Tabaraka Alladhi تَبَارَكَ الَّذِي
Part 29 of 30 • 442 Verses
الملك
Al-Mulk
The Sovereignty • makkah • 30 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
4287
Commentary:
See 1:1.
a
1:1.
تَبَٰرَكَ ٱلَّذِى بِيَدِهِ ٱلْمُلْكُ وَهُوَ عَلَىٰ كُلِّ شَىْءٍ قَدِيرٌ
25:2, 3.
25:2, 3.
25:2-3.
Commentary:
The Surah was revealed at Mecca when Islam was yet in its infancy and its enemies were straining every nerve to nip it in the bud. It opens with the mention of Divine attributes which are expressive of God’s Power, Might and Majesty, and, appropriately the verse under comment implies a prophecy that the poor, persecuted and helpless Muslims would soon be granted the kingdom, not only of Arabia but of vast lands beyond its confines.
b
25:2, 3.
b
25:2-3.
4288
Commentary:
The Surah was revealed at Mecca when Islam was yet in its infancy and its enemies were straining every nerve to nip it in the bud. It opens with the mention of Divine attributes which are expressive of God’s Power, Might and Majesty, and, appropriately the verse under comment implies a prophecy that the poor, persecuted and helpless Muslims would soon be granted the kingdom, not only of Arabia but of vast lands beyond its confines.
b
25:2, 3.
ٱلَّذِى خَلَقَ ٱلْمَوْتَ وَٱلْحَيَوٰةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا ۚ وَهُوَ ٱلْعَزِيزُ ٱلْغَفُورُ
5:49; 11:8; 18:8.
5:49; 11:8; 18:8.
The law of life and death works in all nature. Every living creature is subject to decay and death. "Death," as also in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence is the state before life or perhaps because "death" is more important and is of greater significance than "life," since it opens to man the portals of everlasting life and unending spiritual progress, while life on earth is only a temporary sojourn and a preparation for permanent and everlasting life beyond the grave.
5:49; 6:166; 11:8; 18:8.
Commentary:
The law of life and death works in all nature. Every living creature is subject to decay and death. Nations, like individuals, are subject to this inexorable law. The implication of the verse seems to be that with the advent of Islam God’s decree has come into operation, that is to say that some nations will receive new life and others will decay and fall. This will show that God is Mighty. The linking together of the attribute "Most Forgiving" with the attribute "Mighty" may imply that when Islam will triumph the enemies of the new Faith will be at the mercy of the Holy Prophet who will forgive them. The prophecy was fulfilled in the Fall of Mecca.
"Death", as in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence, is the state before life, or perhaps because "death" is more important and is of greater significance than "life," because, it opens to man the portals of everlasting life and unending spiritual progress, while his life on earth is only a temporary sojourn and a preparation for a permanent and everlasting life beyond the grave.
c
5:49; 11:8; 18:8.
c
5:49; 6:166; 11:8; 18:8.
4289
Commentary:
The law of life and death works in all nature. Every living creature is subject to decay and death. Nations, like individuals, are subject to this inexorable law. The implication of the verse seems to be that with the advent of Islam God’s decree has come into operation, that is to say that some nations will receive new life and others will decay and fall. This will show that God is Mighty. The linking together of the attribute "Most Forgiving" with the attribute "Mighty" may imply that when Islam will triumph the enemies of the new Faith will be at the mercy of the Holy Prophet who will forgive them. The prophecy was fulfilled in the Fall of Mecca.
"Death", as in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence, is the state before life, or perhaps because "death" is more important and is of greater significance than "life," because, it opens to man the portals of everlasting life and unending spiritual progress, while his life on earth is only a temporary sojourn and a preparation for a permanent and everlasting life beyond the grave.
c
5:49; 11:8; 18:8.
3079
The law of life and death works in all nature. Every living creature is subject to decay and death. "Death," as also in vv. 2:29 and 53:45, has been mentioned in this verse before "life." The reason seems to be that death or non-existence is the state before life or perhaps because "death" is more important and is of greater significance than "life," since it opens to man the portals of everlasting life and unending spiritual progress, while life on earth is only a temporary sojourn and a preparation for permanent and everlasting life beyond the grave.
ٱلَّذِى خَلَقَ سَبْعَ سَمَٰوَٰتٍ طِبَاقًا ۖ مَّا تَرَىٰ فِى خَلْقِ ٱلرَّحْمَٰنِ مِن تَفَٰوُتٍ ۖ فَٱرْجِعِ ٱلْبَصَرَ هَلْ تَرَىٰ مِن فُطُورٍ
65:13; 67:4; 71:16.
Tibaq is synonymous with Tabaq and with its plural, Atbaq. They say such a thing is the Tabaq or Tibaq of that, i.e. this thing is the match of that or the like of that in measure, size or quality, etc. Tibaq also means, a stage (Lane).
65:13; 67:4; 71:16.
Important Words:
طباقاً (in grades) is derived from طبق. They say أطبق الثوب i.e. he folded together the piece of cloth. طبق means, a thing that is the equal of another thing in its measure so that it covers the whole extent of the latter like the lid; a layer of the earth; a fold; a generation; any of the stages of heaven. السماوات طباق means, the heavens are composed of stages, one above another (Lane & Aqrab).
تفاوت (incongruity) is derived from فات . They say تفاوت الشیئان i.e. the two things were distinct or were different. تفاوت means, defect, fault, or imperfection; incongruity or discordance (Lane & Aqrab).
فطور (flaw) is derived from فطر. They say فطرہ i.e. God created it or brought it into existence for the first time, it not having existed before. انفطر means, it became split, rent or cleft. فطور means, cleft; flaw; disorder (Lane & Aqrab).
Commentary:
Wonderful indeed is God’s creation. The solar system of which our earth is but a small member is vast, varied and orderly and yet this system is but one of hundreds of millions of systems, some of which are incalculably larger than it, yet the countless millions of suns and stars are so arranged and distributed in relation to one another as to produce everywhere harmony and beauty. The order that covers and pervades the universe is obvious to the ordinary naked eye, and is spread far beyond the range of disciplined vision, assisted by all the instruments and appliances which science and art have been able to invent (Flint).
d
65:13; 67:4; 71:16.
1447
طِبَاق (Tibaq) 是 طَبَق (Tabaq) 及其复数 اَطْبَاق (Atbaq) 的同义词。他们说 طَبَق (Tabaq) 或 طِبَاق (Tibaq) 就是这样一种东西, 即这种东西是某种东西的配对物, 即在分量、尺寸或性质等方面相类似的东西。Tibāq 还有 “阶段” 的意思 (Lane)。
a
65:13; 67:4; 71:16.
4290
Important Words:
طباقاً (in grades) is derived from طبق. They say أطبق الثوب i.e. he folded together the piece of cloth. طبق means, a thing that is the equal of another thing in its measure so that it covers the whole extent of the latter like the lid; a layer of the earth; a fold; a generation; any of the stages of heaven. السماوات طباق means, the heavens are composed of stages, one above another (Lane & Aqrab).
تفاوت (incongruity) is derived from فات . They say تفاوت الشیئان i.e. the two things were distinct or were different. تفاوت means, defect, fault, or imperfection; incongruity or discordance (Lane & Aqrab).
فطور (flaw) is derived from فطر. They say فطرہ i.e. God created it or brought it into existence for the first time, it not having existed before. انفطر means, it became split, rent or cleft. فطور means, cleft; flaw; disorder (Lane & Aqrab).
Commentary:
Wonderful indeed is God’s creation. The solar system of which our earth is but a small member is vast, varied and orderly and yet this system is but one of hundreds of millions of systems, some of which are incalculably larger than it, yet the countless millions of suns and stars are so arranged and distributed in relation to one another as to produce everywhere harmony and beauty. The order that covers and pervades the universe is obvious to the ordinary naked eye, and is spread far beyond the range of disciplined vision, assisted by all the instruments and appliances which science and art have been able to invent (Flint).
d
65:13; 67:4; 71:16.
3079A
Tibaq is synonymous with Tabaq and with its plural, Atbaq. They say such a thing is the Tabaq or Tibaq of that, i.e. this thing is the match of that or the like of that in measure, size or quality, etc. Tibaq also means, a stage (Lane).
ثُمَّ ٱرْجِعِ ٱلْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ ٱلْبَصَرُ خَاسِئًا وَهُوَ حَسِيرٌ
安拉的创造真是神奇。太阳系广漠无边, 变化多端 而又井然有序--------我们的地球仅是其中的一个小小的分子--------但太阳系还只是数以万万计的星系里面的一个, 其中有些要比太阳系大得无法计算, 然而各种难以胜数的星辰、太阳彼此的排列和分布处处都呈现出美与和谐。宇宙间无处不在的秩序一般肉眼都能看到, 这种秩序超越了训练有素的视力, 即使这种视力得到了科学和艺术所能发明的种种仪器和装备的帮助。
Wonderful indeed is God’s creation. The solar system of which our earth is but a small member is vast, varied and orderly and yet it is but one of hundreds of millions of systems, some of which are incalculably larger than it, yet the countless millions of suns and stars are so arranged and distributed in relation to one another as to produce everywhere harmony and beauty. The order that covers and pervades the universe is obvious to the ordinary naked eye and is spread far beyond the range of disciplined vision, assisted by all the instruments and appliances which science and art have been able to invent.
Important Words:
خاسئا (confused) is derived from خسأ which means, he was or became vile, despised and hated. خاسأ الرجل الکلب means, the man drove away the dog. خسأ البصر means, the eyesight became dazzled or confused and dim. خاسیء when applied to a dog or a swine means, driven away and repelled, and when applied to a man means, contemptible, despicable, vile or confused; and when applied to the eyesight means, dazzled or confused and dim (Lane).
1448
安拉的创造真是神奇。太阳系广漠无边, 变化多端 而又井然有序--------我们的地球仅是其中的一个小小的分子--------但太阳系还只是数以万万计的星系里面的一个, 其中有些要比太阳系大得无法计算, 然而各种难以胜数的星辰、太阳彼此的排列和分布处处都呈现出美与和谐。宇宙间无处不在的秩序一般肉眼都能看到, 这种秩序超越了训练有素的视力, 即使这种视力得到了科学和艺术所能发明的种种仪器和装备的帮助。
4291
Important Words:
خاسئا (confused) is derived from خسأ which means, he was or became vile, despised and hated. خاسأ الرجل الکلب means, the man drove away the dog. خسأ البصر means, the eyesight became dazzled or confused and dim. خاسیء when applied to a dog or a swine means, driven away and repelled, and when applied to a man means, contemptible, despicable, vile or confused; and when applied to the eyesight means, dazzled or confused and dim (Lane).
3080
Wonderful indeed is God’s creation. The solar system of which our earth is but a small member is vast, varied and orderly and yet it is but one of hundreds of millions of systems, some of which are incalculably larger than it, yet the countless millions of suns and stars are so arranged and distributed in relation to one another as to produce everywhere harmony and beauty. The order that covers and pervades the universe is obvious to the ordinary naked eye and is spread far beyond the range of disciplined vision, assisted by all the instruments and appliances which science and art have been able to invent.
وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَٰبِيحَ وَجَعَلْنَٰهَا رُجُومًا لِّلشَّيَٰطِينِ ۖ وَأَعْتَدْنَا لَهُمْ عَذَابَ ٱلسَّعِيرِ
15:17; 37:7; 41:13; 50:7.
15:18; 37:11.
Commentary:
For a detailed note on the subject, briefly stated in this verse, see 15:17-19.
The word السماء (heaven) may also signify the spiritual firmament and مصابیح (lamps) Divinely inspired teachers and Reformers and شیاطن may mean satanic people.
a
15:17; 37:7; 41:13; 50:7.
b
15:18; 37:11.
a
15:17; 37:7; 41:13; 50:7.
b
15:18; 37:11.
4292
Commentary:
For a detailed note on the subject, briefly stated in this verse, see 15:17-19.
The word السماء (heaven) may also signify the spiritual firmament and مصابیح (lamps) Divinely inspired teachers and Reformers and شیاطن may mean satanic people.
a
15:17; 37:7; 41:13; 50:7.
b
15:18; 37:11.
وَلِلَّذِينَ كَفَرُوا۟ بِرَبِّهِمْ عَذَابُ جَهَنَّمَ ۖ وَبِئْسَ ٱلْمَصِيرُ
Commentary:
When Divine Reformers appear in the world to remove distortions and interpolations that find their way into heavenly teachings, those who reject Divine Reformers deserve and get God’s punishment. This is mentioned by implication also in the preceding verse.
4293
Commentary:
When Divine Reformers appear in the world to remove distortions and interpolations that find their way into heavenly teachings, those who reject Divine Reformers deserve and get God’s punishment. This is mentioned by implication also in the preceding verse.
إِذَآ أُلْقُوا۟ فِيهَا سَمِعُوا۟ لَهَا شَهِيقًا وَهِىَ تَفُورُ
11:107; 21:101; 25:13.
یہاں سَمِعُوْا لَھَا کے الفاظ ہیں اور لام ملکیت کے لئے بھی آتا ہے اور یہی معنے ہم نے کیے ہیں‘ یعنی وہ چیخ جہنم کی ہوگی جس میں سے شدتِ گرمی کی وجہ سے آوازیں نکلتی ہوں گی۔ جیسا کہ تیز گرمی ہو جائے تو تنور سے آواز نکلنے لگ جاتی ہے۔
11:107; 21:101; 25:13.
c
11:107; 21:101; 25:13.
1
یہاں سَمِعُوْا لَھَا کے الفاظ ہیں اور لام ملکیت کے لئے بھی آتا ہے اور یہی معنے ہم نے کیے ہیں‘ یعنی وہ چیخ جہنم کی ہوگی جس میں سے شدتِ گرمی کی وجہ سے آوازیں نکلتی ہوں گی۔ جیسا کہ تیز گرمی ہو جائے تو تنور سے آواز نکلنے لگ جاتی ہے۔
c
11:107; 21:101; 25:13.
4294
Important Words:
شھیق (roaring) signifies the ending or final part of the crying or braying of an ass. It also signifies a high sound; a cry of distress (Lane). See also 11:107.
c
11:107; 21:101; 25:13.
