of water) may signify the physical and spiritual sciences. In this sense of the word the verses would mean that the two sciences—natural laws and Divine revelation, were mistakenly considered to be at logger heads, and a barrier seemed to have kept them apart, till, in the latter half of the nineteenth century, the great Divine Reformer of the age, the Founder of the Ahmadiyya Movement, succeeded in lifting that barrier and by his powerful writings unfolded the mighty truth that, instead of being antagonistic, these two sciences were corroborative of, and complementary to, each other, the one being the Work of God, and the other His Word. In this way the two seas were made to join each other.
d
25:54; 27:62.
4060
Commentary:
"The two bodies of water" referred to in the preceding verse may be the Red Sea and the Mediterranean Sea on the one hand and the Atlantic Ocean and the Pacific Ocean on the other, particularly the former two seas. The verse embodies a great prophecy which was remarkably fulfilled in the latter half of the nineteenth century when the Suez and the Panama Canals were constructed, the former linking the first two seas and the latter the mighty Atlantic and Pacific Oceans. The world had to wait for thirteen long centuries to see the fulfilment of this prophecy, in an age of new and great discoveries and inventions in the material world. It was in the fitness of time that, concurrently, equally great discoveries should have been made in the spiritual world, the fulfilment of the above prophecy being one of them. Or البحرین (the two bodies of water) may signify the physical and spiritual sciences. In this sense of the word the verses would mean that the two sciences—natural laws and Divine revelation, were mistakenly considered to be at logger heads, and a barrier seemed to have kept them apart, till, in the latter half of the nineteenth century, the great Divine Reformer of the age, the Founder of the Ahmadiyya Movement, succeeded in lifting that barrier and by his powerful writings unfolded the mighty truth that, instead of being antagonistic, these two sciences were corroborative of, and complementary to, each other, the one being the Work of God, and the other His Word. In this way the two seas were made to join each other.
a
25:54; 27:62.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
يَخْرُجُ مِنْهُمَا ٱللُّؤْلُؤُ وَٱلْمَرْجَانُ
Curiously enough pearls and coral are found in both the Suez and Panama canals.
Commentary:
Curiously enough pearls and corals are found in both the Suez and Panama Canals. Spiritually speaking, the verse would signify that physical sciences and Divine revelation both contain treasures of inestimable value.
4061
Commentary:
Curiously enough pearls and corals are found in both the Suez and Panama Canals. Spiritually speaking, the verse would signify that physical sciences and Divine revelation both contain treasures of inestimable value.
2928
Curiously enough pearls and coral are found in both the Suez and Panama canals.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
وَلَهُ ٱلْجَوَارِ ٱلْمُنشَـَٔاتُ فِى ٱلْبَحْرِ كَٱلْأَعْلَٰمِ
ان بلند پہاڑوں جیسے جہازوں سے مراد وہ دُخانی جہاز ہیں جو ہمارے زمانہ میں نکلے ہیں۔ یہ ایک پیشگوئی تھی جو پوری ہوگئی۔ آج کل سمندری سفر کرنے والے اس پیشگوئی کی سچائی کے گواہ ہیں۔
42:33.
The reference seems to be to modern "leviathans," which ride the seas like mountains. The Surah may be dealing with the progress and prosperity of the Western nations which are the result of their making proper use of the great sea-routes for extending their commerce and trade.
16:15; 35:13; 42:33.
Important Words:
الجوار (ships) is the plural of جاریة which is fem. act. part. from جری which means, it flowed. جاریة means, a ship because of its running upon the sea; the sun; a girl or young woman; a boon or blessing bestowed by God upon His servants, etc. (Lane & Aqrab).
الاعلام is the plural of علم (‘alamun) which is derived from علم (‘alama). علمه means, he marked it. علم means, an impression or impress; a footstep, track or trace of thing erected on the way for guidance; a banner, flag or standard; a minaret; a mountain or long mountain; the chief of a people (Lane & Aqrab).
Commentary:
The verse contains a reference to modern "leviathans", which ride the seas like mountains. The Surah seems to deal with the progress and prosperity of the western nations which is the result of their making use of the great sea routes for extending their commerce and trade.
a
42:33.
1349
这里似指航行在海上高大如山的现代巨轮。这一经章正是论述西方国家的进步和繁荣, 这是恰当利用了海洋航线扩大商业和贸易的结果。
1
ان بلند پہاڑوں جیسے جہازوں سے مراد وہ دُخانی جہاز ہیں جو ہمارے زمانہ میں نکلے ہیں۔ یہ ایک پیشگوئی تھی جو پوری ہوگئی۔ آج کل سمندری سفر کرنے والے اس پیشگوئی کی سچائی کے گواہ ہیں۔
a
16:15; 35:13; 42:33.
4062
Important Words:
الجوار (ships) is the plural of جاریة which is fem. act. part. from جری which means, it flowed. جاریة means, a ship because of its running upon the sea; the sun; a girl or young woman; a boon or blessing bestowed by God upon His servants, etc. (Lane & Aqrab).
الاعلام is the plural of علم (‘alamun) which is derived from علم (‘alama). علمه means, he marked it. علم means, an impression or impress; a footstep, track or trace of thing erected on the way for guidance; a banner, flag or standard; a minaret; a mountain or long mountain; the chief of a people (Lane & Aqrab).
Commentary:
The verse contains a reference to modern "leviathans", which ride the seas like mountains. The Surah seems to deal with the progress and prosperity of the western nations which is the result of their making use of the great sea routes for extending their commerce and trade.
b
42:33.
2929
The reference seems to be to modern "leviathans," which ride the seas like mountains. The Surah may be dealing with the progress and prosperity of the Western nations which are the result of their making proper use of the great sea-routes for extending their commerce and trade.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
Commentary:
The verse constitutes a befitting sequel to the description of the great boons and blessings bestowed upon mankind by God as mentioned in the foregoing verses.
4063
Commentary:
The verse constitutes a befitting sequel to the description of the great boons and blessings bestowed upon mankind by God as mentioned in the foregoing verses.
كُلُّ مَنْ عَلَيْهَا فَانٍ
28:89.
Commentary:
Man with all his great works and achievements and all those things that have been created for his use and service, in fact, the whole universe, is subject to decay and death and is eventually destined to perish. God alone will abide because He is Self-Subsisting, All-Sustaining, Independent and Besought of all. See next verse.
b
28:89.
1350
全宇宙都容易腐朽、死亡并最终注定要彻底消亡。唯有安拉永存, 因为安拉是自立的, 支撑万物的, 独立而普济众生的。
b
28:89.
4064
Commentary:
Man with all his great works and achievements and all those things that have been created for his use and service, in fact, the whole universe, is subject to decay and death and is eventually destined to perish. God alone will abide because He is Self-Subsisting, All-Sustaining, Independent and Besought of all. See next verse.
a
28:89.
2930
The whole universe is subject to decay and death and eventually is destined to perish. God alone will abide because He is Self-Subsisting, All-Sustaining, Independent and Besought of all.
وَيَبْقَىٰ وَجْهُ رَبِّكَ ذُو ٱلْجَلَٰلِ وَٱلْإِكْرَامِ
وَجْه (Wajh) 的意思中有一个是, 人所关心的或人所注意的 (28:89); 事物本身; 宠爱; 赞同 (اَقْرَبْ, Aqrab)。因为地球将化为乌有, 天体消失无遗, 整个物质宇宙不再存在, 然而人的理性却要求有一个不会变化或衰败的存在。这存在就是全宇宙的创造者, 万物的第一个也是最后的起因。这节经文和以上几节指的是同时起作用的两条不变的自然法则, 那就是 (1) 每一事物都会衰微, 腐朽和死亡; (2) 顺从真主的经典就能确保生命的继续。
یہاں وَجْہٌ کا لفظ ہے جو مصدر کے معنے میں بھی آتا ہے اور مصدر بمعنے اسم فاعل بھی ہوتا ہے اور اسم مفعول بھی۔ یہاں ہم نے اسے اسم مفعول کے معنے میں استعمال کیا ہے جس کی رو سے آیت کا یہ ترجمہ کیا گیا ہے کہ صرف وہی چیز بچتی ہے جس کی طرف تیرے ربّ کی توجہ ہو۔
Wajh, among other things, means, that which is under one’s care, or, 'to which one directs one’s attention' (28:89); the thing itself; favour; countenance (Aqrab). Since the earth will be reduced to nothing and heavenly bodies all brought to naught and the whole material universe made non- existent, still human reason demands that there should be a Being Who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verses point to two immutable laws of nature which work simultaneously, viz. (1) everything is subject to decline, decadence and death; and (2) compliance with Divine laws ensures continuity of life.
Commentary:
For وجه (person) see 2:113. Among other things the word means, "that which is under the care of God" or "to which God directs His attention." In 28:89, we have کل شیء ھالک الا وجھه i.e. everything will perish except that which is under the care and protection of God or that by which His pleasure is sought. The word also means, the thing itself; object and motive; favour or countenance as جعل ذالک لوجه اللّٰه i.e. he did it in order to obtain the favour of God (Lane & Aqrab).
Commentary:
The verse embodies a very sound and solid argument to prove and support God’s existence. It purports to say that since the earth is to be reduced to nothing and heavenly bodies all brought to nought and the whole material universe made non-existent, still human reason demands that there should be a being who should remain and who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verse point to two immutable laws of nature working simultaneously, viz. (1) everything is subject to decline, decadence and death, and (2) compliance with divine laws ensures continuity of life.
1351
وَجْه (Wajh) 的意思中有一个是, 人所关心的或人所注意的 (28:89); 事物本身; 宠爱; 赞同 (اَقْرَبْ, Aqrab)。因为地球将化为乌有, 天体消失无遗, 整个物质宇宙不再存在, 然而人的理性却要求有一个不会变化或衰败的存在。这存在就是全宇宙的创造者, 万物的第一个也是最后的起因。这节经文和以上几节指的是同时起作用的两条不变的自然法则, 那就是 (1) 每一事物都会衰微, 腐朽和死亡; (2) 顺从真主的经典就能确保生命的继续。
2
یہاں وَجْہٌ کا لفظ ہے جو مصدر کے معنے میں بھی آتا ہے اور مصدر بمعنے اسم فاعل بھی ہوتا ہے اور اسم مفعول بھی۔ یہاں ہم نے اسے اسم مفعول کے معنے میں استعمال کیا ہے جس کی رو سے آیت کا یہ ترجمہ کیا گیا ہے کہ صرف وہی چیز بچتی ہے جس کی طرف تیرے ربّ کی توجہ ہو۔
4065
Commentary:
For وجه (person) see 2:113. Among other things the word means, "that which is under the care of God" or "to which God directs His attention." In 28:89, we have کل شیء ھالک الا وجھه i.e. everything will perish except that which is under the care and protection of God or that by which His pleasure is sought. The word also means, the thing itself; object and motive; favour or countenance as جعل ذالک لوجه اللّٰه i.e. he did it in order to obtain the favour of God (Lane & Aqrab).
Commentary:
The verse embodies a very sound and solid argument to prove and support God’s existence. It purports to say that since the earth is to be reduced to nothing and heavenly bodies all brought to nought and the whole material universe made non-existent, still human reason demands that there should be a being who should remain and who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verse point to two immutable laws of nature working simultaneously, viz. (1) everything is subject to decline, decadence and death, and (2) compliance with divine laws ensures continuity of life.
2931
Wajh, among other things, means, that which is under one’s care, or, 'to which one directs one’s attention' (28:89); the thing itself; favour; countenance (Aqrab). Since the earth will be reduced to nothing and heavenly bodies all brought to naught and the whole material universe made non- existent, still human reason demands that there should be a Being Who should never die nor be subject to change or decay. Such a Being is God Who created the whole universe and Who is the First and Final Cause of all things. The present and the previous verses point to two immutable laws of nature which work simultaneously, viz. (1) everything is subject to decline, decadence and death; and (2) compliance with Divine laws ensures continuity of life.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
يَسْـَٔلُهُۥ مَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ كُلَّ يَوْمٍ هُوَ فِى شَأْنٍ
一切创造物的生命和给养都依赖安拉, 安拉是创造主、支持者和养育者。安拉的常德无边无际, 不可计量, 世世代代以各种方式不断显现。
مطلب یہ ہے کہ اس کی صفات اتنی غیر محدود ہیں کہ ہر لحظہ وہ نئی صفات کا ظہور کرتا رہتا ہے اور انسان کی طرح اس کی صفات صرف چند صفات میں محدودنہیں۔
All creatures depend for their life and sustenance on God Who is their Creator, Sustainer and Nourisher. His attributes know no limit or count, and they keep finding their manifestation in diverse ways all the time.
Commentary:
The verse signifies that all creatures depend for their life and sustenance on God Who is their Creator, Sustainer and Nourisher. He alone is Independent and the Besought of all. His attributes know no limit or count, and keep finding their manifestations in diverse ways all the time. He is very Kind and Merciful to him who deserves His Mercy and is Severe in punishing him who incurs His displeasure.
1352
一切创造物的生命和给养都依赖安拉, 安拉是创造主、支持者和养育者。安拉的常德无边无际, 不可计量, 世世代代以各种方式不断显现。
3
مطلب یہ ہے کہ اس کی صفات اتنی غیر محدود ہیں کہ ہر لحظہ وہ نئی صفات کا ظہور کرتا رہتا ہے اور انسان کی طرح اس کی صفات صرف چند صفات میں محدودنہیں۔
4066
Commentary:
The verse signifies that all creatures depend for their life and sustenance on God Who is their Creator, Sustainer and Nourisher. He alone is Independent and the Besought of all. His attributes know no limit or count, and keep finding their manifestations in diverse ways all the time. He is very Kind and Merciful to him who deserves His Mercy and is Severe in punishing him who incurs His displeasure.
2932
All creatures depend for their life and sustenance on God Who is their Creator, Sustainer and Nourisher. His attributes know no limit or count, and they keep finding their manifestation in diverse ways all the time.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
سَنَفْرُغُ لَكُمْ أَيُّهَ ٱلثَّقَلَانِ
اَلثَّقَلٰن (Ath-Thaqalan) 的意思是二重物 (Lane), 由上下文看, 可以表示人们和精纳或阿拉伯人和非阿拉伯人, 或用当前政治用语来说, 指两种政治制度--------资本主义制度和无产主义制度; 或也可以指资本家和劳动阶级。由这两大集团的表现方式来看, 终有一天它们会发生致命的磨擦, 彻底摧毁多世纪来在发展艺术和科学时所积累的劳动成果, 可能使地球上的生命近乎消灭。这节经文似乎体现了一个有这样含意的警告。
Ath-Thaqalan meaning two weighty things (Lane), may signify "the men" and "the jinn" as the context shows, or the Arabs and the non-Arabs or in the present political parlance the two main blocs—Russia or China and their allies on one side and the United States of America and its allies on the other; or the word may signify the Capitalist and the Labour classes. From the way in which these two great blocs are behaving, it seems that any day they may become locked into mortal conflict, completely destroying man’s accumulated labour of centuries, spent in developing arts and sciences, and may render life on earth almost extinct. The verse seems to embody a warning to that effect.
Important Words:
سنفرغ (We shall soon attend) is formed from فرغ. They say فرغ من العمل i.e. he was or became free from occupation; he became free or unoccupied. فرغ له و الیه means, he made him or it his exclusive object to which he directed himself (Lane & Aqrab).
الثقلان (two big groups). ثقل means, it was or became heavy, weighty or ponderous; it was or became heavy, weighty or preponderant ideally; it was or became onerous, oppressive or grievous; he was or became heavy, slow, lazy; wanting in activity, ability or intelligence; he became stupid. الثقلان meaning two weighty things, may signify "the men" and "the jinn"as the context shows, or it may signify the Arabs and the non-Arabs (Lane, Aqrab & Muhit). In the present political parlance, however, the word may signify the two main blocs—Russia and its satellites on one side and the United States of America and its allies on the other. The context seems to support this meaning. The word may also signify the capitalist and the labour classes.
Commentary:
The verse seems to hold a severe warning to the United States of America with its allies, and Communist Russia with its satellites. The whole world practically has become divided into these two main groups; every one of the so-called neutral countries is inclined to one or the other of them. From the way in which these two great powers are behaving, it seems that the world is perilously standing on the brink of an abyss. Any day they may be locked into mortal conflict, completely destroying man’s accumulated labours of centuries spent in developing arts and sciences, and inevitably rendering life on earth practically extinct.
1353
اَلثَّقَلٰن (Ath-Thaqalan) 的意思是二重物 (Lane), 由上下文看, 可以表示人们和精纳或阿拉伯人和非阿拉伯人, 或用当前政治用语来说, 指两种政治制度--------资本主义制度和无产主义制度; 或也可以指资本家和劳动阶级。由这两大集团的表现方式来看, 终有一天它们会发生致命的磨擦, 彻底摧毁多世纪来在发展艺术和科学时所积累的劳动成果, 可能使地球上的生命近乎消灭。这节经文似乎体现了一个有这样含意的警告。
4
یعنی روس اور امریکہ کی طاقتوں کا مجموعہ۔
5
یعنی کچھ دن ڈھیل دے کر دونوں کو تباہ کر دیں گے۔
4067
Important Words:
سنفرغ (We shall soon attend) is formed from فرغ. They say فرغ من العمل i.e. he was or became free from occupation; he became free or unoccupied. فرغ له و الیه means, he made him or it his exclusive object to which he directed himself (Lane & Aqrab).
الثقلان (two big groups). ثقل means, it was or became heavy, weighty or ponderous; it was or became heavy, weighty or preponderant ideally; it was or became onerous, oppressive or grievous; he was or became heavy, slow, lazy; wanting in activity, ability or intelligence; he became stupid. الثقلان meaning two weighty things, may signify "the men" and "the jinn"as the context shows, or it may signify the Arabs and the non-Arabs (Lane, Aqrab & Muhit). In the present political parlance, however, the word may signify the two main blocs—Russia and its satellites on one side and the United States of America and its allies on the other. The context seems to support this meaning. The word may also signify the capitalist and the labour classes.
Commentary:
The verse seems to hold a severe warning to the United States of America with its allies, and Communist Russia with its satellites. The whole world practically has become divided into these two main groups; every one of the so-called neutral countries is inclined to one or the other of them. From the way in which these two great powers are behaving, it seems that the world is perilously standing on the brink of an abyss. Any day they may be locked into mortal conflict, completely destroying man’s accumulated labours of centuries spent in developing arts and sciences, and inevitably rendering life on earth practically extinct.
2933
Ath-Thaqalan meaning two weighty things (Lane), may signify "the men" and "the jinn" as the context shows, or the Arabs and the non-Arabs or in the present political parlance the two main blocs—Russia or China and their allies on one side and the United States of America and its allies on the other; or the word may signify the Capitalist and the Labour classes. From the way in which these two great blocs are behaving, it seems that any day they may become locked into mortal conflict, completely destroying man’s accumulated labour of centuries, spent in developing arts and sciences, and may render life on earth almost extinct. The verse seems to embody a warning to that effect.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
یعنی تباہی کے وقت پوچھیں گے کہ کیا بے انتہا نعمتیں تم پر نازل نہ ہوئی تھیں اور تم دین سے تمسخر نہ کرتے تھے۔
6
یعنی تباہی کے وقت پوچھیں گے کہ کیا بے انتہا نعمتیں تم پر نازل نہ ہوئی تھیں اور تم دین سے تمسخر نہ کرتے تھے۔
يَٰمَعْشَرَ ٱلْجِنِّ وَٱلْإِنسِ إِنِ ٱسْتَطَعْتُمْ أَن تَنفُذُوا۟ مِنْ أَقْطَارِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ فَٱنفُذُوا۟ ۚ لَا تَنفُذُونَ إِلَّا بِسُلْطَٰنٍ
经注家对这节经文有多种解释。根据一种解释, 科学家和哲学家为他们在物质科学所取得的伟大进展而骄傲, 但他们终于知道了, 不管他们科学知识方面能够取得多大的进展, 但没法完全了解支配宇宙的规律, 加以充分的掌握。即使有所尝试也将在追求中失败。根据另一种解释, 这节经文是警告罪人们: “让他们大胆打破诸天和大地的约束吧! 他们不能泰然不顾真主的律令而躲过真主的惩罚。” 这节经文也可指制造火箭和人造卫星等, 俄国人和美国人正试图以此到达天体。他们充其量知道了, 他们充其量也只能到达离地球最近的行星, 但安拉的宇宙是深不可测的。
جنّ امراء اور اِنْس عوام۔ سو آج کل ایک طرف امراء کا گروہ ہے یعنی کیپیٹل ازم اور دوسری طرف پر ولتاریت یعنی عوام کا۔ یا یوں کہو کہ روس کا۔
دونوں پارٹیاں ایسے راکٹ تیار کر رہی ہیں جن سے بلند آسمانی سیاروں تک پہنچ سکیں۔ مگر فرماتا ہے وہ اس میں کامیاب نہیں ہوں گے اور زیادہ سے زیادہ ان سیاروں تک پہنچ سکیں گے جو اس زمین سے کھلی آنکھ سے نظر آتے ہیں۔
یعنی آسمانی تعلیم کا مقابلہ تم زور سے نہیں کر سکتے اور اپنی طاقت کے َبل پر اس سے آزادنہیں ہو سکتے صرف ایک ہی ذریعہ ہے کہ دلیل کے ساتھ آسمانی تعلیم کو باطل کرو۔
The verse has been variously interpreted. According to one interpretation the scientists and philosophers, who are proud of the great advance they have made in the material sciences, have been told that they cannot, however great advance they might make in knowledge and science, so completely comprehend all the laws of nature governing the universe as to acquire their complete mastery. Try as they might, they will fail in their quest. According to another interpretation, the verse warns sinners: 'Let them dare break through the confines of the heavens and earth, they shall not be able to defy Divine laws with impunity and escape Divine punishment.' The verse may also point to the making of rockets, sputniks, etc. by means of which the Russians and the Americans are seeking to reach heavenly bodies. They are told that at best they may reach only some of the planets which are nearest to the earth, but God’s universe is unfathomable.
Important Words:
معشر (company) is derived from عاشر and عاشر ھم means, he mixed with them; consorted with them; held social and familiar intercourse with them. معشر among other things means, any company of men whose state of circumstances is one (Lane & Aqrab). This meaning of the word shows that معشر الجن و الانس are the two classes of men and signify the same as الثقلان mentioned in v. 32 above.
Commentary:
The verse has been variously interpreted: According to one interpretation the scientists and philosophers who are proud of the great advance they have made in material sciences have been warned that they cannot however high they might rise in knowledge and science, so completely comprehend the laws of nature governing the universe as to overpower and master them. Try as they might, they will fail in their quest. This interpretation is in accordance with the context. According to another interpretation which also agrees with the context, the verse warns sinners: let them dare to break through the confines of the heavens and earth, they shall not be able to defy divine laws with impunity and escape Divine punishment. It may also point to the making of rockets, sputniks. etc., by means of which the Russians and the Americans seek to reach heavenly bodies. They are told that at best they can reach only those planets which are visible to human eye. Beyond that their efforts shall fail. God’s universe is unfathomable.
1354
经注家对这节经文有多种解释。根据一种解释, 科学家和哲学家为他们在物质科学所取得的伟大进展而骄傲, 但他们终于知道了, 不管他们科学知识方面能够取得多大的进展, 但没法完全了解支配宇宙的规律, 加以充分的掌握。即使有所尝试也将在追求中失败。根据另一种解释, 这节经文是警告罪人们: “让他们大胆打破诸天和大地的约束吧! 他们不能泰然不顾真主的律令而躲过真主的惩罚。” 这节经文也可指制造火箭和人造卫星等, 俄国人和美国人正试图以此到达天体。他们充其量知道了, 他们充其量也只能到达离地球最近的行星, 但安拉的宇宙是深不可测的。
7
جنّ امراء اور اِنْس عوام۔ سو آج کل ایک طرف امراء کا گروہ ہے یعنی کیپیٹل ازم اور دوسری طرف پر ولتاریت یعنی عوام کا۔ یا یوں کہو کہ روس کا۔
8
دونوں پارٹیاں ایسے راکٹ تیار کر رہی ہیں جن سے بلند آسمانی سیاروں تک پہنچ سکیں۔ مگر فرماتا ہے وہ اس میں کامیاب نہیں ہوں گے اور زیادہ سے زیادہ ان سیاروں تک پہنچ سکیں گے جو اس زمین سے کھلی آنکھ سے نظر آتے ہیں۔
9
یعنی آسمانی تعلیم کا مقابلہ تم زور سے نہیں کر سکتے اور اپنی طاقت کے َبل پر اس سے آزادنہیں ہو سکتے صرف ایک ہی ذریعہ ہے کہ دلیل کے ساتھ آسمانی تعلیم کو باطل کرو۔
4068
Important Words:
معشر (company) is derived from عاشر and عاشر ھم means, he mixed with them; consorted with them; held social and familiar intercourse with them. معشر among other things means, any company of men whose state of circumstances is one (Lane & Aqrab). This meaning of the word shows that معشر الجن و الانس are the two classes of men and signify the same as الثقلان mentioned in v. 32 above.
Commentary:
The verse has been variously interpreted: According to one interpretation the scientists and philosophers who are proud of the great advance they have made in material sciences have been warned that they cannot however high they might rise in knowledge and science, so completely comprehend the laws of nature governing the universe as to overpower and master them. Try as they might, they will fail in their quest. This interpretation is in accordance with the context. According to another interpretation which also agrees with the context, the verse warns sinners: let them dare to break through the confines of the heavens and earth, they shall not be able to defy divine laws with impunity and escape Divine punishment. It may also point to the making of rockets, sputniks. etc., by means of which the Russians and the Americans seek to reach heavenly bodies. They are told that at best they can reach only those planets which are visible to human eye. Beyond that their efforts shall fail. God’s universe is unfathomable.
2934
The verse has been variously interpreted. According to one interpretation the scientists and philosophers, who are proud of the great advance they have made in the material sciences, have been told that they cannot, however great advance they might make in knowledge and science, so completely comprehend all the laws of nature governing the universe as to acquire their complete mastery. Try as they might, they will fail in their quest. According to another interpretation, the verse warns sinners: 'Let them dare break through the confines of the heavens and earth, they shall not be able to defy Divine laws with impunity and escape Divine punishment.' The verse may also point to the making of rockets, sputniks, etc. by means of which the Russians and the Americans are seeking to reach heavenly bodies. They are told that at best they may reach only some of the planets which are nearest to the earth, but God’s universe is unfathomable.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
يُرْسَلُ عَلَيْكُمَا شُوَاظٌ مِّن نَّارٍ وَنُحَاسٌ فَلَا تَنتَصِرَانِ
这节经文指两个敌对阵营可能遭到毁灭最大而最可怕的惩罚。仿佛世界正站在可怕的大火边缘, 在大火的烈焰中全人类的文明受到威胁。
The verse points to the most destructive and dreadful punishment which might overtake the two hostile camps. The world seems to stand on the brink of a terrible conflagration which threatens to consume in its flames the entire human civilization.
Important Words:
شواظ (flame) is derived from شاظ. They say شاظ بفلان i.e. he abused such a one and accused him. شاظ الغضب means, he became excited; his anger became enkindled. شواظ means, flame or fire without smoke; heat of fire or sun; flame of fire; thirst or vehement thirst (Lane & Aqrab).
نحاس (smoke) is derived from نحس. They say أنحست النار i.e. the fire had much smoke. نحاس means, molten copper; fire; sparks that fall from brass or iron when it is beaten with the hammer; smoke; smoke in which there is no flame. (Lane, Aqrab & Mufradat).
Commentary:
The verse points to the most destructive and dreadful punishment that might overtake the two hostile camps, if they did not desist from defying Divine commandments. God’s wrath has become excited for "what man has wrought with his hands" (30:42), and the world seems to stand on the brink of a terrible conflagration which threatens to consume in its flames the entire human civilization and to make life extinct. Man had a foretaste of Divine punishment in the last two World Wars but what is yet in store for him staggers imagination. The verse gives a clear picture of the coming catastrophe in the form of nuclear and cosmic horrors. The words فلا تنتصران signify that the two hostile camps will not be able to escape God’s punishment, try as they might.
1355
这节经文指两个敌对阵营可能遭到毁灭最大而最可怕的惩罚。仿佛世界正站在可怕的大火边缘, 在大火的烈焰中全人类的文明受到威胁。
3
کا سمک ریز کی طرف اشارہ ہے۔
4
بموں کی طرف اشارہ ہے۔
4069
Important Words:
شواظ (flame) is derived from شاظ. They say شاظ بفلان i.e. he abused such a one and accused him. شاظ الغضب means, he became excited; his anger became enkindled. شواظ means, flame or fire without smoke; heat of fire or sun; flame of fire; thirst or vehement thirst (Lane & Aqrab).
نحاس (smoke) is derived from نحس. They say أنحست النار i.e. the fire had much smoke. نحاس means, molten copper; fire; sparks that fall from brass or iron when it is beaten with the hammer; smoke; smoke in which there is no flame. (Lane, Aqrab & Mufradat).
Commentary:
The verse points to the most destructive and dreadful punishment that might overtake the two hostile camps, if they did not desist from defying Divine commandments. God’s wrath has become excited for "what man has wrought with his hands" (30:42), and the world seems to stand on the brink of a terrible conflagration which threatens to consume in its flames the entire human civilization and to make life extinct. Man had a foretaste of Divine punishment in the last two World Wars but what is yet in store for him staggers imagination. The verse gives a clear picture of the coming catastrophe in the form of nuclear and cosmic horrors. The words فلا تنتصران signify that the two hostile camps will not be able to escape God’s punishment, try as they might.
2935
The verse points to the most destructive and dreadful punishment which might overtake the two hostile camps. The world seems to stand on the brink of a terrible conflagration which threatens to consume in its flames the entire human civilization.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
فَإِذَا ٱنشَقَّتِ ٱلسَّمَآءُ فَكَانَتْ وَرْدَةً كَٱلدِّهَانِ
a
69:17; 84:2.
1356
真是一幅惩罚儆诫的恐吓画面呀。
a
69:17; 84:2.
4070
Commentary:
What a graphic picture of the threatened punishment!
a
69:17; 84:2.
2936
What a graphic picture of the threatened punishment!
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
فَيَوْمَئِذٍ لَّا يُسْـَٔلُ عَن ذَنۢبِهِۦٓ إِنسٌ وَلَا جَآنٌّ
罪人的劣迹将在其脸上大写, 因此大家不问他们是否犯罪。«古兰经» 中另外还提到 (41:21), 不信者的身体器官本身就会带上对他们不利的证明。
یہ نہیں کہ آزاد ہوں گے‘ بلکہ یہ مراد ہے کہ ان کے گناہوں کی سزا انہیں خود بخود گھیرے گی‘ پوچھنے کی ضرورت نہ ہوگی۔
The misdeeds of the guilty will be writ large on their faces so that they will not be asked whether or not they had committed them. As mentioned elsewhere in the Qur’an (41:21), the very organs of the bodies of disbelievers will bear witness against them.
Commentary:
The verse means that the misdeeds of the guilty will be writ large on their faces so that they will not be asked whether or not they had committed those crimes. As mentioned elsewhere in the Quran (41:21), the very organs of the bodies of disbelievers will bear witness against them. The next verse further explains this point.
1357
罪人的劣迹将在其脸上大写, 因此大家不问他们是否犯罪。«古兰经» 中另外还提到 (41:21), 不信者的身体器官本身就会带上对他们不利的证明。
5
یہ نہیں کہ آزاد ہوں گے‘ بلکہ یہ مراد ہے کہ ان کے گناہوں کی سزا انہیں خود بخود گھیرے گی‘ پوچھنے کی ضرورت نہ ہوگی۔
4071
Commentary:
The verse means that the misdeeds of the guilty will be writ large on their faces so that they will not be asked whether or not they had committed those crimes. As mentioned elsewhere in the Quran (41:21), the very organs of the bodies of disbelievers will bear witness against them. The next verse further explains this point.
2937
The misdeeds of the guilty will be writ large on their faces so that they will not be asked whether or not they had committed them. As mentioned elsewhere in the Qur’an (41:21), the very organs of the bodies of disbelievers will bear witness against them.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
يُعْرَفُ ٱلْمُجْرِمُونَ بِسِيمَٰهُمْ فَيُؤْخَذُ بِٱلنَّوَٰصِى وَٱلْأَقْدَامِ
Important Words:
النواصی (forelocks) is the plural of ناصیة. The expression أخذ بناصیته is used to denote one’s extreme disgrace and humiliation (Lane & Aqrab).
4072
Important Words:
النواصی (forelocks) is the plural of ناصیة. The expression أخذ بناصیته is used to denote one’s extreme disgrace and humiliation (Lane & Aqrab).
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
هَٰذِهِۦ جَهَنَّمُ ٱلَّتِى يُكَذِّبُ بِهَا ٱلْمُجْرِمُونَ
52:15.
52:15.
52:15.
b
52:15.
b
52:15.
b
52:15.
يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ ءَانٍ
以上几节经文和这节一起似乎是指人类的不安状态, 两个集团彼此抗衡而原子弹战争令人恐惧, 迫在眉睫。目前国际上的结集和紧张必然导致前所未有的毁灭性的武装冲突。冲突本身就是真正的火狱, 冲突的种种准备使人类永远彼此折磨而无法避免。
یعنی ان کو دونوں طرف مصیبت ہی مصیبت نظر آئے گی۔ یعنی جنگ کی پُرزور تیاری کریں گے تو اقتصادی مشکلات میں مبتلا ہوں گے اور اگر تیار ی چھوڑیں گے تو جنگ میں دشمن کا شکار ہو جائیں گے۔
The foregoing few verses together with the present one seem to point to the state of restlessness which will seize mankind when the two blocs referred to above are pitted against each other and the fear of atomic-war will, like the Sword of Damocles, hang over their heads. The present international groupings and tensions are bound to lead to an armed conflict of unparalleled destructiveness. The conflict itself would be a veritable Hell; but preparations for it have brought about conditions which are not far removed from perpetual torment of one kind or other.
22:20; 44:49; 56:43.
Commentary:
The foregoing few verses together with the present one seem to point to the state of restlessness which will seize humanity when the two blocs referred to above are pitted against each other and the fear of atomic war will, like the Sword of Damocles, hang over their heads. The present international groupings and tensions are bound to lead to an armed conflict of unparalleled destructiveness. The conflict itself would be a veritable Hell; but preparations for it have brought about conditions which are not far removed from perpetual torment of one kind or other.
As applied to the next world, the verse may mean that the evil deeds of disbelievers and their ill-gotten gains will assume the form of the fire of Hell and boiling water. They will burn in the fire of Hell and will be given boiling water to quench their thirst. See also 14:17-18.
1358
以上几节经文和这节一起似乎是指人类的不安状态, 两个集团彼此抗衡而原子弹战争令人恐惧, 迫在眉睫。目前国际上的结集和紧张必然导致前所未有的毁灭性的武装冲突。冲突本身就是真正的火狱, 冲突的种种准备使人类永远彼此折磨而无法避免。
1
یعنی ان کو دونوں طرف مصیبت ہی مصیبت نظر آئے گی۔ یعنی جنگ کی پُرزور تیاری کریں گے تو اقتصادی مشکلات میں مبتلا ہوں گے اور اگر تیار ی چھوڑیں گے تو جنگ میں دشمن کا شکار ہو جائیں گے۔
a
22:20; 44:49; 56:43.
4073
Commentary:
The foregoing few verses together with the present one seem to point to the state of restlessness which will seize humanity when the two blocs referred to above are pitted against each other and the fear of atomic war will, like the Sword of Damocles, hang over their heads. The present international groupings and tensions are bound to lead to an armed conflict of unparalleled destructiveness. The conflict itself would be a veritable Hell; but preparations for it have brought about conditions which are not far removed from perpetual torment of one kind or other.
As applied to the next world, the verse may mean that the evil deeds of disbelievers and their ill-gotten gains will assume the form of the fire of Hell and boiling water. They will burn in the fire of Hell and will be given boiling water to quench their thirst. See also 14:17-18.
2938
The foregoing few verses together with the present one seem to point to the state of restlessness which will seize mankind when the two blocs referred to above are pitted against each other and the fear of atomic-war will, like the Sword of Damocles, hang over their heads. The present international groupings and tensions are bound to lead to an armed conflict of unparalleled destructiveness. The conflict itself would be a veritable Hell; but preparations for it have brought about conditions which are not far removed from perpetual torment of one kind or other.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
وَلِمَنْ خَافَ مَقَامَ رَبِّهِۦ جَنَّتَانِ
“两个天园” 的意思可以是 (1) 心境的安宁, 这是过着良好的生活的结果, (2) 摆脱忧虑和烦恼, 这是一生追求物质享受而来的。一个 “天园” 在于, 为了安拉而放弃今世个人的种种欲望。一个在于后世安拉惠赐的喜悦。真正的信者永远沐浴在安拉的恩泽和阳光中, 今世不会受到烦恼的干扰。这是一个人间天园, 赐给敬畏安拉的人, 让他在里面经常居住; 后世许诺的天园只是当今天园的形象, 是这种人在今生所享受的精神福祉的体现。«古兰经» (10:65; 41:32) 中所指的正是一个真正的信者的这种天园境界。“两个天园” 也可以是由 جَيْحَان (Jaihan) 和 سَيْحَان (Saihan) 两条河流所灌溉的两片肥沃的山谷; 也可以是 فُرَات (Furat) 和 نِيْل (Nil), 根据圣训的记载是天园之河。 («穆斯林圣训实录»--------Muslim) 这两片山谷在欧麦尔任哈里发时期落于穆斯林手中。
The "two gardens" may signify, (1) peace of mind which is the result of leading a good life, and (2) freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One "garden" consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God- fearing man and in which he constantly dwells; the promised heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a one enjoys in this life. It is to this paradisiacal state of a true believer that the Qur’an refers in 10:65 and 41:32. The "two gardens" may also be the two fertile valleys watered by two sets of rivers—Jaihan and Saihan; and Furat and Nil, which according to the Hadith are the rivers of P
79:41-42.
Commentary:
The foregoing verses have dealt with the very important subject, viz. that progress and advance in material sciences which makes man devote his whole attention and effort to the pursuit of physical pleasures and comforts and leads him away from God, results in loss of mental poise and peace which in the Quranic terminology is also called Hell—another name for international conflicts and wars. In the present and the following few verses we are told that pursuit of spiritual knowledge and higher moral values gives man perfect contentment and equanimity in this life and in the Hereafter.
The "two Gardens" referred to in the present verse may signify peace of mind which is the result of leading a good life and freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One Paradise consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God-fearing man and in which he constantly dwells; the promised Heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a man enjoys in this life. It is to this paradisiacal state of a true believer that the two Quranic verses refer, viz. "We are your friends in this life and in the Hereafter," (41:32) and "for them are glad tidings in the present life and also in the Hereafter" (10:65).
The "two Gardens" may also refer to the mighty Byzantine and Iranian Empires of which the conquest was promised to the Muslims. The Holy Prophet in a vision was given the keys of the palaces of the Emperors of Constantinople and Iran. The vision was literally fulfilled during the Caliphate of ‘Umar when these countries were conquered by Muslim armies. The fact that in a hadith, Saihan and Jaihan, the two rivers of Iran; and Furat (the Euphrates) and Nil (the Nile) have been spoken of as the rivers of Paradise (Muslim), lends powerful support to the view that the "Gardens" spoken of in the verse were the fertile valleys watered by these two sets, each of two rivers.
1359
“两个天园” 的意思可以是 (1) 心境的安宁, 这是过着良好的生活的结果, (2) 摆脱忧虑和烦恼, 这是一生追求物质享受而来的。一个 “天园” 在于, 为了安拉而放弃今世个人的种种欲望。一个在于后世安拉惠赐的喜悦。真正的信者永远沐浴在安拉的恩泽和阳光中, 今世不会受到烦恼的干扰。这是一个人间天园, 赐给敬畏安拉的人, 让他在里面经常居住; 后世许诺的天园只是当今天园的形象, 是这种人在今生所享受的精神福祉的体现。«古兰经» (10:65; 41:32) 中所指的正是一个真正的信者的这种天园境界。“两个天园” 也可以是由 جَيْحَان (Jaihan) 和 سَيْحَان (Saihan) 两条河流所灌溉的两片肥沃的山谷; 也可以是 فُرَات (Furat) 和 نِيْل (Nil), 根据圣训的记载是天园之河。 («穆斯林圣训实录»--------Muslim) 这两片山谷在欧麦尔任哈里发时期落于穆斯林手中。
b
79:41-42.
4074
Commentary:
The foregoing verses have dealt with the very important subject, viz. that progress and advance in material sciences which makes man devote his whole attention and effort to the pursuit of physical pleasures and comforts and leads him away from God, results in loss of mental poise and peace which in the Quranic terminology is also called Hell—another name for international conflicts and wars. In the present and the following few verses we are told that pursuit of spiritual knowledge and higher moral values gives man perfect contentment and equanimity in this life and in the Hereafter.
The "two Gardens" referred to in the present verse may signify peace of mind which is the result of leading a good life and freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One Paradise consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God-fearing man and in which he constantly dwells; the promised Heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a man enjoys in this life. It is to this paradisiacal state of a true believer that the two Quranic verses refer, viz. "We are your friends in this life and in the Hereafter," (41:32) and "for them are glad tidings in the present life and also in the Hereafter" (10:65).
The "two Gardens" may also refer to the mighty Byzantine and Iranian Empires of which the conquest was promised to the Muslims. The Holy Prophet in a vision was given the keys of the palaces of the Emperors of Constantinople and Iran. The vision was literally fulfilled during the Caliphate of ‘Umar when these countries were conquered by Muslim armies. The fact that in a hadith, Saihan and Jaihan, the two rivers of Iran; and Furat (the Euphrates) and Nil (the Nile) have been spoken of as the rivers of Paradise (Muslim), lends powerful support to the view that the "Gardens" spoken of in the verse were the fertile valleys watered by these two sets, each of two rivers.
2939
The "two gardens" may signify, (1) peace of mind which is the result of leading a good life, and (2) freedom from gnawing cares and anxieties which come in the wake of life spent in the pursuit of material pleasures and comforts. One "garden" consists in giving up one’s desires for the sake of God in this world and the other in being blessed with God’s pleasure in the next. A true believer perpetually basks in the sun of God’s grace in this life which cares cannot disturb. This is Paradise upon earth which is granted to a God- fearing man and in which he constantly dwells; the promised heaven in the next world is only an image of the present Paradise, being an embodiment of the spiritual blessings which such a one enjoys in this life. It is to this paradisiacal state of a true believer that the Qur’an refers in 10:65 and 41:32. The "two gardens" may also be the two fertile valleys watered by two sets of rivers—Jaihan and Saihan; and Furat and Nil, which according to the Hadith are the rivers of P
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
ذَوَاتَآ أَفْنَانٍ
即如现实中真正的信者为了养主而备尝种种磨难, 做了各种正义和良善的事, 这些磨难和善举同样在后世化为色彩缤纷的鲜花和各种香甜的果实。
Just as in the present life true believers undergo various kinds of tribulations for the sake of their Lord and do all sorts of good and righteous deeds, so in the next life those tribulations and good works will assume the form of flowers and fruits of various hues and tastes.
Commentary:
Just as in the present life true believers had undergone many kinds of sacrifice for the sake of their Lord and had done all sorts of good and righteous deeds, so in the next life those sacrifices and good works will assume the form of flowers and fruits of various hues and tastes. This seems to be the meaning of this verse.
1360
即如现实中真正的信者为了养主而备尝种种磨难, 做了各种正义和良善的事, 这些磨难和善举同样在后世化为色彩缤纷的鲜花和各种香甜的果实。
4075
Commentary:
Just as in the present life true believers had undergone many kinds of sacrifice for the sake of their Lord and had done all sorts of good and righteous deeds, so in the next life those sacrifices and good works will assume the form of flowers and fruits of various hues and tastes. This seems to be the meaning of this verse.
2940
Just as in the present life true believers undergo various kinds of tribulations for the sake of their Lord and do all sorts of good and righteous deeds, so in the next life those tribulations and good works will assume the form of flowers and fruits of various hues and tastes.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
فِيهِمَا عَيْنَانِ تَجْرِيَانِ
“两个川流不息的泉源” 可以是对安拉应尽的义务 (حُقُوقُ الله, Huququllah) 和穆斯林对人类应尽的义务 (حُقُوقُ الْعِبَاد, Huququl-‘Ibad), 这些都是信者在今生要彻底而忠诚地履行的。这两个义务的履行会化为后世的两个泉源。因为真正的信者继续不断地履行这些义务, 源泉被描写成永远涌流。
The two fountains flowing freely may be the spiritual embodiments of Huququllah (the obligations owed to God) and Huququl-‘Ibad (the obligations a Muslim owes to his fellow-beings) which the believers fully and faithfully discharge in this life. The discharge of these two obligations would assume the form of two fountains in the Hereafter. As a true believer ceaselessly continues to discharge these obligations, the fountains have been depicted as constantly flowing.
Commentary:
The "two fountains running freely" may be the spiritual embodiments of حقوق اللّٰه (the obligations owed to God) and حقوق العباد (the obligations a Muslim owes to his fellow beings) which the believers had fully and faithfully discharged in this life. The discharge of these two obligations would assume the form of two fountains in the Hereafter. As a true believer ceaselessly continues to discharge these obligations, the fountains have been depicted as constantly flowing.
1361
“两个川流不息的泉源” 可以是对安拉应尽的义务 (حُقُوقُ الله, Huququllah) 和穆斯林对人类应尽的义务 (حُقُوقُ الْعِبَاد, Huququl-‘Ibad), 这些都是信者在今生要彻底而忠诚地履行的。这两个义务的履行会化为后世的两个泉源。因为真正的信者继续不断地履行这些义务, 源泉被描写成永远涌流。
4076
Commentary:
The "two fountains running freely" may be the spiritual embodiments of حقوق اللّٰه (the obligations owed to God) and حقوق العباد (the obligations a Muslim owes to his fellow beings) which the believers had fully and faithfully discharged in this life. The discharge of these two obligations would assume the form of two fountains in the Hereafter. As a true believer ceaselessly continues to discharge these obligations, the fountains have been depicted as constantly flowing.
2941
The two fountains flowing freely may be the spiritual embodiments of Huququllah (the obligations owed to God) and Huququl-‘Ibad (the obligations a Muslim owes to his fellow-beings) which the believers fully and faithfully discharge in this life. The discharge of these two obligations would assume the form of two fountains in the Hereafter. As a true believer ceaselessly continues to discharge these obligations, the fountains have been depicted as constantly flowing.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
فِيهِمَا مِن كُلِّ فَٰكِهَةٍ زَوْجَانِ
یعنی روحانی انعام کی طرح انہیں دو اقسام کا بنایا جائے گا۔ ایک خالص اندرونی لذت والے اور ایک ظاہری شکل والے مگر روحانی۔
44:56; 52:23; 56:21.
Commentary:
Again the word زوجان (pairs) may spiritually represent two kinds of righteous works of the believers—(1) those they had done for their own spiritual advancement and (2) those services which they had rendered to their fellow beings.
a
44:56; 52:23; 56:21.
1362
“成双” 这词再次比喻为信者的两种正直的工作--------(1) 为自己的精神进展所做的工作, (2) 为人类所作的服务。
2
یعنی روحانی انعام کی طرح انہیں دو اقسام کا بنایا جائے گا۔ ایک خالص اندرونی لذت والے اور ایک ظاہری شکل والے مگر روحانی۔
a
44:56; 52:23; 56:21.
4077
Commentary:
Again the word زوجان (pairs) may spiritually represent two kinds of righteous works of the believers—(1) those they had done for their own spiritual advancement and (2) those services which they had rendered to their fellow beings.
a
44:56; 52:23; 56:21.
2942
Again the word "pairs" may metaphorically represent two kinds of righteous works of the believers—(1) those they do for their own spiritual advancement and (2) those services which they render to their fellow-beings.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
مُتَّكِـِٔينَ عَلَىٰ فُرُشٍۭ بَطَآئِنُهَا مِنْ إِسْتَبْرَقٍ ۚ وَجَنَى ٱلْجَنَّتَيْنِ دَانٍ
38:52.
Three times the words "two gardens" have been used in this Surah. This is to emphasize that apart from the great blessings and boons of Paradise in the next world, believers will have all the good things of this world also.
18:32; 52:21; 76:14; 83:24.
Important Words:
جنا (ripe fruits) is derived from جنی. They say جنی الثمرة i.e. he gathered or plucked the fruit from the tree while it was fresh.جنی العلیٰ means, he acquired eminence or nobility. جنا means, whatever is gathered or plucked from the tree while fresh; fruit just gathered or plucked; fruit ready to be plucked; ripe fruit (Lane).
Commentary:
Three times the words "two Gardens" have been used in this Surah. This is to emphasize that apart from the great blessings and boons of Paradise in the next world, true believers will have all the good things of this world also. The Surah was revealed early at Mecca when only a few persons had accepted Islam and even those few were very poor and without worldly means and were being harried and harassed and most of them had to take refuge in Abyssinia from the bitter persecution of the Quraish. It was then that the promise was made to them that one day they would recline on couches placed on rich carpets. This Divine promise was literally fulfilled in the lifetime of the very Muslims who, while at Mecca, did not know where to lay their heads.
The "inner linings being of thick brocade" implies a beautiful hint that the inner-self of a believer is purer and more beautiful than his outer-self.
a
38:52.
1363
这一经章三次提到 “两个天园”。这是为了强调信者除了后世天园的福祉和恩惠外, 还将具有今世一切美好的东西。
b
18:32; 52:21; 76:14; 83:24.
4078
Important Words:
جنا (ripe fruits) is derived from جنی. They say جنی الثمرة i.e. he gathered or plucked the fruit from the tree while it was fresh.جنی العلیٰ means, he acquired eminence or nobility. جنا means, whatever is gathered or plucked from the tree while fresh; fruit just gathered or plucked; fruit ready to be plucked; ripe fruit (Lane).
Commentary:
Three times the words "two Gardens" have been used in this Surah. This is to emphasize that apart from the great blessings and boons of Paradise in the next world, true believers will have all the good things of this world also. The Surah was revealed early at Mecca when only a few persons had accepted Islam and even those few were very poor and without worldly means and were being harried and harassed and most of them had to take refuge in Abyssinia from the bitter persecution of the Quraish. It was then that the promise was made to them that one day they would recline on couches placed on rich carpets. This Divine promise was literally fulfilled in the lifetime of the very Muslims who, while at Mecca, did not know where to lay their heads.
The "inner linings being of thick brocade" implies a beautiful hint that the inner-self of a believer is purer and more beautiful than his outer-self.
b
38:52.
2943
Three times the words "two gardens" have been used in this Surah. This is to emphasize that apart from the great blessings and boons of Paradise in the next world, believers will have all the good things of this world also.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
فِيهِنَّ قَٰصِرَٰتُ ٱلطَّرْفِ لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَآنٌّ
اول تو روحانی انعام مراد ہے۔ پھر یہ بات بھی مدنظر رکھنی چاہیے کہ یہاں صرف عورت کہا ہے اور اس سے مراد انسان کی دنیوی بیوی بھی ہو سکتی ہے جسے اگلے جہان میں ُحسن عطا ہوگا۔
کسی سے تعلق نہ رکھا ہوگا کے یہ معنے ہیں کہ کسی غیر مرد سے تعلق نہ رکھا ہوگا اور وہ نیک اور پاکباز ہوں گی۔
37:49; 38:53.
The expression, 'restraining their glances,' signifies that their whole attention would be devoted to God and they would not even cast a look at any other thing besides their Lord and Creator.
Far from their bodies being touched by any man, even impure thoughts will not have found access to their hearts, the word jinn also signifying those invisible things that excite carnal passions in the mind. It is relevant to state here again, that according to Islamic conception, the blessings of Paradise would resemble the pleasures of the life on earth. There will be palaces, gardens, rivers, trees, fruits, wives, children, friends, etc. in Paradise, only the nature of these things will be different from that of the things of this world. In fact, they will be the spiritual representations of the good deeds the righteous will have done in this life.
37:49; 38:53.
Commentary:
In the foregoing verses mention was made of gardens, couches, fruits, etc. that believers will get in the "two Gardens." In order to complete their peace and happiness, they will also enjoy the company of good companions. And there can be no better companion for a person than a beautiful and virtuous wife. The Quranic Paradise is not conclusively reserved for righteous men. Righteous women will be equally entitled to it.
It will be noticed that purity of heart of the companions of believers is given precedence over the beauty of their persons referred to in v.59. The expression قاصرات الطرف signifies that their whole attention would be devoted to God and they would not even cast a look at any other thing beside their Lord and Creator, and far from their bodies being touched by any man, even impure thoughts will not find access to their hearts, the word جن also signifying those invisible things that excite carnal passions in the mind. It is relevant to state here again that according to Islamic conception the blessings of Paradise would resemble the pleasures of the life on earth. There will be palaces, gardens, rivers, trees, fruits, wives, children, friends, etc., only the nature of these things would be different from that of the things of this world. They would be so highly spiritual that the human mind cannot conceive of them. But their existence cannot be denied. See also 32:18 & 52:21.
Incidentally, the verse repudiates the false idea that women will not go to Paradise.
b
37:49; 38:53.
1364
“害羞的贞节女子” 这意思是他们一颗诚心向安拉, 除了养主和创造者之外不会观望任何其他东西。
1365
她们的身子不被男子接触, 甚至不洁的思想也不会来到她们心中, “精纳” 这词也指那些在心中引起肉欲的视而不见的东西。这里又恰当地谈到, 根据伊斯兰教的观念, 天园的福祉很像人间的欢乐。天园中会有宫殿、花园、江河、树木、水果、妻子、儿女、朋友等, 只是这些东西的性质和今世的不同。实际上这些东西是敬畏的人在今生所作的善举的精神体现。
1
اول تو روحانی انعام مراد ہے۔ پھر یہ بات بھی مدنظر رکھنی چاہیے کہ یہاں صرف عورت کہا ہے اور اس سے مراد انسان کی دنیوی بیوی بھی ہو سکتی ہے جسے اگلے جہان میں ُحسن عطا ہوگا۔
2
کسی سے تعلق نہ رکھا ہوگا کے یہ معنے ہیں کہ کسی غیر مرد سے تعلق نہ رکھا ہوگا اور وہ نیک اور پاکباز ہوں گی۔
a
37:49; 38:53.
4079
Commentary:
In the foregoing verses mention was made of gardens, couches, fruits, etc. that believers will get in the "two Gardens." In order to complete their peace and happiness, they will also enjoy the company of good companions. And there can be no better companion for a person than a beautiful and virtuous wife. The Quranic Paradise is not conclusively reserved for righteous men. Righteous women will be equally entitled to it.
It will be noticed that purity of heart of the companions of believers is given precedence over the beauty of their persons referred to in v.59. The expression قاصرات الطرف signifies that their whole attention would be devoted to God and they would not even cast a look at any other thing beside their Lord and Creator, and far from their bodies being touched by any man, even impure thoughts will not find access to their hearts, the word جن also signifying those invisible things that excite carnal passions in the mind. It is relevant to state here again that according to Islamic conception the blessings of Paradise would resemble the pleasures of the life on earth. There will be palaces, gardens, rivers, trees, fruits, wives, children, friends, etc., only the nature of these things would be different from that of the things of this world. They would be so highly spiritual that the human mind cannot conceive of them. But their existence cannot be denied. See also 32:18 & 52:21.
Incidentally, the verse repudiates the false idea that women will not go to Paradise.
a
37:49; 38:53.
2944
The expression, 'restraining their glances,' signifies that their whole attention would be devoted to God and they would not even cast a look at any other thing besides their Lord and Creator.
2945
Far from their bodies being touched by any man, even impure thoughts will not have found access to their hearts, the word jinn also signifying those invisible things that excite carnal passions in the mind. It is relevant to state here again, that according to Islamic conception, the blessings of Paradise would resemble the pleasures of the life on earth. There will be palaces, gardens, rivers, trees, fruits, wives, children, friends, etc. in Paradise, only the nature of these things will be different from that of the things of this world. In fact, they will be the spiritual representations of the good deeds the righteous will have done in this life.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
كَأَنَّهُنَّ ٱلْيَاقُوتُ وَٱلْمَرْجَانُ
یعنی ان کے رنگ میں سفیدی اور ُسرخی ملی ہوئی ہوگی اور نہایت نازک ہوں گی۔ یاقوت اپنے سرخ رنگ کے لحاظ سے مشہور ہے اور مرجان اپنے قد اور اپنی نزاکت اور سرخی و سفیدی کے اشتراک کی وجہ سے مشہور ہے پس ان دونوں لفظوں کو بیان کرکے ان عورتوں کی تمام صفات بیان کردیں۔
56:24.
Commentary:
Whereas in v.57 above purity of mind and heart of the consorts of believers in Paradise has been mentioned, the verse under comment speaks of the beauty of their persons. That women mentioned in these verses are the virtuous wives of believers in this life, is apparent from a well-known saying of the Holy Prophet, viz. نساء الدنیا أفضل من الحور العین i.e. the believing women of this world are superior to the huris of the next.
c
56:24.
1366
第57节经文已提到在天园中信者的心脑的纯洁, 而这节加注的经文谈到了他们的人身之美。
3
یعنی ان کے رنگ میں سفیدی اور ُسرخی ملی ہوئی ہوگی اور نہایت نازک ہوں گی۔ یاقوت اپنے سرخ رنگ کے لحاظ سے مشہور ہے اور مرجان اپنے قد اور اپنی نزاکت اور سرخی و سفیدی کے اشتراک کی وجہ سے مشہور ہے پس ان دونوں لفظوں کو بیان کرکے ان عورتوں کی تمام صفات بیان کردیں۔
b
56:24.
4080
Commentary:
Whereas in v.57 above purity of mind and heart of the consorts of believers in Paradise has been mentioned, the verse under comment speaks of the beauty of their persons. That women mentioned in these verses are the virtuous wives of believers in this life, is apparent from a well-known saying of the Holy Prophet, viz. نساء الدنیا أفضل من الحور العین i.e. the believing women of this world are superior to the huris of the next.
b
56:24.
2946
Whereas in v.57 purity of mind and heart of the consorts of believers in Paradise has been mentioned, the verse under comment speaks of the beauty of their persons.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
هَلْ جَزَآءُ ٱلْإِحْسَٰنِ إِلَّا ٱلْإِحْسَٰنُ
اِحْسَان (Ihsan) 的意思是崇拜安拉, 仿佛崇拜者正在眼望着安拉, 或至少安拉正注意着他。 («布哈里圣训实录») 这意思是, 安拉在信者的行为中都不断的在他的眼前, 作为行为的报酬, 他将获得安拉的喜悦--------天园中的一切幸福的总额。
Ihsan means to worship God as if the worshipper is seeing Him, or at least God is seeing the worshipper (Bukhari). This means that in all his deeds and actions God is constantly before the eyes of a believer and as a reward he receives God’s pleasure—the sum total of all the blessings of Heaven.
Commentary:
How adequately and beautifully the blessings of Paradise have been summed up in this brief verse! The word "goodness" is inclusive and fully expressive of all the conceivable favours that will be bestowed upon believers in the next life, and what greater good there could be than the pleasure of God (رضوان اللّٰه) which believers will get in Paradise. (3:16)
According to a saying of the Holy Prophet, أحسان means, "worship God as if you are seeing Him or at least He is seeing you" (Mishkat). This means that in all his deeds and actions God is constantly before the eyes of a believer and as a reward for his actions he receives God’s pleasure—the sum total of all the blessings of Heaven.