تَكَادُ تَمَيَّزُ مِنَ ٱلْغَيْظِ ۖ كُلَّمَآ أُلْقِىَ فِيهَا فَوْجٌ سَأَلَهُمْ خَزَنَتُهَآ أَلَمْ يَأْتِكُمْ نَذِيرٌ
39:72; 40:51.
39:72; 40:51.
6:131; 39:72; 40:51.
d
39:72; 40:51.
d
6:131; 39:72; 40:51.
d
39:72; 40:51.
قَالُوا۟ بَلَىٰ قَدْ جَآءَنَا نَذِيرٌ فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ ٱللَّهُ مِن شَىْءٍ إِنْ أَنتُمْ إِلَّا فِى ضَلَٰلٍ كَبِيرٍ
وَقَالُوا۟ لَوْ كُنَّا نَسْمَعُ أَوْ نَعْقِلُ مَا كُنَّا فِىٓ أَصْحَٰبِ ٱلسَّعِيرِ
我们听从了经典或良心的意旨就好啦。
If we had followed the dictates of the Shari‘ah, or of conscience.
25:28.
1449
我们听从了经典或良心的意旨就好啦。
a
25:28.
3080A
If we had followed the dictates of the Shari‘ah, or of conscience.
فَٱعْتَرَفُوا۟ بِذَنۢبِهِمْ فَسُحْقًا لِّأَصْحَٰبِ ٱلسَّعِيرِ
لعنت سُحْقاً کا ترجمہ ہے اور سُحْقاً مفعول مطلق ہے جس سے پہلے ایک فعل محذوف نکالنا نحو کے لحاظ سے ضروری ہے۔ اس کی وجہ سے ہم نے ’’مقدر کردو‘‘ کے الفاظ ترجمہ درست کرنے کے لئے محذوف نکالے ہیں۔
Important Words:
سحقا (be far away) is derived from سحق which means, it was or became distant or remote. سحقه means, he bruised or powdered or pulverized it; he destroyed it. سحیق means, powdered, pulverized; distant, remote. سحق means, remoteness, curse; destruction (Lane & Aqrab).
2
لعنت سُحْقاً کا ترجمہ ہے اور سُحْقاً مفعول مطلق ہے جس سے پہلے ایک فعل محذوف نکالنا نحو کے لحاظ سے ضروری ہے۔ اس کی وجہ سے ہم نے ’’مقدر کردو‘‘ کے الفاظ ترجمہ درست کرنے کے لئے محذوف نکالے ہیں۔
4295
Important Words:
سحقا (be far away) is derived from سحق which means, it was or became distant or remote. سحقه means, he bruised or powdered or pulverized it; he destroyed it. سحیق means, powdered, pulverized; distant, remote. سحق means, remoteness, curse; destruction (Lane & Aqrab).
إِنَّ ٱلَّذِينَ يَخْشَوْنَ رَبَّهُم بِٱلْغَيْبِ لَهُم مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ
21:50; 55:47; 79:41-43.
21:50; 55:47; 79:41-43.
21:50; 55:47; 79:41-42.
a
21:50; 55:47; 79:41-43.
b
21:50; 55:47; 79:41-42.
a
21:50; 55:47; 79:41-43.
وَأَسِرُّوا۟ قَوْلَكُمْ أَوِ ٱجْهَرُوا۟ بِهِۦٓ ۖ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ
2:78; 6:4; 11:6; 20:8.
2:78; 6:4; 11:6; 20:8.
2:78; 6:4; 11:6; 20:8.
b
2:78; 6:4; 11:6; 20:8.
c
2:78; 6:4; 11:6; 20:8.
b
2:78; 6:4; 11:6; 20:8.
أَلَا يَعْلَمُ مَنْ خَلَقَ وَهُوَ ٱللَّطِيفُ ٱلْخَبِيرُ
هُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ ذَلُولًا فَٱمْشُوا۟ فِى مَنَاكِبِهَا وَكُلُوا۟ مِن رِّزْقِهِۦ ۖ وَإِلَيْهِ ٱلنُّشُورُ
2:23; 20:54.
Journeying in the earth is recommended again and again in the Qur’an because leaving one’s home and travelling to other lands and countries greatly helps to add to one’s knowledge and experience.
2:23; 20:54.
Commentary:
Journeying in the earth is recommended again and again in the Quran, because leaving one’s home and travelling to other lands and countries helps to add to one’s knowledge and experience.
The verse also recommends making full use of mountains, which may also signify entertaining high ambitions and lofty aspirations, as the word منکب which also means a lofty place, suggests.
c
2:23; 20:54.
1450
«古兰经» 一再劝告, 在世要旅行, 因为离家去异乡做客大大有助于增进人的知识和经验。
d
2:23; 20:54.
4296
Commentary:
Journeying in the earth is recommended again and again in the Quran, because leaving one’s home and travelling to other lands and countries helps to add to one’s knowledge and experience.
The verse also recommends making full use of mountains, which may also signify entertaining high ambitions and lofty aspirations, as the word منکب which also means a lofty place, suggests.
c
2:23; 20:54.
3081
Journeying in the earth is recommended again and again in the Qur’an because leaving one’s home and travelling to other lands and countries greatly helps to add to one’s knowledge and experience.
ءَأَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يَخْسِفَ بِكُمُ ٱلْأَرْضَ فَإِذَا هِىَ تَمُورُ
16:46; 17:69; 34:10.
It is because punishment is generally spoken of in the Qur’an as coming down from heaven that God is referred to here and in the next verse as being in heaven; otherwise God is here, there and everywhere.
6:66; 16:46; 17:69; 34:10.
Commentary:
It is because punishment is generally spoken of in the Quran as coming down from heaven that God is referred to, here and in the next verse, as being in heaven; otherwise God is here, there and everywhere. "He is in the heaven and He is in the earth and He is where man is, even nearer to him that his jugular vein" (43:85; 50:17 & 57:4).
d
16:46; 17:69; 34:10.
1451
因为 «古兰经» 上通常把惩罚说成自天而降, 所以这儿和下一节经文中安拉被说成在天上。其实, 安拉在这里, 也在那里, 他是无处不在的。
a
6:66; 16:46; 17:69; 34:10.
4297
Commentary:
It is because punishment is generally spoken of in the Quran as coming down from heaven that God is referred to, here and in the next verse, as being in heaven; otherwise God is here, there and everywhere. "He is in the heaven and He is in the earth and He is where man is, even nearer to him that his jugular vein" (43:85; 50:17 & 57:4).
d
16:46; 17:69; 34:10.
3082
It is because punishment is generally spoken of in the Qur’an as coming down from heaven that God is referred to here and in the next verse as being in heaven; otherwise God is here, there and everywhere.
أَمْ أَمِنتُم مَّن فِى ٱلسَّمَآءِ أَن يُرْسِلَ عَلَيْكُمْ حَاصِبًا ۖ فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ
وَلَقَدْ كَذَّبَ ٱلَّذِينَ مِن قَبْلِهِمْ فَكَيْفَ كَانَ نَكِيرِ
أَوَلَمْ يَرَوْا۟ إِلَى ٱلطَّيْرِ فَوْقَهُمْ صَٰٓفَّٰتٍ وَيَقْبِضْنَ ۚ مَا يُمْسِكُهُنَّ إِلَّا ٱلرَّحْمَٰنُ ۚ إِنَّهُۥ بِكُلِّ شَىْءٍۭ بَصِيرٌ
یعنی زلزلوں سے اور بیماریوں سے اس نے تم کو محفوظ کیا ہوا ہے۔ ورنہ پرندے آسمان پر اڑتے ہوئے انتظار کر رہے ہیں کہ تم پر عذاب آئے اور وہ جھپٹ کر تمہاری لاشیں کھائیں۔
16:80.
If the disbelievers continue to oppose Truth, they will be destroyed by famines, earthquakes; particularly by wars, and the birds of the skies will feast upon their dead bodies (16:80). See also note {1880} in "The Larger Edition of the Commentary."
16:80.
Commentary:
The verse as the context shows, refers to Divine punishment that is in store for disbelievers. It purports to say that if they continue to oppose truth, they will be destroyed by famines, earthquakes and particularly by wars, and the birds of the skies will feast on their dead bodies. The Merciful God grants them respite that they might accept the Heavenly Message and save themselves from Divine punishment. See also 16:80.
a
16:80.
1452
如果不信者继续反对真理, 他们将毁于饥荒、地震, 尤其是毁于战争, 天上的飞鸟将以他们的尸体为美餐 (16:80)。另见 《大版本的注释本》中第1880条注。
1
یعنی زلزلوں سے اور بیماریوں سے اس نے تم کو محفوظ کیا ہوا ہے۔ ورنہ پرندے آسمان پر اڑتے ہوئے انتظار کر رہے ہیں کہ تم پر عذاب آئے اور وہ جھپٹ کر تمہاری لاشیں کھائیں۔
b
16:80.
4298
Commentary:
The verse as the context shows, refers to Divine punishment that is in store for disbelievers. It purports to say that if they continue to oppose truth, they will be destroyed by famines, earthquakes and particularly by wars, and the birds of the skies will feast on their dead bodies. The Merciful God grants them respite that they might accept the Heavenly Message and save themselves from Divine punishment. See also 16:80.
a
16:80.
3083
If the disbelievers continue to oppose Truth, they will be destroyed by famines, earthquakes; particularly by wars, and the birds of the skies will feast upon their dead bodies (16:80). See also note {1880} in "The Larger Edition of the Commentary."
أَمَّنْ هَٰذَا ٱلَّذِى هُوَ جُندٌ لَّكُمْ يَنصُرُكُم مِّن دُونِ ٱلرَّحْمَٰنِ ۚ إِنِ ٱلْكَٰفِرُونَ إِلَّا فِى غُرُورٍ
Commentary:
The verse warns disbelievers that if on account of their persistent rejection of the Divine Message and opposition to, and persecution of, the believers they (believers) were allowed to take up arms against them, their armies will be entirely helpless against Heavenly forces that would come to the help of believers.
4299
Commentary:
The verse warns disbelievers that if on account of their persistent rejection of the Divine Message and opposition to, and persecution of, the believers they (believers) were allowed to take up arms against them, their armies will be entirely helpless against Heavenly forces that would come to the help of believers.
أَمَّنْ هَٰذَا ٱلَّذِى يَرْزُقُكُمْ إِنْ أَمْسَكَ رِزْقَهُۥ ۚ بَل لَّجُّوا۟ فِى عُتُوٍّ وَنُفُورٍ
10:32; 34:25.
10:32; 34:25.
The reference may be to the terrible famine that held Mecca in its grip for several years till the Meccans begged the Holy Prophet to pray for their deliverance from the scourge. See also {2694}.
10:32; 34:25.
Commentary:
The reference may be to the terrible famine that held Mecca in its grip for several years till the Meccans begged the Holy Prophet to pray for their deliverance from the scourge. See also 44:13.
b
10:32; 34:25.
a
10:32; 34:25.
4300
Commentary:
The reference may be to the terrible famine that held Mecca in its grip for several years till the Meccans begged the Holy Prophet to pray for their deliverance from the scourge. See also 44:13.
b
10:32; 34:25.
3084
The reference may be to the terrible famine that held Mecca in its grip for several years till the Meccans begged the Holy Prophet to pray for their deliverance from the scourge. See also {2694}.
أَفَمَن يَمْشِى مُكِبًّا عَلَىٰ وَجْهِهِۦٓ أَهْدَىٰٓ أَمَّن يَمْشِى سَوِيًّا عَلَىٰ صِرَٰطٍ مُّسْتَقِيمٍ
不信者, 在怀疑和不信的黑暗中垂下了脑袋、卑躬屈膝的走上了错路, 而信者信仰坚定, 径直地走上正道, 高高地昂起了头颅。这两者能一样？
The disbelievers walk on the wrong path, hanging down their heads and groveling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of Truth, holding their heads high. Can the two be equal?
Commentary:
The verse means that disbelievers walk on the wrong path, hanging down their heads and grovelling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of truth, holding their head high. Can the two be equal?
1453
不信者, 在怀疑和不信的黑暗中垂下了脑袋、卑躬屈膝的走上了错路, 而信者信仰坚定, 径直地走上正道, 高高地昂起了头颅。这两者能一样？
4301
Commentary:
The verse means that disbelievers walk on the wrong path, hanging down their heads and grovelling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of truth, holding their head high. Can the two be equal?
3085
The disbelievers walk on the wrong path, hanging down their heads and groveling in the darkness of doubt and disbelief, while believers, in the certainty of faith, go straight on the path of Truth, holding their heads high. Can the two be equal?
قُلْ هُوَ ٱلَّذِىٓ أَنشَأَكُمْ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَٰرَ وَٱلْأَفْـِٔدَةَ ۖ قَلِيلًا مَّا تَشْكُرُونَ
16:79; 23:79.
16:79; 23:79.
16:79; 23:79.
Commentary:
Disbelievers are told that God has given them eyes to see so that they might benefit from the signs He has shown in support of truth. He has given them ears to listen to the Divine Message. He has given them powers of mind that they might understand and realize the Divine Message. People do not make use of these God-given faculties and choose to welter in the quagmire of doubt; شکر (shukr) meaning to make proper use of a thing.
c
16:79; 23:79.
a
16:79; 23:79.
4302
Commentary:
Disbelievers are told that God has given them eyes to see so that they might benefit from the signs He has shown in support of truth. He has given them ears to listen to the Divine Message. He has given them powers of mind that they might understand and realize the Divine Message. People do not make use of these God-given faculties and choose to welter in the quagmire of doubt; شکر (shukr) meaning to make proper use of a thing.
a
16:79; 23:79.
قُلْ هُوَ ٱلَّذِى ذَرَأَكُمْ فِى ٱلْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ
23:80.
23:80.
d
23:80.
b
23:80.
4303
Commentary:
Man has been created that he may lead a purposeful life on earth and may achieve the grand object of his creation after which he will have to render an account of his deeds and actions.
b
23:80.
وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَٰدِقِينَ
21:39; 34:30; 36:49.
21:39; 34:30; 36:49.
a
21:39; 34:30; 36:49.
c
21:39; 34:30; 36:49.
4304
Commentary:
"This promise" may refer to the promise of Divine punishment made in 17-22 above.
c
21:39; 34:30; 36:49.
قُلْ إِنَّمَا ٱلْعِلْمُ عِندَ ٱللَّهِ وَإِنَّمَآ أَنَا۠ نَذِيرٌ مُّبِينٌ
22:50; 26:116; 29:51.
22:50; 26:116; 29:51.
22:50; 26:116; 29:51.
b
22:50; 26:116; 29:51.
d
22:50; 26:116; 29:51.
d
22:50; 26:116; 29:51.
فَلَمَّا رَأَوْهُ زُلْفَةً سِيٓـَٔتْ وُجُوهُ ٱلَّذِينَ كَفَرُوا۟ وَقِيلَ هَٰذَا ٱلَّذِى كُنتُم بِهِۦ تَدَّعُونَ
不信者的特点是, 只要还没有受到惩罚, 他们就吹牛说大话, 嘲弄讥笑信者, 但当他们面临惩罚的时候就只感到沮丧、灰心、情绪低落。
It is characteristic of disbelievers that as long as punishment does not overtake them, they boast and brag and hurl jibes and raileries at believers, but when they are face to face with it, they are seized with a sense of extreme frustration, dismay and dejection.
21:40.
Commentary:
It is characteristic of disbelievers that as long as punishment does not overtake them, they boast and brag and hurl jibes and railleries at believers, but when they are face to face with it, they are seized with a sense of extreme frustration, dismay, and dejection.
1454
不信者的特点是, 只要还没有受到惩罚, 他们就吹牛说大话, 嘲弄讥笑信者, 但当他们面临惩罚的时候就只感到沮丧、灰心、情绪低落。
e
21:40.
4305
Commentary:
It is characteristic of disbelievers that as long as punishment does not overtake them, they boast and brag and hurl jibes and railleries at believers, but when they are face to face with it, they are seized with a sense of extreme frustration, dismay, and dejection.
3086
It is characteristic of disbelievers that as long as punishment does not overtake them, they boast and brag and hurl jibes and raileries at believers, but when they are face to face with it, they are seized with a sense of extreme frustration, dismay and dejection.
قُلْ أَرَءَيْتُمْ إِنْ أَهْلَكَنِىَ ٱللَّهُ وَمَن مَّعِىَ أَوْ رَحِمَنَا فَمَن يُجِيرُ ٱلْكَٰفِرِينَ مِنْ عَذَابٍ أَلِيمٍ
یعنی ہمارے مرنے کے بعد بھی کافروں پر عذاب آیا‘ تو ہمارے مرنے سے ان کو کیا فائدہ ہوگا۔
ایک روسی پروفیسر جو اٹامک تجربوں پر مقرر تھا مجھے ملنے آیا تو میں نے اس سے یہی سوال کیا کہ امریکہ نے بھی بم بنائے اور تم نے بھی بنائے اس سے دونوں قوموں کو کیا فائدہ پہنچا۔ اگر امریکہ نے روس تباہ کر دیا یا روس نے امریکہ‘ تو اس سے دونوں قوموں کو کیا خوشی ہوگی؟ اس نے یہی جواب دیا کہ ہم کوشش کر رہے ہیں کہ بم استعمال نہ ہوں اور کچھ نہیں کر سکتے۔
1
یعنی ہمارے مرنے کے بعد بھی کافروں پر عذاب آیا‘ تو ہمارے مرنے سے ان کو کیا فائدہ ہوگا۔
2
ایک روسی پروفیسر جو اٹامک تجربوں پر مقرر تھا مجھے ملنے آیا تو میں نے اس سے یہی سوال کیا کہ امریکہ نے بھی بم بنائے اور تم نے بھی بنائے اس سے دونوں قوموں کو کیا فائدہ پہنچا۔ اگر امریکہ نے روس تباہ کر دیا یا روس نے امریکہ‘ تو اس سے دونوں قوموں کو کیا خوشی ہوگی؟ اس نے یہی جواب دیا کہ ہم کوشش کر رہے ہیں کہ بم استعمال نہ ہوں اور کچھ نہیں کر سکتے۔
قُلْ هُوَ ٱلرَّحْمَٰنُ ءَامَنَّا بِهِۦ وَعَلَيْهِ تَوَكَّلْنَا ۖ فَسَتَعْلَمُونَ مَنْ هُوَ فِى ضَلَٰلٍ مُّبِينٍ
The Divine attribute Ar-Rahman (the Beneficent) has been repeatedly mentioned in this Surah, as at many other places in the Qur’an, because all the Divine bounties and favours mentioned in it, whether pertaining to man’s physical sustenance or his spiritual development, are the direct result of God’s beneficence (Rahmaniyyah).
Commentary:
The Divine attribute الرحمان (the Beneficent) has been repeatedly mentioned in the Surah because all the Divine gifts and favours mentioned in it, whether pertaining to man’s physical sustenance or his spiritual development, are the direct result of God’s beneficence (رحمانیة).
4306
Commentary:
The Divine attribute الرحمان (the Beneficent) has been repeatedly mentioned in the Surah because all the Divine gifts and favours mentioned in it, whether pertaining to man’s physical sustenance or his spiritual development, are the direct result of God’s beneficence (رحمانیة).
3087
The Divine attribute Ar-Rahman (the Beneficent) has been repeatedly mentioned in this Surah, as at many other places in the Qur’an, because all the Divine bounties and favours mentioned in it, whether pertaining to man’s physical sustenance or his spiritual development, are the direct result of God’s beneficence (Rahmaniyyah).
قُلْ أَرَءَيْتُمْ إِنْ أَصْبَحَ مَآؤُكُمْ غَوْرًا فَمَن يَأْتِيكُم بِمَآءٍ مَّعِينٍۭ
一切生命不管是物质的还是精神的, 都赖于水--------前者靠雨水, 后者靠真主的启示之水。
All life, whether physical or spiritual, depends on water—the former on rain-water and the latter on the water of Divine revelation.
Commentary:
All life, whether physical or spiritual depends on water,—the former, on rainwater and the latter on the water of Divine revelation.
1455
一切生命不管是物质的还是精神的, 都赖于水--------前者靠雨水, 后者靠真主的启示之水。
4307
Commentary:
All life, whether physical or spiritual depends on water,—the former, on rainwater and the latter on the water of Divine revelation.
3088
All life, whether physical or spiritual, depends on water—the former on rain-water and the latter on the water of Divine revelation.
القلم
Al-Qalam
The Pen • makkah • 52 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
نٓ ۚ وَٱلْقَلَمِ وَمَا يَسْطُرُونَ
这节经文中的墨水台、笔和所有的书写材料都被引用作为支持与证实以下三节经文所叙述者的明证。
قرآن مجید میں جس قدر قَسمیں ہیں درحقیقت ان چیزوں کی گواہی پیش کرنے کے لئے ہیں۔ یہاں بھی یہی مراد ہے اور اللہ تعالیٰ فرماتا ہے کہ قلم اور دوات اور سب علوم جو اُن سے لکھے جاتے ہیں اس پر گواہ ہیں کہ محمد رسول اللہ صلی اللہ علیہ وسلم مجنون نہیں ہیں۔
In this verse the inkstand and the pen and all the written material are cited as evidence to support and substantiate the statement made in the next three verses.
Important Words:
واو (by), means, I swear; I cite as witness or evidence. For the philosophy and significance of Quranic oaths, see 37:2; 51:2 & 91:2.
Commentary:
In this verse the inkstand, the pen and all the written material is cited as evidence to support and substantiate the statement made in the next three verses.
1456
这节经文中的墨水台、笔和所有的书写材料都被引用作为支持与证实以下三节经文所叙述者的明证。
1
قرآن مجید میں جس قدر قَسمیں ہیں درحقیقت ان چیزوں کی گواہی پیش کرنے کے لئے ہیں۔ یہاں بھی یہی مراد ہے اور اللہ تعالیٰ فرماتا ہے کہ قلم اور دوات اور سب علوم جو اُن سے لکھے جاتے ہیں اس پر گواہ ہیں کہ محمد رسول اللہ صلی اللہ علیہ وسلم مجنون نہیں ہیں۔
4308
Important Words:
واو (by), means, I swear; I cite as witness or evidence. For the philosophy and significance of Quranic oaths, see 37:2; 51:2 & 91:2.
Commentary:
In this verse the inkstand, the pen and all the written material is cited as evidence to support and substantiate the statement made in the next three verses.
3089
In this verse the inkstand and the pen and all the written material are cited as evidence to support and substantiate the statement made in the next three verses.
مَآ أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍ
34:47; 52:30.
34:47; 52:30.
The verse means that by whatever test of knowledge and learning the claim of the Holy Prophet is examined, he will be found to be not a maniac, as the disbelievers say, but the sanest and the wisest of men. The next verse gives the reason why this charge is not only unfounded but is also foolish and fantastic.
34:47; 52:30.
Commentary:
The verse means that by whatever test of knowledge and learning the claim of the Holy Prophet is examined, he will be found to be not a maniac, as the disbelievers say, but the sanest and the wisest of men. It further says that all other Divine Messengers were also stigmatised as lunatics because, in view of very heavy odds against them and of their own helpless weak position, their claim that despite the great power, prestige and resources of their opponents they would succeed and their enemies would fail, appeared to the latter to be nothing better than the ravings of a madman. The next verse gives the reason why this charge is not only unfounded but also foolish and fantastic.
b
34:47; 52:30.
b
34:47; 52:30.
4309
Commentary:
The verse means that by whatever test of knowledge and learning the claim of the Holy Prophet is examined, he will be found to be not a maniac, as the disbelievers say, but the sanest and the wisest of men. It further says that all other Divine Messengers were also stigmatised as lunatics because, in view of very heavy odds against them and of their own helpless weak position, their claim that despite the great power, prestige and resources of their opponents they would succeed and their enemies would fail, appeared to the latter to be nothing better than the ravings of a madman. The next verse gives the reason why this charge is not only unfounded but also foolish and fantastic.
b
34:47; 52:30.
3089A
The verse means that by whatever test of knowledge and learning the claim of the Holy Prophet is examined, he will be found to be not a maniac, as the disbelievers say, but the sanest and the wisest of men. The next verse gives the reason why this charge is not only unfounded but is also foolish and fantastic.
وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ
یہ دوسری شہادت دی ہے کہ مجنون کے کام تو بغیر بدلہ کے رہتے ہیں لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کو تو وہ بدلہ ملے گا جو قیامت تک قائم رہے گا اور کبھی نہ گھٹے گا۔ یعنی اگر کبھی مسلمانوں کی کمزوری کی وجہ سے اس میں ضعف پیدا ہوا تو اللہ تعالیٰ رسول کریم صلی اللہ علیہ وسلم کے ایسے نائب کھڑے کر دے گا جو پھر اسلام کو اپنی اصلی شان کے مطابق دنیا کے سامنے پیش کریں گے۔
This verse, along with the next one, most effectively exposes the absurdity of the charge of madness. It purports to say that the actions of a madman produce no abiding and useful result, but the Holy Prophet is eminently succeeding in fulfilling the object of his Divine mission and in bringing about a wonderful revolution in the lives of his degenerate people. And this revolution will not end with his death. Whenever in future his followers will deviate from the path of rectitude, God will raise among them Reformers who will regenerate them and will infuse in them a new life. And this process will continue till the end of time.
Commentary:
This verse, along with the next, exposes the absurdity of the charge of madness. It purports to say that the actions of a madman produce no useful result, but that the Holy Prophet will eminently succeed in fulfilling the object of his Divine mission and in bringing about a wonderful revolution in the lives of his degenerate people. And this revolution will not end with his death. On the contrary, whenever in future his followers will deviate from the path of rectitude, God will raise among them Reformers who will regenerate them and will infuse in them a new life. And this process will continue till the end of time. This is the significance of the words, "and for thee is an unending reward."
2
یہ دوسری شہادت دی ہے کہ مجنون کے کام تو بغیر بدلہ کے رہتے ہیں لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کو تو وہ بدلہ ملے گا جو قیامت تک قائم رہے گا اور کبھی نہ گھٹے گا۔ یعنی اگر کبھی مسلمانوں کی کمزوری کی وجہ سے اس میں ضعف پیدا ہوا تو اللہ تعالیٰ رسول کریم صلی اللہ علیہ وسلم کے ایسے نائب کھڑے کر دے گا جو پھر اسلام کو اپنی اصلی شان کے مطابق دنیا کے سامنے پیش کریں گے۔
4310
Commentary:
This verse, along with the next, exposes the absurdity of the charge of madness. It purports to say that the actions of a madman produce no useful result, but that the Holy Prophet will eminently succeed in fulfilling the object of his Divine mission and in bringing about a wonderful revolution in the lives of his degenerate people. And this revolution will not end with his death. On the contrary, whenever in future his followers will deviate from the path of rectitude, God will raise among them Reformers who will regenerate them and will infuse in them a new life. And this process will continue till the end of time. This is the significance of the words, "and for thee is an unending reward."
3090
This verse, along with the next one, most effectively exposes the absurdity of the charge of madness. It purports to say that the actions of a madman produce no abiding and useful result, but the Holy Prophet is eminently succeeding in fulfilling the object of his Divine mission and in bringing about a wonderful revolution in the lives of his degenerate people. And this revolution will not end with his death. Whenever in future his followers will deviate from the path of rectitude, God will raise among them Reformers who will regenerate them and will infuse in them a new life. And this process will continue till the end of time.
وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
这节经文进一步雄辩地注释了强加于穆圣的所谓疯狂性的指控是非常愚蠢的。经文说, 穆圣不仅不是一个疯狂的人, 而且是一个最高贵、最崇高的人。他充分具有道德上的一切美德, 使他成为创造他的安拉的完美影像。他完整地体现了人能够具有的道德上一切美好的品质。所有这些高贵的道德品质融合在他身上成为一个完美而和谐的整体。有一次, 有人请穆圣的赋有天资的妻子阿依莎 (عَائِشَة, ‘A’ishah) 讲讲有关穆圣的品德, 她说: “他具有 «古兰经» 中所讲的作为安拉的真正仆人的特殊标志的道德上的一切美德。” («布哈里圣训实录»)
یہ تیسری شہادت آپ کے مجنون نہ ہونے کی بیان کی اور فرمایا کہ مجنون تو لغو کام کرتا ہے مگر محمد رسول اللہ صلی اللہ علیہ وسلم بہترین اخلاق دکھاتے ہیں پھر ان کو پاگل کس طرح کہا جاتا ہے۔
This verse constitutes a further eloquent commentary on the charge of madness, imputed to the Holy Prophet, as being foolish. The Prophet, it says, not only is not a maniac but is the noblest and sublimest of men, possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. He is a complete embodiment of all good moral qualities that a man is capable of possessing. All the high moral qualities are blended in his person in a perfect and harmonious whole. ‘A’ishah, the Prophet’s talented spouse, when once asked to shed some light on the Prophet’s morals, said, 'He possessed all those moral excellences which are mentioned in the Qur’an as the special marks of a true servant of God' (Bukhari).