1367
اِحْسَان (Ihsan) 的意思是崇拜安拉, 仿佛崇拜者正在眼望着安拉, 或至少安拉正注意着他。 («布哈里圣训实录») 这意思是, 安拉在信者的行为中都不断的在他的眼前, 作为行为的报酬, 他将获得安拉的喜悦--------天园中的一切幸福的总额。
4081
Commentary:
How adequately and beautifully the blessings of Paradise have been summed up in this brief verse! The word "goodness" is inclusive and fully expressive of all the conceivable favours that will be bestowed upon believers in the next life, and what greater good there could be than the pleasure of God (رضوان اللّٰه) which believers will get in Paradise. (3:16)
According to a saying of the Holy Prophet, أحسان means, "worship God as if you are seeing Him or at least He is seeing you" (Mishkat). This means that in all his deeds and actions God is constantly before the eyes of a believer and as a reward for his actions he receives God’s pleasure—the sum total of all the blessings of Heaven.
2947
Ihsan means to worship God as if the worshipper is seeing Him, or at least God is seeing the worshipper (Bukhari). This means that in all his deeds and actions God is constantly before the eyes of a believer and as a reward he receives God’s pleasure—the sum total of all the blessings of Heaven.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
وَمِن دُونِهِمَا جَنَّتَانِ
第47节经文提到的 “两座天园” 可以是天堂的庭园, 这一节提到的 “两座天园” 可以是今世的天园。穆斯林被允许得到后世的天园, 为了证实真主的这个许诺他们也受许得到今世的天园。这当穆斯林征服埃及和伊拉克肥沃的山谷时实现了。但是第47节经文提到的 “两座天园” 的描写和这一节中的描写不一样。这说明这经章中提到了两类信者。第47节提到允许得到 “天园” 的信者似乎要比加注的一节经文中提到允许得到 “天园” 的信者具有更高的精神境界。仔细研究一下有关章节就会得出这个结论。下一经章中第11节及第28节经文分别提到了这两个等级的信者。
The "two gardens" mentioned in v.47, may be the gardens of Paradise, and the "two gardens" referred to in this verse may be the gardens of this world. The Muslims were promised gardens in the next world and as a proof of the fulfilment of this Divine promise, they were also promised the gardens of this world which indeed they came to possess when they conquered the fertile valleys of Egypt and Iraq. But the description of the "two gardens" mentioned in v.47 is different from that in the present verse. This shows that two categories of believers have been mentioned in this Surah. The believers to whom "gardens" mentioned in v.47 have been promised seem to be of a higher spiritual status than those to whom "gardens" mentioned in the verse under comment have been promised. A careful study of the relevant verses brings out this fact. These two classes of believers have been mentioned in the next Surah in vv.11 and 28 respectively.
Commentary:
The "two Gardens" mentioned in v.47, may be the Gardens of Paradise; the "two Gardens" referred to in this verse may be the gardens of this world. The Muslims were promised gardens in the next world and as a proof of the fulfilment of this Divine promise they were also promised the gardens of this world which indeed they came to possess when they conquered the fertile valleys of Syria and Iraq. But the description of the "two Gardens" mentioned in v.47 being different from that in the present verse shows that two categories of believers have been mentioned in this Surah; the believers to whom "Gardens" mentioned in v.47 have been promised seem to be of a higher spiritual status than those to whom "Gardens" mentioned in the verse under comment have been promised. A careful study of the re1evant verses clearly brings out this fact. These two classes of believers have been mentioned in the next Surah, in vv.11 and 28, respectively.
1368
第47节经文提到的 “两座天园” 可以是天堂的庭园, 这一节提到的 “两座天园” 可以是今世的天园。穆斯林被允许得到后世的天园, 为了证实真主的这个许诺他们也受许得到今世的天园。这当穆斯林征服埃及和伊拉克肥沃的山谷时实现了。但是第47节经文提到的 “两座天园” 的描写和这一节中的描写不一样。这说明这经章中提到了两类信者。第47节提到允许得到 “天园” 的信者似乎要比加注的一节经文中提到允许得到 “天园” 的信者具有更高的精神境界。仔细研究一下有关章节就会得出这个结论。下一经章中第11节及第28节经文分别提到了这两个等级的信者。
4082
Commentary:
The "two Gardens" mentioned in v.47, may be the Gardens of Paradise; the "two Gardens" referred to in this verse may be the gardens of this world. The Muslims were promised gardens in the next world and as a proof of the fulfilment of this Divine promise they were also promised the gardens of this world which indeed they came to possess when they conquered the fertile valleys of Syria and Iraq. But the description of the "two Gardens" mentioned in v.47 being different from that in the present verse shows that two categories of believers have been mentioned in this Surah; the believers to whom "Gardens" mentioned in v.47 have been promised seem to be of a higher spiritual status than those to whom "Gardens" mentioned in the verse under comment have been promised. A careful study of the re1evant verses clearly brings out this fact. These two classes of believers have been mentioned in the next Surah, in vv.11 and 28, respectively.
2948
The "two gardens" mentioned in v.47, may be the gardens of Paradise, and the "two gardens" referred to in this verse may be the gardens of this world. The Muslims were promised gardens in the next world and as a proof of the fulfilment of this Divine promise, they were also promised the gardens of this world which indeed they came to possess when they conquered the fertile valleys of Egypt and Iraq. But the description of the "two gardens" mentioned in v.47 is different from that in the present verse. This shows that two categories of believers have been mentioned in this Surah. The believers to whom "gardens" mentioned in v.47 have been promised seem to be of a higher spiritual status than those to whom "gardens" mentioned in the verse under comment have been promised. A careful study of the relevant verses brings out this fact. These two classes of believers have been mentioned in the next Surah in vv.11 and 28 respectively.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
مُدْهَآمَّتَانِ
以上第49节经文中写到 “天园” 里有很多树木, 那是指信者应允的大量善举, 而这节加注的经文被写成了 “深绿树叶的”, 这是指他们行为极善。
Whereas in v.49 above the "gardens" are described as having many varieties of trees, which points to the vast variety of the good works of the believers to whom they are promised, the "gardens" mentioned in the verse under comment are described as "dark green with foliage" which indicates the intensity of the goodness of their works.
Important Words:
مدھامتان (dark green with foliage) is derived from ادھام. They say ادھام الزرع i.e. the seed produce became of a dark green colour by reason of abundance of moisture or irrigation. ادھامت الروضة means, the meadow became of a dark green colour. حدیقة مدھامة means, a walled garden, having its green inclining to black (Lane & Aqrab).
Commentary:
Whereas the "Gardens" mentioned in v. 47 above are described as "having many varieties of trees" which points to the vast variety of the good works of the believers to whom they are promised, the "Gardens" mentioned in the verse under comment are described as "dark green with foliage" which indicates the intensity of the goodness of their works.
1369
以上第49节经文中写到 “天园” 里有很多树木, 那是指信者应允的大量善举, 而这节加注的经文被写成了 “深绿树叶的”, 这是指他们行为极善。
4083
Important Words:
مدھامتان (dark green with foliage) is derived from ادھام. They say ادھام الزرع i.e. the seed produce became of a dark green colour by reason of abundance of moisture or irrigation. ادھامت الروضة means, the meadow became of a dark green colour. حدیقة مدھامة means, a walled garden, having its green inclining to black (Lane & Aqrab).
Commentary:
Whereas the "Gardens" mentioned in v. 47 above are described as "having many varieties of trees" which points to the vast variety of the good works of the believers to whom they are promised, the "Gardens" mentioned in the verse under comment are described as "dark green with foliage" which indicates the intensity of the goodness of their works.
2949
Whereas in v.49 above the "gardens" are described as having many varieties of trees, which points to the vast variety of the good works of the believers to whom they are promised, the "gardens" mentioned in the verse under comment are described as "dark green with foliage" which indicates the intensity of the goodness of their works.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
فِيهِمَا عَيْنَانِ نَضَّاخَتَانِ
在这一节和以上第51节经文中, 应允信者的泉源有两种不同的描写。第51节把那应允的泉源描写为任意而不停地流着 تَجْرِيَانِ (Tajriani)。这表示, 应允得到那一节经文所提到的泉源的信者, 要比允许得到这一切经文中所提到的泉源的信者具有更高的精神境界, 因为前一类信者为别人慷慨而不停地行善, 而没有任何报酬的意念或期望, 而后者的行善是出于自然冲动, 他们的行善主要仅局限于他们自己。所用的修词是 نَضَّاخَتٰن (Naddakhatan, 喷水的)。
In the present verse and in v.51 above, two different descriptions of the fountains and springs promised to believers have been given. In v.51 the fountains promised are described as flowing freely and ceaselessly (Tajriyani). This signifies that believers to whom springs mentioned in that verse have been promised are of a higher spiritual status than the believers to whom springs mentioned in the present verse have been promised, since the believers of former category are engaged in doing good to others ceaselessly and freely without any idea or expectation of reward while those of the latter class do good works out of natural impulse but their doing of good is mainly confined to themselves. The qualifying word used is Naddakhatan (gushing forth).
Important Words:
نضاختان (gushing forth with water) is derived from نضخ. They say نضخ الماء i.e. the water gushed forth from the fountain or boiled forth vehemently. عین نضاخة means, a copious spring of water or a spring that gushes forth or boils forth copiously (Lane).
Commentary:
In the present verse and in v. 51۱ above two different descriptions of the fountains and springs promised to believers have been given. In v. 51 fountains promised to believers have been described as flowing freely and ceaselessly while in the present verse these springs are described as gushing forth with water. This signifies that believers to whom springs mentioned in v. 51 have been promised are of a higher spiritual status than believers to whom springs mentioned in the present verse have been promised; since believers of former category are engaged in doing good to others ceaselessly and freely without any idea or expectation of reward while those of the latter class do good works out of natural impulse but the doing of good is mainly confined to themselves.
1370
在这一节和以上第51节经文中, 应允信者的泉源有两种不同的描写。第51节把那应允的泉源描写为任意而不停地流着 تَجْرِيَانِ (Tajriani)。这表示, 应允得到那一节经文所提到的泉源的信者, 要比允许得到这一切经文中所提到的泉源的信者具有更高的精神境界, 因为前一类信者为别人慷慨而不停地行善, 而没有任何报酬的意念或期望, 而后者的行善是出于自然冲动, 他们的行善主要仅局限于他们自己。所用的修词是 نَضَّاخَتٰن (Naddakhatan, 喷水的)。
4084
Important Words:
نضاختان (gushing forth with water) is derived from نضخ. They say نضخ الماء i.e. the water gushed forth from the fountain or boiled forth vehemently. عین نضاخة means, a copious spring of water or a spring that gushes forth or boils forth copiously (Lane).
Commentary:
In the present verse and in v. 51۱ above two different descriptions of the fountains and springs promised to believers have been given. In v. 51 fountains promised to believers have been described as flowing freely and ceaselessly while in the present verse these springs are described as gushing forth with water. This signifies that believers to whom springs mentioned in v. 51 have been promised are of a higher spiritual status than believers to whom springs mentioned in the present verse have been promised; since believers of former category are engaged in doing good to others ceaselessly and freely without any idea or expectation of reward while those of the latter class do good works out of natural impulse but the doing of good is mainly confined to themselves.
2950
In the present verse and in v.51 above, two different descriptions of the fountains and springs promised to believers have been given. In v.51 the fountains promised are described as flowing freely and ceaselessly (Tajriyani). This signifies that believers to whom springs mentioned in that verse have been promised are of a higher spiritual status than the believers to whom springs mentioned in the present verse have been promised, since the believers of former category are engaged in doing good to others ceaselessly and freely without any idea or expectation of reward while those of the latter class do good works out of natural impulse but their doing of good is mainly confined to themselves. The qualifying word used is Naddakhatan (gushing forth).
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
فِيهِمَا فَٰكِهَةٌ وَنَخْلٌ وَرُمَّانٌ
36:58; 38:52; 43:74.
36:58; 38:52; 43:74.
36:58; 38:52; 43:74.
Commentary:
Whereas in the "Gardens" referred to in v. 47 are to be found fruits of every kind in pairs (v. 53) fruits in the "Garden" mentioned in this verse are of a limited variety, especially dates and pomegranates.
a
36:58; 38:52; 43:74.
a
36:58; 38:52; 43:74.
4085
Commentary:
Whereas in the "Gardens" referred to in v. 47 are to be found fruits of every kind in pairs (v. 53) fruits in the "Garden" mentioned in this verse are of a limited variety, especially dates and pomegranates.
a
36:58; 38:52; 43:74.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
فِيهِنَّ خَيْرَٰتٌ حِسَانٌ
“善良美丽” 这样的字眼用在这节经文里的女子, 只是个笼统的涵意, 比较之下, 用于第59节经文中的 “红宝石和小珍珠” 这些字眼就具有特殊的意义, 并表达了不同寻常的美。
As compared with the words "good and beautiful" used with regard to the maidens in the present verse which possess only a general connotation, the words "rubies and small pearls" used in v.59 have a particular significance and are expressive of beauty of special excellence.
Commentary:
As compared with the words "good and beautiful" used with regard to the maidens in the present verse which possess only a general connotation, the words "rubies and pearls" used in v.59 above have a particular significance and are expressive of beauty of special excellence.
1371
“善良美丽” 这样的字眼用在这节经文里的女子, 只是个笼统的涵意, 比较之下, 用于第59节经文中的 “红宝石和小珍珠” 这些字眼就具有特殊的意义, 并表达了不同寻常的美。
4086
Commentary:
As compared with the words "good and beautiful" used with regard to the maidens in the present verse which possess only a general connotation, the words "rubies and pearls" used in v.59 above have a particular significance and are expressive of beauty of special excellence.
2951
As compared with the words "good and beautiful" used with regard to the maidens in the present verse which possess only a general connotation, the words "rubies and small pearls" used in v.59 have a particular significance and are expressive of beauty of special excellence.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
حُورٌ مَّقْصُورَٰتٌ فِى ٱلْخِيَامِ
第57节中的 “害羞的贞节女子” 显然表达了贞节和谦逊, 要比加注的这一节经文中的 “被保护在天幕中” 表达力更高一层。
یعنی جن کا آیت ۷۱ میں ذکر ہے۔
The words 'restraining their glances' in v.57 evidently are expressive of chastity and modesty of a higher degree than the expression "guarded in pavilions" in the verse under comment.
Commentary:
The words قاصرات الطرف (restraining their glances) in v. 57 evidently are expressive of chastity and modesty of a higher degree than the expression مقصورات فی الخیام (confined to pavilions) in the verse under comment.
1372
第57节中的 “害羞的贞节女子” 显然表达了贞节和谦逊, 要比加注的这一节经文中的 “被保护在天幕中” 表达力更高一层。
1
یعنی جن کا آیت ۷۱ میں ذکر ہے۔
4087
Commentary:
The words قاصرات الطرف (restraining their glances) in v. 57 evidently are expressive of chastity and modesty of a higher degree than the expression مقصورات فی الخیام (confined to pavilions) in the verse under comment.
2952
The words 'restraining their glances' in v.57 evidently are expressive of chastity and modesty of a higher degree than the expression "guarded in pavilions" in the verse under comment.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَآنٌّ
یعنی وہ اپنے ہی خاوندوں کے پاس ہوں گی۔
2
یعنی وہ اپنے ہی خاوندوں کے پاس ہوں گی۔
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
مُتَّكِـِٔينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِىٍّ حِسَانٍ
55:55.
Again the words used in v.55 about believers show that they possess greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between these two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
See 55:55.
Commentary:
عبقری is relative noun from عبقر, a place which the Arabs asserted to be the land of the jinn; hence it is applied as an epithet to anything wondered at or admired, for the skillfulness which it exhibits, or the excellence of its manufacture and its strength; or to any work great in estimation, and delicate. It is both singular and plural and the feminine is عبقریة. They say ثیاب عبقریة i.e. clothes or garments of admirable manufacture, so called in relation to a certain town عبقر in Yemen in which clothes or garments and carpets are figured and variegated and are of the utmost beauty. Thus عبقری means, a kind of carpet variously dyed and figured; perfect or complete applied to anything; a lord or chief of men; one who has none above him and is strong. ھذا عبقری قومmeans, this is a chief or Lord of a people. The word is also applied as an epithet denoting superlativeness of any quality. ظلمعبقری means, an excessive tyranny. The Holy Prophet is reported to have related a dream, mentioning ‘Umar and said: فلم أر عبقریا یفری فریه i.e. I have not seen a chief of a people do his wonderful deed. عبقری حسان means, beautiful variegated carpets (Lane & Aqrab).
Again the words used in v. 55 about believers show that they possess a greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between the two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
a
55:55.
1373
这句经文还用于第55节中的信者, 说明他们要比这节所提到的信者更尊严, 更可敬, 权威更大。在下一经章中特别提到的两类信者--------“最先者” (56:11) 和 “在右边的人” (56:28)--------之间的比较是这一主题的终点。
a
See 55:55.
4088
Commentary:
عبقری is relative noun from عبقر, a place which the Arabs asserted to be the land of the jinn; hence it is applied as an epithet to anything wondered at or admired, for the skillfulness which it exhibits, or the excellence of its manufacture and its strength; or to any work great in estimation, and delicate. It is both singular and plural and the feminine is عبقریة. They say ثیاب عبقریة i.e. clothes or garments of admirable manufacture, so called in relation to a certain town عبقر in Yemen in which clothes or garments and carpets are figured and variegated and are of the utmost beauty. Thus عبقری means, a kind of carpet variously dyed and figured; perfect or complete applied to anything; a lord or chief of men; one who has none above him and is strong. ھذا عبقری قومmeans, this is a chief or Lord of a people. The word is also applied as an epithet denoting superlativeness of any quality. ظلمعبقری means, an excessive tyranny. The Holy Prophet is reported to have related a dream, mentioning ‘Umar and said: فلم أر عبقریا یفری فریه i.e. I have not seen a chief of a people do his wonderful deed. عبقری حسان means, beautiful variegated carpets (Lane & Aqrab).
Again the words used in v. 55 about believers show that they possess a greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between the two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
a
55:55.
2953
Again the words used in v.55 about believers show that they possess greater dignity, respect and authority than those to whom the present verse refers. With this verse the comparison between these two categories of believers specifically mentioned in the next Surah, i.e. "the foremost" (56:11) and "those on the right hand" (56:28) comes to an end.
فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ
这一节在这章经文中提到的次数多达31次, 这不是没有意义的。这章经文特别提到安拉赐给人类的伟大的恩惠和福祉。由这无数的恩惠来看, 反复提到这节经文是很恰录的。然而, 这章经文也谈到, 如果人类不悔过自新, 史无前例的毁灭性的天惩会以原子弹战争的形式来袭击人类。这种危险迫切的事先警告也是一种隐匿的福祉。
It is not without significance that this verse has been used as many as 31 times in the present Surah. The Surah seems particularly to refer to the great favours and blessings which God has bestowed upon man. In view of these multifarious and multitudinous favours, the repeated use of the verse seems quite appropriate. But then the Surah also speaks of the unprecedentedly destructive Divine punishment in the form of atomic wars which will overtake man if he does not repent and mend his ways. This forewarning of an imminent danger also constitutes a blessing in disguise.
Commentary:
It is not without significance that this verse has been used as many as 31 times in the present Surah. The Surah seems particularly to refer to the great favours and blessings which God has bestowed upon him. In view of these multifarious and multitudinous favours the repeated use of the verse seems quite appropriate. But the Surahalso speaks of the unprecedentedly destructive Divine punishment in the form of atomic wars which will overtake man if he does not repent and mend his ways. This repeated warning of an imminent danger is also a blessing in disguise.
1374
这一节在这章经文中提到的次数多达31次, 这不是没有意义的。这章经文特别提到安拉赐给人类的伟大的恩惠和福祉。由这无数的恩惠来看, 反复提到这节经文是很恰录的。然而, 这章经文也谈到, 如果人类不悔过自新, 史无前例的毁灭性的天惩会以原子弹战争的形式来袭击人类。这种危险迫切的事先警告也是一种隐匿的福祉。
4089
Commentary:
It is not without significance that this verse has been used as many as 31 times in the present Surah. The Surah seems particularly to refer to the great favours and blessings which God has bestowed upon him. In view of these multifarious and multitudinous favours the repeated use of the verse seems quite appropriate. But the Surahalso speaks of the unprecedentedly destructive Divine punishment in the form of atomic wars which will overtake man if he does not repent and mend his ways. This repeated warning of an imminent danger is also a blessing in disguise.
2954
It is not without significance that this verse has been used as many as 31 times in the present Surah. The Surah seems particularly to refer to the great favours and blessings which God has bestowed upon man. In view of these multifarious and multitudinous favours, the repeated use of the verse seems quite appropriate. But then the Surah also speaks of the unprecedentedly destructive Divine punishment in the form of atomic wars which will overtake man if he does not repent and mend his ways. This forewarning of an imminent danger also constitutes a blessing in disguise.
تَبَٰرَكَ ٱسْمُ رَبِّكَ ذِى ٱلْجَلَٰلِ وَٱلْإِكْرَامِ
Commentary:
The verse signifies that those who benefit by the great favours that God has bestowed upon them and walk in the path of truth and righteousness will be granted more favours by the Lord of Honour but those who, on the contrary, defy Divine laws and adopt evil ways will be punished by the Lord of Majesty.
4090
Commentary:
The verse signifies that those who benefit by the great favours that God has bestowed upon them and walk in the path of truth and righteousness will be granted more favours by the Lord of Honour but those who, on the contrary, defy Divine laws and adopt evil ways will be punished by the Lord of Majesty.
الواقعة
Al-Waqi'ah
The Inevitable • makkah • 96 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
a
1:1.
1375
见注释2。
a
See 1:1.
4091
Commentary:
See 1:1.
a
1:1.
2955
See {4}.
إِذَا وَقَعَتِ ٱلْوَاقِعَةُ
یعنی قیامت آجائے گی۔
52:8; 70:2.
Commentary:
The "Inevitable Event" referred to in the verse is the Final Resurrection. Or it may signify total annihilation of idolatry from Arabia and complete defeat and discomfiture of the idolatrous Quraish. It may also signify the appearance of a great religious Reformer when the forces of darkness are routed, particularly the great reformation brought about by the Holy Prophet.
b
52:8.
1376
(a) 最后的复活; (b) 全部消灭阿拉伯的偶像崇拜; 彻底打败、摧毁那些偶像崇拜的古莱西人; (c) 出现了一大宗教复兴者----------穆圣。
1
یعنی قیامت آجائے گی۔
b
52:8; 70:2.
4092
Commentary:
The "Inevitable Event" referred to in the verse is the Final Resurrection. Or it may signify total annihilation of idolatry from Arabia and complete defeat and discomfiture of the idolatrous Quraish. It may also signify the appearance of a great religious Reformer when the forces of darkness are routed, particularly the great reformation brought about by the Holy Prophet.
b
52:8.
2956
(a) The Final Resurrection; (b) total annihilation of idolatry from Arabia and complete defeat and discomfiture of the idolatrous Quraish; (c) appearance of a great religious Reformer—the Holy Prophet.
لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ
52:9; 70:3.
52:9; 70:3.
52:9; 70:3.
Commentary:
The word کاذبة is fem. act. part. from کذب and means, one who tells a lie. It is used here as مصدر to impart emphasis to its meaning (Jarir). The verse means that nothing can avert that great event. Or that there is no belying its coming to pass or denying the fact that it will come to pass. Its happening is as sure as anything. It is a dead certainty.
c
52:9; 70:3.
c
52:9; 70:3.
4093
Commentary:
The word کاذبة is fem. act. part. from کذب and means, one who tells a lie. It is used here as مصدر to impart emphasis to its meaning (Jarir). The verse means that nothing can avert that great event. Or that there is no belying its coming to pass or denying the fact that it will come to pass. Its happening is as sure as anything. It is a dead certainty.
c
52:9; 70:3.
خَافِضَةٌ رَّافِعَةٌ
“不可避免的大事” 将在人们生活中发生一次大革命。一个新世界将出现: 地位高大显赫的人将被贬低, 受到压迫摧残的人将得到提高。
یعنی مسلمانوں اور کافروں کے درمیان فیصلہ کرنے والی گھڑی ضرور آئے گی۔ کافر کتنی ہی تدبیریں کریں۔ اس کو اپنے وقت سے ٹلا نہیں سکتے اور جب وہ آئے گی تو بعض کو نیچا کر دے گی اور بعض کو اونچا کر دے گی۔ یعنی کافر آج غالب ہیں اس دن مغلوب ہو جائیں گے اور مسلمان آج مغلوب ہیں اُس دن غالب ہو جائیں گے۔
The "Inevitable Event" will bring about a great revolution in the lives of men. A new world will come into being; the high and the mighty will be laid low and the oppressed and downtrodden will be exalted.
Commentary:
The verse means that the "Inevitable Event" referred to in the preceding verse will bring about a great revolution in the lives of men. A new world will come into being, the high and the mighty will be laid low and the despised and downtrodden will be exalted. In fact, the advent of every great Divine Reformer is attended with changes of far-reaching consequences. Elsewhere speaking about the object of Moses’ advent the Quran says:
وَ نُرِیْدُ اَنْ نَّمُنَّ عَلَی الَّذِیْنَ اسْتُضْعِفُوْا فِی الْاَرْضِ وَ نَجْعَلَھُمْ اَئِمَّةً وَّ نَجْعَلَھُمُ الْوٰارِثِیْنَ وَ نُمَکِّنَ لَھُمْ فِی الْاَرْضِ
i.e. And We desired to show favour unto those who had been considered weak in the earth, and to make them leaders and to make them inheritors of Our favours, and to establish them in the earth (28:6-7).
1377
“不可避免的大事” 将在人们生活中发生一次大革命。一个新世界将出现: 地位高大显赫的人将被贬低, 受到压迫摧残的人将得到提高。
2
یعنی مسلمانوں اور کافروں کے درمیان فیصلہ کرنے والی گھڑی ضرور آئے گی۔ کافر کتنی ہی تدبیریں کریں۔ اس کو اپنے وقت سے ٹلا نہیں سکتے اور جب وہ آئے گی تو بعض کو نیچا کر دے گی اور بعض کو اونچا کر دے گی۔ یعنی کافر آج غالب ہیں اس دن مغلوب ہو جائیں گے اور مسلمان آج مغلوب ہیں اُس دن غالب ہو جائیں گے۔
4094
Commentary:
The verse means that the "Inevitable Event" referred to in the preceding verse will bring about a great revolution in the lives of men. A new world will come into being, the high and the mighty will be laid low and the despised and downtrodden will be exalted. In fact, the advent of every great Divine Reformer is attended with changes of far-reaching consequences. Elsewhere speaking about the object of Moses’ advent the Quran says:
وَ نُرِیْدُ اَنْ نَّمُنَّ عَلَی الَّذِیْنَ اسْتُضْعِفُوْا فِی الْاَرْضِ وَ نَجْعَلَھُمْ اَئِمَّةً وَّ نَجْعَلَھُمُ الْوٰارِثِیْنَ وَ نُمَکِّنَ لَھُمْ فِی الْاَرْضِ
i.e. And We desired to show favour unto those who had been considered weak in the earth, and to make them leaders and to make them inheritors of Our favours, and to establish them in the earth (28:6-7).
2957
The "Inevitable Event" will bring about a great revolution in the lives of men. A new world will come into being; the high and the mighty will be laid low and the oppressed and downtrodden will be exalted.
إِذَا رُجَّتِ ٱلْأَرْضُ رَجًّا
50:45; 99:2.
The whole of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of life etc. will undergo a complete change. In fact, the old order will die, giving place to a completely new one. The verse along with the one preceding it and those that follow it may equally apply to the Resurrection after death.
50:45; 84:4.
Important Words:
رجت (shall be shaken). رجه means, he put it in motion or in a state of commotion or agitation; he put it in a state of violent motion; or convulsion or made it to shake, quake or quiver. رج الباب means, he shook the door violently (Lane & Aqrab).
Commentary:
The verse means that the whole land of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of living, etc., will undergo a complete change. In fact, the whole old order will die, giving place to a completely new one.
The verse along with its predecessor and successors is equally applicable to Resurrection after death, to the Last Judgement.
d
50:45; 99:2.
1378
整个阿拉伯都将彻底被动摇。旧的信仰、观念、道德价值、风俗习惯、生活方式等等都将经历一次全新的变化。事实上旧秩序将消亡而让位于新的。这节经文和上一节(1) 及 (2) 后的几节同样适用于死后复活。
a
50:45; 84:4.
4095
Important Words:
رجت (shall be shaken). رجه means, he put it in motion or in a state of commotion or agitation; he put it in a state of violent motion; or convulsion or made it to shake, quake or quiver. رج الباب means, he shook the door violently (Lane & Aqrab).
Commentary:
The verse means that the whole land of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of living, etc., will undergo a complete change. In fact, the whole old order will die, giving place to a completely new one.
The verse along with its predecessor and successors is equally applicable to Resurrection after death, to the Last Judgement.
d
50:45; 99:2.
2958
The whole of Arabia will be shaken to its foundations. Old beliefs, ideas, moral values, customs, ways of life etc. will undergo a complete change. In fact, the old order will die, giving place to a completely new one. The verse along with the one preceding it and those that follow it may equally apply to the Resurrection after death.
وَبُسَّتِ ٱلْجِبَالُ بَسًّا
20:106; 70:10; 101:6.
20:106; 70:10; 101:6.
20:106; 70:10; 101:6.
Important Words:
بست (shall be shattered). بسه means, he crumbled it. بست الجبال بساً means, the mountains shall be crumbled with a vehement crumbling like flour and levelled to earth and reduced to powder and scattered in the wind (Lane).
Commentary:
الجبال (the high and the mighty) shall be laid low.
e
20:106; 70:10; 101:6.
b
20:106; 70:10; 101:6.