Commentary:
This verse constitutes a further eloquent commentary on the charge of madness imputed to the Holy Prophet. It purports to say that the Prophet, not only is not a maniac but is the noblest and sublimest of men possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. The Holy Prophet’s humanity was of the most perfect character. He was a complete embodiment of all good moral qualities that a man is capable of possessing. It is to this aspect of the Holy Prophet’s greatness that his talented wife, ‘A’ishah, referred, when, on being asked to shed some light on the Prophet’s habits and morals she said کان خلقه القران i.e. he possessed all those moral excellences which are mentioned in the Quran as the special marks of its true followers (Bukhari). See also 20:2 & 33:22.
1457
这节经文进一步雄辩地注释了强加于穆圣的所谓疯狂性的指控是非常愚蠢的。经文说, 穆圣不仅不是一个疯狂的人, 而且是一个最高贵、最崇高的人。他充分具有道德上的一切美德, 使他成为创造他的安拉的完美影像。他完整地体现了人能够具有的道德上一切美好的品质。所有这些高贵的道德品质融合在他身上成为一个完美而和谐的整体。有一次, 有人请穆圣的赋有天资的妻子阿依莎 (عَائِشَة, ‘A’ishah) 讲讲有关穆圣的品德, 她说: “他具有 «古兰经» 中所讲的作为安拉的真正仆人的特殊标志的道德上的一切美德。” («布哈里圣训实录»)
3
یہ تیسری شہادت آپ کے مجنون نہ ہونے کی بیان کی اور فرمایا کہ مجنون تو لغو کام کرتا ہے مگر محمد رسول اللہ صلی اللہ علیہ وسلم بہترین اخلاق دکھاتے ہیں پھر ان کو پاگل کس طرح کہا جاتا ہے۔
4311
Commentary:
This verse constitutes a further eloquent commentary on the charge of madness imputed to the Holy Prophet. It purports to say that the Prophet, not only is not a maniac but is the noblest and sublimest of men possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. The Holy Prophet’s humanity was of the most perfect character. He was a complete embodiment of all good moral qualities that a man is capable of possessing. It is to this aspect of the Holy Prophet’s greatness that his talented wife, ‘A’ishah, referred, when, on being asked to shed some light on the Prophet’s habits and morals she said کان خلقه القران i.e. he possessed all those moral excellences which are mentioned in the Quran as the special marks of its true followers (Bukhari). See also 20:2 & 33:22.
3091
This verse constitutes a further eloquent commentary on the charge of madness, imputed to the Holy Prophet, as being foolish. The Prophet, it says, not only is not a maniac but is the noblest and sublimest of men, possessing in full measure all those moral excellences that combine to make their possessor a perfect image of his Creator. He is a complete embodiment of all good moral qualities that a man is capable of possessing. All the high moral qualities are blended in his person in a perfect and harmonious whole. ‘A’ishah, the Prophet’s talented spouse, when once asked to shed some light on the Prophet’s morals, said, 'He possessed all those moral excellences which are mentioned in the Qur’an as the special marks of a true servant of God' (Bukhari).
فَسَتُبْصِرُ وَيُبْصِرُونَ
یہ چوتھی شہادت دی کہ آپ پاگل نہیں اور فرمایا کہ کیا پاگل کو بھی خدا کی مدد ملتی ہے؟ پس اگر محمد رسول اللہ صلی اللہ علیہ وسلم کا انجام ایسا ہوا کہ دشمن اور دوست نے اس کو غیر معمولی قرار دیا تو اسے پاگل کہنے والا پاگل ہوگا یا وہ؟
4
یہ چوتھی شہادت دی کہ آپ پاگل نہیں اور فرمایا کہ کیا پاگل کو بھی خدا کی مدد ملتی ہے؟ پس اگر محمد رسول اللہ صلی اللہ علیہ وسلم کا انجام ایسا ہوا کہ دشمن اور دوست نے اس کو غیر معمولی قرار دیا تو اسے پاگل کہنے والا پاگل ہوگا یا وہ؟
بِأَييِّكُمُ ٱلْمَفْتُونُ
这节经文反击了指控穆圣的人们, 并用挑战性的语言对他们说, 时间会证明到底是穆圣还是他们害了疯狂症, 或者到底是穆圣宣称自己是安拉所派遣的使者出乎发热的头脑, 还是他们自己是这样地疯狂, 因而看不出时代的迹象而不肯相信穆圣。
The verse turns the tables upon the accusers of the Holy Prophet, and tells them in challenging words that time will show whether it was he or they who suffered from madness, or whether his claim to be God’s Messenger was the outpouring of a heated brain, or they themselves were so demented as not to read the signs of time and so refused to believe in him.
Commentary:
The verse turns tables upon the accusers of the Holy Prophet, and tells them in challenging words that time will show whether it was he or they who suffered from madness, or whether his claim to be God’s Messenger was the outpouring of a heated brain, or whether they themselves were so demented as not to read the signs of time and thus refuse to believe in him.
1458
这节经文反击了指控穆圣的人们, 并用挑战性的语言对他们说, 时间会证明到底是穆圣还是他们害了疯狂症, 或者到底是穆圣宣称自己是安拉所派遣的使者出乎发热的头脑, 还是他们自己是这样地疯狂, 因而看不出时代的迹象而不肯相信穆圣。
4312
Commentary:
The verse turns tables upon the accusers of the Holy Prophet, and tells them in challenging words that time will show whether it was he or they who suffered from madness, or whether his claim to be God’s Messenger was the outpouring of a heated brain, or whether they themselves were so demented as not to read the signs of time and thus refuse to believe in him.
3092
The verse turns the tables upon the accusers of the Holy Prophet, and tells them in challenging words that time will show whether it was he or they who suffered from madness, or whether his claim to be God’s Messenger was the outpouring of a heated brain, or they themselves were so demented as not to read the signs of time and so refused to believe in him.
إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ
16:126; 53:31.
16:126; 53:31.
16:126; 53:31.
c
16:126; 53:31.
a
16:126; 53:31.
a
16:126; 53:31.
فَلَا تُطِعِ ٱلْمُكَذِّبِينَ
وَدُّوا۟ لَوْ تُدْهِنُ فَيُدْهِنُونَ
17:74.
The verse may have special reference to the offers which the Quraish of Mecca made to the Holy Prophet in order to tempt him away from his fixed purpose; or it may possess general application, since Truth is as firm as rock while falsehood has no legs to stand upon and gives way to pressure or temptation and is ready to make compromises.
17:74; 56:82.
Important Words:
تدھن (thou shouldst be pliant) is derived from دھن which means, he was or became weak. أدھن فلانا means, he endeavoured to conciliate or make peace with such a one; he treated him with gentleness; he acted towards him with dishonesty or dissimulation; he pretended the contrary of what he concealed in his mind with regard to him; he strove to deceive him (Lane & Aqrab).
Commentary:
The verse may have special reference to the offers which the Quraish of Mecca had made to the Holy Prophet in order to tempt him away from his fixed purpose, or it may possess general application, since truth is as firm as rock while falsehood has no legs to stand upon and gives way to pressure or temptation and is ready to make compromises.
a
17:74.
1459
这节经文可能特指麦加的古莱西人向穆圣提出的建议, 想诱使他放弃自己坚定的宗旨;或者它指一般而言, 因为真理总是坚如磐石, 而谬误的事物是站不住脚的, 经不起压力或诱惑而易于妥协。
b
17:74; 56:82.
4313
Important Words:
تدھن (thou shouldst be pliant) is derived from دھن which means, he was or became weak. أدھن فلانا means, he endeavoured to conciliate or make peace with such a one; he treated him with gentleness; he acted towards him with dishonesty or dissimulation; he pretended the contrary of what he concealed in his mind with regard to him; he strove to deceive him (Lane & Aqrab).
Commentary:
The verse may have special reference to the offers which the Quraish of Mecca had made to the Holy Prophet in order to tempt him away from his fixed purpose, or it may possess general application, since truth is as firm as rock while falsehood has no legs to stand upon and gives way to pressure or temptation and is ready to make compromises.
b
17:74.
3093
The verse may have special reference to the offers which the Quraish of Mecca made to the Holy Prophet in order to tempt him away from his fixed purpose; or it may possess general application, since Truth is as firm as rock while falsehood has no legs to stand upon and gives way to pressure or temptation and is ready to make compromises.
وَلَا تُطِعْ كُلَّ حَلَّافٍ مَّهِينٍ
یعنی گواہی کا طریق عقل اور شریعت نے مقرر کر دیا ہے۔ جو شخص خلافِ عقل طور پر اپنی بات کو سچا بنانے کے لئے قسمیں کھاتا ہے لیکن خدا کا فعل اسے ذلیل ہی کرتا جاتا ہے وہ لاکھ قسمیں کھائے اس کی بات کو نہیں ماننا چاہیے۔
1
یعنی گواہی کا طریق عقل اور شریعت نے مقرر کر دیا ہے۔ جو شخص خلافِ عقل طور پر اپنی بات کو سچا بنانے کے لئے قسمیں کھاتا ہے لیکن خدا کا فعل اسے ذلیل ہی کرتا جاتا ہے وہ لاکھ قسمیں کھائے اس کی بات کو نہیں ماننا چاہیے۔
هَمَّازٍ مَّشَّآءٍۭ بِنَمِيمٍ
104:2.
b
104:2.
a
49:12; 104:2.
4314
Important Words:
نمیم (slander) is derived from نم which means, he uttered calumny or excited discord. نمیم means, mischievous and malicious misrepresentation; calumny, slander (Lane & Aqrab).
c
104:2.
3094
The reference in this and the preceding three verses may particularly be to Walid bin Mughirah or Abu Jahl; or, for that matter, to every leader of falsehood.
مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ
50:26.
50:26.
50:26.
c
50:26.
b
50:26.
a
50:26.
عُتُلٍّۭ بَعْدَ ذَٰلِكَ زَنِيمٍ
عُتُلٍّ کے معنے لغت میں سخت کلامی کرنے والے کے لکھے ہیں (اقرب) ہم نے اس جگہ بدلگام کا لفظ استعمال کیا ہے جو چھوٹا لفظ ہے اور وہی معنے دیتا ہے۔
قرآن مجید میں زَنِیْم کا لفظ ہے جس کے معنے ہوتے ہیں کہ وہ شخص جو کسی قوم کا فرد تو نہیں مگر اپنے آپ کو اس کی طرف منسوب کرتا ہے (مفردات) ہم نے اس کا ترجمہ ’’خدا کا بندہ ہو کر شیطان سے تعلق رکھتا ہے‘‘ کیا ہے۔ یعنی ہے تو وہ خدا کا مگر اپنے آپ کو منسوب بُتوں کی طرف کرتا ہے۔
Important Words:
عتل (ill-mannered) is derived from عتل (‘atala). عتله means, he dragged him or drove him along roughly. عتل means, a great eater who refuses to give; gross, coarse, rough or rude person; low, ignoble; mean (Lane).
زنیم (of doubtful birth) is derived from زنم (zannama) and تزنیم is conjoining anyone with a people or party to which he does not belong. زنیم means, one adopted among a people to whom he does not belong, not being needed by them; base, ignoble, mean; the son of an adulteress or fornicatress (Lane & Aqrab).
Commentary:
The reference in this and the three verses preceding it may be to Walid bin Mughirah or Abu Jahl, etc. or to every leader of falsehood.
2
عُتُلٍّ کے معنے لغت میں سخت کلامی کرنے والے کے لکھے ہیں (اقرب) ہم نے اس جگہ بدلگام کا لفظ استعمال کیا ہے جو چھوٹا لفظ ہے اور وہی معنے دیتا ہے۔
3
قرآن مجید میں زَنِیْم کا لفظ ہے جس کے معنے ہوتے ہیں کہ وہ شخص جو کسی قوم کا فرد تو نہیں مگر اپنے آپ کو اس کی طرف منسوب کرتا ہے (مفردات) ہم نے اس کا ترجمہ ’’خدا کا بندہ ہو کر شیطان سے تعلق رکھتا ہے‘‘ کیا ہے۔ یعنی ہے تو وہ خدا کا مگر اپنے آپ کو منسوب بُتوں کی طرف کرتا ہے۔
4315
Important Words:
عتل (ill-mannered) is derived from عتل (‘atala). عتله means, he dragged him or drove him along roughly. عتل means, a great eater who refuses to give; gross, coarse, rough or rude person; low, ignoble; mean (Lane).
زنیم (of doubtful birth) is derived from زنم (zannama) and تزنیم is conjoining anyone with a people or party to which he does not belong. زنیم means, one adopted among a people to whom he does not belong, not being needed by them; base, ignoble, mean; the son of an adulteress or fornicatress (Lane & Aqrab).
Commentary:
The reference in this and the three verses preceding it may be to Walid bin Mughirah or Abu Jahl, etc. or to every leader of falsehood.
أَن كَانَ ذَا مَالٍ وَبَنِينَ
23:56; 74:13, 14.
23:56; 74:13, 14.
All sins, vices and opposition to Truth are born of conceit or false pride and are the moral maladies of one who manages to amass great wealth by questionable means, and wields great power and influence. Or, the verse may mean that a base and vile man should not be shown consideration or respect simply because he happens to possess wealth and influence.
23:56; 74:13-14.
Commentary:
The verse signifies that all sin, vice and opposition to Truth is born of conceit or false pride which are maladies of one who manages to amass great wealth and who wields great power and influence. Or, the verse, in conjunction with those preceding it, may mean that base and vile man should not be shown consideration or respect, simply because he happens to possess wealth and influence.
d
23:56; 74:13, 14.
c
23:56; 74:13-14.
4316
Commentary:
The verse signifies that all sin, vice and opposition to Truth is born of conceit or false pride which are maladies of one who manages to amass great wealth and who wields great power and influence. Or, the verse, in conjunction with those preceding it, may mean that base and vile man should not be shown consideration or respect, simply because he happens to possess wealth and influence.
b
23:56; 74:13, 14.
3095
All sins, vices and opposition to Truth are born of conceit or false pride and are the moral maladies of one who manages to amass great wealth by questionable means, and wields great power and influence. Or, the verse may mean that a base and vile man should not be shown consideration or respect simply because he happens to possess wealth and influence.
إِذَا تُتْلَىٰ عَلَيْهِ ءَايَٰتُنَا قَالَ أَسَٰطِيرُ ٱلْأَوَّلِينَ
8:32; 16:25; 83:14.
8:32; 16:25; 83:14.
8:32; 16:25; 83:14.
e
8:32; 16:25; 83:14.
a
8:32; 16:25; 83:14.
c
8:32; 16:25; 83:14.
سَنَسِمُهُۥ عَلَى ٱلْخُرْطُومِ
“在鼻子上烙印” 是比喻使他丢脸。
"Branding on the snout" is a metaphor for disgracing a person.
Commentary:
As, disbelievers, out of pride and a false sense of power reject the Divine Message, God will disgrace and humiliate them. "Branding on the snout" is a metaphor for disgracing a person.
1460
“在鼻子上烙印” 是比喻使他丢脸。
4317
Commentary:
As, disbelievers, out of pride and a false sense of power reject the Divine Message, God will disgrace and humiliate them. "Branding on the snout" is a metaphor for disgracing a person.
3096
"Branding on the snout" is a metaphor for disgracing a person.
إِنَّا بَلَوْنَٰهُمْ كَمَا بَلَوْنَآ أَصْحَٰبَ ٱلْجَنَّةِ إِذْ أَقْسَمُوا۟ لَيَصْرِمُنَّهَا مُصْبِحِينَ
卑鄙、贪婪而自负的不信者在这里被比作果园主人, 他吞没了园内所有的果实, 不愿与出劳力种植园子的人分享, 并骗取他们的正当权利。
اس جگہ اَصْحَابُ الْجَنَّۃِ یعنی باغ والوں سے مراد محمد رسول اللہ صلی اللہ علیہ وسلم اور ان کے مکہ والے رشتہ دار ہیں جن کے لئے خداتعالیٰ نے قرآن مجید کی جنت اتاری تھی لیکن انہوں نے بجائے اس جنت سے فائدہ اٹھانے کے لوگوں کو اس جنت سے محروم کرنے کی کوشش کرنی شروع کر دی اور آپس میں یہ معاہدہ کیا کہ ایسے وقت میں اس جنّت میں چلو جب کوئی اور آنے والا نہ ہو۔ یہی مکہ والے کرتے تھے یعنی جو شخص آپ کی باتیں سننے آتا تھا اس کے کانوں میں روئی ڈال دیتے تھے۔ یا جب آپ باتیں کرتے تھے تو اس میں شور مچا دیتے تھے تاکہ کوئی سنے نہیں اور ان سے فائدہ نہ اٹھائے جیسا کہ اللہ تعالیٰ فرماتا ہ
Here the base, greedy and conceited disbelievers have been compared to the owner of a garden who would devour all its fruit and would not share it with those who had also put in their labour in developing it and would defraud them of their just rights in it.
Commentary:
Here the base, greedy and conceited disbelievers have been compared to the owner of a garden who would devour all its fruit and would not allow any share to those who had also put in their labour in developing the gardens and would defraud them of their just rights.
1461
卑鄙、贪婪而自负的不信者在这里被比作果园主人, 他吞没了园内所有的果实, 不愿与出劳力种植园子的人分享, 并骗取他们的正当权利。
1
اس جگہ اَصْحَابُ الْجَنَّۃِ یعنی باغ والوں سے مراد محمد رسول اللہ صلی اللہ علیہ وسلم اور ان کے مکہ والے رشتہ دار ہیں جن کے لئے خداتعالیٰ نے قرآن مجید کی جنت اتاری تھی لیکن انہوں نے بجائے اس جنت سے فائدہ اٹھانے کے لوگوں کو اس جنت سے محروم کرنے کی کوشش کرنی شروع کر دی اور آپس میں یہ معاہدہ کیا کہ ایسے وقت میں اس جنّت میں چلو جب کوئی اور آنے والا نہ ہو۔ یہی مکہ والے کرتے تھے یعنی جو شخص آپ کی باتیں سننے آتا تھا اس کے کانوں میں روئی ڈال دیتے تھے۔ یا جب آپ باتیں کرتے تھے تو اس میں شور مچا دیتے تھے تاکہ کوئی سنے نہیں اور ان سے فائدہ نہ اٹھائے جیسا کہ اللہ تعالیٰ فرماتا ہ
4318
Commentary:
Here the base, greedy and conceited disbelievers have been compared to the owner of a garden who would devour all its fruit and would not allow any share to those who had also put in their labour in developing the gardens and would defraud them of their just rights.
3097
Here the base, greedy and conceited disbelievers have been compared to the owner of a garden who would devour all its fruit and would not share it with those who had also put in their labour in developing it and would defraud them of their just rights in it.
وَلَا يَسْتَثْنُونَ
“果园” 的主人贪婪地吞没别人的劳动果实自肥, 排斥后者一起分享。他们十分肯定他们的劳动成果和收获不会碰到意外, 所以对安拉视若无睹, 不寻求真主的保护而说 “如果安拉愿意。”
The owners of the "garden" greedily devoured the fruit of the labour of others and fed fat on it, excluding the latter from sharing it with them. They were so sure of the successful outcome of their labours and so certain of gathering in their harvest without any mishap that they consigned God to complete oblivion, failing to Seek Divine protection by uttering the words, 'If God please.'
Important Words:
یستثنون (made no exception) is derived from ثنی . They say استثناہ i.e. he excluded it or excepted it. الاستثناء in the case of an oath means, saying انشاء اللّٰه i.e. if God please (Lane).
Commentary:
The owners of the "garden" greedily devoured the fruit of the labour of others and fed fat on it, excluding the latter from sharing it with them. Or, the verse may mean that they spent no part of their wealth for the benefit of their poor brethren. Or, it may signify that they were so sure of the successful outcome of their labours and were so certain of gathering in their harvest without any mishap that they completely forgot God, omitting to seek Divine protection by uttering the words "If God please."
1462
“果园” 的主人贪婪地吞没别人的劳动果实自肥, 排斥后者一起分享。他们十分肯定他们的劳动成果和收获不会碰到意外, 所以对安拉视若无睹, 不寻求真主的保护而说 “如果安拉愿意。”
4319
Important Words:
یستثنون (made no exception) is derived from ثنی . They say استثناہ i.e. he excluded it or excepted it. الاستثناء in the case of an oath means, saying انشاء اللّٰه i.e. if God please (Lane).
Commentary:
The owners of the "garden" greedily devoured the fruit of the labour of others and fed fat on it, excluding the latter from sharing it with them. Or, the verse may mean that they spent no part of their wealth for the benefit of their poor brethren. Or, it may signify that they were so sure of the successful outcome of their labours and were so certain of gathering in their harvest without any mishap that they completely forgot God, omitting to seek Divine protection by uttering the words "If God please."
3098
The owners of the "garden" greedily devoured the fruit of the labour of others and fed fat on it, excluding the latter from sharing it with them. They were so sure of the successful outcome of their labours and so certain of gathering in their harvest without any mishap that they consigned God to complete oblivion, failing to Seek Divine protection by uttering the words, 'If God please.'
فَطَافَ عَلَيْهَا طَآئِفٌ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ
3:118; 18:43.
3:118; 18:43.
a
3:118; 18:43.
a
3:118; 18:43.
4320
Commentary:
The verse means that Divine punishment overtook the "garden" in a sudden and swift sweep.
a
3:118; 18:43.
فَأَصْبَحَتْ كَٱلصَّرِيمِ
یعنی ان کفار کا انجام اس باغ کی تمثیل کے مطابق ہوگا اور اپنے اعمال کے نتیجہ سے یہ محروم رہیں گے۔
Important Words:
الصریم (cut down) is derived from صرم. They say صرمه i.e. he cut it, cut it through or severed it; or he ceased to associate with him. صریم means, cut off, cut through or severed; black land that does not grow anything; night; the dark night or a portion thereof. The words أصبحت کالصریم mean, it became burnt up and black like the night (Lane).
2
یعنی ان کفار کا انجام اس باغ کی تمثیل کے مطابق ہوگا اور اپنے اعمال کے نتیجہ سے یہ محروم رہیں گے۔
4321
Important Words:
الصریم (cut down) is derived from صرم. They say صرمه i.e. he cut it, cut it through or severed it; or he ceased to associate with him. صریم means, cut off, cut through or severed; black land that does not grow anything; night; the dark night or a portion thereof. The words أصبحت کالصریم mean, it became burnt up and black like the night (Lane).
فَتَنَادَوْا۟ مُصْبِحِينَ
أَنِ ٱغْدُوا۟ عَلَىٰ حَرْثِكُمْ إِن كُنتُمْ صَٰرِمِينَ
فَٱنطَلَقُوا۟ وَهُمْ يَتَخَٰفَتُونَ
أَن لَّا يَدْخُلَنَّهَا ٱلْيَوْمَ عَلَيْكُم مِّسْكِينٌ
这个譬喻中的富有的 “果园” 主人被比作那些自私、残忍而贪婪的人, 他们除了剥削别人的劳动外还非常吝啬, 不愿把他们的不义之财来满足穷苦的人们的需要。
The rich owners of the "garden" in the parable are compared to those selfish, cruel and greedy persons who, besides exploiting the labour of others, are so stingy that they would not spend any part of their ill-gotten gains to meet the needs of the needy and the poor.
Commentary:
The rich owners of the "garden" in the parable are compared to those selfish, cruel and greedy persons who, besides exploiting the labour of others, are so stingy that they do not spend any part of their ill-gotten gains for the needy and the poor.
1463
这个譬喻中的富有的 “果园” 主人被比作那些自私、残忍而贪婪的人, 他们除了剥削别人的劳动外还非常吝啬, 不愿把他们的不义之财来满足穷苦的人们的需要。
4322
Commentary:
The rich owners of the "garden" in the parable are compared to those selfish, cruel and greedy persons who, besides exploiting the labour of others, are so stingy that they do not spend any part of their ill-gotten gains for the needy and the poor.
3099
The rich owners of the "garden" in the parable are compared to those selfish, cruel and greedy persons who, besides exploiting the labour of others, are so stingy that they would not spend any part of their ill-gotten gains to meet the needs of the needy and the poor.
وَغَدَوْا۟ عَلَىٰ حَرْدٍ قَٰدِرِينَ
剥削他人的劳动的人们是一个孤立的阶级。他们谋图剥夺后者用血汗挣来的钱财。他们金迷纸醉, 而他们可怜的兄弟就在他们的眼前贫穷潦倒。
یعنی انہوں نے اس حال میں صبح کی کہ وہ اپنا مال اپنے لئے روکے رکھنے اور اس میں کسی کو شریک نہ بنانے کا فیصلہ کر چکے تھے۔
The exploiters of the labour of others are a class by themselves. They seek and scheme to debar the latter from the benefits of what they earn by the sweat of their brow. They revel in wealth, while their poor brethren grovel in dirt and squalor before their very eyes.
Important Words:
حرد (hardun) infinitive noun from حرد (harada) which means, (1) he tended, repaired, or betook himself; (2) he sought, pursued or desired: (3) he prevented, hindered, prohibited, debarred; (4) he separated himself from others or he forsook his people (Lane).
Commentary:
The exploiters of the labour of others are a class by themselves. They seek and scheme to debar the latter from the benefits of what they earn by the sweat of their brow. They revel in wealth, while the poor grovel in dirt and squalor before their very eyes.
1464
剥削他人的劳动的人们是一个孤立的阶级。他们谋图剥夺后者用血汗挣来的钱财。他们金迷纸醉, 而他们可怜的兄弟就在他们的眼前贫穷潦倒。
1
یعنی انہوں نے اس حال میں صبح کی کہ وہ اپنا مال اپنے لئے روکے رکھنے اور اس میں کسی کو شریک نہ بنانے کا فیصلہ کر چکے تھے۔
4323
Important Words:
حرد (hardun) infinitive noun from حرد (harada) which means, (1) he tended, repaired, or betook himself; (2) he sought, pursued or desired: (3) he prevented, hindered, prohibited, debarred; (4) he separated himself from others or he forsook his people (Lane).
Commentary:
The exploiters of the labour of others are a class by themselves. They seek and scheme to debar the latter from the benefits of what they earn by the sweat of their brow. They revel in wealth, while the poor grovel in dirt and squalor before their very eyes.
3100
The exploiters of the labour of others are a class by themselves. They seek and scheme to debar the latter from the benefits of what they earn by the sweat of their brow. They revel in wealth, while their poor brethren grovel in dirt and squalor before their very eyes.
فَلَمَّا رَأَوْهَا قَالُوٓا۟ إِنَّا لَضَآلُّونَ
بَلْ نَحْنُ مَحْرُومُونَ
Commentary:
Sooner or later nemesis overtakes these exploiters and their contrivances to deprive others of the fruit of their labour fail altogether in their purpose.
4324
Commentary:
Sooner or later nemesis overtakes these exploiters and their contrivances to deprive others of the fruit of their labour fail altogether in their purpose.