4096
Important Words:
بست (shall be shattered). بسه means, he crumbled it. بست الجبال بساً means, the mountains shall be crumbled with a vehement crumbling like flour and levelled to earth and reduced to powder and scattered in the wind (Lane).
Commentary:
الجبال (the high and the mighty) shall be laid low.
e
20:106; 70:10; 101:6.
فَكَانَتْ هَبَآءً مُّنۢبَثًّا
Commentary:
What a graphic description of the great change that was to be brought about by the Holy Prophet, and of how the prophecy was fulfilled!
4097
Commentary:
What a graphic description of the great change that was to be brought about by the Holy Prophet, and of how the prophecy was fulfilled!
وَكُنتُمْ أَزْوَٰجًا ثَلَٰثَةً
Commentary:
The verse applies particularly to the time of the Holy Prophet. But it can also be applied to the time of every great Divine Reformer. Whenever a Prophet of God or a great Divine Reformer preaches his Message, people become divided into three groups which have been mentioned in detail in the verses that follow.
4098
Commentary:
The verse applies particularly to the time of the Holy Prophet. But it can also be applied to the time of every great Divine Reformer. Whenever a Prophet of God or a great Divine Reformer preaches his Message, people become divided into three groups which have been mentioned in detail in the verses that follow.
فَأَصْحَٰبُ ٱلْمَيْمَنَةِ مَآ أَصْحَٰبُ ٱلْمَيْمَنَةِ
«古兰经» 另外在75:3这一节经文中把 “自责的心灵” 用于这一群信者。
Elsewhere (75:3) the Qur’an applies the term "self-accusing soul" to this group of believers.
Commentary:
In v. 28 below اصحاب المیمنة have been described as اصحاب الیمین i.e. fellows or companions of the right hand. Elsewhere (75:3) the Quran applies the term النفس اللوامة i.e. self-accusing spirit, to this group of believers, since they work out such a transformation in their souls as to become moral beings in the true sense of the word.
1379
«古兰经» 另外在75:3这一节经文中把 “自责的心灵” 用于这一群信者。
4099
Commentary:
In v. 28 below اصحاب المیمنة have been described as اصحاب الیمین i.e. fellows or companions of the right hand. Elsewhere (75:3) the Quran applies the term النفس اللوامة i.e. self-accusing spirit, to this group of believers, since they work out such a transformation in their souls as to become moral beings in the true sense of the word.
2959
Elsewhere (75:3) the Qur’an applies the term "self-accusing soul" to this group of believers.
وَأَصْحَٰبُ ٱلْمَشْـَٔمَةِ مَآ أَصْحَٰبُ ٱلْمَشْـَٔمَةِ
易于作恶的心灵。(12:54)
The soul prone to evil (12:54).
Important Words:
اصحاب المشئمة (those on the left hand). مشئمة is derived from أشأم which means, he desired the left, as أیمن signifies, he desired the right. ما أشأمه means, how unlucky he is! مشئمة means, the left side or direction; contrary to یمنة and میمنة. They say نظرت یمنة وشأمة i.e. I looked in the right and in the left direction (Lane & Aqrab).
Commentary:
In v. 42 this group of disbelievers have been called اصحاب الشمال i.e. companions of the left hand. In 12:54 the Quran describes them as النفس الامارة (the spirit prone to evil), i.e. those who choose not to walk in the light of wisdom and knowledge but are led into iniquities and immoral paths.
1380
易于作恶的心灵。(12:54)
4100
Important Words:
اصحاب المشئمة (those on the left hand). مشئمة is derived from أشأم which means, he desired the left, as أیمن signifies, he desired the right. ما أشأمه means, how unlucky he is! مشئمة means, the left side or direction; contrary to یمنة and میمنة. They say نظرت یمنة وشأمة i.e. I looked in the right and in the left direction (Lane & Aqrab).
Commentary:
In v. 42 this group of disbelievers have been called اصحاب الشمال i.e. companions of the left hand. In 12:54 the Quran describes them as النفس الامارة (the spirit prone to evil), i.e. those who choose not to walk in the light of wisdom and knowledge but are led into iniquities and immoral paths.
2960
The soul prone to evil (12:54).
وَٱلسَّٰبِقُونَ ٱلسَّٰبِقُونَ
安静的心灵 (89: 28)。
The soul at rest (89:28).
Commentary:
السابقون (foremost) are those believers who have scaled the highest peaks of spiritual progress. They are completely united with their Creator and cannot, as it were, exist in separation from Him. In Quranic terminology (89:28) they are called النفس المطمئنة (the soul at rest). This is the highest stage of spiritual perfection which a believer can attain.
1381
安静的心灵 (89: 28)。
4101
Commentary:
السابقون (foremost) are those believers who have scaled the highest peaks of spiritual progress. They are completely united with their Creator and cannot, as it were, exist in separation from Him. In Quranic terminology (89:28) they are called النفس المطمئنة (the soul at rest). This is the highest stage of spiritual perfection which a believer can attain.
2961
The soul at rest (89:28).
أُو۟لَٰٓئِكَ ٱلْمُقَرَّبُونَ
فِى جَنَّٰتِ ٱلنَّعِيمِ
ثُلَّةٌ مِّنَ ٱلْأَوَّلِينَ
بعض نے اس کے یہ معنے کیے ہیں کہ رسول کریم صلی اللہ علیہ وسلم پر جو لوگ ابتدا میں ایمان لائے تھے ان میں سے سابقون لوگ بہت ہونگے مگر آپ کے بعد جو مسلمان ہونگے ان میں سے ایسے لوگ تھوڑے ہونگے۔ مگر بانیئسلسلہ احمدیہ نے بتایا ہے کہ اس کے یہ معنے نہیں بلکہ یہ ہیں کہ ہر زمانہ میں جب کوئی سچائی کا پیغام آتا ہے تو جو شروع میں مانتے ہیں ان میں سے اکثر بڑا درجہ پانے والے ہوتے ہیں۔ اور جو ترقی کے وقت مانتے ہیں۔ ان میں بڑا درجہ پانے والے تھوڑے ہوتے ہیں۔ اور یہی معنے انصاف پر مبنی ہیں۔
Important Words:
ثلة (large party) is derived from ثل which means, he demolished a thing. ثلة means, a party or company of men or a large number of men. They say فلان لا یفرق بین الثلة و الثلة i.e. such a one does not distinguish between ثلة (thallatun), i.e. a flock of sheep, and ثلة (thullatun), i.e. a company of men.
Commentary:
The word الاولین may refer to the early Companions of the Holy Prophet or to the early Companions of any great Divine Reformer, preferably to the former.
1
بعض نے اس کے یہ معنے کیے ہیں کہ رسول کریم صلی اللہ علیہ وسلم پر جو لوگ ابتدا میں ایمان لائے تھے ان میں سے سابقون لوگ بہت ہونگے مگر آپ کے بعد جو مسلمان ہونگے ان میں سے ایسے لوگ تھوڑے ہونگے۔ مگر بانیئسلسلہ احمدیہ نے بتایا ہے کہ اس کے یہ معنے نہیں بلکہ یہ ہیں کہ ہر زمانہ میں جب کوئی سچائی کا پیغام آتا ہے تو جو شروع میں مانتے ہیں ان میں سے اکثر بڑا درجہ پانے والے ہوتے ہیں۔ اور جو ترقی کے وقت مانتے ہیں۔ ان میں بڑا درجہ پانے والے تھوڑے ہوتے ہیں۔ اور یہی معنے انصاف پر مبنی ہیں۔
4102
Important Words:
ثلة (large party) is derived from ثل which means, he demolished a thing. ثلة means, a party or company of men or a large number of men. They say فلان لا یفرق بین الثلة و الثلة i.e. such a one does not distinguish between ثلة (thallatun), i.e. a flock of sheep, and ثلة (thullatun), i.e. a company of men.
Commentary:
The word الاولین may refer to the early Companions of the Holy Prophet or to the early Companions of any great Divine Reformer, preferably to the former.
وَقَلِيلٌ مِّنَ ٱلْءَاخِرِينَ
عَلَىٰ سُرُرٍ مَّوْضُونَةٍ
اَلسَّابِقُ (as-Sabiqu) 将得到天园的幸福----------اَلسَّابِقُوْن (as-Sabiqun) 即那些将得到真主特许亲近的幸运的信教者, 这在这章经文的第11-27节中被提到----------很像 «无限博爱者»章 第47-62节中所提到的真主的礼物。这说明 «无限博爱者»章第47-62节中所提到的信者属于 اَلسَّابِقُوْن (as-Sabiqun) 等级的 (那些得到特许亲近安拉的人)。
The blessings of Paradise to be bestowed upon as-Sabiqun (those lucky believers who will be favoured with special Divine nearness, mentioned in vv. 11-27 of the present Surah), closely resemble those Divine gifts which have been mentioned in vv. 47-62 of Surah Ar-Rahman. This shows that the believers referred to in vv. 47-62 of Surah Ar-Rahman are of the class of as- Sabiqun (those who have been granted special nearness to God) of this Surah.
Commentary:
The blessings of Paradise to be bestowed upon السابقون i.e. those lucky believers who will be favoured with special Divine nearness mentioned in vv. 16-27 of the present Surah closely resemble those Divine gifts which have been mentioned in vv. 47-62 of Surah Ar-Rahman. This shows that the believers referred to in these verses of Surah Ar-Rahman are of the class of السابقون i.e. those who have been granted special nearness to God.
1382
اَلسَّابِقُ (as-Sabiqu) 将得到天园的幸福----------اَلسَّابِقُوْن (as-Sabiqun) 即那些将得到真主特许亲近的幸运的信教者, 这在这章经文的第11-27节中被提到----------很像 «无限博爱者»章 第47-62节中所提到的真主的礼物。这说明 «无限博爱者»章第47-62节中所提到的信者属于 اَلسَّابِقُوْن (as-Sabiqun) 等级的 (那些得到特许亲近安拉的人)。
4103
Commentary:
The blessings of Paradise to be bestowed upon السابقون i.e. those lucky believers who will be favoured with special Divine nearness mentioned in vv. 16-27 of the present Surah closely resemble those Divine gifts which have been mentioned in vv. 47-62 of Surah Ar-Rahman. This shows that the believers referred to in these verses of Surah Ar-Rahman are of the class of السابقون i.e. those who have been granted special nearness to God.
2962
The blessings of Paradise to be bestowed upon as-Sabiqun (those lucky believers who will be favoured with special Divine nearness, mentioned in vv. 11-27 of the present Surah), closely resemble those Divine gifts which have been mentioned in vv. 47-62 of Surah Ar-Rahman. This shows that the believers referred to in vv. 47-62 of Surah Ar-Rahman are of the class of as- Sabiqun (those who have been granted special nearness to God) of this Surah.
مُّتَّكِـِٔينَ عَلَيْهَا مُتَقَٰبِلِينَ
37:45; 55:55; 76:14.
37:45; 55:55; 76:14.
37:45; 55:55; 76:14.
a
37:45; 55:55; 76:14.
a
37:45; 55:55; 76:14.
a
37:45; 55:55; 76:14.
يَطُوفُ عَلَيْهِمْ وِلْدَٰنٌ مُّخَلَّدُونَ
b
76:20.
1383
这节经文指的是, 那些伺候信者的仆人天真无邪、永保青春。
b
37:46; 76:20.
4104
Commentary:
The verse points to the innocence and perpetual freshness of the servants that will wait upon true believers.
b
76:20.
2963
The verse points to the innocence and perpetual freshness of the servants who will wait upon believers.
بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ
43:72; 76:16.
43:72; 76:16.
43:72; 76:16.
c
43:72; 76:16.
c
43:72; 76:16.
c
43:72; 76:16.
لَّا يُصَدَّعُونَ عَنْهَا وَلَا يُنزِفُونَ
37:48.
37:48.
37:48.
Important Words:
لا یصدعون (no headache will they get) is derived from صدع (sada‘a). صدعه means, he split it so as to divide it in halves. صدع الحق means, he spoke the truth openly or aloud, discriminating between it and falsehood. صدعه (sadda‘a) means, it affected him with headache as though it made his head to split (Lane & Aqrab).
لا ینزفون (nor will they be intoxicated) is derived from نزف. They say نزفت البئر (nazafat), i.e. the well became empty, all the water having been taken out of it. أنزف الرجل means, the man became intoxicated, the spring of his senses having exhausted; his argument became exhausted in litigation. نزف فلان (nuzifa) means, such a one became intoxicated, the root meaning of نزف (nazfun) being to become exhausted (Aqrab).
d
37:48.
d
37:48.
4105
Important Words:
لا یصدعون (no headache will they get) is derived from صدع (sada‘a). صدعه means, he split it so as to divide it in halves. صدع الحق means, he spoke the truth openly or aloud, discriminating between it and falsehood. صدعه (sadda‘a) means, it affected him with headache as though it made his head to split (Lane & Aqrab).
لا ینزفون (nor will they be intoxicated) is derived from نزف. They say نزفت البئر (nazafat), i.e. the well became empty, all the water having been taken out of it. أنزف الرجل means, the man became intoxicated, the spring of his senses having exhausted; his argument became exhausted in litigation. نزف فلان (nuzifa) means, such a one became intoxicated, the root meaning of نزف (nazfun) being to become exhausted (Aqrab).
d
37:48.
وَفَٰكِهَةٍ مِّمَّا يَتَخَيَّرُونَ
52:23.
52:23.
52:23; 55:53.
e
52:23.
a
52:23; 55:53.
a
52:23.
وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ
52:23.
b
52:23.
وَحُورٌ عِينٌ
44:55; 52:21.
44:55; 52:21.
44:55; 52:21.
a
44:55; 52:21.
c
44:55; 52:21.
b
44:55; 52:21.
كَأَمْثَٰلِ ٱللُّؤْلُؤِ ٱلْمَكْنُونِ
یعنی نیک اور پاک باز۔
1
یعنی نیک اور پاک باز۔
جَزَآءًۢ بِمَا كَانُوا۟ يَعْمَلُونَ
Commentary:
The verse signifies that in this world believers will have the blessings enumerated above because of their sacrifice and suffering for the cause of truth and in the next world the good deeds done by them in this world will assume the form of these blessings. The blessings mentioned in these verses (16-24) appear to be those which befit kings and princes, because they will be given to believers of the highest spiritual eminence.
4106
Commentary:
The verse signifies that in this world believers will have the blessings enumerated above because of their sacrifice and suffering for the cause of truth and in the next world the good deeds done by them in this world will assume the form of these blessings. The blessings mentioned in these verses (16-24) appear to be those which befit kings and princes, because they will be given to believers of the highest spiritual eminence.
لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا
19:63; 78:36; 88:12.
19:63; 78:36; 88:12.
19:63; 78:36; 88:12.
b
19:63; 78:36; 88:12.
d
19:63; 78:36; 88:12.
c
19:63; 78:36; 88:12.
إِلَّا قِيلًا سَلَٰمًا سَلَٰمًا
这一节经文和上一节跟 «古兰经» 很多其它章节一样, 十分有效地驳斥了关于淫荡的天园的一切愚蠢观念, 某些无知、居心不良对伊斯兰教吹毛求疵者和批评者假装在里面寻找; 探索它的性质、要素和现实。像 «古兰经» 所构思并许诺给穆斯林的天园是一片精神福地, 那儿找不到罪恶、空虚无聊的言谈或谎话 (78:36)。种种幸福将在安宁中达到顶点、圆满----------心和灵的完全安宁, 此外再没有更大的幸福了。应允给穆斯林的天园在 «古兰经» (6:128) 中称作 “安宅”: 信者可以达到的精神发展的最高阶段是“安静的心灵” 阶段 (89:28), 天园居住者从安拉处得到的最大礼物将是 “平安” (36:59), 因为安拉自己就是平安的创造者 (59:24)。这就是崇高的 «古兰经» 的天园概念。
This and the preceding verse, like many other verses of the Qur’an, most effectively repudiate all those foolish notions about a sensual Paradise which ignorant and evil-minded carpers and critics of Islam pretend to find in it; and give an insight into its nature, essence and reality. The Heaven as conceived and promised to Muslims by the Qur’an would be a place of spiritual bliss where no sin, vain or idle talk or lying will find access (78:36). All its blessings would find their culmination and consummation in peace— complete peace of the mind and soul than which there could be no greater blessing. The Paradise promised to a Muslim has been designated as the "abode of peace" in the Qur’an (6:128); the highest stage of spiritual development to which a believer can rise is that of the "soul at peace" (89:28) and the greatest gift which the dwellers of Paradise will receive from God will be "peace" (36:59), because God Himself is the Author of peace (59:24). Such is the sublime Quranic conception o
Commentary:
This and the preceding verse, like many other verses of the Quran, effectively repudiate all those foolish notions about a sensual Paradise which ignorant and evil-minded carpers and critics of Islam pretend to find in the Quran, and gives an insight into its nature, essence and reality. The Heaven as conceived and promised to Muslims by the Quran would be a place of spiritual bliss where no sin, vain or idle talk, or lying will find access (78:36). All the blessings of Paradise would find their culmination and consummation in peace—complete peace of the mind and soul. And there could be no greater blessing than peace of mind. The Paradise promised to a Muslim has been designated as the "abode of peace" in the Quran (6:128); the highest stage of spiritual development to which a believer can rise is that of the "soul at peace" (89:28) and the greatest gift which the dwellers of Paradise will receive from God will be "peace" (36:59), because God Himself is the Author of peace (59:24). Such is the sublime Quranic conception of Paradise.
1384
这一节经文和上一节跟 «古兰经» 很多其它章节一样, 十分有效地驳斥了关于淫荡的天园的一切愚蠢观念, 某些无知、居心不良对伊斯兰教吹毛求疵者和批评者假装在里面寻找; 探索它的性质、要素和现实。像 «古兰经» 所构思并许诺给穆斯林的天园是一片精神福地, 那儿找不到罪恶、空虚无聊的言谈或谎话 (78:36)。种种幸福将在安宁中达到顶点、圆满----------心和灵的完全安宁, 此外再没有更大的幸福了。应允给穆斯林的天园在 «古兰经» (6:128) 中称作 “安宅”: 信者可以达到的精神发展的最高阶段是“安静的心灵” 阶段 (89:28), 天园居住者从安拉处得到的最大礼物将是 “平安” (36:59), 因为安拉自己就是平安的创造者 (59:24)。这就是崇高的 «古兰经» 的天园概念。
4107
Commentary:
This and the preceding verse, like many other verses of the Quran, effectively repudiate all those foolish notions about a sensual Paradise which ignorant and evil-minded carpers and critics of Islam pretend to find in the Quran, and gives an insight into its nature, essence and reality. The Heaven as conceived and promised to Muslims by the Quran would be a place of spiritual bliss where no sin, vain or idle talk, or lying will find access (78:36). All the blessings of Paradise would find their culmination and consummation in peace—complete peace of the mind and soul. And there could be no greater blessing than peace of mind. The Paradise promised to a Muslim has been designated as the "abode of peace" in the Quran (6:128); the highest stage of spiritual development to which a believer can rise is that of the "soul at peace" (89:28) and the greatest gift which the dwellers of Paradise will receive from God will be "peace" (36:59), because God Himself is the Author of peace (59:24). Such is the sublime Quranic conception of Paradise.
2964
This and the preceding verse, like many other verses of the Qur’an, most effectively repudiate all those foolish notions about a sensual Paradise which ignorant and evil-minded carpers and critics of Islam pretend to find in it; and give an insight into its nature, essence and reality. The Heaven as conceived and promised to Muslims by the Qur’an would be a place of spiritual bliss where no sin, vain or idle talk or lying will find access (78:36). All its blessings would find their culmination and consummation in peace— complete peace of the mind and soul than which there could be no greater blessing. The Paradise promised to a Muslim has been designated as the "abode of peace" in the Qur’an (6:128); the highest stage of spiritual development to which a believer can rise is that of the "soul at peace" (89:28) and the greatest gift which the dwellers of Paradise will receive from God will be "peace" (36:59), because God Himself is the Author of peace (59:24). Such is the sublime Quranic conception o
وَأَصْحَٰبُ ٱلْيَمِينِ مَآ أَصْحَٰبُ ٱلْيَمِينِ
69:20; 84:8-9; 90:19.
a
69:20; 84:8-9; 90:19.
فِى سِدْرٍ مَّخْضُودٍ
酸枣树茂密成荫时是十分惬意的, 在炎热干燥的阿拉伯气候中, 疲乏劳累的旅人在树荫下纳凉休息。由 مَخْضُوْد (Makhdud) 修饰的 سِدْر (Sidr) 这个词的意思是, 天园中的树木不仅长得茂密而令人愉悦, 可以纳凉, 而且硕果累累而弯下了树枝, 即天园的福祉既令人愉悦又是很丰富的。
When the shade of lote-tree becomes dense and crowded, it is very pleasant, and in the hot and dry climate of Arabia the tired and fatigued travellers take shelter and find rest under it. The word Sidr having been qualified by Makhdud signifies that the trees of Paradise will not only give pleasant and plenteous shade but will also bend down on account of the abundance of their fruit, i.e. the blessings of Paradise will both be pleasant and plentiful.
Important Words:
For سدر (lote-trees) see 53:17.
مخضود (thornless) is derived from خضد which means, he broke wood or a branch or twig or a soft thing so that its parts did not separate; he bent without breaking wood or a branch or twig. They say خضد الشجر i.e. he cut off or removed the thorns of the trees; مخضود means, a tree having its thorns removed, a thornless tree. The word also means, a tree having the branches bent by reason of the abundance of its fruit (Lane & Aqrab).
Commentary:
When the shade of Lote-tree becomes dense and crowded, it is very pleasant and in the hot and dry climate of Arabia the tired and fatigued travellers take shelter and find rest under it. The word سدر having been qualified by مخضود signifies that the trees of Paradise will not only give pleasant and plenteous shade but would also bend down on account of the abundance of their fruit, i.e. the blessings of Paradise would both be pleasant and plentiful. See also 53:17.
1385
酸枣树茂密成荫时是十分惬意的, 在炎热干燥的阿拉伯气候中, 疲乏劳累的旅人在树荫下纳凉休息。由 مَخْضُوْد (Makhdud) 修饰的 سِدْر (Sidr) 这个词的意思是, 天园中的树木不仅长得茂密而令人愉悦, 可以纳凉, 而且硕果累累而弯下了树枝, 即天园的福祉既令人愉悦又是很丰富的。
4108
Important Words:
For سدر (lote-trees) see 53:17.
مخضود (thornless) is derived from خضد which means, he broke wood or a branch or twig or a soft thing so that its parts did not separate; he bent without breaking wood or a branch or twig. They say خضد الشجر i.e. he cut off or removed the thorns of the trees; مخضود means, a tree having its thorns removed, a thornless tree. The word also means, a tree having the branches bent by reason of the abundance of its fruit (Lane & Aqrab).
Commentary:
When the shade of Lote-tree becomes dense and crowded, it is very pleasant and in the hot and dry climate of Arabia the tired and fatigued travellers take shelter and find rest under it. The word سدر having been qualified by مخضود signifies that the trees of Paradise will not only give pleasant and plenteous shade but would also bend down on account of the abundance of their fruit, i.e. the blessings of Paradise would both be pleasant and plentiful. See also 53:17.
2965
When the shade of lote-tree becomes dense and crowded, it is very pleasant, and in the hot and dry climate of Arabia the tired and fatigued travellers take shelter and find rest under it. The word Sidr having been qualified by Makhdud signifies that the trees of Paradise will not only give pleasant and plenteous shade but will also bend down on account of the abundance of their fruit, i.e. the blessings of Paradise will both be pleasant and plentiful.
وَطَلْحٍ مَّنضُودٍ
上一节经文提到的酸枣树生长在干燥的气候中, 而香蕉要有大量的水才可以生长。一起提到这两种水果的意思是, 天园中的水果不仅丰富而美味, 并且在各种气候中都能发现。
Whereas lote-tree mentioned in the preceding verse grows in dry climate, bananas require plenty of water for their growth. The mentioning together of these two fruits signifies that the fruits of Paradise will not only be plentiful and delightful but will also be found in all climatic conditions.
Commentary:
Whereas lote-tree mentioned in the preceding verse grows in dry climate, the banana requires plenty of water for its growth. The combining of سدر and طلح signifies that the fruits of Paradise will not only be plentiful and delightful but will be found in all climatic conditions.
1386
上一节经文提到的酸枣树生长在干燥的气候中, 而香蕉要有大量的水才可以生长。一起提到这两种水果的意思是, 天园中的水果不仅丰富而美味, 并且在各种气候中都能发现。
4109
Commentary:
Whereas lote-tree mentioned in the preceding verse grows in dry climate, the banana requires plenty of water for its growth. The combining of سدر and طلح signifies that the fruits of Paradise will not only be plentiful and delightful but will be found in all climatic conditions.
2966
Whereas lote-tree mentioned in the preceding verse grows in dry climate, bananas require plenty of water for their growth. The mentioning together of these two fruits signifies that the fruits of Paradise will not only be plentiful and delightful but will also be found in all climatic conditions.
وَظِلٍّ مَّمْدُودٍ
4:58; 13:36.
4:58; 13:36.
4:58; 13:36.
c
4:58; 13:36.
b
4:58; 13:36.
a
4:58; 13:36.
وَمَآءٍ مَّسْكُوبٍ
یعنی آبشاروں کے پاس۔
88:13.
2
یعنی آبشاروں کے پاس۔
c
88:13.
وَفَٰكِهَةٍ كَثِيرَةٍ
See 56:21.
d
See 56:21.
لَّا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ
在这章 «古兰经» 和其它几章中许诺给住在天园的人的福祉有以下诸种特性: (a) 福祉将是丰富的; (b) 将是容易获得的, 并完全由信者支配; (c) 是无边无际的; (d) 不会引起疾病或不适。
The blessings promised to the dwellers of Paradise in this and other Surahs of the Qur’an possess the following qualities: (a) They will be abundant; (b) will be easily accessible and at the entire disposal of the believers; (c) will know no diminution or end; and (d) they will cause no discomfort or disease.
Commentary:
The blessings promised to the inmates of Paradise in this and other Surahs of the Quran possess the following important qualities: (a) they will be in abundance; (b) they will be easily accessible and at the entire disposal of believers; (c) they will know no diminution or end; and (d) they will cause no discomfort or disease.
1387
在这章 «古兰经» 和其它几章中许诺给住在天园的人的福祉有以下诸种特性: (a) 福祉将是丰富的; (b) 将是容易获得的, 并完全由信者支配; (c) 是无边无际的; (d) 不会引起疾病或不适。
3
نہ کاٹے جانے سے یہ مراد ہے کہ وہ ختم نہ ہوں گے۔
4
’’نہ اُن سے روکا جائے‘‘ گا سے یہ مراد ہے کہ مومنوں کو اُن کا استعمال کلّی طور پر جائز ہوگا۔
4110
Commentary:
The blessings promised to the inmates of Paradise in this and other Surahs of the Quran possess the following important qualities: (a) they will be in abundance; (b) they will be easily accessible and at the entire disposal of believers; (c) they will know no diminution or end; and (d) they will cause no discomfort or disease.
2967
The blessings promised to the dwellers of Paradise in this and other Surahs of the Qur’an possess the following qualities: (a) They will be abundant; (b) will be easily accessible and at the entire disposal of the believers; (c) will know no diminution or end; and (d) they will cause no discomfort or disease.
وَفُرُشٍ مَّرْفُوعَةٍ
فُرُش (Furush, 配偶们) 是 فِرَاش (Firash) 的复数, 意思是床; 男人的妻子; 女人的丈夫 (Lane) 。为了完善自己的幸福和安宁的心境, 信者将娶纯洁美丽、血统高贵而地位显赫的配偶做伴侣。
Furush (spouses) is the plural of Firash which means, a bed; a man’s wife; a woman’s husband (Lane). In order to complete their happiness and peace of mind, the believers will have for their companions pure, beautiful spouses of noble descent and high dignity.
Important Words:
فرش (spouses) is the plural of فراش which means, a thing spread on the ground for one to sit upon; a bed; a man’s wife; a woman’s husband; the master or owner of a female slave. The Holy Prophet is reported to have said: الولد للفراش و للعاھر الحجر i.e. the child is for the husband or for the master of the bed who is the husband, or the owner of the woman, or for the bed; and for the adulterer shall be stone (Abu Dawud, Kitabut-Talaq), The word فراش also means, the nest of a bird; a house, etc. (Lane & Aqrab).
Commentary:
In order to complete their happiness and peace of mind, the believers will have for their companions pure, beautiful spouses of noble descent and high dignity. The promise may also be taken to have been fulfilled when the Byzantine and Persian Empires fell to their victorious arms. In the next life the believers will have these things conformably to the spiritual conditions obtaining there.
1388
فُرُش (Furush, 配偶们) 是 فِرَاش (Firash) 的复数, 意思是床; 男人的妻子; 女人的丈夫 (Lane) 。为了完善自己的幸福和安宁的心境, 信者将娶纯洁美丽、血统高贵而地位显赫的配偶做伴侣。
4111
Important Words:
فرش (spouses) is the plural of فراش which means, a thing spread on the ground for one to sit upon; a bed; a man’s wife; a woman’s husband; the master or owner of a female slave. The Holy Prophet is reported to have said: الولد للفراش و للعاھر الحجر i.e. the child is for the husband or for the master of the bed who is the husband, or the owner of the woman, or for the bed; and for the adulterer shall be stone (Abu Dawud, Kitabut-Talaq), The word فراش also means, the nest of a bird; a house, etc. (Lane & Aqrab).
Commentary:
In order to complete their happiness and peace of mind, the believers will have for their companions pure, beautiful spouses of noble descent and high dignity. The promise may also be taken to have been fulfilled when the Byzantine and Persian Empires fell to their victorious arms. In the next life the believers will have these things conformably to the spiritual conditions obtaining there.
2967A
Furush (spouses) is the plural of Firash which means, a bed; a man’s wife; a woman’s husband (Lane). In order to complete their happiness and peace of mind, the believers will have for their companions pure, beautiful spouses of noble descent and high dignity.
إِنَّآ أَنشَأْنَٰهُنَّ إِنشَآءً
فَجَعَلْنَٰهُنَّ أَبْكَارًا
78:34.
Important Words:
أبکار (virgins) is the plural of بکر (bikrun) which means, a virgin; a man who has not touched a woman; an unpierced pearl; etc. (Lane & Aqrab).
a
78:34.
4112
Important Words:
أبکار (virgins) is the plural of بکر (bikrun) which means, a virgin; a man who has not touched a woman; an unpierced pearl; etc. (Lane & Aqrab).
عُرُبًا أَتْرَابًا
عُرُب (‘Urub) 是 عَرُب (‘Arub) 的复数, 意思是热爱并服从丈夫的女子 (Lane)。 اَتْرَاب (Atrab) 是 تِرْب (Tirb) 的复数, 意思是同年; 一个同等的人; 一个具有同样趣味、习惯和观点等等的人 (Lane)。一个美丽贞洁而忠诚的妻子, 而且其观点、趣味和人生观都和丈夫相一致, 这是人所能得到的真主的最大福祉了。«古兰经» 上说, 就像将有善良而正直的男人一样, 天园中将有善良而贞洁的女人。使人生幸福而完美的, 是好伴侣。
78:34.
‘Urub is the plural of ‘Arub which means, a woman who loves her husband passionately and is obedient to him (Lane). Atrab is the plural of Tirb, which means, one equal in age; a peer; one having similar tastes, habits, views, etc. (Lane). A beautiful, chaste and faithful wife, having views and tastes and outlook on life similar to that of her husband, is the greatest Divine blessing a person possibly can have. There will be good and virtuous women in Paradise, says the Qur’an, as there will be good and righteous men. It is good companionship that makes human life happy and complete.
78:34.
Important Words:
عرباً (loving) is the plural of عروب which is derived from عرب (‘ariba). They say عربت البئر i.e. the water of the well became abundant. عروب means, a woman who loves her husband passionately and excessively and is obedient to him; also a woman disobedient to her husband and unfaithful to him (Lane & Aqrab).
أتراب is the plural of ترب which is derived from ترب (tariba) which means, he was born at the same time with another, an equal in age; an equal; a match; a peer; having similar tastes, habits, views, etc. (Lane & Aqrab).
Commentary:
A beautiful, chaste and faithful wife, having similar views and tastes and outlook on life with her husband is the greatest Divine blessing a person can possibly have. There will be good and virtuous women in Paradise, says the Quran, as there will be good and righteous men. It is good companionship that makes human life happy and complete.
1389
عُرُب (‘Urub) 是 عَرُب (‘Arub) 的复数, 意思是热爱并服从丈夫的女子 (Lane)。 اَتْرَاب (Atrab) 是 تِرْب (Tirb) 的复数, 意思是同年; 一个同等的人; 一个具有同样趣味、习惯和观点等等的人 (Lane)。一个美丽贞洁而忠诚的妻子, 而且其观点、趣味和人生观都和丈夫相一致, 这是人所能得到的真主的最大福祉了。«古兰经» 上说, 就像将有善良而正直的男人一样, 天园中将有善良而贞洁的女人。使人生幸福而完美的, 是好伴侣。
a
78:34.
4113
Important Words:
عرباً (loving) is the plural of عروب which is derived from عرب (‘ariba). They say عربت البئر i.e. the water of the well became abundant. عروب means, a woman who loves her husband passionately and excessively and is obedient to him; also a woman disobedient to her husband and unfaithful to him (Lane & Aqrab).
أتراب is the plural of ترب which is derived from ترب (tariba) which means, he was born at the same time with another, an equal in age; an equal; a match; a peer; having similar tastes, habits, views, etc. (Lane & Aqrab).
Commentary:
A beautiful, chaste and faithful wife, having similar views and tastes and outlook on life with her husband is the greatest Divine blessing a person can possibly have. There will be good and virtuous women in Paradise, says the Quran, as there will be good and righteous men. It is good companionship that makes human life happy and complete.
b
78:34.
2968
‘Urub is the plural of ‘Arub which means, a woman who loves her husband passionately and is obedient to him (Lane). Atrab is the plural of Tirb, which means, one equal in age; a peer; one having similar tastes, habits, views, etc. (Lane). A beautiful, chaste and faithful wife, having views and tastes and outlook on life similar to that of her husband, is the greatest Divine blessing a person possibly can have. There will be good and virtuous women in Paradise, says the Qur’an, as there will be good and righteous men. It is good companionship that makes human life happy and complete.
لِّأَصْحَٰبِ ٱلْيَمِينِ
ثُلَّةٌ مِّنَ ٱلْأَوَّلِينَ
وَثُلَّةٌ مِّنَ ٱلْءَاخِرِينَ
وَأَصْحَٰبُ ٱلشِّمَالِ مَآ أَصْحَٰبُ ٱلشِّمَالِ
a
69:26; 84:11; 90:20.
4114
Commentary:
اصحاب الشمال is another name for اصحاب المشئمة—those on the left hand.
فِى سَمُومٍ وَحَمِيمٍ
处在七情六欲的狂热中的不信者沉溺在各种罪恶活动中。情欲的狂热将化为烫水和灼热。
The disbelievers in the heat of their passions indulged in all sorts of evil activities. That heat of passions will take the form of hot water and scorching heat.
1390
处在七情六欲的狂热中的不信者沉溺在各种罪恶活动中。情欲的狂热将化为烫水和灼热。
b
22:20; 44:49; 55:45.
4115
Commentary:
The disbelievers in the heat of their passions indulged in all sorts of evil activities. That heat will take the form of hot water and scorching heat.
2969
The disbelievers in the heat of their passions indulged in all sorts of evil activities. That heat of passions will take the form of hot water and scorching heat.
وَظِلٍّ مِّن يَحْمُومٍ
c
77:32.
4116
Important Words:
یحموم (black smoke) is derived from حم. They say حم الشحمة i.e. he melted the fat. یحموم means, smoke or black smoke or intensely black smoke; a black mountain; the canopy that is extended over the inmates of Hell (Lane & Aqrab).
لَّا بَارِدٍ وَلَا كَرِيمٍ
إِنَّهُمْ كَانُوا۟ قَبْلَ ذَٰلِكَ مُتْرَفِينَ
Commentary:
The disbelievers fed fat on the hard-earned money of others, and in the pride and conceit of their wealth, prestige, and influence, arrogantly spurned the Divine Message. This and the next verse show that the root cause of all sins is inordinate desire for wealth and the comforts and pleasures of life which prompts one to exploit other people and to deny accountability for one’s actions in afterlife. For مترفین see 23:65 and 17:17.
4117
Commentary:
The disbelievers fed fat on the hard-earned money of others, and in the pride and conceit of their wealth, prestige, and influence, arrogantly spurned the Divine Message. This and the next verse show that the root cause of all sins is inordinate desire for wealth and the comforts and pleasures of life which prompts one to exploit other people and to deny accountability for one’s actions in afterlife. For مترفین see 23:65 and 17:17.
وَكَانُوا۟ يُصِرُّونَ عَلَى ٱلْحِنثِ ٱلْعَظِيمِ
وَكَانُوا۟ يَقُولُونَ أَئِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَٰمًا أَءِنَّا لَمَبْعُوثُونَ
37:18.
17:50; 23:83; 37:17; 56:48.
Denial of Resurrection and the Hereafter, whether by word of mouth or conduct, is at the root of all sin and crime in the world. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in the Life after death.
17:50; 23:83; 37:17; 56:48.
Commentary:
Denial of the Resurrection and afterlife whether by word of mouth or conduct is at the root of all sin and crime in the world. This is why, next to belief in the existence of God the greatest stress has been laid in the Quran on life after death. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in life after death.
a
37:18.
a
17:50; 23:83; 37:17; 56:48.
4118
Commentary:
Denial of the Resurrection and afterlife whether by word of mouth or conduct is at the root of all sin and crime in the world. This is why, next to belief in the existence of God the greatest stress has been laid in the Quran on life after death. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in life after death.
a
17:50; 23:83; 37:17; 56:48.
2970
Denial of Resurrection and the Hereafter, whether by word of mouth or conduct, is at the root of all sin and crime in the world. There can be no real and effective check on sin, or incentive to good works, without a true and real belief in the Life after death.
أَوَءَابَآؤُنَا ٱلْأَوَّلُونَ
17:50; 23:83; 37:17; 56:48.
37:18.
37:18.
b
17:50; 23:83; 37:17; 56:48.
b
37:18.
a
37:18.
قُلْ إِنَّ ٱلْأَوَّلِينَ وَٱلْءَاخِرِينَ
لَمَجْمُوعُونَ إِلَىٰ مِيقَٰتِ يَوْمٍ مَّعْلُومٍ
ثُمَّ إِنَّكُمْ أَيُّهَا ٱلضَّآلُّونَ ٱلْمُكَذِّبُونَ
لَءَاكِلُونَ مِن شَجَرٍ مِّن زَقُّومٍ
37:63; 44:44, 45.
یعنی سخت تکلیف دِہ عذاب پاؤ گے۔
37:63; 44:44, 45.
37:63; 44:44-45.
Commentary:
The verse purports to say that disbelievers indulged in all sorts of iniquitous activities; they, as it were, drained life to the dregs. Therefore, as a punishment, their bellies will be filled with fire and they will drink of the hot water which instead of quenching will increase their thirst.
c
37:63; 44:44, 45.
1
یعنی سخت تکلیف دِہ عذاب پاؤ گے۔
c
37:63; 44:44-45.
4119
Commentary:
The verse purports to say that disbelievers indulged in all sorts of iniquitous activities; they, as it were, drained life to the dregs. Therefore, as a punishment, their bellies will be filled with fire and they will drink of the hot water which instead of quenching will increase their thirst.
b
37:63; 44:44, 45.
فَمَالِـُٔونَ مِنْهَا ٱلْبُطُونَ
37:67.
37:67.
Important Words:
الھیم (thirsty camels) is the plural of الأھیم which is derived from ھام which means, he went at random, not knowing where he was going, he became thirsty. الھیام means, (a) severe thirst; (b) dropsy; or a kind of disease from which camels suffer from insatiable thirst; (c) insanity caused by extreme love. رجل ھیمان means, a thirsty man. رجل ھائم means, a confused and perplexed man. الھیم means, thirsty camels, sandy plains which suck all water (Aqrab).
d
37:67.
4120
Important Words:
الھیم (thirsty camels) is the plural of الأھیم which is derived from ھام which means, he went at random, not knowing where he was going, he became thirsty. الھیام means, (a) severe thirst; (b) dropsy; or a kind of disease from which camels suffer from insatiable thirst; (c) insanity caused by extreme love. رجل ھیمان means, a thirsty man. رجل ھائم means, a confused and perplexed man. الھیم means, thirsty camels, sandy plains which suck all water (Aqrab).
c
37:67.
فَشَٰرِبُونَ عَلَيْهِ مِنَ ٱلْحَمِيمِ
37:68.
a
37:68.
فَشَٰرِبُونَ شُرْبَ ٱلْهِيمِ
这里和上几节经文描写了后世对罪犯的惩罚, 也谈了今生他们的滔天罪恶, 所用的语言是一致的。这些人吞没别人淌着汗水辛辛苦苦得来的钱财, 怀着贪得无厌的欲望追求财富, 不择手段积聚财富, 而且骄傲地拒绝真主的启示。他们将受到惩罚, 吃攒梏木 (زَقُّوْم, Zaqqum) 果 ,烧灼他们的内脏, 他们用滚水解渴, 像干渴的病骆驼, 仍然不得解渴。
This and the preceding verses describe the punishment that will be meted out to the guilty in the afterlife in a language which suits the enormity of their sins in the present life. They devoured what other people had earned with the sweat of their brows and suffered from an insatiable lust for wealth, amassing it by fair means and foul and, being proud of it, rejected the Divine Message. As a punishment, they will be given the tree of Zaqqum to eat, which will burn their inside, and they will have scalding water to quench their thirst, and like sick thirsty camels their thirst will remain unsatisfied.
Commentary:
This and the preceding three verses describe the punishment that will be meted out to the guilty in the afterlife, in a language which befits the enormity of their sins or crimes in the present life. They devoured what other people had earned with the sweat of their brows. They suffered from an insatiable lust for wealth, amassing it by fair means or foul, and being proud of their riches rejected the Divine Message. As punishment for their sins, they will be given the tree of Zaqqum to eat, which will burn their inside, and they will have scalding water to quench their thirst, and like diseased camels their thirst will remain unsatisfied.
1392
这里和上几节经文描写了后世对罪犯的惩罚, 也谈了今生他们的滔天罪恶, 所用的语言是一致的。这些人吞没别人淌着汗水辛辛苦苦得来的钱财, 怀着贪得无厌的欲望追求财富, 不择手段积聚财富, 而且骄傲地拒绝真主的启示。他们将受到惩罚, 吃攒梏木 (زَقُّوْم, Zaqqum) 果 ,烧灼他们的内脏, 他们用滚水解渴, 像干渴的病骆驼, 仍然不得解渴。
4121
Commentary:
This and the preceding three verses describe the punishment that will be meted out to the guilty in the afterlife, in a language which befits the enormity of their sins or crimes in the present life. They devoured what other people had earned with the sweat of their brows. They suffered from an insatiable lust for wealth, amassing it by fair means or foul, and being proud of their riches rejected the Divine Message. As punishment for their sins, they will be given the tree of Zaqqum to eat, which will burn their inside, and they will have scalding water to quench their thirst, and like diseased camels their thirst will remain unsatisfied.
2971
This and the preceding verses describe the punishment that will be meted out to the guilty in the afterlife in a language which suits the enormity of their sins in the present life. They devoured what other people had earned with the sweat of their brows and suffered from an insatiable lust for wealth, amassing it by fair means and foul and, being proud of it, rejected the Divine Message. As a punishment, they will be given the tree of Zaqqum to eat, which will burn their inside, and they will have scalding water to quench their thirst, and like sick thirsty camels their thirst will remain unsatisfied.
هَٰذَا نُزُلُهُمْ يَوْمَ ٱلدِّينِ
Commentary:
نزلھم (their entertainment) means, their provision and food. The expression seems to have been used ironically.
4122
Commentary:
نزلھم (their entertainment) means, their provision and food. The expression seems to have been used ironically.
نَحْنُ خَلَقْنَٰكُمْ فَلَوْلَا تُصَدِّقُونَ
Commentary:
With this verse begins a series of arguments in support of life after death. The first argument in the present verse is taken from the very subtle and wonderful phenomenon of man’s birth, starting with a drop of semen and developing into a full-fledged human being,—the crown of all creation—having been equipped with all moral and spiritual powers in order that he might assimilate and demonstrate in himself Divine attributes.
4123
Commentary:
With this verse begins a series of arguments in support of life after death. The first argument in the present verse is taken from the very subtle and wonderful phenomenon of man’s birth, starting with a drop of semen and developing into a full-fledged human being,—the crown of all creation—having been equipped with all moral and spiritual powers in order that he might assimilate and demonstrate in himself Divine attributes.
أَفَرَءَيْتُم مَّا تُمْنُونَ
75:38.
75:38.
75:38.
a
75:38.
a
75:38.
d
75:38.
ءَأَنتُمْ تَخْلُقُونَهُۥٓ أَمْ نَحْنُ ٱلْخَٰلِقُونَ
52:36.
b
52:36.
نَحْنُ قَدَّرْنَا بَيْنَكُمُ ٱلْمَوْتَ وَمَا نَحْنُ بِمَسْبُوقِينَ
یعنی ہمارے اس قاعدہ کو کوئی منسوخ نہیں کر سکتا۔
71:5.
71:5.
Commentary:
The end of all physical life is death. This is the eternal law of God from which there is no escape. Death frees the human soul from the fetters and shackles of its physical habitat and enables it to start its journey on the road to spiritual development which knows no end.
1
یعنی ہمارے اس قاعدہ کو کوئی منسوخ نہیں کر سکتا۔
c
71:5.
4124
Commentary:
The end of all physical life is death. This is the eternal law of God from which there is no escape. Death frees the human soul from the fetters and shackles of its physical habitat and enables it to start its journey on the road to spiritual development which knows no end.
a
71:5.
عَلَىٰٓ أَن نُّبَدِّلَ أَمْثَٰلَكُمْ وَنُنشِئَكُمْ فِى مَا لَا تَعْلَمُونَ
بیوقوف آریہ کہتے ہیں یہ تناسخ کی تعلیم ہے حالانکہ اس جگہ تو مرنے کے بعد کی زندگی کا ذکر ہے اور تناسخ میں اسی دنیا کی دوسری پیدائش کا ذکر ہوتا ہے یہاں بتایا گیا ہے کہ اب تو تم معزّز ہو مگر محمد رسول اللہ صلی اللہ علیہ وآلہٖ وسلم کی مخالفت کی وجہ سے تم کو ایک اور حالت ملے گی اور وہ ذلّت کی ہوگی۔
The disintegration of man’s physical tabernacle does not mean the end of his life. Death is only a change of state or form. After its flight from the physical habitat human soul is given another body, which grows and develops and takes forms which it is not possible for man to know or even to conceive of.
76:29.
Commentary:
The disintegration of man’s physical tabernacle does not mean the end of his life. Death is only a change of state or form. After its flight from the body the human soul is given another body, which, it is not possible for man to conceive. The verse may also imply a warning to disbelievers that they should not remain lulled into a false state of complacency that they would continue to enjoy power, prestige and prosperity. The time was fast approaching when all their power would be broken and their glory would depart and another people—the Muslims—would take their place, and they could not conceive of this great change in their present prosperous condition. The fulfilment of this prophecy will constitute an argument in support of life after death.
b
71:5.
1393
人的肉体崩溃并不意味着生命的结束。死亡只是一种状态或形式的改变。人的灵魂脱离躯壳之后就获得另一具躯体, 这躯体生长、发展并形成了人所不能知道, 甚或不能构想的形式。
2
بیوقوف آریہ کہتے ہیں یہ تناسخ کی تعلیم ہے حالانکہ اس جگہ تو مرنے کے بعد کی زندگی کا ذکر ہے اور تناسخ میں اسی دنیا کی دوسری پیدائش کا ذکر ہوتا ہے یہاں بتایا گیا ہے کہ اب تو تم معزّز ہو مگر محمد رسول اللہ صلی اللہ علیہ وآلہٖ وسلم کی مخالفت کی وجہ سے تم کو ایک اور حالت ملے گی اور وہ ذلّت کی ہوگی۔
d
76:29.
4125
Commentary:
The disintegration of man’s physical tabernacle does not mean the end of his life. Death is only a change of state or form. After its flight from the body the human soul is given another body, which, it is not possible for man to conceive. The verse may also imply a warning to disbelievers that they should not remain lulled into a false state of complacency that they would continue to enjoy power, prestige and prosperity. The time was fast approaching when all their power would be broken and their glory would depart and another people—the Muslims—would take their place, and they could not conceive of this great change in their present prosperous condition. The fulfilment of this prophecy will constitute an argument in support of life after death.
2972
The disintegration of man’s physical tabernacle does not mean the end of his life. Death is only a change of state or form. After its flight from the physical habitat human soul is given another body, which grows and develops and takes forms which it is not possible for man to know or even to conceive of.
وَلَقَدْ عَلِمْتُمُ ٱلنَّشْأَةَ ٱلْأُولَىٰ فَلَوْلَا تَذَكَّرُونَ
Commentary:
The verse reinforces the argument begun in the above-mentioned verses. It, in effect, says to disbelievers that they know that God created man from a mere sperm drop and endowed him with wonderful powers and attributes to grow and develop, and yet they dare deny that the Great Creator could give him life again after his death. Does not this fact merit their reflection?
4126
Commentary:
The verse reinforces the argument begun in the above-mentioned verses. It, in effect, says to disbelievers that they know that God created man from a mere sperm drop and endowed him with wonderful powers and attributes to grow and develop, and yet they dare deny that the Great Creator could give him life again after his death. Does not this fact merit their reflection?
أَفَرَءَيْتُم مَّا تَحْرُثُونَ
第64-72节经文简单记述了人生在世的依附。那就是食物、水和火这三大件。
Verses 64-72 give a brief account of things upon which man’s life on earth depends. The three principal things are food, water and fire.
Commentary:
After referring to the birth of man from very insignificant beginning, the Surah, from the present verse, proceeds to give a brief account of things upon which man’s life on earth depends, which in fact, is a preparation for the eternal and everlasting life after death. There are three principal things upon which man’s life in this world depends—food, water and fire. The first thing is food to which this verse refers.
1394
第64-72节经文简单记述了人生在世的依附。那就是食物、水和火这三大件。
4127
Commentary:
After referring to the birth of man from very insignificant beginning, the Surah, from the present verse, proceeds to give a brief account of things upon which man’s life on earth depends, which in fact, is a preparation for the eternal and everlasting life after death. There are three principal things upon which man’s life in this world depends—food, water and fire. The first thing is food to which this verse refers.
2973
Verses 64-72 give a brief account of things upon which man’s life on earth depends. The three principal things are food, water and fire.
ءَأَنتُمْ تَزْرَعُونَهُۥٓ أَمْ نَحْنُ ٱلزَّٰرِعُونَ
لَوْ نَشَآءُ لَجَعَلْنَٰهُ حُطَٰمًا فَظَلْتُمْ تَفَكَّهُونَ
57:21.
57:21.
Important Words:
تفکھون (you would keep lamenting) is derived from فکه which means, he was or became cheerful, happy or free from straitness; jocose or was given to jesting and to laughing. تفکه منه means, he wondered at it; he repented, grieved, lamented or regretted (Lane & Aqrab).
حطاماً (broken pieces) is derived from حطم. They say حطمه i.e. he broke it into pieces, he crushed it. حطام means, what is broken in pieces of dry things; fragments of eggs. حطام الدنیا means, the perishable goods of this world (Lane & Aqrab).
c
57:21.
a
57:214128
Important Words:
تفکھون (you would keep lamenting) is derived from فکه which means, he was or became cheerful, happy or free from straitness; jocose or was given to jesting and to laughing. تفکه منه means, he wondered at it; he repented, grieved, lamented or regretted (Lane & Aqrab).
حطاماً (broken pieces) is derived from حطم. They say حطمه i.e. he broke it into pieces, he crushed it. حطام means, what is broken in pieces of dry things; fragments of eggs. حطام الدنیا means, the perishable goods of this world (Lane & Aqrab).
b
57:21.
إِنَّا لَمُغْرَمُونَ
بَلْ نَحْنُ مَحْرُومُونَ
أَفَرَءَيْتُمُ ٱلْمَآءَ ٱلَّذِى تَشْرَبُونَ
Commentary:
Next to food, water is the most important thing upon which human life depends for its sustenance.
4129
Commentary:
Next to food, water is the most important thing upon which human life depends for its sustenance.
ءَأَنتُمْ أَنزَلْتُمُوهُ مِنَ ٱلْمُزْنِ أَمْ نَحْنُ ٱلْمُنزِلُونَ
لَوْ نَشَآءُ جَعَلْنَٰهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ
Commentary:
The sun makes the saltish and bitter water of oceans rise in the form of vapours which being buffeted by cold winds are turned into a cloud, and then fall as rain upon the dry and parched fields, and the seed which had lain buried deep in the ground sprouts and the sun causes it to grow into a smiling, flourishing crop. Who created the seas, the oceans, the wind and the warmth? It is all the work of the Great Creator and Sustainer, and yet ungrateful man has the hardihood to deny His beneficence; he refuses to believe that his life has a purpose to achieve, for which he will be given a new life after he has departed from this world.
4130
Commentary:
The sun makes the saltish and bitter water of oceans rise in the form of vapours which being buffeted by cold winds are turned into a cloud, and then fall as rain upon the dry and parched fields, and the seed which had lain buried deep in the ground sprouts and the sun causes it to grow into a smiling, flourishing crop. Who created the seas, the oceans, the wind and the warmth? It is all the work of the Great Creator and Sustainer, and yet ungrateful man has the hardihood to deny His beneficence; he refuses to believe that his life has a purpose to achieve, for which he will be given a new life after he has departed from this world.
أَفَرَءَيْتُمُ ٱلنَّارَ ٱلَّتِى تُورُونَ
36:81.
Fire plays a most important part in the life of man. Much of his physical comfort depends upon it. It is a thing of very great utility, also of destruction if not used properly. In this mechanistic age life is inconceivable without the use of fire. No industry, trade or travel is possible without it.
36:81.
Commentary:
Fire plays a most important part in the life of man. Much of his physical comfort depends upon it. It is a thing of very great utility, also of des-truction if improperly used. In this mechanistic age, life is inconceivable without the use of fire. No industry, trade or travel is possible without it. Spiritually speaking, there is latent in man a spiritual fire in whose flames, if kept under control, all his evil passions and desires are consumed; it kindles in him a yearning of the soul to establish a true and real connection with its Creator.
a
36:81.
1395
火在人的生活中起着很重要的作用。人的很多物质享受有赖于此。它具有极大的用处, 如应用不当也有破坏性。在这机械化时代不用火是不能想象的。没有火就没有工业、贸易和旅行。
a
36:81.
4131
Commentary:
Fire plays a most important part in the life of man. Much of his physical comfort depends upon it. It is a thing of very great utility, also of des-truction if improperly used. In this mechanistic age, life is inconceivable without the use of fire. No industry, trade or travel is possible without it. Spiritually speaking, there is latent in man a spiritual fire in whose flames, if kept under control, all his evil passions and desires are consumed; it kindles in him a yearning of the soul to establish a true and real connection with its Creator.
a
36:81.
2974
Fire plays a most important part in the life of man. Much of his physical comfort depends upon it. It is a thing of very great utility, also of destruction if not used properly. In this mechanistic age life is inconceivable without the use of fire. No industry, trade or travel is possible without it.
ءَأَنتُمْ أَنشَأْتُمْ شَجَرَتَهَآ أَمْ نَحْنُ ٱلْمُنشِـُٔونَ
نَحْنُ جَعَلْنَٰهَا تَذْكِرَةً وَمَتَٰعًا لِّلْمُقْوِينَ
贫困和饥饿的人们; 沙漠中的旅人或在荒野中落脚的人 (اَقْرَبْ, Aqrab)。
یعنی گیلی لکڑی آسانی سے نہیں جل سکتی۔ خداتعالیٰ اس گیلی لکڑی کو سُکَھا دیتا ہے اور پھر وہ خوب جلنے لگ جاتی ہے۔ اسی طرح ایک وقت میں قومیں زندہ ہوتی ہیں اور ان پر تباہی نہیں آسکتی‘ مگر دوسرے وقت میں وہ اپنی طاقت کھو بیٹھتی ہیں اور سُوکھی لکڑی کی طرح بھڑ بھڑ کرکے جل پڑتی ہیں۔
Needy and hungry people; wayfarers in a desert or those who alight at a desolate place (Aqrab).
Important Words:
المقوین (wayfarers of the desert) is derived from قوی. They say قوی الرجل i.e. the man became extremely hungry. أقویmeans, he alighted at a desolate place. اقوت الدار means, the house became empty of dwellers. أقوی القوم means, the provisions of the people were exhausted. القواء means, waste, barren land, ruin; hunger. مقوین means, needy and hungry people; wayfarers of a desert or those who alight at a desolate place. بات القواء او القوی means, he spent the night hungry or in a desert (Aqrab).
1396
贫困和饥饿的人们; 沙漠中的旅人或在荒野中落脚的人 (اَقْرَبْ, Aqrab)。
1
یعنی گیلی لکڑی آسانی سے نہیں جل سکتی۔ خداتعالیٰ اس گیلی لکڑی کو سُکَھا دیتا ہے اور پھر وہ خوب جلنے لگ جاتی ہے۔ اسی طرح ایک وقت میں قومیں زندہ ہوتی ہیں اور ان پر تباہی نہیں آسکتی‘ مگر دوسرے وقت میں وہ اپنی طاقت کھو بیٹھتی ہیں اور سُوکھی لکڑی کی طرح بھڑ بھڑ کرکے جل پڑتی ہیں۔
4132
Important Words:
المقوین (wayfarers of the desert) is derived from قوی. They say قوی الرجل i.e. the man became extremely hungry. أقویmeans, he alighted at a desolate place. اقوت الدار means, the house became empty of dwellers. أقوی القوم means, the provisions of the people were exhausted. القواء means, waste, barren land, ruin; hunger. مقوین means, needy and hungry people; wayfarers of a desert or those who alight at a desolate place. بات القواء او القوی means, he spent the night hungry or in a desert (Aqrab).
2975
Needy and hungry people; wayfarers in a desert or those who alight at a desolate place (Aqrab).
فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ
69:53; 87:2.
69:53; 87:2.
69:53; 87:2.
b
69:53; 87:2.
b
69:53; 87:2.
b
69:53; 87:2.
۞ فَلَآ أُقْسِمُ بِمَوَٰقِعِ ٱلنُّجُومِ
小品词 لا (不然) 通常用来强调誓言, 往后要解说的无需证明, 其真实性也不必任何旁证。要想驳斥某一个假设, 就用 la 表示原来所说的不正确, 后面的话才是正确的。
这节经文坚决认为并提出可以以 نُجُوْم (Nujum)----------意即 «古兰经» 的若干部分---------为证, 支持这样的主张, 即 «古兰经» 是很适于用来完成人类创造的伟大 目的, 证明自身来源于真主。مَوَاقِع (Mawaqi‘) 的意思在这里是: 星辰落下的地方和时间。也就是说, 真主的伟大复兴者----------即先知----------出现的时候降落了数量特别多的星辰, 而这情况在穆圣时代也发生过----------这是一条永恒的宗教律。
The particle la is generally used to impart emphasis to an oath, meaning that the thing which is going to be explained next is so self-evident that it does not need calling anything else to bear witness to its truth. When the refutation of a certain hypothesis is intended la is used to signify that which is said before is not correct and the right thing is that which follows.