قَالَ أَوْسَطُهُمْ أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ
قَالُوا۟ سُبْحَٰنَ رَبِّنَآ إِنَّا كُنَّا ظَٰلِمِينَ
فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَلَٰوَمُونَ
قَالُوا۟ يَٰوَيْلَنَآ إِنَّا كُنَّا طَٰغِينَ
عَسَىٰ رَبُّنَآ أَن يُبْدِلَنَا خَيْرًا مِّنْهَآ إِنَّآ إِلَىٰ رَبِّنَا رَٰغِبُونَ
یعنی انجام دیکھ کر مکہ کے کچھ لوگ تائب ہو جائیں گے۔ چنانچہ ایسا ہی ہوا اور ان کو انعام بھی ملے۔
Commentary:
The parable of the owners of the "garden" may apply also to the leaders of the Quraish who had made life very miserable for the poor Muslims. They were sternly warned that all their designs against Islam would come to nought and all their efforts would prove abortive and they would be deprived of all their gardens and "fruit." But those who turn to God with true repentance would be rewarded many times more than what they will lose.
2
یعنی انجام دیکھ کر مکہ کے کچھ لوگ تائب ہو جائیں گے۔ چنانچہ ایسا ہی ہوا اور ان کو انعام بھی ملے۔
4325
Commentary:
The parable of the owners of the "garden" may apply also to the leaders of the Quraish who had made life very miserable for the poor Muslims. They were sternly warned that all their designs against Islam would come to nought and all their efforts would prove abortive and they would be deprived of all their gardens and "fruit." But those who turn to God with true repentance would be rewarded many times more than what they will lose.
كَذَٰلِكَ ٱلْعَذَابُ ۖ وَلَعَذَابُ ٱلْءَاخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ
13:35; 39:27.
Commentary:
The verse speaks of two kinds of punishment. The punishment referred to in the preceding several verses in the words "such is the punishment" is the chastisement which overtook the opponents of Islam in this life. Those of them who repented were received in God’s grace and were blessed with worldly gifts many times more than what they had lost. But those who persisted in their opposition to Truth and died in disbelief, will have a great punishment in the Hereafter.
a
13:35; 39:27.
1465
剥削者迟早会遭到公正的惩罚, 他们想要掠取他人劳动果实的邪恶目的迟早要完全失败。
a
13:35; 39:27.
4326
Commentary:
The verse speaks of two kinds of punishment. The punishment referred to in the preceding several verses in the words "such is the punishment" is the chastisement which overtook the opponents of Islam in this life. Those of them who repented were received in God’s grace and were blessed with worldly gifts many times more than what they had lost. But those who persisted in their opposition to Truth and died in disbelief, will have a great punishment in the Hereafter.
a
13:35; 39:27.
3101
Sooner or later nemesis overtakes the exploiters and their contrivances to deprive others of the fruit of their labour fail altogether in their evil purpose.
إِنَّ لِلْمُتَّقِينَ عِندَ رَبِّهِمْ جَنَّٰتِ ٱلنَّعِيمِ
30:16; 68:35; 78:32.
30:16; 68:35; 78:32.
b
30:16; 68:35; 78:32.
b
13:30; 30:16; 68:35; 78:32-33.
4327
Commentary:
The verse purports to say that while the rebellious owners of the "garden" (v. 18) will be deprived of it, the righteous believers will have "Gardens of Bliss" from their Lord.
b
30:16; 68:35; 78:32.
أَفَنَجْعَلُ ٱلْمُسْلِمِينَ كَٱلْمُجْرِمِينَ
32:19; 38:29; 45:22.
32:19; 38:29; 45:22.
32:19; 38:29; 45:22.
c
32:19; 38:29; 45:22.
c
32:19; 38:29; 45:22.
c
32:19; 38:29; 45:22.
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
أَمْ لَكُمْ كِتَٰبٌ فِيهِ تَدْرُسُونَ
إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ
Commentary:
See next verse.
4328
Commentary:
See next verse.
أَمْ لَكُمْ أَيْمَٰنٌ عَلَيْنَا بَٰلِغَةٌ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ
这节经文问不信者: “他们在启示圣典中有任何根据, 他们将可以按照自己的好恶选择一种生活方式而又能避免他们的劣迹的后果? 或者说, 他们从安拉那里取得了这样的圣约, 他们想要什么就要什么, 想干什么就干什么, 却不遭受由此而来的后果? 而且一直生效到最后审判日。”
The verse asks the disbelievers, "Have they any authority in any revealed Scripture that they will be allowed to choose a way of life of their own liking and will also escape the consequences of their evil deeds?" Or, have they taken a covenant from God which will remain in force till the Day of Judgment that they will have whatever they like and do whatever they like and yet will not suffer the consequences flowing from their actions?
Commentary:
In vv. 36-39 above, it was stated that a person who severs all connection with God and defies and contravenes His laws, can never be treated like one who makes those laws a rule of life. Both these classes of men choose different ways of life and inevitably come to different ends. This is God’s eternal and unchangeable laws which cannot be altered to suit anybody’s wishful thinking. Further, disbelievers were asked whether there was any authority in any revealed Scripture that they would be allowed to choose a way of life of their own liking and would escape the consequences of their evil deeds. In the present verse they are told that if they possess no Scriptural authority to support their foolish ideas, and if reason and logic too, do not support them, have they then taken a covenant from God which will remain in force till the Day of Judgement that they will have whatever they like and do whatever they like and yet not suffer the consequences flowing from their actions? If they think so, the verse warns them, they are mistaken.
1466
这节经文问不信者: “他们在启示圣典中有任何根据, 他们将可以按照自己的好恶选择一种生活方式而又能避免他们的劣迹的后果? 或者说, 他们从安拉那里取得了这样的圣约, 他们想要什么就要什么, 想干什么就干什么, 却不遭受由此而来的后果? 而且一直生效到最后审判日。”
4329
Commentary:
In vv. 36-39 above, it was stated that a person who severs all connection with God and defies and contravenes His laws, can never be treated like one who makes those laws a rule of life. Both these classes of men choose different ways of life and inevitably come to different ends. This is God’s eternal and unchangeable laws which cannot be altered to suit anybody’s wishful thinking. Further, disbelievers were asked whether there was any authority in any revealed Scripture that they would be allowed to choose a way of life of their own liking and would escape the consequences of their evil deeds. In the present verse they are told that if they possess no Scriptural authority to support their foolish ideas, and if reason and logic too, do not support them, have they then taken a covenant from God which will remain in force till the Day of Judgement that they will have whatever they like and do whatever they like and yet not suffer the consequences flowing from their actions? If they think so, the verse warns them, they are mistaken.
3102
The verse asks the disbelievers, "Have they any authority in any revealed Scripture that they will be allowed to choose a way of life of their own liking and will also escape the consequences of their evil deeds?" Or, have they taken a covenant from God which will remain in force till the Day of Judgment that they will have whatever they like and do whatever they like and yet will not suffer the consequences flowing from their actions?
سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ
أَمْ لَهُمْ شُرَكَآءُ فَلْيَأْتُوا۟ بِشُرَكَآئِهِمْ إِن كَانُوا۟ صَٰدِقِينَ
يَوْمَ يُكْشَفُ عَن سَاقٍ وَيُدْعَوْنَ إِلَى ٱلسُّجُودِ فَلَا يَسْتَطِيعُونَ
这节经文可以指复活日的艰难和严厉, 或指在最后审判日揭示一切奥秘和透露种种神秘。
The verse may refer to the hardness and severity of the Day of Resurrection, or to the lifting of the veil from all mysteries and coming to light of all secrets on the Judgment Day. See {2177}.
Important Words:
یکشف عن ساق (truth shall be laid bare). They say قامت القوم علی ساق i.e. the people were or became in a state of distress. The Arabic idiom کشفت الحرب عن ساق means, the fight became vehement. ساق meaning i.e. severity or hardness, the expression کشف الامر عن ساق is explained as meaning, when the affair became distressful or when the truth of the matter was laid bare (Lane, Kashshaf and Baidawi). See also 27:45.
Commentary:
The verse may refer to the hardness and severity of the Day of Resurrection or to the lifting of the veil from all mysteries and coming to light of all secrets on that Day.
The words, "They will not be able to do so," signify that the guilty will not be able to make amends for their sins of omission or commission, the time for repentance having passed long ago.
1467
这节经文可以指复活日的艰难和严厉, 或指在最后审判日揭示一切奥秘和透露种种神秘。
4330
Important Words:
یکشف عن ساق (truth shall be laid bare). They say قامت القوم علی ساق i.e. the people were or became in a state of distress. The Arabic idiom کشفت الحرب عن ساق means, the fight became vehement. ساق meaning i.e. severity or hardness, the expression کشف الامر عن ساق is explained as meaning, when the affair became distressful or when the truth of the matter was laid bare (Lane, Kashshaf and Baidawi). See also 27:45.
Commentary:
The verse may refer to the hardness and severity of the Day of Resurrection or to the lifting of the veil from all mysteries and coming to light of all secrets on that Day.
The words, "They will not be able to do so," signify that the guilty will not be able to make amends for their sins of omission or commission, the time for repentance having passed long ago.
3103
The verse may refer to the hardness and severity of the Day of Resurrection, or to the lifting of the veil from all mysteries and coming to light of all secrets on the Judgment Day. See {2177}.
خَٰشِعَةً أَبْصَٰرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ وَقَدْ كَانُوا۟ يُدْعَوْنَ إِلَى ٱلسُّجُودِ وَهُمْ سَٰلِمُونَ
75:25; 88:3, 4.
75:25; 88:3, 4.
75:25-26; 88:3-4.
Important Words:
ترھقھم (will cover them). رھقه means, it reached or overtook him or it; he followed him and was about to overtake him; it covered him or it. رھقت اثما means, I committed a sin. رھقه الدین means, debt covered him. أرھقه عسرا means, he constrained him to do a difficult thing (Lane and Aqrab).
Commentary:
When disbelievers were in full possession of all their faculties and were enjoying peace, prosperity and security, they defied and violated Divine laws, but when, on the Judgement Day, punishment will stare them in the face, they will beg to be allowed to repent and make amends, but then it will be too late.
a
75:25; 88:3, 4.
a
75:25-26; 88:3-4.
4331
Important Words:
ترھقھم (will cover them). رھقه means, it reached or overtook him or it; he followed him and was about to overtake him; it covered him or it. رھقت اثما means, I committed a sin. رھقه الدین means, debt covered him. أرھقه عسرا means, he constrained him to do a difficult thing (Lane and Aqrab).
Commentary:
When disbelievers were in full possession of all their faculties and were enjoying peace, prosperity and security, they defied and violated Divine laws, but when, on the Judgement Day, punishment will stare them in the face, they will beg to be allowed to repent and make amends, but then it will be too late.
a
75:25; 88:3, 4.
فَذَرْنِى وَمَن يُكَذِّبُ بِهَٰذَا ٱلْحَدِيثِ ۖ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ
7:183.
73:12; 74:12.
Divine punishment will overtake disbelievers by degrees and in stages and thus they will have ample opportunities to repent and make amends by accepting the Quranic Message.
73:12; 74:12.
7:183.
Commentary:
The verse shows that Divine punishment will overtake disbelievers by degrees and in stages and thus they will have ample opportunities to repent and make amends by accepting the Message of the Quran. The punishment began with the Battle of Badr and reached its culmination in the Fall of Mecca, extending over a period of about eight years.
b
73:12; 74:12.
c
7:183.
1468
不信者将逐步和分段地遭到真主的惩罚, 因此他们将有充分的机会以接受 «古兰经» 启示的方式来忏悔改过。
b
73:12; 74:12.
c
7:183.
4332
Commentary:
The verse shows that Divine punishment will overtake disbelievers by degrees and in stages and thus they will have ample opportunities to repent and make amends by accepting the Message of the Quran. The punishment began with the Battle of Badr and reached its culmination in the Fall of Mecca, extending over a period of about eight years.
a
7:183.
b
73:12; 74:12.
3104
Divine punishment will overtake disbelievers by degrees and in stages and thus they will have ample opportunities to repent and make amends by accepting the Quranic Message.
وَأُمْلِى لَهُمْ ۚ إِنَّ كَيْدِى مَتِينٌ
7:184.
7:184.
7:184.
Commentary:
God grants respite to sinful people in order that they might repent and give up their evil ways. He is not in a hurry to punish because they are within His control and in His grip and cannot evade or elude the mills of God, which grind slowly but grind exceedingly small.
d
7:184.
d
7:184.
4333
Commentary:
God grants respite to sinful people in order that they might repent and give up their evil ways. He is not in a hurry to punish because they are within His control and in His grip and cannot evade or elude the mills of God, which grind slowly but grind exceedingly small.
b
7:184.
أَمْ تَسْـَٔلُهُمْ أَجْرًا فَهُم مِّن مَّغْرَمٍ مُّثْقَلُونَ
23:73; 52:41.
23:73; 52:41.
23:73; 52:41.
Commentary:
The verse purports to say that God has granted respite to disbelievers that they may listen to and accept the Message of the Prophet who asks for no reward from them, but, on the contrary, actuated by sincere sympathy and solicitude for their spiritual well-being, preaches the Divine Word to them and suffers hardships for their sake.
a
23:73; 52:41.
a
23:73; 52:41.
4334
Commentary:
The verse purports to say that God has granted respite to disbelievers that they may listen to and accept the Message of the Prophet who asks for no reward from them, but, on the contrary, actuated by sincere sympathy and solicitude for their spiritual well-being, preaches the Divine Word to them and suffers hardships for their sake.
c
23:73; 52:41.
أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ
52:42.
52:42.
b
52:42.
b
52:42.
4335
Commentary:
The disbelievers do not know what is in store for them—what is and what is not good for them. The unseen has been revealed to the Prophet only. This is another reason why they should accept his Message.
d
52:42.
فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌ
21:88.
مراد یہ ہے کہ حضرت یونسؑ کی طرح مت بن۔ یعنی قوم کا فیصلہ جلدنہ طلب کر۔ اللہ تعالیٰ وقت آنے پر خود فیصلہ کرے گا۔
21:88.
21:88; 37:141.
Commentary:
The Holy Prophet is here comforted not to lose patience or give way to disappointment just because his people do not believe in him and oppose him. The time was fast approaching when they will listen, and give their allegiance, to him.
c
21:88.
1
مراد یہ ہے کہ حضرت یونسؑ کی طرح مت بن۔ یعنی قوم کا فیصلہ جلدنہ طلب کر۔ اللہ تعالیٰ وقت آنے پر خود فیصلہ کرے گا۔
c
21:88; 37:141.
4336
Commentary:
The Holy Prophet is here comforted not to lose patience or give way to disappointment just because his people do not believe in him and oppose him. The time was fast approaching when they will listen, and give their allegiance, to him.
e
21:88.
لَّوْلَآ أَن تَدَٰرَكَهُۥ نِعْمَةٌ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلْعَرَآءِ وَهُوَ مَذْمُومٌ
d
37:144-146.
1469
这节经文也可以是隐约暗指穆圣迁移 (هِجْرَة, Hijrah) 麦地那。
d
21:89; 37:144-146.
4337
Commentary:
The verse may also imply a subtle hint to the Holy Prophet’s Hijrah (Migration) to Medina.
f
37:144-146.
3105
The verse may also imply a subtle hint to the Holy Prophet’s Hijrah (Emigration) to Medina.
فَٱجْتَبَٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّٰلِحِينَ
وَإِن يَكَادُ ٱلَّذِينَ كَفَرُوا۟ لَيُزْلِقُونَكَ بِأَبْصَٰرِهِمْ لَمَّا سَمِعُوا۟ ٱلذِّكْرَ وَيَقُولُونَ إِنَّهُۥ لَمَجْنُونٌ
不信者对穆圣投射的恶狠狠的目光会把不够坚定的人吓得放弃自己的使命, 但是穆圣有真主的启示要传播, 因此他不会被吓倒、受骗或受贿而向这种高压策略让步。
The disbelievers cast severe looks at the Holy Prophet that might frighten a person of lesser calibre into giving up his mission, but the Prophet has a Divine Message to deliver and so he can hardly be intimidated, cajoled or bribed into yielding to such pressure tactics.
Commentary:
The verse appears to say to the Holy Prophet that disbelievers cast severe looks at him that might frighten a person of a lesser calibre into giving up his mission, but he has a Divine Message to deliver to the world and so he can hardly be intimidated into yielding to such pressure tactics. They call him a madman. But far from this, his teaching contains the quintessence of wisdom; through it not only his own people—the Arabs—would be lifted from the lowest depths of degradation to the highest summits of greatness and glory, but it would also cleanse other peoples, freeing them from moral blemishes and raising their spiritual stature (v. 52).
1470
不信者对穆圣投射的恶狠狠的目光会把不够坚定的人吓得放弃自己的使命, 但是穆圣有真主的启示要传播, 因此他不会被吓倒、受骗或受贿而向这种高压策略让步。
4338
Commentary:
The verse appears to say to the Holy Prophet that disbelievers cast severe looks at him that might frighten a person of a lesser calibre into giving up his mission, but he has a Divine Message to deliver to the world and so he can hardly be intimidated into yielding to such pressure tactics. They call him a madman. But far from this, his teaching contains the quintessence of wisdom; through it not only his own people—the Arabs—would be lifted from the lowest depths of degradation to the highest summits of greatness and glory, but it would also cleanse other peoples, freeing them from moral blemishes and raising their spiritual stature (v. 52).
3106
The disbelievers cast severe looks at the Holy Prophet that might frighten a person of lesser calibre into giving up his mission, but the Prophet has a Divine Message to deliver and so he can hardly be intimidated, cajoled or bribed into yielding to such pressure tactics.
وَمَا هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ
پھر ایسی کتاب کا لانے والا مجنون کس طرح ہو سکتا ہے۔
Commentary:
See the preceding verse.
2
پھر ایسی کتاب کا لانے والا مجنون کس طرح ہو سکتا ہے۔
4339
Commentary:
See the preceding verse.
الحاقة
Al-Haqqah
The Reality • makkah • 52 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
4340
Commentary:
See 1:1.
a
1:1.
ٱلْحَآقَّةُ
既成事实, 或不可避免的事实;肯定会发生的灾祸;不信者最后垮台。
An established or inevitable fact; a catastrophe which is sure to happen; the final overthrow of disbelief.
Important Words:
الحاقة (the Inevitable) is derived from حق which means, it was or became suitable to the requirements of wisdom, justice or truth; it was or became established as a fact. حق الامر means, he established it as a fact. الحاقة being synonymous with حقیقةmeans, an inevitable event, reality or truth. See also 2:148, 181; 3:109; 23:63; 32:4. (Lane & Aqrab).
Commentary:
The word الحاقة having the sense of an established or inevitable fact, or a catastrophe which is sure to happen, or according to some authorities, the final overthrow of disbelief, the verse may refer to the Day of Judgement or to a calamitous event that would befall disbelievers. The calamitous event may particularly refer to the Fall of Mecca when Islam became firmly and finally established in Arabia and idol worship disappeared from the land for all time. The three brief opening verses of the Surah embodied a great prophecy that the overthrow of disbelievers was inevitable. The inevitability of their doom was declared at a time when Islam was yet in its infancy and was fighting for its very existence. The inevitable proved to be literally true, and thus set the seal on the inevitability of the Day of Judgement. See also 13:32.
1471
既成事实, 或不可避免的事实;肯定会发生的灾祸;不信者最后垮台。
4341
Important Words:
الحاقة (the Inevitable) is derived from حق which means, it was or became suitable to the requirements of wisdom, justice or truth; it was or became established as a fact. حق الامر means, he established it as a fact. الحاقة being synonymous with حقیقةmeans, an inevitable event, reality or truth. See also 2:148, 181; 3:109; 23:63; 32:4. (Lane & Aqrab).
Commentary:
The word الحاقة having the sense of an established or inevitable fact, or a catastrophe which is sure to happen, or according to some authorities, the final overthrow of disbelief, the verse may refer to the Day of Judgement or to a calamitous event that would befall disbelievers. The calamitous event may particularly refer to the Fall of Mecca when Islam became firmly and finally established in Arabia and idol worship disappeared from the land for all time. The three brief opening verses of the Surah embodied a great prophecy that the overthrow of disbelievers was inevitable. The inevitability of their doom was declared at a time when Islam was yet in its infancy and was fighting for its very existence. The inevitable proved to be literally true, and thus set the seal on the inevitability of the Day of Judgement. See also 13:32.
3107
An established or inevitable fact; a catastrophe which is sure to happen; the final overthrow of disbelief.
مَا ٱلْحَآقَّةُ
وَمَآ أَدْرَىٰكَ مَا ٱلْحَآقَّةُ
كَذَّبَتْ ثَمُودُ وَعَادٌۢ بِٱلْقَارِعَةِ
Important Words:
القارعة (the sudden calamity) is derived from قرع. They say قرع رأسه بالعصا i.e. he struck his head with a stick. قرع الباب means, he knocked at the door. القارعة means, a great calamity which strikes terror into the hearts of people (Lane & Aqrab).
Commentary:
Whereas, in the preceding three verses, the inevitability of the doom in store for the opponents of the Holy Prophet was emphasized, in the verse under comment the case of the ‘Ad and the Thamud tribes is cited to warn them that they should learn a lesson from the evil fate of these peoples, who in the remote past, flourished in their neighbourhood.
4342
Important Words:
القارعة (the sudden calamity) is derived from قرع. They say قرع رأسه بالعصا i.e. he struck his head with a stick. قرع الباب means, he knocked at the door. القارعة means, a great calamity which strikes terror into the hearts of people (Lane & Aqrab).
Commentary:
Whereas, in the preceding three verses, the inevitability of the doom in store for the opponents of the Holy Prophet was emphasized, in the verse under comment the case of the ‘Ad and the Thamud tribes is cited to warn them that they should learn a lesson from the evil fate of these peoples, who in the remote past, flourished in their neighbourhood.
فَأَمَّا ثَمُودُ فَأُهْلِكُوا۟ بِٱلطَّاغِيَةِ
41:18; 54:32.
41:18; 54:32.
41:18; 54:32.
Commentary:
طاغیة having been derived from طغی which means, he exceeded the limits, signifies an extremely severe punishment. For the nature of the calamity which befell the tribe of Thamud see 7:79; 41:18 & 54:32. It has been variously described in the Quran as الصیحة (the violent cry): الرجفة (the earthquake): and الصاعقه (the thunderbolt). In fact it was a severe earthquake.
b
41:18; 54:32.
a
41:18; 54:32.
4343
Commentary:
طاغیة having been derived from طغی which means, he exceeded the limits, signifies an extremely severe punishment. For the nature of the calamity which befell the tribe of Thamud see 7:79; 41:18 & 54:32. It has been variously described in the Quran as الصیحة (the violent cry): الرجفة (the earthquake): and الصاعقه (the thunderbolt). In fact it was a severe earthquake.
b
41:18; 54:32.
وَأَمَّا عَادٌ فَأُهْلِكُوا۟ بِرِيحٍ صَرْصَرٍ عَاتِيَةٍ
41:17; 54:20.
41:17; 54:20.
41:17; 54:20.
c
41:17; 54:20.
b
41:17; 54:20.
c
41:17; 54:20.
سَخَّرَهَا عَلَيْهِمْ سَبْعَ لَيَالٍ وَثَمَٰنِيَةَ أَيَّامٍ حُسُومًا فَتَرَى ٱلْقَوْمَ فِيهَا صَرْعَىٰ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ
54:21.
اَعْجَازُ النَّخْلِ کے معنے ہیں اُصُوْلُھَا۔ کھجور کے درخت کی جڑیں (اقرب)
54:21.
54:21.
Important Words:
حسوما (continuously) is derived from حسم. They say حسمه i.e. he cut it off entirely. حسمھم means, he caused them to perish completely. حسم فی العمل means, he laboured hard and wearied himself with continuous work. حسمت الدابة means, I cauterized the beast by successive operations. الایام الحسوم means, evil or unlucky days that are consecutive or permanent, or days preventing good or prosperity; disastrous days (Lane & Aqrab).
صرعٰی (lying prostrate) is the plural of صریع which is derived from صرع. They say صرعه he threw him down on the ground. صریع means, thrown down or prostrated in the ground; affected with epilepsy or madness; slain. One would say رأیت شجرھم صرعٰی i.e. I saw their trees cut down (Lane & Aqrab).
d
54:21.
1
اَعْجَازُ النَّخْلِ کے معنے ہیں اُصُوْلُھَا۔ کھجور کے درخت کی جڑیں (اقرب)
c
54:21.
4344
Important Words:
حسوما (continuously) is derived from حسم. They say حسمه i.e. he cut it off entirely. حسمھم means, he caused them to perish completely. حسم فی العمل means, he laboured hard and wearied himself with continuous work. حسمت الدابة means, I cauterized the beast by successive operations. الایام الحسوم means, evil or unlucky days that are consecutive or permanent, or days preventing good or prosperity; disastrous days (Lane & Aqrab).
صرعٰی (lying prostrate) is the plural of صریع which is derived from صرع. They say صرعه he threw him down on the ground. صریع means, thrown down or prostrated in the ground; affected with epilepsy or madness; slain. One would say رأیت شجرھم صرعٰی i.e. I saw their trees cut down (Lane & Aqrab).
d
54:21.
فَهَلْ تَرَىٰ لَهُم مِّنۢ بَاقِيَةٍ
وَجَآءَ فِرْعَوْنُ وَمَن قَبْلَهُۥ وَٱلْمُؤْتَفِكَٰتُ بِٱلْخَاطِئَةِ
28:9.
28:9.
e
28:9.
a
28:9.
4345
Commentary:
"The overthrown cities" were Sodom and Gomorrah. See also 11:83.
e
28:9.
فَعَصَوْا۟ رَسُولَ رَبِّهِمْ فَأَخَذَهُمْ أَخْذَةً رَّابِيَةً
73:17.
73:17.
73:17.
a
73:17.
b
73:17.
a
73:17.
إِنَّا لَمَّا طَغَا ٱلْمَآءُ حَمَلْنَٰكُمْ فِى ٱلْجَارِيَةِ
b
11:41; 54:14.
1472
这节经文中指的是努哈时代的洪水。
c
11:41; 54:14.
4346
Commentary:
The reference in the verse is to Noah’s Flood.
b
11:41; 54:14.
3108
The reference in the verse is to Noah’s Flood.
لِنَجْعَلَهَا لَكُمْ تَذْكِرَةً وَتَعِيَهَآ أُذُنٌ وَٰعِيَةٌ
یعنی ایسا ہی اب محمد رسول اللہ صلی اللہ علیہ وسلم کی قوم کے ساتھ ہوگا اور وہ بھی مختلف قسم کے عذابوں میں مبتلا کی جائے گی۔
29:16; 54:16.
Important Words:
تعیھا (might retain it) is derived from وعی. They say وعی الحدیث i.e. he kept or retained the narrative in his mind or memory; he learned it by heart (Aqrab).
Commentary:
The various punishments which overtook disbelievers for their sins and opposition to Divine Prophets at different times have been mentioned as a standing and permanent reminder to those who defy God’s laws and His Message, implying that opponents of the Holy Prophet would meet with no better fate if they did not repent and give up their evil ways.
1
یعنی ایسا ہی اب محمد رسول اللہ صلی اللہ علیہ وسلم کی قوم کے ساتھ ہوگا اور وہ بھی مختلف قسم کے عذابوں میں مبتلا کی جائے گی۔
d
29:16; 54:16.
4347
Important Words:
تعیھا (might retain it) is derived from وعی. They say وعی الحدیث i.e. he kept or retained the narrative in his mind or memory; he learned it by heart (Aqrab).
Commentary:
The various punishments which overtook disbelievers for their sins and opposition to Divine Prophets at different times have been mentioned as a standing and permanent reminder to those who defy God’s laws and His Message, implying that opponents of the Holy Prophet would meet with no better fate if they did not repent and give up their evil ways.
فَإِذَا نُفِخَ فِى ٱلصُّورِ نَفْخَةٌ وَٰحِدَةٌ
18:100; 23:102; 36:52; 39:69; 50:21.
The Holy Prophet’s march on Mecca was so swift and sudden that the Meccans were taken completely by surprise. It came, as it were, a bolt from the blue for them. The verse may also apply to the Day of Resurrection, when with the blowing of the trumpet both the righteous and the guilty will stand before God’s Great Judgment Seat to render an account of their deeds.
18:100; 23:102; 36:52; 39:69; 50:21.
Commentary:
From this verse begins a description of the punishment that overtook the opponents of the Holy Prophet, namely, the Fall of Mecca, their greatest stronghold and the centre of their power and glory. The Holy Prophet’s march on Mecca was so swift and sudden that the Meccans were taken completely by surprise. It came, as it were, as a bolt from the blue.