The verse swears by, and holds forth, Nujum which means, portions of the Qur’an (Lane), as evidence to support the claim that the Qur’an is eminently fitted to fulfil the grand object of man’s creation, as well as to establish its own Divine origin. Taking the word Mawaqi‘ as meaning, the places and times of the falling of stars, the verse signifies that it is an unfailing Divine Law that, at the time of the appearance of a great Divine Reformer or Prophet, stars fall in unusually large numbers, and that this has happened in the time of the Holy Prophet also.
Important Words:
لا (nay) is generally used to impart emphasis to the oath, meaning that the thing which is going to be explained next is so self-evident that it does not need calling anything to bear witness to its truth. When the refutation of a certain hypothesis is intended لا is used to signify that which is said before is not correct but the right thing is that which follows.
أقسم (I swear). For the significance and philosophy of oaths see 37:2; 41:2 and 91:2.
مواقع (shooting) is the plural of موقع which is derived from وقع which means, it fell. موقع means, a place or time where and when a thing happens (Aqrab).
النجوم (stars) is the plural of نجم which among other things means, a portion of the Quran (Mufradat). See also 53:2.
Commentary:
In the foregoing verses it was pointed out that there lies hidden in the inmost recesses of the human heart a longing and yearning for eternity—death not being the end or goal of life—and that adequate provision has been made in nature for the preservation of man’s body. The next few verses deal with his moral and spiritual development and progress. For that purpose God has been sending His Prophets and Messengers and has been revealing to them teachings by acting upon which man could attain the object of his life, that is, continuous and eternal progress of his soul. The Quran is the Last and Complete and Perfect Divine Teaching. The verse swears by, and holds forth مواقع النجوم (portions of the Quran) as evidence to support and substantiate the claim that the Quran is eminently fitted to fulfil the grand object referred to above, as well as to establish its Divine origin. Taking مواقع النجوم as meaning, the place and time of the falling of stars, the verse signifies that it is an unfailing divine law that, at the time of the appearance of a great Divine Reformer or Prophet, stars fall in unusually large numbers, and that this happened in the time of the Holy Prophet. Before him it also happened in the time of Jesus, and, in our own time, when the Founder of the Ahmadiyya Movement announced his claim to be the Promised Reformer. النجوم may also mean those highly righteous persons among the followers of the Holy Prophet whom God favours with His special love and nearness. In this sense of the expression, the verse signifies that the treasures of divine knowledge and mysteries that are revealed to the Divinely-favoured ones constitute an irrefutable proof of the Quran being God’s own revealed Word.
1397
小品词 لا (不然) 通常用来强调誓言, 往后要解说的无需证明, 其真实性也不必任何旁证。要想驳斥某一个假设, 就用 la 表示原来所说的不正确, 后面的话才是正确的。
1398
这节经文坚决认为并提出可以以 نُجُوْم (Nujum)----------意即 «古兰经» 的若干部分---------为证, 支持这样的主张, 即 «古兰经» 是很适于用来完成人类创造的伟大 目的, 证明自身来源于真主。مَوَاقِع (Mawaqi‘) 的意思在这里是: 星辰落下的地方和时间。也就是说, 真主的伟大复兴者----------即先知----------出现的时候降落了数量特别多的星辰, 而这情况在穆圣时代也发生过----------这是一条永恒的宗教律。
4133
Important Words:
لا (nay) is generally used to impart emphasis to the oath, meaning that the thing which is going to be explained next is so self-evident that it does not need calling anything to bear witness to its truth. When the refutation of a certain hypothesis is intended لا is used to signify that which is said before is not correct but the right thing is that which follows.
أقسم (I swear). For the significance and philosophy of oaths see 37:2; 41:2 and 91:2.
مواقع (shooting) is the plural of موقع which is derived from وقع which means, it fell. موقع means, a place or time where and when a thing happens (Aqrab).
النجوم (stars) is the plural of نجم which among other things means, a portion of the Quran (Mufradat). See also 53:2.
Commentary:
In the foregoing verses it was pointed out that there lies hidden in the inmost recesses of the human heart a longing and yearning for eternity—death not being the end or goal of life—and that adequate provision has been made in nature for the preservation of man’s body. The next few verses deal with his moral and spiritual development and progress. For that purpose God has been sending His Prophets and Messengers and has been revealing to them teachings by acting upon which man could attain the object of his life, that is, continuous and eternal progress of his soul. The Quran is the Last and Complete and Perfect Divine Teaching. The verse swears by, and holds forth مواقع النجوم (portions of the Quran) as evidence to support and substantiate the claim that the Quran is eminently fitted to fulfil the grand object referred to above, as well as to establish its Divine origin. Taking مواقع النجوم as meaning, the place and time of the falling of stars, the verse signifies that it is an unfailing divine law that, at the time of the appearance of a great Divine Reformer or Prophet, stars fall in unusually large numbers, and that this happened in the time of the Holy Prophet. Before him it also happened in the time of Jesus, and, in our own time, when the Founder of the Ahmadiyya Movement announced his claim to be the Promised Reformer. النجوم may also mean those highly righteous persons among the followers of the Holy Prophet whom God favours with His special love and nearness. In this sense of the expression, the verse signifies that the treasures of divine knowledge and mysteries that are revealed to the Divinely-favoured ones constitute an irrefutable proof of the Quran being God’s own revealed Word.
2976
The particle la is generally used to impart emphasis to an oath, meaning that the thing which is going to be explained next is so self-evident that it does not need calling anything else to bear witness to its truth. When the refutation of a certain hypothesis is intended la is used to signify that which is said before is not correct and the right thing is that which follows.
2977
The verse swears by, and holds forth, Nujum which means, portions of the Qur’an (Lane), as evidence to support the claim that the Qur’an is eminently fitted to fulfil the grand object of man’s creation, as well as to establish its own Divine origin. Taking the word Mawaqi‘ as meaning, the places and times of the falling of stars, the verse signifies that it is an unfailing Divine Law that, at the time of the appearance of a great Divine Reformer or Prophet, stars fall in unusually large numbers, and that this has happened in the time of the Holy Prophet also.
وَإِنَّهُۥ لَقَسَمٌ لَّوْ تَعْلَمُونَ عَظِيمٌ
Commentary:
The verse purports to say that مواقع النجوم (shooting of the stars, or the places or times of their falling) constitutes evidence of the fact that the Quran is the revealed Word of God, if only the disbelievers had the intelligence to understand this simple fact.
4134
Commentary:
The verse purports to say that مواقع النجوم (shooting of the stars, or the places or times of their falling) constitutes evidence of the fact that the Quran is the revealed Word of God, if only the disbelievers had the intelligence to understand this simple fact.
إِنَّهُۥ لَقُرْءَانٌ كَرِيمٌ
50:2.
50:2.
85:22.
Commentary:
The word کریم meaning noble, honourable, liberal, generous, bounteous, the verse signifies that upon those who would act upon the teachings of this Noble Book will be bestowed bounteous blessings of God and that they will find a place of honour among the world’s great nations.
a
50:2.
a
85:22.
4135
Commentary:
The word کریم meaning noble, honourable, liberal, generous, bounteous, the verse signifies that upon those who would act upon the teachings of this Noble Book will be bestowed bounteous blessings of God and that they will find a place of honour among the world’s great nations.
a
50:2.
فِى كِتَٰبٍ مَّكْنُونٍ
85:23.
«古兰经» 是一部保存完好而未遭损坏的真主启示录, 这对以往十四个世纪之间拒不接受的整个世界来说是一个公开的挑战。充满敌意的批评家尽力地挑剔经典的纯洁性。但是这方面的种种努力无非得出一个不可避免的结论----------虽然令人不快----------圣先知穆罕默德在1400年以前给世界带来的经典, 一字不改地传给了我们 (米尔, Muir)。正像下一节经文所表明的, 只有那些心地纯洁的信者才能得到这精神宝库, 在这个意义上说来, «古兰经» 也是一部保存完好的经典。这节经文的意思也可以是: 体现在 «古兰经» 中的理想和原则都铭记在天经中, 即这些理想和原则与自然规律完全一致。就像自然规律一样, 它们永远不会更改, 不能加以蔑视而不受到惩罚。这一节经文的意思也可以说, «古兰经» 被保存在 “安拉赐给人的本性” 中 (30:31)。人性是以基本真理为基础的, 并赋有能力达到正确的判断。一个诚实地使人性发挥作用的人能很容易认识到 «古兰经» 的真理。
چُھپی ہوئی کتاب سے مراد فطرت ہے کیونکہ قرآن کریم کی تعلیم فطرت کے مطابق ہے اسی لئے ہر انسان جو ضدنہ کرے اسے ماننے پر مجبور ہے قرآن کریم میں صاف لکھا ہے فِطْرَتَ اللّٰہِ الَّتِیْ فَطَرَ النَّاسَ عَلَیْھَا (روم: ۳۱) یعنی تم اللہ تعالیٰ کی پیدا کی ہوئی فطرت کو اختیار کرو جس کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے۔ یعنی انسان کی فطرت میں اللہ تعالیٰ نے بعض سچائیاں رکھی ہیں اور قوت فیصلہ رکھی ہے جب انسان اس سے کام لیتا ہے تو قرآن مجید کی سچائیاں اس پر ظاہر ہو جاتی ہیں کیونکہ وہ ایک چُھپی ہوئی کتاب یعنی فطرت انسانی میں موجود ہیں۔
85:23.
That the Qur’an is a well preserved and well protected Divinely revealed Book is an open challenge to the whole world which has remained unaccepted during the past fourteen centuries. No effort has been spared by its hostile critics to find fault with the purity of its text. But all efforts in this direction have led to but one inevitable—albeit unpalatable for its enemies— result that the Book which the Holy Prophet Muhammad gave to the world fourteen hundred years ago has come down to us without the change of a single vowel (Muir). The Qur’an is also a well preserved Book in the sense that only those believers who are pure of heart can have access to its spiritual treasures as the next verse signifies. The verse may also signify that the ideals and principles embodied in the Qur’an are inscribed in the book of nature, i.e. they are in complete harmony with natural laws. Like the laws of nature they are immutable and unalterable and cannot be defied with impunity. Or, the verse may mean that the
85:23.
Commentary:
That the Quran is a well-preserved and well-protected Divinely revealed Book is an open challenge to the whole world which has remained unaccepted during the past fourteen centuries. No effort has been spared by its hostile critics to find fault with the purity of its text. But all efforts in this direction have led to but one inevitable—albeit unpalatable for its enemies—result that the Book which the Holy Prophet Muhammad gave to the world fourteen hundred years back has come down to us without the change of a single vowel. The Quran stands unique in this respect among all revealed Scriptures. Books other than the Quran have been interpolated, mutilated and tampered with. And this was natural, because their teachings were meant for particular peoples and for limited periods of time. But the Quran, being the Last Divine Message for the whole of mankind, should naturally have been vouchsafed full, complete and eternal protection. Elsewhere, the Quran has made the firm assertion that it enjoys Divine protection: "Verily, We Ourself have sent down this Exhortation, and most surely We are its Guardian" (15:10). The verse under comment along with 15:10 constitutes not only a forceful challenge but also a mighty prophecy that the Quranic text shall remain intact, which prophecy has been remarkably fulfilled. What adds weight and force to the prophecy is the fact that it was made at a time when even the art of writing had not much developed and that it was addressed to a people who did not even know how to read and write. "There is probably in the world no other book", says William Muir, "which has remained twelve centuries with so pure a text...There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used...To compare their pure text with the various readings of our Scriptures, is to compare things between which there is no analogy."
"Efforts of European scholars to prove the existence of later interpolations in the Quran have failed" (Enc. Brit.).
The verse may also signify that the ideals and principles embodied in the Quran are inscribed in the book of nature, i.e. they are in complete harmony with natural laws. Like the laws of nature they are immutable and unalterable and cannot be defied with impunity. Or it may mean that the Quran is preserved in "the nature which God has bestowed upon man" (30:31). Human nature is based upon fundamental truths and has been endowed with the faculty to arrive at true judgements. A person who honestly calls human nature into action can easily recognize the truth of the Quran.
b
85:23.
1399
«古兰经» 是一部保存完好而未遭损坏的真主启示录, 这对以往十四个世纪之间拒不接受的整个世界来说是一个公开的挑战。充满敌意的批评家尽力地挑剔经典的纯洁性。但是这方面的种种努力无非得出一个不可避免的结论----------虽然令人不快----------圣先知穆罕默德在1400年以前给世界带来的经典, 一字不改地传给了我们 (米尔, Muir)。正像下一节经文所表明的, 只有那些心地纯洁的信者才能得到这精神宝库, 在这个意义上说来, «古兰经» 也是一部保存完好的经典。这节经文的意思也可以是: 体现在 «古兰经» 中的理想和原则都铭记在天经中, 即这些理想和原则与自然规律完全一致。就像自然规律一样, 它们永远不会更改, 不能加以蔑视而不受到惩罚。这一节经文的意思也可以说, «古兰经» 被保存在 “安拉赐给人的本性” 中 (30:31)。人性是以基本真理为基础的, 并赋有能力达到正确的判断。一个诚实地使人性发挥作用的人能很容易认识到 «古兰经» 的真理。
2
چُھپی ہوئی کتاب سے مراد فطرت ہے کیونکہ قرآن کریم کی تعلیم فطرت کے مطابق ہے اسی لئے ہر انسان جو ضدنہ کرے اسے ماننے پر مجبور ہے قرآن کریم میں صاف لکھا ہے فِطْرَتَ اللّٰہِ الَّتِیْ فَطَرَ النَّاسَ عَلَیْھَا (روم: ۳۱) یعنی تم اللہ تعالیٰ کی پیدا کی ہوئی فطرت کو اختیار کرو جس کے مطابق اللہ تعالیٰ نے انسان کو پیدا کیا ہے۔ یعنی انسان کی فطرت میں اللہ تعالیٰ نے بعض سچائیاں رکھی ہیں اور قوت فیصلہ رکھی ہے جب انسان اس سے کام لیتا ہے تو قرآن مجید کی سچائیاں اس پر ظاہر ہو جاتی ہیں کیونکہ وہ ایک چُھپی ہوئی کتاب یعنی فطرت انسانی میں موجود ہیں۔
b
85:23.
4136
Commentary:
That the Quran is a well-preserved and well-protected Divinely revealed Book is an open challenge to the whole world which has remained unaccepted during the past fourteen centuries. No effort has been spared by its hostile critics to find fault with the purity of its text. But all efforts in this direction have led to but one inevitable—albeit unpalatable for its enemies—result that the Book which the Holy Prophet Muhammad gave to the world fourteen hundred years back has come down to us without the change of a single vowel. The Quran stands unique in this respect among all revealed Scriptures. Books other than the Quran have been interpolated, mutilated and tampered with. And this was natural, because their teachings were meant for particular peoples and for limited periods of time. But the Quran, being the Last Divine Message for the whole of mankind, should naturally have been vouchsafed full, complete and eternal protection. Elsewhere, the Quran has made the firm assertion that it enjoys Divine protection: "Verily, We Ourself have sent down this Exhortation, and most surely We are its Guardian" (15:10). The verse under comment along with 15:10 constitutes not only a forceful challenge but also a mighty prophecy that the Quranic text shall remain intact, which prophecy has been remarkably fulfilled. What adds weight and force to the prophecy is the fact that it was made at a time when even the art of writing had not much developed and that it was addressed to a people who did not even know how to read and write. "There is probably in the world no other book", says William Muir, "which has remained twelve centuries with so pure a text...There is otherwise every security, internal and external, that we possess the text which Muhammad himself gave forth and used...To compare their pure text with the various readings of our Scriptures, is to compare things between which there is no analogy."
"Efforts of European scholars to prove the existence of later interpolations in the Quran have failed" (Enc. Brit.).
The verse may also signify that the ideals and principles embodied in the Quran are inscribed in the book of nature, i.e. they are in complete harmony with natural laws. Like the laws of nature they are immutable and unalterable and cannot be defied with impunity. Or it may mean that the Quran is preserved in "the nature which God has bestowed upon man" (30:31). Human nature is based upon fundamental truths and has been endowed with the faculty to arrive at true judgements. A person who honestly calls human nature into action can easily recognize the truth of the Quran.
b
85:23.
2978
That the Qur’an is a well preserved and well protected Divinely revealed Book is an open challenge to the whole world which has remained unaccepted during the past fourteen centuries. No effort has been spared by its hostile critics to find fault with the purity of its text. But all efforts in this direction have led to but one inevitable—albeit unpalatable for its enemies— result that the Book which the Holy Prophet Muhammad gave to the world fourteen hundred years ago has come down to us without the change of a single vowel (Muir). The Qur’an is also a well preserved Book in the sense that only those believers who are pure of heart can have access to its spiritual treasures as the next verse signifies. The verse may also signify that the ideals and principles embodied in the Qur’an are inscribed in the book of nature, i.e. they are in complete harmony with natural laws. Like the laws of nature they are immutable and unalterable and cannot be defied with impunity. Or, the verse may mean that the
لَّا يَمَسُّهُۥٓ إِلَّا ٱلْمُطَهَّرُونَ
只有那些生活正直而心地纯洁、幸运的人才能对 «古兰经» 的真意有真正的理解和省悟, 才能了解那些心地不纯的人所不能了解的真知的精神奥秘。顺便一提, 人在身体不清洁时是不能接触或诵读 «古兰经» 的。
اس جگہ مَسّ کا لفظ ہے جس کے معنے چھونے کے ہیں لیکن محاورہ میں چُھونے کے یہ معنے ہوتے ہیں کہ کسی مضمون کی طرف انسان کا اتنا میلان ہو کہ اس کی باریکیاں اس پر ظاہر ہونے لگ جائیں جیسے اردو میں بھی کہتے ہیں کہ فلاں شخص کو تاریخ سے مَس نہیں۔ اس کا یہ مطلب نہیں ہوتا کہ تاریخ کا کوئی ایک مسئلہ بھی اسے معلوم نہیں‘ بلکہ مطلب یہ ہوتا ہے کہ اس کا دل تاریخ کی طرف اتنا راغب نہیں کہ تاریخ کے تمام باریک مسائل اس پر روشن ہو جائیں۔ اسی طرح آیت کا یہ مطلب ہے کہ قرآن کریم کے علوم ایسے لوگوں پر ہی کھلتے ہیں جو اللہ تعالیٰ کے نزدیک پاک قرار دیئے جاتے ہیں نہ کہ انسانوں کے نزدیک۔ ورنہ خدا
Only those lucky ones who by leading righteous lives achieve purity of the heart are granted true understanding of, and insight into, the real meanings of the Qur’an, and are initiated into those spiritual mysteries of Divine knowledge to which the impure of heart are denied access. Incidentally, one should not touch or read the Qur’an while one is not physically clean.
Commentary:
The verse signifies that only those lucky ones who by leading righteous lives will have achieved purity of the heart will be granted true understanding of, and insight into, the meanings of the Quran, and they will be initiated into those spiritual mysteries of divine knowledge to which the impure of heart are denied access. Incidentally, one should not touch or read the Quran while one is not physically clean.
1400
只有那些生活正直而心地纯洁、幸运的人才能对 «古兰经» 的真意有真正的理解和省悟, 才能了解那些心地不纯的人所不能了解的真知的精神奥秘。顺便一提, 人在身体不清洁时是不能接触或诵读 «古兰经» 的。
1
اس جگہ مَسّ کا لفظ ہے جس کے معنے چھونے کے ہیں لیکن محاورہ میں چُھونے کے یہ معنے ہوتے ہیں کہ کسی مضمون کی طرف انسان کا اتنا میلان ہو کہ اس کی باریکیاں اس پر ظاہر ہونے لگ جائیں جیسے اردو میں بھی کہتے ہیں کہ فلاں شخص کو تاریخ سے مَس نہیں۔ اس کا یہ مطلب نہیں ہوتا کہ تاریخ کا کوئی ایک مسئلہ بھی اسے معلوم نہیں‘ بلکہ مطلب یہ ہوتا ہے کہ اس کا دل تاریخ کی طرف اتنا راغب نہیں کہ تاریخ کے تمام باریک مسائل اس پر روشن ہو جائیں۔ اسی طرح آیت کا یہ مطلب ہے کہ قرآن کریم کے علوم ایسے لوگوں پر ہی کھلتے ہیں جو اللہ تعالیٰ کے نزدیک پاک قرار دیئے جاتے ہیں نہ کہ انسانوں کے نزدیک۔ ورنہ خدا
4137
Commentary:
The verse signifies that only those lucky ones who by leading righteous lives will have achieved purity of the heart will be granted true understanding of, and insight into, the meanings of the Quran, and they will be initiated into those spiritual mysteries of divine knowledge to which the impure of heart are denied access. Incidentally, one should not touch or read the Quran while one is not physically clean.
2979
Only those lucky ones who by leading righteous lives achieve purity of the heart are granted true understanding of, and insight into, the real meanings of the Qur’an, and are initiated into those spiritual mysteries of Divine knowledge to which the impure of heart are denied access. Incidentally, one should not touch or read the Qur’an while one is not physically clean.
تَنزِيلٌ مِّن رَّبِّ ٱلْعَٰلَمِينَ
20:5; 26:193.
20:5; 26:193.
c
20:5; 26:193.
a
20:5; 26:193.
4138
Commentary:
The fact that the Quran is a "well-preserved Book" and that "none shall touch it except who are purified" constitutes a proof and a guarantee that "it is a revelation from the Lord of the worlds."
c
20:5; 26:193.
أَفَبِهَٰذَا ٱلْحَدِيثِ أَنتُم مُّدْهِنُونَ
17:74; 68:10.
Commentary:
The verse seems to administer a subtle rebuke to disbelievers that they are so inconsiderate that they reject a Book, i.e. the Quran, which possesses such excellences and beauties as are mentioned in the preceding verses.
b
17:74; 68:10.
4139
Commentary:
The verse seems to administer a subtle rebuke to disbelievers that they are so inconsiderate that they reject a Book, i.e. the Quran, which possesses such excellences and beauties as are mentioned in the preceding verses.
وَتَجْعَلُونَ رِزْقَكُمْ أَنَّكُمْ تُكَذِّبُونَ
The disbelievers are afraid lest by accepting truth they might be deprived of their means of livelihood. So it is for the sake of filthy lucre that they reject the Divine Message; or, the verse may mean that disbelievers have made rejection of truth something on which, as it were, their very lives depend. They will not accept it at any cost.
Commentary:
The rebuke administered to disbelievers in the preceding verse has been continued here. They are told that they have become so degenerate that they do not accept the truth because they are afraid that by doing so they would be deprived of their means of livelihood. So it is for the sake of filthy lucre that they reject the Divine Message. Or the verse may mean that disbelievers have made rejection of truth something on which, as it were, their very lives depend. They will not accept it at any cost.
4140
Commentary:
The rebuke administered to disbelievers in the preceding verse has been continued here. They are told that they have become so degenerate that they do not accept the truth because they are afraid that by doing so they would be deprived of their means of livelihood. So it is for the sake of filthy lucre that they reject the Divine Message. Or the verse may mean that disbelievers have made rejection of truth something on which, as it were, their very lives depend. They will not accept it at any cost.
2980
The disbelievers are afraid lest by accepting truth they might be deprived of their means of livelihood. So it is for the sake of filthy lucre that they reject the Divine Message; or, the verse may mean that disbelievers have made rejection of truth something on which, as it were, their very lives depend. They will not accept it at any cost.
فَلَوْلَآ إِذَا بَلَغَتِ ٱلْحُلْقُومَ
Commentary:
The rebuke implied in the preceding two verses is continued. The disbelievers are told that they deny truth because they seem to think that they will never die and will not be called to account for their denial. This and the next few verses contain a graphic picture of the moments when the soul departs from the body at death.
4141
Commentary:
The rebuke implied in the preceding two verses is continued. The disbelievers are told that they deny truth because they seem to think that they will never die and will not be called to account for their denial. This and the next few verses contain a graphic picture of the moments when the soul departs from the body at death.
وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ
Commentary:
This and the next verse constitute two parenthetical clauses.
4142
Commentary:
This and the next verse constitute two parenthetical clauses.
وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَٰكِن لَّا تُبْصِرُونَ
50:17.
50:17.
50:17.
a
50:17.
a
50:17.
a
50:17.
فَلَوْلَآ إِن كُنتُمْ غَيْرَ مَدِينِينَ
Important Words:
مدینین (called to account) is derived from دان which means, he obeyed; he was or became abased and submissive. دانه means, he made him do what he disliked; he abased or enslaved him; he ruled, governed, managed him or it; he had authority over him or it; he called him to account (Lane & Aqrab).
4143
Important Words:
مدینین (called to account) is derived from دان which means, he obeyed; he was or became abased and submissive. دانه means, he made him do what he disliked; he abased or enslaved him; he ruled, governed, managed him or it; he had authority over him or it; he called him to account (Lane & Aqrab).
تَرْجِعُونَهَآ إِن كُنتُمْ صَٰدِقِينَ
فَأَمَّآ إِن كَانَ مِنَ ٱلْمُقَرَّبِينَ
فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ
وَأَمَّآ إِن كَانَ مِنْ أَصْحَٰبِ ٱلْيَمِينِ
فَسَلَٰمٌ لَّكَ مِنْ أَصْحَٰبِ ٱلْيَمِينِ
وَأَمَّآ إِن كَانَ مِنَ ٱلْمُكَذِّبِينَ ٱلضَّآلِّينَ
فَنُزُلٌ مِّنْ حَمِيمٍ
وَتَصْلِيَةُ جَحِيمٍ
إِنَّ هَٰذَا لَهُوَ حَقُّ ٱلْيَقِينِ
35:32.
اس کے لئے دیکھئے ’’اسلامی اصول کی فلاسفی‘‘ روحانی خزائن جلد۱۰ صفحہ ۴۴۴۔
35:32.
13:20; 22:55; 35:32.
Commentary:
There are three degrees of certainty. viz. علم الیقین and عین الیقین and حق الیقین. Of these the first degree of certainty is knowledge of a thing acquired inferentially as we conclude the existence of fire from the presence of smoke in a place without witnessing the fire itself (علم الیقین). But if we see the fire itself, our knowledge of the existence of fire becomes certainty of the second degree (عین الیقین). Knowledge of a thing we witness with the eye may, however, be further improved through actual experience; for instance by thrusting our hand into the fire. This is the highest stage of certainty which in the language of the Quran is called حق الیقین. The verse means that life after death is certainty of the highest degree. The Surah had opened with the subject of the Resurrection and life after death and has closed on the same subject. This is a special peculiarity of the Quranic style that when a certain Surah begins with the discussion of a particular subject, after dealing exhaustively with it, it ends by briefly referring to the same subject.
b
35:32.
1
اس کے لئے دیکھئے ’’اسلامی اصول کی فلاسفی‘‘ روحانی خزائن جلد۱۰ صفحہ ۴۴۴۔
a
13:20; 22:55; 35:32.
4144
Commentary:
There are three degrees of certainty. viz. علم الیقین and عین الیقین and حق الیقین. Of these the first degree of certainty is knowledge of a thing acquired inferentially as we conclude the existence of fire from the presence of smoke in a place without witnessing the fire itself (علم الیقین). But if we see the fire itself, our knowledge of the existence of fire becomes certainty of the second degree (عین الیقین). Knowledge of a thing we witness with the eye may, however, be further improved through actual experience; for instance by thrusting our hand into the fire. This is the highest stage of certainty which in the language of the Quran is called حق الیقین. The verse means that life after death is certainty of the highest degree. The Surah had opened with the subject of the Resurrection and life after death and has closed on the same subject. This is a special peculiarity of the Quranic style that when a certain Surah begins with the discussion of a particular subject, after dealing exhaustively with it, it ends by briefly referring to the same subject.
a
35:32.
فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ
56:75.
یعنی اپنے رب کی صِفَاتِ حَقّہ کے ساتھ تسبیح کر۔
56:75.
See 56:75.
Commentary:
The verse constitutes a suitable ending to the Surah. The main topic of the Surah was the provision which God has made in the form of food, water and fire for the sustenance of physical life. The description of these manifold and multifarious divine blessings ended with an exhortation to man to glorify the name of his Lord Who has created all these things for his use (v. 75). But life on earth is not the aim and object of man’s creation. It is only a prelude to, and a preparation for, a much higher and nobler life without end. For the achievement of the object of that life, God raised His Messengers and sent down Revelation, so that man should make preparation for the day of his death. In afterlife man shall have to render an account of his deeds. So, for this great favour he should glorify the name of his Lord, the Great. With this exhortation and reminder the Surah comes to a close.
c
56:75.
2
یعنی اپنے رب کی صِفَاتِ حَقّہ کے ساتھ تسبیح کر۔
b
See 56:75.
4145
Commentary:
The verse constitutes a suitable ending to the Surah. The main topic of the Surah was the provision which God has made in the form of food, water and fire for the sustenance of physical life. The description of these manifold and multifarious divine blessings ended with an exhortation to man to glorify the name of his Lord Who has created all these things for his use (v. 75). But life on earth is not the aim and object of man’s creation. It is only a prelude to, and a preparation for, a much higher and nobler life without end. For the achievement of the object of that life, God raised His Messengers and sent down Revelation, so that man should make preparation for the day of his death. In afterlife man shall have to render an account of his deeds. So, for this great favour he should glorify the name of his Lord, the Great. With this exhortation and reminder the Surah comes to a close.
b
56:75.
الحديد
Al-Hadid
The Iron • madinah • 29 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
سَبَّحَ لِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ
17:45; 24:42; 61:2; 62:2; 64:2.
سَبَحَ فِی حَوَائِجِه (Sabaha Fi Hawā’ijihi) 的意思是, 他忙于谋生, 忙于自己的事。سَبْح (Sabh) 表示干活, 或迅速而极其辛勤地干活, 短语 سُبْحَانَ الله (Subhanallah) 指委身安拉的迅速, 效劳或服从安拉的敏捷。由这单词的词根意思来看, 源出 سَبَّحَ (Sabbaha) 而来的不定式名词 تَسْبِيْح (Tasbih) 是指: 宣言安拉绝对完美无缺, 或立刻为安拉效劳, 迅速服从安拉, 说 ‘赞美安拉’ (Lane)。这节经文因此表示, 宇宙间每一事物都在准时而有规则地做着分内的工作, 利用安拉恩赐的才能和力量以极好的方式实现其创造的目的, 令人不由得出这样一个结论: 宇宙的设计者和建筑师真是全能全智; 全世界以及每一创造物各自在其有限的范围内都证明安拉的杰作在所有方面都绝对没有丝毫缺陷、瑕疵、绝对完美无缺。这就是 تَسْبِيْح (Tasbih) 的意义。
17:45; 24:42; 61:2; 62:2; 64:2.
Sabaha Fi Hawa’ijihi means, he busied himself in earning his subsistence or in his affairs. Sabh signifies doing one’s work or doing it with utmost effort and quickly, and the expression Subhanallah denotes quickness in betaking oneself to God and agility in serving or obeying Him. In view of the root-meaning of this word, the Infinitive Noun Tasbih from Sabbaha means, declaring God to be far from every imperfection or defect or betaking oneself quickly to God’s service and to be prompt in obeying Him saying Subhanallah (Lane). The verse thus means that everything in the universe is doing its allotted task punctually and regularly, and by making use of the faculties and powers bestowed upon it by God is fulfilling the object of its creation in such a wonderful manner that one is irresistibly drawn to the conclusion that the Designer and Architect of the universe is, indeed, Mighty and Wise and that the whole world collectively and every created thing individu
17:45; 24:42; 61:2; 62:2; 64:2.
Important Words:
سبح (glorifies) is derived from (sabaha). They say سبح فی الماء i.e. he swam in the water. سبح فی الارض means, he went or travelled far in the land. سبح فی حوائجه means, he occupied himself in the accomplishment of his needs. سبح الرجل means, the man busied himself in earning his subsistence or in his affairs. سبح (sabhun) thus would signify doing one’s task or doing it with utmost effort and quickly, and سبحان اللّٰه denotes quickness in betaking oneself to God and agility in serving or obeying Him and therefore may be rendered, "I betake myself quickly to the service of God and am prompt in obeying Him." In view of the root meaning of this word, the inf. Noun تسبیح would mean, declaring God to be far removed from every imperfection, defect and impurity, or betaking oneself quickly to God’s service and to be prompt in obeying Him (Lane & Aqrab).
Commentary:
The verse purports to say that everything in the universe is doing its allotted task punctually and regularly, and by making use of the attributes and powers bestowed upon it by God is fulfilling the object of its creation in such a wonderful manner that one is irresistibly drawn to the conclusion that the Designer and Architect of the universe is indeed Mighty, and Wise, and that the whole universe collectively, and every created thing individually and in its own limited sphere, bears testimony to the undeniable fact that God’s handiwork is absolutely free from flaw, defect or imperfection in all its multifarious and multitudinous aspects. This is the meaning and significance of تسبیح. In fact, the perfection of a work presupposes two things: (a) that its doer possesses all the necessary means for accomplishing it and (b) that he possesses complete and perfect knowledge about it. God is Mighty and Wise, says the verse, i.e. His handiwork being flawless demonstrates His wisdom and might. The verse may also signify that by the revelation of the Quran such a great change will come over Arabia that this land, reeking with superstition, ignorance and idol worship, will reverberate with the glorification of the Mighty and Wise Creator and Master of the universe.
b
17:45; 24:42; 61:2; 62:2; 64:2.
1400A
سَبَحَ فِی حَوَائِجِه (Sabaha Fi Hawā’ijihi) 的意思是, 他忙于谋生, 忙于自己的事。سَبْح (Sabh) 表示干活, 或迅速而极其辛勤地干活, 短语 سُبْحَانَ الله (Subhanallah) 指委身安拉的迅速, 效劳或服从安拉的敏捷。由这单词的词根意思来看, 源出 سَبَّحَ (Sabbaha) 而来的不定式名词 تَسْبِيْح (Tasbih) 是指: 宣言安拉绝对完美无缺, 或立刻为安拉效劳, 迅速服从安拉, 说 ‘赞美安拉’ (Lane)。这节经文因此表示, 宇宙间每一事物都在准时而有规则地做着分内的工作, 利用安拉恩赐的才能和力量以极好的方式实现其创造的目的, 令人不由得出这样一个结论: 宇宙的设计者和建筑师真是全能全智; 全世界以及每一创造物各自在其有限的范围内都证明安拉的杰作在所有方面都绝对没有丝毫缺陷、瑕疵、绝对完美无缺。这就是 تَسْبِيْح (Tasbih) 的意义。
b
17:45; 24:42; 61:2; 62:2; 64:2.
4146
Important Words:
سبح (glorifies) is derived from (sabaha). They say سبح فی الماء i.e. he swam in the water. سبح فی الارض means, he went or travelled far in the land. سبح فی حوائجه means, he occupied himself in the accomplishment of his needs. سبح الرجل means, the man busied himself in earning his subsistence or in his affairs. سبح (sabhun) thus would signify doing one’s task or doing it with utmost effort and quickly, and سبحان اللّٰه denotes quickness in betaking oneself to God and agility in serving or obeying Him and therefore may be rendered, "I betake myself quickly to the service of God and am prompt in obeying Him." In view of the root meaning of this word, the inf. Noun تسبیح would mean, declaring God to be far removed from every imperfection, defect and impurity, or betaking oneself quickly to God’s service and to be prompt in obeying Him (Lane & Aqrab).
Commentary:
The verse purports to say that everything in the universe is doing its allotted task punctually and regularly, and by making use of the attributes and powers bestowed upon it by God is fulfilling the object of its creation in such a wonderful manner that one is irresistibly drawn to the conclusion that the Designer and Architect of the universe is indeed Mighty, and Wise, and that the whole universe collectively, and every created thing individually and in its own limited sphere, bears testimony to the undeniable fact that God’s handiwork is absolutely free from flaw, defect or imperfection in all its multifarious and multitudinous aspects. This is the meaning and significance of تسبیح. In fact, the perfection of a work presupposes two things: (a) that its doer possesses all the necessary means for accomplishing it and (b) that he possesses complete and perfect knowledge about it. God is Mighty and Wise, says the verse, i.e. His handiwork being flawless demonstrates His wisdom and might. The verse may also signify that by the revelation of the Quran such a great change will come over Arabia that this land, reeking with superstition, ignorance and idol worship, will reverberate with the glorification of the Mighty and Wise Creator and Master of the universe.
b
17:45; 24:42; 61:2; 62:2; 64:2.
2981
Sabaha Fi Hawa’ijihi means, he busied himself in earning his subsistence or in his affairs. Sabh signifies doing one’s work or doing it with utmost effort and quickly, and the expression Subhanallah denotes quickness in betaking oneself to God and agility in serving or obeying Him. In view of the root-meaning of this word, the Infinitive Noun Tasbih from Sabbaha means, declaring God to be far from every imperfection or defect or betaking oneself quickly to God’s service and to be prompt in obeying Him saying Subhanallah (Lane). The verse thus means that everything in the universe is doing its allotted task punctually and regularly, and by making use of the faculties and powers bestowed upon it by God is fulfilling the object of its creation in such a wonderful manner that one is irresistibly drawn to the conclusion that the Designer and Architect of the universe is, indeed, Mighty and Wise and that the whole world collectively and every created thing individu
لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ يُحْىِۦ وَيُمِيتُ ۖ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
3:157; 7:159; 44:9.
3:157; 7:159; 44:9.
Commentary:
This verse explains the Divine attributes "Mighty" and "Wise" mentioned in the preceding verse.
The words "He gives life and He causes death," signify that the process of construction and destruction is operating every moment in every atom in the universe.
c
3:157; 7:159; 44:9.
a
3:157; 7:159; 44:9.
4147
Commentary:
This verse explains the Divine attributes "Mighty" and "Wise" mentioned in the preceding verse.
The words "He gives life and He causes death," signify that the process of construction and destruction is operating every moment in every atom in the universe.
c
3:157; 7:159; 44:9.
2982
The process of construction and destruction is in operation simultaneously every moment in everything in the universe.
هُوَ ٱلْأَوَّلُ وَٱلْءَاخِرُ وَٱلظَّٰهِرُ وَٱلْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌ
God is the First Cause of all things.
He is the Last and Final Cause.
He is manifest in His works; or is more manifest than anything else.
There is nothing hidden from God; or whereas He comprehends everything He Himself is Incomprehensible.
Commentary:
الاول (the First) meaning that there was nothing before God, signifies that He created everything and He is the First Cause of all things. الاخر (the Last) means that there is and there will be nothing after Him, i.e. He is the Last and Final Cause of all things or that whereas everything is subject to death and destruction, He alone will remain after all things had ceased to exist. الظاھر (the Manifest) may signify that all things are subject to divine laws and God has power over all things and is subordinate to no one and is subject to no laws, or that He is manifest in His works, or is more manifest than anything else, or that He comprehends everything. الباطن (the Hidden) may signify that God is the Knower of all things, so that there is nothing hidden from Him, or that whereas He comprehends everything He Himself is Incomprehensible. The expression may also signify that there is nothing nearer than God or that there is no refuge besides Him.
These four Divine attributes show that God is above the limitations of space and time.
4148
Commentary:
الاول (the First) meaning that there was nothing before God, signifies that He created everything and He is the First Cause of all things. الاخر (the Last) means that there is and there will be nothing after Him, i.e. He is the Last and Final Cause of all things or that whereas everything is subject to death and destruction, He alone will remain after all things had ceased to exist. الظاھر (the Manifest) may signify that all things are subject to divine laws and God has power over all things and is subordinate to no one and is subject to no laws, or that He is manifest in His works, or is more manifest than anything else, or that He comprehends everything. الباطن (the Hidden) may signify that God is the Knower of all things, so that there is nothing hidden from Him, or that whereas He comprehends everything He Himself is Incomprehensible. The expression may also signify that there is nothing nearer than God or that there is no refuge besides Him.
These four Divine attributes show that God is above the limitations of space and time.
2983
God is the First Cause of all things.
2984
He is the Last and Final Cause.
2985
He is manifest in His works; or is more manifest than anything else.
2986
There is nothing hidden from God; or whereas He comprehends everything He Himself is Incomprehensible.
هُوَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ ۚ يَعْلَمُ مَا يَلِجُ فِى ٱلْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنزِلُ مِنَ ٱلسَّمَآءِ وَمَا يَعْرُجُ فِيهَا ۖ وَهُوَ مَعَكُمْ أَيْنَ مَا كُنتُمْ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
دیکھئے سورۃ سبا آیت۳ نوٹ۳۔
7:55; 11:8; 25:60; 32:5.
34:3.
The meaning is that God alone knows when a particular Divine Teaching is needed for a particular people; also when to take it back to heaven, i.e. to abrogate it, when it is corrupted and ceases to fulfil the spiritual needs of the people to whom it is given. And He alone knows when to reveal a new Teaching.
7:55; 11:8; 25:60; 32:5.
34:3
Commentary:
For a detailed note on the first part of this verse see7:55; 10:4 and 41:10-11, and for the latter part see 34:3. The six periods or stages of evolution referred to in the verse may be those of the ether, nebula, electrons, minerals, plants and animals. Very briefly, the verse may signify that after God had created the heavens and the earth in six periods or stages, He began to control and govern the universe through set laws, and that as He made provision for the physical sustenance and development of man, so did He make similar provision for his spiritual evolution. But God alone knew when a particular divine teaching was needed for a particular people; also when to take it back to heaven, i.e. to abrogate it, when it was corrupted and ceased to fulfil the spiritual needs of the people to whom it was given. And He alone knew when to reveal a new teaching. And now that God has revealed the Quran, He will be with the Muslims wheresoever they may be because to them is entrusted the preaching of the last Divine Message.
d
7:55; 11:8; 25:60; 32:5.
e
34:3.
1401
意思是, 只有安拉才知道哪一个民族需要哪一条安拉的教导; 也只有安拉才知道什么时候把他们领进天园, 即当这教导不再满足人们的精神需要时取消它。只有安拉才知道什么时候启示一条新教导。
1
دیکھئے سورۃ سبا آیت۳ نوٹ۳۔
b
7:55; 11:8; 25:60; 32:5.
c
34:3
4149
Commentary:
For a detailed note on the first part of this verse see7:55; 10:4 and 41:10-11, and for the latter part see 34:3. The six periods or stages of evolution referred to in the verse may be those of the ether, nebula, electrons, minerals, plants and animals. Very briefly, the verse may signify that after God had created the heavens and the earth in six periods or stages, He began to control and govern the universe through set laws, and that as He made provision for the physical sustenance and development of man, so did He make similar provision for his spiritual evolution. But God alone knew when a particular divine teaching was needed for a particular people; also when to take it back to heaven, i.e. to abrogate it, when it was corrupted and ceased to fulfil the spiritual needs of the people to whom it was given. And He alone knew when to reveal a new teaching. And now that God has revealed the Quran, He will be with the Muslims wheresoever they may be because to them is entrusted the preaching of the last Divine Message.
a
7:55; 11:8; 25:60; 32:5.
b
34:3.
2987
The meaning is that God alone knows when a particular Divine Teaching is needed for a particular people; also when to take it back to heaven, i.e. to abrogate it, when it is corrupted and ceases to fulfil the spiritual needs of the people to whom it is given. And He alone knows when to reveal a new Teaching.
لَّهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ
2:108; 7:159.
2:108; 7:159.
2:108; 7:159; 43:86.
a
2:108; 7:159.
a
2:108; 7:159; 43:86.
c
2:108; 7:159.
يُولِجُ ٱلَّيْلَ فِى ٱلنَّهَارِ وَيُولِجُ ٱلنَّهَارَ فِى ٱلَّيْلِ ۚ وَهُوَ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
22:62; 31:30; 35:14.
22:62; 31:30; 35:14.
22:62; 31:30; 35:14.
Commentary:
In the preceding verse it was pointed out that now that God has chosen the Companions of the Holy Prophet for the bestowal of His special favours and has entrusted to them the preaching of the Quranic Message, He will give them power and predominance in the world because His is the kingdom of the heavens and the earth. The present verse, continuing the theme, purports to say that the night of decline and degradation that had enveloped Arabia is about to pass away and the day of its ascendance and progress is about to dawn.
b
22:62; 31:30; 35:14.
b
22:62; 31:30; 35:14.
4150
Commentary:
In the preceding verse it was pointed out that now that God has chosen the Companions of the Holy Prophet for the bestowal of His special favours and has entrusted to them the preaching of the Quranic Message, He will give them power and predominance in the world because His is the kingdom of the heavens and the earth. The present verse, continuing the theme, purports to say that the night of decline and degradation that had enveloped Arabia is about to pass away and the day of its ascendance and progress is about to dawn.
d
22:62; 31:30; 35:14.
ءَامِنُوا۟ بِٱللَّهِ وَرَسُولِهِۦ وَأَنفِقُوا۟ مِمَّا جَعَلَكُم مُّسْتَخْلَفِينَ فِيهِ ۖ فَٱلَّذِينَ ءَامَنُوا۟ مِنكُمْ وَأَنفَقُوا۟ لَهُمْ أَجْرٌ كَبِيرٌ
Commentary:
In the preceding verse Muslims were promised power, prestige and prosperity. In the present verse they are told that they will have to fulfil certain conditions to establish their title to the great favours promised to them. They must have firm faith in the truth of the Message the preaching of which is entrusted to them and must be prepared to "spend in the way of Allah out of that to which He has made you heirs."
4151
Commentary:
In the preceding verse Muslims were promised power, prestige and prosperity. In the present verse they are told that they will have to fulfil certain conditions to establish their title to the great favours promised to them. They must have firm faith in the truth of the Message the preaching of which is entrusted to them and must be prepared to "spend in the way of Allah out of that to which He has made you heirs."
وَمَا لَكُمْ لَا تُؤْمِنُونَ بِٱللَّهِ ۙ وَٱلرَّسُولُ يَدْعُوكُمْ لِتُؤْمِنُوا۟ بِرَبِّكُمْ وَقَدْ أَخَذَ مِيثَٰقَكُمْ إِن كُنتُم مُّؤْمِنِينَ
یعنی فطرت صحیحہ میں خداتعالیٰ پر ایمان لانا اور اس کی طرف جانا مخفی رکھا گیا ہے۔
"The covenant" spoken of in the verse signifies the faith in God implanted in human nature and the longing to achieve His nearness.
Commentary:
The expression مالکم besides the meaning given in the text may also signify: "There is no earthly reason that…"
"The covenant" spoken of in the verse signifies the faith-in-God implanted in the nature of man, and the longing to get near to Him.
1
یعنی فطرت صحیحہ میں خداتعالیٰ پر ایمان لانا اور اس کی طرف جانا مخفی رکھا گیا ہے۔
4152
Commentary:
The expression مالکم besides the meaning given in the text may also signify: "There is no earthly reason that…"
"The covenant" spoken of in the verse signifies the faith-in-God implanted in the nature of man, and the longing to get near to Him.
2988
"The covenant" spoken of in the verse signifies the faith in God implanted in human nature and the longing to achieve His nearness.
هُوَ ٱلَّذِى يُنَزِّلُ عَلَىٰ عَبْدِهِۦٓ ءَايَٰتٍۭ بَيِّنَٰتٍ لِّيُخْرِجَكُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ ۚ وَإِنَّ ٱللَّهَ بِكُمْ لَرَءُوفٌ رَّحِيمٌ
c
22:17; 24:35; 58:6.
d
14:6; 33:44.
a
22:17; 24:35; 58:6.
b
14:6; 33:44; 65:12.
a
22:17; 24:35; 58:6.
b
14:6; 33:44.
وَمَا لَكُمْ أَلَّا تُنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلِلَّهِ مِيرَٰثُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ لَا يَسْتَوِى مِنكُم مَّنْ أَنفَقَ مِن قَبْلِ ٱلْفَتْحِ وَقَٰتَلَ ۚ أُو۟لَٰٓئِكَ أَعْظَمُ دَرَجَةً مِّنَ ٱلَّذِينَ أَنفَقُوا۟ مِنۢ بَعْدُ وَقَٰتَلُوا۟ ۚ وَكُلًّا وَعَدَ ٱللَّهُ ٱلْحُسْنَىٰ ۚ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
4:96; 9:20.
یعنی اس مادی دنیا میں سے جو کچھ انسان کے ہاتھ میں ہے۔ آخر انسان اُسے چھوڑ کر مر جائے گا اور وہ خدا ہی کے قبضہ میں آئے گی۔
4:96; 9:20.
Man will have to leave behind in this world all his material possessions, which in truth belong to God.
Fall of Mecca or the Treaty of Hudaibiyah.
4:96; 9:20.
Commentary:
Man will have to leave behind in this world all his material possessions which in truth belong to God.
الفتح (the Victory) may refer to the Fall of Mecca, soon after which the whole of Arabia submitted to the Holy Prophet, or it may refer to the Treaty of Hudaibiyyah which laid the foundation of the subsequent rapid spread of Islam and of the vast and very quick expansion of the political power of Muslims.
a
4:96; 9:20.
2
یعنی اس مادی دنیا میں سے جو کچھ انسان کے ہاتھ میں ہے۔ آخر انسان اُسے چھوڑ کر مر جائے گا اور وہ خدا ہی کے قبضہ میں آئے گی۔
c
4:96; 9:20.
4153
Commentary:
Man will have to leave behind in this world all his material possessions which in truth belong to God.
الفتح (the Victory) may refer to the Fall of Mecca, soon after which the whole of Arabia submitted to the Holy Prophet, or it may refer to the Treaty of Hudaibiyyah which laid the foundation of the subsequent rapid spread of Islam and of the vast and very quick expansion of the political power of Muslims.
c
4:96; 9:20.
2989
Man will have to leave behind in this world all his material possessions, which in truth belong to God.
2990
Fall of Mecca or the Treaty of Hudaibiyah.
مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًا فَيُضَٰعِفَهُۥ لَهُۥ وَلَهُۥٓ أَجْرٌ كَرِيمٌ
2:246; 64:18; 73:21.
2:246; 64:18; 73:21.
2:246; 64:18; 73:21.
Commentary:
God regards monetary sacrifices, demanded of Muslims for their own progress and advancement, as a loan lent to Him which He promises to increase and return manifold. The sacrifices rendered by early Muslims in the cause of truth led to a comparatively much greater reward in the form of the conquest of the mightiest empires of the time.
b
2:246; 64:18; 73:21.
a
2:246; 64:18; 73:21.
4154
Commentary:
God regards monetary sacrifices, demanded of Muslims for their own progress and advancement, as a loan lent to Him which He promises to increase and return manifold. The sacrifices rendered by early Muslims in the cause of truth led to a comparatively much greater reward in the form of the conquest of the mightiest empires of the time.
d
2:246; 64:18; 73:21.
يَوْمَ تَرَى ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ يَسْعَىٰ نُورُهُم بَيْنَ أَيْدِيهِمْ وَبِأَيْمَٰنِهِم بُشْرَىٰكُمُ ٱلْيَوْمَ جَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا ۚ ذَٰلِكَ هُوَ ٱلْفَوْزُ ٱلْعَظِيمُ
66:9.
66:9.
66:9.
Commentary:
The words, "their light," mean the light of their faith and good actions which on the "day of distress and darkness", (i.e. for disbelievers) will lead believers to their goal. Thus their faith and good works will assume the form of light on the 'Day of Resurrection.' "Light" may also mean the light of Divine realization and the capacity to seek and achieve the pleasure of God in this very life. For "divine light" see 6:123.
c
66:9.
b
66:9.
4155
Commentary:
The words, "their light," mean the light of their faith and good actions which on the "day of distress and darkness", (i.e. for disbelievers) will lead believers to their goal. Thus their faith and good works will assume the form of light on the 'Day of Resurrection.' "Light" may also mean the light of Divine realization and the capacity to seek and achieve the pleasure of God in this very life. For "divine light" see 6:123.
a
66:9.
يَوْمَ يَقُولُ ٱلْمُنَٰفِقُونَ وَٱلْمُنَٰفِقَٰتُ لِلَّذِينَ ءَامَنُوا۟ ٱنظُرُونَا نَقْتَبِسْ مِن نُّورِكُمْ قِيلَ ٱرْجِعُوا۟ وَرَآءَكُمْ فَٱلْتَمِسُوا۟ نُورًا فَضُرِبَ بَيْنَهُم بِسُورٍ لَّهُۥ بَابٌۢ بَاطِنُهُۥ فِيهِ ٱلرَّحْمَةُ وَظَٰهِرُهُۥ مِن قِبَلِهِ ٱلْعَذَابُ
یعنی اگلے جہان میں نُور دنیوی اعمال کے مطابق ملتا ہے اگر طاقت ہے تو دنیا میں واپس چلے جاؤ۔
یعنی مومنوں نے جِدھر جانا ہے اُدھر رحمت ہوگی اور کفار کے پیچھے عذاب ہوگا جس سے وہ بھاگ کر آئیں گے مگر اسے پیچھے نہ چھوڑ سکیں گے۔
"Your light" may mean the light of your faith and good actions or, the light of Divine realization and of the capacity to seek and achieve the pleasure of God in this very life.
The word Wara’akum may signify the present life.
"A wall" might signify the wall of Islam or of the Qur’an. As the disbelievers remain outside this wall so this action of theirs will take the form of a wall in the Hereafter.
Important Words:
It is characteristic of the Hypocrites that in time of trials and tribulations they seek to dissociate themselves from believers but in the hour of success and victory they loudly profess faith and ask for their share in the benefits of victory.
"Light", as mentioned in the preceding verse, is bestowed upon believers in consequence of their good works in this life also, and the Hypocrites are told in the present verse that the only way they could have received light in the Hereafter was by good actions in the present life; the expression وراءکم signifying the present life.
The last part of the verse may also mean that God’s mercy and grace would accompany the believers wherever they go and Divine punishment would dog the footsteps of disbelievers and, try as they might, they will find no refuge from it.
"A wall" referred to in the verse might signify the wall of Islam or of the Quran. The disbelievers remained outside this wall and so were deprived of Divine mercy which was granted to believers; and were seized with punishment in this life. Their having remained outside the fold of Islam will take the form of a wall in the Hereafter.
1
یعنی اگلے جہان میں نُور دنیوی اعمال کے مطابق ملتا ہے اگر طاقت ہے تو دنیا میں واپس چلے جاؤ۔
2
یعنی مومنوں نے جِدھر جانا ہے اُدھر رحمت ہوگی اور کفار کے پیچھے عذاب ہوگا جس سے وہ بھاگ کر آئیں گے مگر اسے پیچھے نہ چھوڑ سکیں گے۔
4156
Important Words:
It is characteristic of the Hypocrites that in time of trials and tribulations they seek to dissociate themselves from believers but in the hour of success and victory they loudly profess faith and ask for their share in the benefits of victory.
"Light", as mentioned in the preceding verse, is bestowed upon believers in consequence of their good works in this life also, and the Hypocrites are told in the present verse that the only way they could have received light in the Hereafter was by good actions in the present life; the expression وراءکم signifying the present life.
The last part of the verse may also mean that God’s mercy and grace would accompany the believers wherever they go and Divine punishment would dog the footsteps of disbelievers and, try as they might, they will find no refuge from it.
"A wall" referred to in the verse might signify the wall of Islam or of the Quran. The disbelievers remained outside this wall and so were deprived of Divine mercy which was granted to believers; and were seized with punishment in this life. Their having remained outside the fold of Islam will take the form of a wall in the Hereafter.
2991
"Your light" may mean the light of your faith and good actions or, the light of Divine realization and of the capacity to seek and achieve the pleasure of God in this very life.
2992
The word Wara’akum may signify the present life.
2993
"A wall" might signify the wall of Islam or of the Qur’an. As the disbelievers remain outside this wall so this action of theirs will take the form of a wall in the Hereafter.
يُنَادُونَهُمْ أَلَمْ نَكُن مَّعَكُمْ ۖ قَالُوا۟ بَلَىٰ وَلَٰكِنَّكُمْ فَتَنتُمْ أَنفُسَكُمْ وَتَرَبَّصْتُمْ وَٱرْتَبْتُمْ وَغَرَّتْكُمُ ٱلْأَمَانِىُّ حَتَّىٰ جَآءَ أَمْرُ ٱللَّهِ وَغَرَّكُم بِٱللَّهِ ٱلْغَرُورُ
Divine punishment.
4:142; 9:98.
Commentary:
أمر اللّٰه (decree of Allah) means the decree of Allah that Divine punishment will overtake the hypocrites. The reference may be to the punishment of the Jewish tribes of Medina for their repeated defection and treachery.
a
4:142; 9:98.
4157
Commentary:
أمر اللّٰه (decree of Allah) means the decree of Allah that Divine punishment will overtake the hypocrites. The reference may be to the punishment of the Jewish tribes of Medina for their repeated defection and treachery.
2994
Divine punishment.
فَٱلْيَوْمَ لَا يُؤْخَذُ مِنكُمْ فِدْيَةٌ وَلَا مِنَ ٱلَّذِينَ كَفَرُوا۟ ۚ مَأْوَىٰكُمُ ٱلنَّارُ ۖ هِىَ مَوْلَىٰكُمْ ۖ وَبِئْسَ ٱلْمَصِيرُ
The words, 'that is your comrade,' seem to have been used ironically. Or, they may mean that only the fire of Hell will purify them of the impurities and dross of sins committed by disbelievers in this life and will make them fit for spiritual progress and thus will be a "friend" to them.
2:49.
Commentary:
The words "that is your friend" seem to have been used ironically. Or the words may mean that only the fire of Hell will purify them of the impurities and dross of sins committed by disbelievers in this life and will make them fit for spiritual progress and thus will be a "friend" to them.
a
2:49.
4158
Commentary:
The words "that is your friend" seem to have been used ironically. Or the words may mean that only the fire of Hell will purify them of the impurities and dross of sins committed by disbelievers in this life and will make them fit for spiritual progress and thus will be a "friend" to them.
2995
The words, 'that is your comrade,' seem to have been used ironically. Or, they may mean that only the fire of Hell will purify them of the impurities and dross of sins committed by disbelievers in this life and will make them fit for spiritual progress and thus will be a "friend" to them.
۞ أَلَمْ يَأْنِ لِلَّذِينَ ءَامَنُوٓا۟ أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ ٱللَّهِ وَمَا نَزَلَ مِنَ ٱلْحَقِّ وَلَا يَكُونُوا۟ كَٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ ٱلْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَٰسِقُونَ
2:75; 6:44
21:45.
2:75; 6:44.
Commentary:
The verse seems to refer to the latter-day Muslims when as a result of neglecting the teachings of Islam they will have become spiritually corrupt, morally depraved and politically impotent. The verse means to bring home to them the realization of their all-round degradation and makes to them a pathetic appeal. "Has not the time arrived yet," it seems to say to them, "now that they have sunk to the lowest depths of degradation, they should turn to God and act upon the teachings of their religion which once raised them to the highest peaks of greatness, grandeur and glory."
a
21:45.
b
2:75; 6:44.
b
21:45.
c
2:75; 6:44.
4159
Commentary:
The verse seems to refer to the latter-day Muslims when as a result of neglecting the teachings of Islam they will have become spiritually corrupt, morally depraved and politically impotent. The verse means to bring home to them the realization of their all-round degradation and makes to them a pathetic appeal. "Has not the time arrived yet," it seems to say to them, "now that they have sunk to the lowest depths of degradation, they should turn to God and act upon the teachings of their religion which once raised them to the highest peaks of greatness, grandeur and glory."
a
21:45.b
2:75; 6:44
ٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يُحْىِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا ۚ قَدْ بَيَّنَّا لَكُمُ ٱلْءَايَٰتِ لَعَلَّكُمْ تَعْقِلُونَ
35:10.
35:10.
22:7; 35:10.
Commentary:
In the preceding verse Muslims were told that a time would come when, as the result of ignoring and neglecting the teachings of their religion, their hearts would become hardened and they would turn away from God and incur His displeasure and consequently would become degraded and disgraced. But God would not leave them in the lurch. In conformity with His time-honoured Law, viz. that when the earth becomes dry, He sends down rain from the heavens and gives a new life to it. He will raise among them a great Divine Reformer and through him will bring about the renaissance of Islam, and Muslims will again see better days.
c
35:10.
a
22:7; 35:10.
4160
Commentary:
In the preceding verse Muslims were told that a time would come when, as the result of ignoring and neglecting the teachings of their religion, their hearts would become hardened and they would turn away from God and incur His displeasure and consequently would become degraded and disgraced. But God would not leave them in the lurch. In conformity with His time-honoured Law, viz. that when the earth becomes dry, He sends down rain from the heavens and gives a new life to it. He will raise among them a great Divine Reformer and through him will bring about the renaissance of Islam, and Muslims will again see better days.
a
35:10.
إِنَّ ٱلْمُصَّدِّقِينَ وَٱلْمُصَّدِّقَٰتِ وَأَقْرَضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا يُضَٰعَفُ لَهُمْ وَلَهُمْ أَجْرٌ كَرِيمٌ
2:246.
2:246.
2:246; 30:40.
Commentary:
After the appearance of a great Divine Reformer among them as promised in the preceding verse, the Muslims will be called upon to make great sacrifices, especially in money and property, as at that time the teachings of Islam wi1l need to be preached and propagated to the ends of the earth and financial help will be very much in demand.
d
2:246.
b
2:246; 30:40.
4161
Commentary:
After the appearance of a great Divine Reformer among them as promised in the preceding verse, the Muslims will be called upon to make great sacrifices, especially in money and property, as at that time the teachings of Islam wi1l need to be preached and propagated to the ends of the earth and financial help will be very much in demand.
b
2:246.
وَٱلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦٓ أُو۟لَٰٓئِكَ هُمُ ٱلصِّدِّيقُونَ ۖ وَٱلشُّهَدَآءُ عِندَ رَبِّهِمْ لَهُمْ أَجْرُهُمْ وَنُورُهُمْ ۖ وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَحِيمِ
بعض لوگ کہتے ہیں کہ اللہ اور اس کے رسولوں پر ایمان لانے کے نتیجہ میں انسان صرف صدیق اور شہداء کے مرتبہ پر پہنچ سکتا ہے نہ کہ نبوت کے مقام تک‘ ان کے سمجھانے کے لئے ہم سورۃ النساء کی یہ آیت پیش کرتے ہیں کہ وَ مَنْ یُّطِعِ اللّٰہَ وَالرَّسُوْلَ فَاُولٰٓئِکَ مَعَ الَّذِیْنَ اَنْعَمَ اللّٰہُ عَلَیْھِمْ مِّنَ النَّبِیّٖنَ وَالصِّدِّیْقِیْنَ وَالشُّھَدَآءِ وَ الصَّالِحِیْنَ وَ حَسُنَ اُولٰٓئِکَ رَفِیْقًا (النساء: ۷۰)ان دونوں آیات پر غور کرکے ہر شخص معلوم کر سکتا ہے کہ سورۃ الحدید میں تو یہ کہا گیا ہے کہ جو لوگ اللہ اور اس کے رسولوں پر ایمان لائے وہی صدیق اور شہ
2:40; 7:37; 22:58; 30:17; 64: 11; 78:29.
Commentary:
The verse purports to say that if Muslims believed in the great Divine Reformer, they will attain to those spiritual heights which the Truthful (الصدیقون) and the Martyrs (الشھداء) attained.
1
بعض لوگ کہتے ہیں کہ اللہ اور اس کے رسولوں پر ایمان لانے کے نتیجہ میں انسان صرف صدیق اور شہداء کے مرتبہ پر پہنچ سکتا ہے نہ کہ نبوت کے مقام تک‘ ان کے سمجھانے کے لئے ہم سورۃ النساء کی یہ آیت پیش کرتے ہیں کہ وَ مَنْ یُّطِعِ اللّٰہَ وَالرَّسُوْلَ فَاُولٰٓئِکَ مَعَ الَّذِیْنَ اَنْعَمَ اللّٰہُ عَلَیْھِمْ مِّنَ النَّبِیّٖنَ وَالصِّدِّیْقِیْنَ وَالشُّھَدَآءِ وَ الصَّالِحِیْنَ وَ حَسُنَ اُولٰٓئِکَ رَفِیْقًا (النساء: ۷۰)ان دونوں آیات پر غور کرکے ہر شخص معلوم کر سکتا ہے کہ سورۃ الحدید میں تو یہ کہا گیا ہے کہ جو لوگ اللہ اور اس کے رسولوں پر ایمان لائے وہی صدیق اور شہ
a
2:40; 7:37; 22:58; 30:17; 64: 11; 78:29.
4162
Commentary:
The verse purports to say that if Muslims believed in the great Divine Reformer, they will attain to those spiritual heights which the Truthful (الصدیقون) and the Martyrs (الشھداء) attained.
ٱعْلَمُوٓا۟ أَنَّمَا ٱلْحَيَوٰةُ ٱلدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌۢ بَيْنَكُمْ وَتَكَاثُرٌ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَٰدِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ ٱلْكُفَّارَ نَبَاتُهُۥ ثُمَّ يَهِيجُ فَتَرَىٰهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَٰمًا ۖ وَفِى ٱلْءَاخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ ٱللَّهِ وَرِضْوَٰنٌ ۚ وَمَا ٱلْحَيَوٰةُ ٱلدُّنْيَآ إِلَّا مَتَٰعُ ٱلْغُرُورِ
6:33; 29:65; 47:37.
56:66.
6:33; 29:65; 47:37.
56:66.
Important Words:
الکفار (tillers) is the plural of کافر which is act. part. from کفر. They say کفر الشیء او کفرہ (kaffara), i.e. he concealed, hid or covered the thing. کفر نعمة اللّٰه او بنعمة اللّٰه means, he denied or did not acknowledge the favour of God, he denied and concealed it. The husbandman is called کافر because he concealed the seed under earth, and a disbeliever is so called because he conceals and denies the favour of God (Lane & Aqrab).
Commentary:
Life spent in forgetfulness of God and disregard of its higher values is, as described in the verse under comment, but a sport and a pastime, otherwise man’s life on earth is a most serious fact. It has a great mission and a noble object to fulfil. The verse implies that at the time when the great Promised Reformer to whom reference is impliedly made in the preceding verse would make his appearance, men would neglect the grim and noble purpose of their lives and would give themselves up, body and soul, to the pursuit of petty and paltry pleasures of life and there would be a mad craze and unhealthy competition among them, and vying with one another, for amassing wealth and material resources. But the end of all this competition and rivalry, says the verse, would be like the end of a blooming and blossoming crop over which a scorching wind has blown turning it into broken pieces of straw.
a
6:33; 29:65; 47:37.
b
56:66.
b
6:33; 29:65; 47:37.
c
56:66.
4163
Important Words:
الکفار (tillers) is the plural of کافر which is act. part. from کفر. They say کفر الشیء او کفرہ (kaffara), i.e. he concealed, hid or covered the thing. کفر نعمة اللّٰه او بنعمة اللّٰه means, he denied or did not acknowledge the favour of God, he denied and concealed it. The husbandman is called کافر because he concealed the seed under earth, and a disbeliever is so called because he conceals and denies the favour of God (Lane & Aqrab).
Commentary:
Life spent in forgetfulness of God and disregard of its higher values is, as described in the verse under comment, but a sport and a pastime, otherwise man’s life on earth is a most serious fact. It has a great mission and a noble object to fulfil. The verse implies that at the time when the great Promised Reformer to whom reference is impliedly made in the preceding verse would make his appearance, men would neglect the grim and noble purpose of their lives and would give themselves up, body and soul, to the pursuit of petty and paltry pleasures of life and there would be a mad craze and unhealthy competition among them, and vying with one another, for amassing wealth and material resources. But the end of all this competition and rivalry, says the verse, would be like the end of a blooming and blossoming crop over which a scorching wind has blown turning it into broken pieces of straw.
c
6:33; 29:65; 47:37.
d
56:66.
سَابِقُوٓا۟ إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ ٱلسَّمَآءِ وَٱلْأَرْضِ أُعِدَّتْ لِلَّذِينَ ءَامَنُوا۟ بِٱللَّهِ وَرُسُلِهِۦ ۚ ذَٰلِكَ فَضْلُ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
3:134.
3:134.
‘Ard meaning value and vastness, the verse signifies that (a) the reward of the righteous in the Hereafter will be beyond measure or count. (b) Paradise being as extensive as both the heavens and the earth—the whole space—it comprises Hell also. This shows that Paradise and hell are not two distinct and separate places but two conditions or states of mind. A well- known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: 'If Paradise comprises in its vastness heavens and earth, where is Hell,' the Holy Prophet is reported to have replied, 'Where is the night when the day comes' (Kathir).
3:134; 35:33.
Important Words:
عرض (value) is derived from عرض (‘arada). عرض الشیء لفلان means, he showed, manifested, presented the thing to such a one means, breadth, width; vastness; latitude. ذھب طولاً و عرضاً means, he went lengthwise and breadthwise. The word also means, worldly goods; price; gain; a compensation; a substitute; any goods or commodities except gold or silver; etc. (Lane).
Commentary:
In view of different meanings of عرض given under Important Words the verse would mean that the heavens and the earth—the whole universe—would be given to believers as a reward for the good works they had done in this life, which signifies that the reward of the righteous in the afterlife would be beyond measure or count. Or the Paradise comprising both the heavens and the earth may signify that the believers will live in Paradise both in this life and in the Hereafter. Moreover, the fact that Paradise as conceived by the Quran is as extensive as both the heavens and the earth—the whole space—shows that it comprises Hell also. This means that Paradise and Hell are not two distinct and separate places but two conditions or states of mind. A well-known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: "If Paradise comprises in its vastness heavens and earth, where is Hell," the Holy Prophet is reported to have replied, أین اللیل اذا جاء النھار i.e. where is the night when the day comes (Ibn Kathir). Besides, the substitution of the words مغفرة من ربکم وجنة in the verse under comment for مغفرة من اللّٰه و رضوان in the preceding verse shows that Paradise (جنة) in fact means the pleasure of God (رضوان). What a beautiful conception of Paradise!
c
3:134.
a
3:134; 35:33.
4164
Important Words:
عرض (value) is derived from عرض (‘arada). عرض الشیء لفلان means, he showed, manifested, presented the thing to such a one means, breadth, width; vastness; latitude. ذھب طولاً و عرضاً means, he went lengthwise and breadthwise. The word also means, worldly goods; price; gain; a compensation; a substitute; any goods or commodities except gold or silver; etc. (Lane).
Commentary:
In view of different meanings of عرض given under Important Words the verse would mean that the heavens and the earth—the whole universe—would be given to believers as a reward for the good works they had done in this life, which signifies that the reward of the righteous in the afterlife would be beyond measure or count. Or the Paradise comprising both the heavens and the earth may signify that the believers will live in Paradise both in this life and in the Hereafter. Moreover, the fact that Paradise as conceived by the Quran is as extensive as both the heavens and the earth—the whole space—shows that it comprises Hell also. This means that Paradise and Hell are not two distinct and separate places but two conditions or states of mind. A well-known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: "If Paradise comprises in its vastness heavens and earth, where is Hell," the Holy Prophet is reported to have replied, أین اللیل اذا جاء النھار i.e. where is the night when the day comes (Ibn Kathir). Besides, the substitution of the words مغفرة من ربکم وجنة in the verse under comment for مغفرة من اللّٰه و رضوان in the preceding verse shows that Paradise (جنة) in fact means the pleasure of God (رضوان). What a beautiful conception of Paradise!
a
3:134.
2996
‘Ard meaning value and vastness, the verse signifies that (a) the reward of the righteous in the Hereafter will be beyond measure or count. (b) Paradise being as extensive as both the heavens and the earth—the whole space—it comprises Hell also. This shows that Paradise and hell are not two distinct and separate places but two conditions or states of mind. A well- known saying of the Holy Prophet gives an insight into the Quranic conception of Paradise and Hell. Once on being asked by some of his Companions: 'If Paradise comprises in its vastness heavens and earth, where is Hell,' the Holy Prophet is reported to have replied, 'Where is the night when the day comes' (Kathir).
مَآ أَصَابَ مِن مُّصِيبَةٍ فِى ٱلْأَرْضِ وَلَا فِىٓ أَنفُسِكُمْ إِلَّا فِى كِتَٰبٍ مِّن قَبْلِ أَن نَّبْرَأَهَآ ۚ إِنَّ ذَٰلِكَ عَلَى ٱللَّهِ يَسِيرٌ
كِتَاب (Kitab) 可以指天赐的律令, 或知识, 或 «古兰经»。这节经文的意思可以是: 每一事物都遵照某一事物的自然规律, 或者国家和个人所遭到的苦难的原因和挽救方法在 «古兰经» 中都提到了。
یہ مطلب نہیں کہ ہر بُرا اچھا بدلہ مقدر ہے اور قسمت میں لکھا ہوا ہے بلکہ یہ مراد ہے کہ ہر کام کا انجام ہم نے مقرر کیا ہوا ہے اس لئے جیسا کام کوئی کرتا ہے‘ اس کا مقرر بدلہ اسے مل جاتا ہے۔ پس بدلہ کا پیدا کرنے والا انسان خود ہے نہ کہ خدا۔ خداتعالیٰ تو محض اصول کا پیدا کرنے والا ہے۔
Kitab may signify Divine Law or knowledge, or the Qur’an, and the verse may mean that everything is subject to a certain law of nature or that the causes and cures of miseries befalling nations and individuals have been mentioned in the Qur’an.
Commentary:
کتاب (Book) may signify divine law or knowledge. It may also signify the Quran. According to the first meaning, the verse would signify that everything is subject to a certain law of nature. According to the second it may mean that the causes and cures of misery befalling nations and individuals have been mentioned in the Quran, the words فی الارضsignifying people in general, and فی أنفسکم meaning the Muslims as a whole or every individual.
1402
كِتَاب (Kitab) 可以指天赐的律令, 或知识, 或 «古兰经»。这节经文的意思可以是: 每一事物都遵照某一事物的自然规律, 或者国家和个人所遭到的苦难的原因和挽救方法在 «古兰经» 中都提到了。
1
یہ مطلب نہیں کہ ہر بُرا اچھا بدلہ مقدر ہے اور قسمت میں لکھا ہوا ہے بلکہ یہ مراد ہے کہ ہر کام کا انجام ہم نے مقرر کیا ہوا ہے اس لئے جیسا کام کوئی کرتا ہے‘ اس کا مقرر بدلہ اسے مل جاتا ہے۔ پس بدلہ کا پیدا کرنے والا انسان خود ہے نہ کہ خدا۔ خداتعالیٰ تو محض اصول کا پیدا کرنے والا ہے۔
4165
Commentary:
کتاب (Book) may signify divine law or knowledge. It may also signify the Quran. According to the first meaning, the verse would signify that everything is subject to a certain law of nature. According to the second it may mean that the causes and cures of misery befalling nations and individuals have been mentioned in the Quran, the words فی الارضsignifying people in general, and فی أنفسکم meaning the Muslims as a whole or every individual.
2996A
Kitab may signify Divine Law or knowledge, or the Qur’an, and the verse may mean that everything is subject to a certain law of nature or that the causes and cures of miseries befalling nations and individuals have been mentioned in the Qur’an.
لِّكَيْلَا تَأْسَوْا۟ عَلَىٰ مَا فَاتَكُمْ وَلَا تَفْرَحُوا۟ بِمَآ ءَاتَىٰكُمْ ۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
3:154.
3:154.
3:154.
a
3:154.
a
3:154.
a
3:154.
ٱلَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ ٱلنَّاسَ بِٱلْبُخْلِ ۗ وَمَن يَتَوَلَّ فَإِنَّ ٱللَّهَ هُوَ ٱلْغَنِىُّ ٱلْحَمِيدُ
4:38.
4:38.
4:38.
b
4:38.
b
4:38.
b
4:38.
لَقَدْ أَرْسَلْنَا رُسُلَنَا بِٱلْبَيِّنَٰتِ وَأَنزَلْنَا مَعَهُمُ ٱلْكِتَٰبَ وَٱلْمِيزَانَ لِيَقُومَ ٱلنَّاسُ بِٱلْقِسْطِ ۖ وَأَنزَلْنَا ٱلْحَدِيدَ فِيهِ بَأْسٌ شَدِيدٌ وَمَنَٰفِعُ لِلنَّاسِ وَلِيَعْلَمَ ٱللَّهُ مَن يَنصُرُهُۥ وَرُسُلَهُۥ بِٱلْغَيْبِ ۚ إِنَّ ٱللَّهَ قَوِىٌّ عَزِيزٌ
7:102; 14:10; 35:26.
42:18; 55:8.
مِيْزَان (Mizan) 的意思可以是: (a) 与别人相处所应该遵循的公平交易原则; (b) 衡量、估计、评价和判断人的行为的标准; (c) 全宇宙无所不在的、保持万物公正平衡的天平; (d) 穆圣的实践和 «古兰经» 的正确运用; (e) 遵循中庸之道, 避免极端; (f) 以观察和经历为基础的理智和理论。
7:102; 14:10; 35:26.
42:18; 55:8.
Mizan may mean, (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium among all things. (d) Practice of the Holy Prophet and right use of the Book of God. Following the golden mean and avoiding extremes. (f) Reasons and arguments based on observation and experience.
Al-Hadid (iron) is the metal which perhaps has played the greatest and most useful part in the growth and development of human civilization. The word may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things: (a) Divine Laws; (b) the system which maintains just equilibrium in human social relations and (c) political power which compels obedience to Divine Laws.
7:102; 14:10; 35:26.
42:18; 55:8.
Commentary:
الکتاب signifies the eternal divine laws. المیزان has different senses with different scholars. Some of these are: (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium between all things. (d) Practice or example of the Holy Prophet and right use of the Book of God. (e) The capacity for leadership by means of which the Holy Prophet, in conformity with the Book of Allah, established a system of justice between the State, the society and the individual. (f) Following the golden means and avoiding extremes in the discharge of one’s obligations towards God and men. (g) Reasons and arguments based on observation and experience. See also 42:18 and 55:10.
الحدید (iron) is the metal which has perhaps played the greatest and most useful part in the growth and development of human civilization. It may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things, viz. (a) divine laws; (b) the system which maintains just equilibrium in human social relations and (c) the power to compel obedience to divine laws.
c
7:102; 14:10; 35:26.
d
42:18; 55:8.
1403
مِيْزَان (Mizan) 的意思可以是: (a) 与别人相处所应该遵循的公平交易原则; (b) 衡量、估计、评价和判断人的行为的标准; (c) 全宇宙无所不在的、保持万物公正平衡的天平; (d) 穆圣的实践和 «古兰经» 的正确运用; (e) 遵循中庸之道, 避免极端; (f) 以观察和经历为基础的理智和理论。
a
7:102; 14:10; 35:26.
b
42:18; 55:8.
4166
Commentary:
الکتاب signifies the eternal divine laws. المیزان has different senses with different scholars. Some of these are: (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium between all things. (d) Practice or example of the Holy Prophet and right use of the Book of God. (e) The capacity for leadership by means of which the Holy Prophet, in conformity with the Book of Allah, established a system of justice between the State, the society and the individual. (f) Following the golden means and avoiding extremes in the discharge of one’s obligations towards God and men. (g) Reasons and arguments based on observation and experience. See also 42:18 and 55:10.
الحدید (iron) is the metal which has perhaps played the greatest and most useful part in the growth and development of human civilization. It may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things, viz. (a) divine laws; (b) the system which maintains just equilibrium in human social relations and (c) the power to compel obedience to divine laws.
c
7:102; 14:10; 35:26.
d
42:18; 55:8.
2997
Mizan may mean, (a) Principles of equity which people are enjoined to observe in their dealings with others. (b) Standards by which human actions are measured, weighed, appraised and judged. (c) Balance which pervades the whole universe maintaining just equilibrium among all things. (d) Practice of the Holy Prophet and right use of the Book of God. Following the golden mean and avoiding extremes. (f) Reasons and arguments based on observation and experience.
2998
Al-Hadid (iron) is the metal which perhaps has played the greatest and most useful part in the growth and development of human civilization. The word may also signify the power to compel obedience to the laws upon which the whole existence of human society depends. Thus the verse means that God has sent down three things: (a) Divine Laws; (b) the system which maintains just equilibrium in human social relations and (c) political power which compels obedience to Divine Laws.
وَلَقَدْ أَرْسَلْنَا نُوحًا وَإِبْرَٰهِيمَ وَجَعَلْنَا فِى ذُرِّيَّتِهِمَا ٱلنُّبُوَّةَ وَٱلْكِتَٰبَ ۖ فَمِنْهُم مُّهْتَدٍ ۖ وَكَثِيرٌ مِّنْهُمْ فَٰسِقُونَ
29:28.
29:28.
29:28; 5:47.
Commentary:
In the preceding verse it was mentioned that in order to make men lead useful and righteous lives and realize the object for which God has brought this universe into existence, He sent His Messengers and revealed to them guidance from Himself and supported the claims of Divine Messengers with clear and sound arguments; and He also sent down iron which is of immense value and utility to mankind. The present verse gives the names of some of those Divine Messengers. Noah is probably the first law-bearing Prophet and Abraham the progenitor of the three great peoples—Jews, Christians and Muslims. After these two Prophets, the system of prophethood continued till it found its final exponent in the Mosaic Dispensation in the person of Jesus to whom the next verse makes a pointed reference.
a
29:28.
c
29:28; 5:47.
4167
Commentary:
In the preceding verse it was mentioned that in order to make men lead useful and righteous lives and realize the object for which God has brought this universe into existence, He sent His Messengers and revealed to them guidance from Himself and supported the claims of Divine Messengers with clear and sound arguments; and He also sent down iron which is of immense value and utility to mankind. The present verse gives the names of some of those Divine Messengers. Noah is probably the first law-bearing Prophet and Abraham the progenitor of the three great peoples—Jews, Christians and Muslims. After these two Prophets, the system of prophethood continued till it found its final exponent in the Mosaic Dispensation in the person of Jesus to whom the next verse makes a pointed reference.
a
29:28.
ثُمَّ قَفَّيْنَا عَلَىٰٓ ءَاثَٰرِهِم بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ٱبْنِ مَرْيَمَ وَءَاتَيْنَٰهُ ٱلْإِنجِيلَ وَجَعَلْنَا فِى قُلُوبِ ٱلَّذِينَ ٱتَّبَعُوهُ رَأْفَةً وَرَحْمَةً وَرَهْبَانِيَّةً ٱبْتَدَعُوهَا مَا كَتَبْنَٰهَا عَلَيْهِمْ إِلَّا ٱبْتِغَآءَ رِضْوَٰنِ ٱللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَـَٔاتَيْنَا ٱلَّذِينَ ءَامَنُوا۟ مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَٰسِقُونَ
2:88; 5:47.
5:83.
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or the meaning is that they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure. In v. 26 it was stated that God had sent down al-Mizan in order that by avoiding extremes people should adopt the golden mean in all their affairs and actions. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they mistakenly thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice, but it proved to be a source of many social evils. They started with adopting monasticism and ended by giving themselves up to the worship of Mammon
2:88; 5:47.
5:83.
Commentary:
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure.
In v. 26, it was stated that God had sent down المیزان (Balance) in order that people may act with equity and justice, i.e. by avoiding extremes they should adopt the golden mean or the middle course in all their affairs and actions because that was the best and the safest course. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice. The adage that the road to Heaven is paved with good intentions was never better illustrated than in the case of Christians for whom monkery proved a source of many evils. They started with monasticism and ended with giving themselves up to the worship of Mammon. By implication the Muslims were told that because a great Prophet had been raised for them, by following whom they would be given great worldly power and wealth, they should not go to the other extreme and give themselves up to the pursuit of material gains and physical pleasures. While monasticism has been decried and deplored as repugnant to human nature, the Holy Prophet also is reported to have said: لارھبانیة فی الاسلام i.e. there is no monasticism in Islam (Ibn Athir). Islam is not a religion for dreamers and visionaries who live in a world of their own conception, entirely divorced from the hard realities of life, but it is a practical system which gives effective and full guidance in mundane as well as spiritual affairs. It has not left any aspect of crowded human life for which it has not laid down practical guidance. There is no place in Islam for such an impracticable teaching as "take no thought for the morrow" (Matt. 6:34). It emphatically enjoins a Muslim "to look to what he sends forth for the morrow" (59:19). According to Islam a true Muslim is one who discharges fully and completely the obligations he owes to his fellow beings (حقوق العباد) as he discharges those he owes to his Creator (حقوق اللّٰه).
b
2:88; 5:47.
c
5:83.
a
2:88; 5:47.
b
5:83.
4168
Commentary:
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure.
In v. 26, it was stated that God had sent down المیزان (Balance) in order that people may act with equity and justice, i.e. by avoiding extremes they should adopt the golden mean or the middle course in all their affairs and actions because that was the best and the safest course. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice. The adage that the road to Heaven is paved with good intentions was never better illustrated than in the case of Christians for whom monkery proved a source of many evils. They started with monasticism and ended with giving themselves up to the worship of Mammon. By implication the Muslims were told that because a great Prophet had been raised for them, by following whom they would be given great worldly power and wealth, they should not go to the other extreme and give themselves up to the pursuit of material gains and physical pleasures. While monasticism has been decried and deplored as repugnant to human nature, the Holy Prophet also is reported to have said: لارھبانیة فی الاسلام i.e. there is no monasticism in Islam (Ibn Athir). Islam is not a religion for dreamers and visionaries who live in a world of their own conception, entirely divorced from the hard realities of life, but it is a practical system which gives effective and full guidance in mundane as well as spiritual affairs. It has not left any aspect of crowded human life for which it has not laid down practical guidance. There is no place in Islam for such an impracticable teaching as "take no thought for the morrow" (Matt. 6:34). It emphatically enjoins a Muslim "to look to what he sends forth for the morrow" (59:19). According to Islam a true Muslim is one who discharges fully and completely the obligations he owes to his fellow beings (حقوق العباد) as he discharges those he owes to his Creator (حقوق اللّٰه).
b
2:88; 5:47.
c
5:83.
2999
The verse may mean that the followers of Jesus invented monasticism in order to seek Allah’s pleasure but Allah had not prescribed it for them; or the meaning is that they invented monasticism which God had not prescribed for them—He had only prescribed for them the seeking of His pleasure. In v. 26 it was stated that God had sent down al-Mizan in order that by avoiding extremes people should adopt the golden mean in all their affairs and actions. In the present verse the example of a people—the Christians—has been cited to show that the adoption of an extreme course by them, with howsoever good intentions, led them away from the goal they had sought to attain. They invented the institution of monkery in order, as they mistakenly thought, to seek the pleasure of God, and in conformity with, according to them, Jesus’s own teaching and practice, but it proved to be a source of many social evils. They started with adopting monasticism and ended by giving themselves up to the worship of Mammon
يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَءَامِنُوا۟ بِرَسُولِهِۦ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِۦ وَيَجْعَل لَّكُمْ نُورًا تَمْشُونَ بِهِۦ وَيَغْفِرْ لَكُمْ ۚ وَٱللَّهُ غَفُورٌ رَّحِيمٌ
Commentary:
As in the preceding verse the Christians were admonished for regarding a life of renunciation and flight from the world as an ideal, the Muslims in the present verse are told to devote as much care and attention to their mundane as to their spiritual affairs and to discharge the obligations they owe to their Creator and Lord with as much devotion as their obligations to their fellow beings, and that if they did so they would be granted the benefits and blessings of this life as well as those of the Hereafter. Elsewhere in the Quran, Muslims have been enjoined constantly to pray: "Our Lord, grant us good in this world as well as good in the world to come" (2:202).
4169
Commentary:
As in the preceding verse the Christians were admonished for regarding a life of renunciation and flight from the world as an ideal, the Muslims in the present verse are told to devote as much care and attention to their mundane as to their spiritual affairs and to discharge the obligations they owe to their Creator and Lord with as much devotion as their obligations to their fellow beings, and that if they did so they would be granted the benefits and blessings of this life as well as those of the Hereafter. Elsewhere in the Quran, Muslims have been enjoined constantly to pray: "Our Lord, grant us good in this world as well as good in the world to come" (2:202).
لِّئَلَّا يَعْلَمَ أَهْلُ ٱلْكِتَٰبِ أَلَّا يَقْدِرُونَ عَلَىٰ شَىْءٍ مِّن فَضْلِ ٱللَّهِ ۙ وَأَنَّ ٱلْفَضْلَ بِيَدِ ٱللَّهِ يُؤْتِيهِ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ
2:106; 3:74.
2:106; 3:74.
Let the People of the Book disabuse their minds of the false notion that Divine grace is their monopoly and know that now God had transferred it to another people—the followers of Islam.
2:106.
2:106; 3:74.
Commentary:
In the preceding verse the Muslims were promised both spiritual and material benefits and blessings in order to let People of the Book disabuse their minds of the false notion that Divine grace was their monopoly and also to remind them that now God had transferred it to another people—the followers of Islam.
d
2:106; 3:74.
a
2:106.
b
2:106; 3:74.
4170
Commentary:
In the preceding verse the Muslims were promised both spiritual and material benefits and blessings in order to let People of the Book disabuse their minds of the false notion that Divine grace was their monopoly and also to remind them that now God had transferred it to another people—the followers of Islam.
a
2:106; 3:74.
3000
Let the People of the Book disabuse their minds of the false notion that Divine grace is their monopoly and know that now God had transferred it to another people—the followers of Islam.