The description may equally apply to the Day of Resurrection, when with the blowing of the trumpet both the righteous and the guilty will stand before God’s Great Judgement Seat to render an account of their actions and deeds.
c
18:100; 23:102; 36:52; 39:69; 50:21.
1473
穆圣进驻麦加神速而突然, 使麦加人完全惊讶, 好像晴天霹雷。这节经文也可以用来指复生日, 届时号角吹响, 正道的和犯罪的双方都要站在安拉伟大的审判席前, 交代自己的所作所为。
e
18:100; 23:102; 36:52; 39:69; 50:21.
4348
Commentary:
From this verse begins a description of the punishment that overtook the opponents of the Holy Prophet, namely, the Fall of Mecca, their greatest stronghold and the centre of their power and glory. The Holy Prophet’s march on Mecca was so swift and sudden that the Meccans were taken completely by surprise. It came, as it were, as a bolt from the blue.
The description may equally apply to the Day of Resurrection, when with the blowing of the trumpet both the righteous and the guilty will stand before God’s Great Judgement Seat to render an account of their actions and deeds.
c
18:100; 23:102; 36:52; 39:69; 50:21.
3109
The Holy Prophet’s march on Mecca was so swift and sudden that the Meccans were taken completely by surprise. It came, as it were, a bolt from the blue for them. The verse may also apply to the Day of Resurrection, when with the blowing of the trumpet both the righteous and the guilty will stand before God’s Great Judgment Seat to render an account of their deeds.
وَحُمِلَتِ ٱلْأَرْضُ وَٱلْجِبَالُ فَدُكَّتَا دَكَّةً وَٰحِدَةً
整个阿拉伯彻底震动了; 阿拉伯贵族领袖和普通老百姓都感觉到伊斯兰教战胜者的强大冲击, 以及其在他们生活中所产生的猛烈的大变化的冲击 اَلْجِبَال (al-Jibal) 的意思是宗族的领袖, اَلْاَرْض (al-Ard) 指普通老百姓。
The whole of Arabia was shaken from one end to the other; the leaders of Arab aristocracy and the common folk felt the strong impact of the conquests of Islam and of the great and violent change it brought about in their lives—al-Jibal signifying leaders of men, and al-Ard common folk.
Commentary:
The verse may also signify that the whole of Arabia will be shaken from one end to the other; leaders of Arab aristocracy and the common folk will feel the strong impact of the conquests of Islam and of the great and violent change it will bring about in their lives. الجبال may signify leaders of men and الارض common folk.
1474
整个阿拉伯彻底震动了; 阿拉伯贵族领袖和普通老百姓都感觉到伊斯兰教战胜者的强大冲击, 以及其在他们生活中所产生的猛烈的大变化的冲击 اَلْجِبَال (al-Jibal) 的意思是宗族的领袖, اَلْاَرْض (al-Ard) 指普通老百姓。
4349
Commentary:
The verse may also signify that the whole of Arabia will be shaken from one end to the other; leaders of Arab aristocracy and the common folk will feel the strong impact of the conquests of Islam and of the great and violent change it will bring about in their lives. الجبال may signify leaders of men and الارض common folk.
3110
The whole of Arabia was shaken from one end to the other; the leaders of Arab aristocracy and the common folk felt the strong impact of the conquests of Islam and of the great and violent change it brought about in their lives—al-Jibal signifying leaders of men, and al-Ard common folk.
فَيَوْمَئِذٍ وَقَعَتِ ٱلْوَاقِعَةُ
یعنی اَلْحَآقَّہ کی پیشگوئی اس دن پوری ہوگی جب مکہ کے سردار اور عوام تباہ ہونے لگیں گے اور شکست پر شکست کھائیں گے۔
Commentary:
On that day Mecca, the great centre of idol worship in Arabia will fall. The great event referred to here is also mentioned in 56:2, along with the results that followed from it.
2
یعنی اَلْحَآقَّہ کی پیشگوئی اس دن پوری ہوگی جب مکہ کے سردار اور عوام تباہ ہونے لگیں گے اور شکست پر شکست کھائیں گے۔
4350
Commentary:
On that day Mecca, the great centre of idol worship in Arabia will fall. The great event referred to here is also mentioned in 56:2, along with the results that followed from it.
وَٱنشَقَّتِ ٱلسَّمَآءُ فَهِىَ يَوْمَئِذٍ وَاهِيَةٌ
55:38; 84:2.
یعنی مکہ والوں کاآسمان یعنی ان کا مذہب بالکل کھوکھلا ہو جائے گا اور لوگوں کے دلوں میں سے اس کی سچائی پر یقین جاتا رہے گا۔
55:38; 84:2.
55:38; 84:2.
Important Words:
واھیة (frail) is derived from وھی. They say وھی الشیء i.e. the thing became worn out and weak. وھی الحائط means, the wall was about to fall. وھی الثوب means, the cloth was worn out. واھیة means, weak, frail; broken or rent (Aqrab).
Commentary:
The reference in the verse may be to some natural phenomenon which took the form of Divine punishment. Or the word السماء meaning the covering overhead, the verse may signify that the covering over the heads of disbelievers would cleave asunder, i.e. with the Fall of Mecca their political power would vanish and no protection or asylum would remain for them except that they should join the fold of Islam.
d
55:38; 84:2.
3
یعنی مکہ والوں کاآسمان یعنی ان کا مذہب بالکل کھوکھلا ہو جائے گا اور لوگوں کے دلوں میں سے اس کی سچائی پر یقین جاتا رہے گا۔
a
55:38; 84:2.
4351
Important Words:
واھیة (frail) is derived from وھی. They say وھی الشیء i.e. the thing became worn out and weak. وھی الحائط means, the wall was about to fall. وھی الثوب means, the cloth was worn out. واھیة means, weak, frail; broken or rent (Aqrab).
Commentary:
The reference in the verse may be to some natural phenomenon which took the form of Divine punishment. Or the word السماء meaning the covering overhead, the verse may signify that the covering over the heads of disbelievers would cleave asunder, i.e. with the Fall of Mecca their political power would vanish and no protection or asylum would remain for them except that they should join the fold of Islam.
d
55:38; 84:2.
وَٱلْمَلَكُ عَلَىٰٓ أَرْجَآئِهَا ۚ وَيَحْمِلُ عَرْشَ رَبِّكَ فَوْقَهُمْ يَوْمَئِذٍ ثَمَٰنِيَةٌ
39:76; 40:8.
عَرْش (‘Arsh, 帝位) 代表安拉超越的常德, 即安拉独一无二的特性。这种常德通过安拉的类似的常德而显示出来, 在这节经文中被描写为扶持安拉的帝位的支承者。后一种常德就是 رَب (Rabb), رَحْمٰن (Rahman) رَحِيْم (Rahim) 和 مٰلِكِ يَوْمِ الدِّيْن (Malik-e-Yaumid-Din), 这些就是世界得以维持而主要涉及人类命运和生活的基本的真主常德。由于其庄严、令人敬畏和伟大, 这四种真主的常德将在末日审判时双重显示。这句话的意思也可以是, 这四种相应的超越的常德在那天将跟那四种类似的常德也一起起作用。因为真主的常德是通过众天使显示的, 因此就说, 有八位天使在那伟大的日子里为扶持安拉帝位者。这是一种错误的看法, 说什么因为这节经文把帝位说成是由众天使 “扶持” 的, 所以一定是有形的东西。但是用在 «古兰经» 中的 حَمَلَ (Hamala) 这个字不仅是指物质意义上扶持一件东西, 也是一种比喻的指称。在 33:73 中人被说成是 “负担法典” 即经典, 但经典不是有形的东西。同样, 天使扶持 ‘Arsh (安拉的帝位) 的意思是, 真主的常德的真实性通过天使露出和显示。我们不能理解和认识安拉超越的常德 (安拉的帝位), 除非通过他的类似常德。因此安拉的类似常德似乎就是扶持安拉超越的常德 (他的帝位) 者。还据说, عَرْش (‘Arsh) 被说成 “是在水上” 的 (11:8); 水是一个被创造的元素, 因此也一定是一个被创造物。但在天经中的 “水” 常常指 “安拉的话”。作这个意义的经文 (11:8) 节表示, “安拉的帝位” 在于 “安拉的话”, 这就意味着人类不借助 “安拉的话” 就不能充分领悟、认识安拉的威严和光辉。在经文23:117中也能清楚看到 عَرْش (‘Arsh) 代表安拉超越的常德。另见注释498。
’’ فرشتے اس کے کناروں پر ہوں گے‘‘۔ اس میں یہ بتایا گیا ہے کہ وہی مسلمان جن کو کفار دشمن سمجھتے ہیں۔ آخری عذاب کے وقت کفار کو بچانے کے لئے دعائیں کر رہے ہوں گے۔
یہ جو کہا کہ اس دن تیرے رب کے عرش کو آٹھ فرشتے اٹھائے ہوئے ہوں گے اس سے اس طرف اشارہ کیا کہ سورۃ فاتحہ میں تو خداتعالیٰ کی چار صفات کا ذکر ہے یعنی ربّ‘ رحمٰن‘ رحیم اور مالک یوم الدین کا۔ مگر فتح مکہ کے وقت خداتعالیٰ کی صفات اس زور سے جلوہ گر ہوں گی کہ گویا وہ چار کی جگہ آٹھ ہو جائیں گی اور زمین کے چپّہ چپّہ پر محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے جلال الٰہی ظاہر ہو رہا ہوگا۔
39:76; 40:8.
‘Arsh (Throne) represents God’s transcendent attributes which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude which have been described in the verse as the bearers of His Throne (‘Arsh). These latter attributes are Rabb, Rahman, Rahim and Maliki Yaumid-Din and are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, awfulness and greatness these four Divine attributes will have double manifestation on the Day of Judgment. Or, the words may mean that on that day, along with these four attributes of similitude, the four corresponding transcendent attributes will also come into operation. And as Divine attributes are manifested through angels, therefore eight angels are mentioned, as being the bearers of the Throne of God on that Great Day.
It is a mistaken view that because ‘Arsh is stated in the verse as being "borne" by angels, it must be
39:76; 40:8.
Important Words:
For عرش see 7:55, 10:4 and 20:6. The word represents God’s transcendent attributes (صفات تنزیھیة) which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude (صفات تشبیھیة) which have been described in the verse as the bearers of God’s Throne.
Commentary:
God’s attributes of similitude which have been described here as the bearers of the Divine Throne are رب العالمین i.e. the Creator and Sustainer of the world; الرحمن i.e. the Gracious, Who fulfils all the needs of man, even before he is born and without any effort on his part; الرحیم i.e. the Merciful. Who causes man’s labours to produce the best possible results, andمالک یوم الدین i.e. Master of the Day of Judgement, to Whom all will have to render an account of their actions. These are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, and greatness these four Divine attributes will have a double manifestation on the Day of Judgement. And as Divine attributes are manifested through angels, therefore, eight angels are mentioned to be the bearers of the Throne of God on that Great Day. Or the verse may signify that on the day of the Fall of Mecca the four basic Divine attributes will have a double manifestation, as on that day the foundations of Islam, humanity’s last and most perfect religious system, will be firmly laid and God’s power and glory will be manifested through, and for the sake of, the Holy Prophet. The clause "the angels would be standing on the sides thereof" may also signify that when the heavens of Arabia would be cleft asunder, i.e. when old order will vanish, the angels of God will lay the foundation of a new and better one. Or the words may mean that when the heavens will be cleft asunder, i.e. when terrible punishment will overtake the Meccans, God’s angels will take their stand on its sides in order to protect the Holy Prophet and the Muslims.
e
39:76; 40:8.
1475
عَرْش (‘Arsh, 帝位) 代表安拉超越的常德, 即安拉独一无二的特性。这种常德通过安拉的类似的常德而显示出来, 在这节经文中被描写为扶持安拉的帝位的支承者。后一种常德就是 رَب (Rabb), رَحْمٰن (Rahman) رَحِيْم (Rahim) 和 مٰلِكِ يَوْمِ الدِّيْن (Malik-e-Yaumid-Din), 这些就是世界得以维持而主要涉及人类命运和生活的基本的真主常德。由于其庄严、令人敬畏和伟大, 这四种真主的常德将在末日审判时双重显示。这句话的意思也可以是, 这四种相应的超越的常德在那天将跟那四种类似的常德也一起起作用。因为真主的常德是通过众天使显示的, 因此就说, 有八位天使在那伟大的日子里为扶持安拉帝位者。这是一种错误的看法, 说什么因为这节经文把帝位说成是由众天使 “扶持” 的, 所以一定是有形的东西。但是用在 «古兰经» 中的 حَمَلَ (Hamala) 这个字不仅是指物质意义上扶持一件东西, 也是一种比喻的指称。在 33:73 中人被说成是 “负担法典” 即经典, 但经典不是有形的东西。同样, 天使扶持 ‘Arsh (安拉的帝位) 的意思是, 真主的常德的真实性通过天使露出和显示。我们不能理解和认识安拉超越的常德 (安拉的帝位), 除非通过他的类似常德。因此安拉的类似常德似乎就是扶持安拉超越的常德 (他的帝位) 者。还据说, عَرْش (‘Arsh) 被说成 “是在水上” 的 (11:8); 水是一个被创造的元素, 因此也一定是一个被创造物。但在天经中的 “水” 常常指 “安拉的话”。作这个意义的经文 (11:8) 节表示, “安拉的帝位” 在于 “安拉的话”, 这就意味着人类不借助 “安拉的话” 就不能充分领悟、认识安拉的威严和光辉。在经文23:117中也能清楚看到 عَرْش (‘Arsh) 代表安拉超越的常德。另见注释498。
1
’’ فرشتے اس کے کناروں پر ہوں گے‘‘۔ اس میں یہ بتایا گیا ہے کہ وہی مسلمان جن کو کفار دشمن سمجھتے ہیں۔ آخری عذاب کے وقت کفار کو بچانے کے لئے دعائیں کر رہے ہوں گے۔
2
یہ جو کہا کہ اس دن تیرے رب کے عرش کو آٹھ فرشتے اٹھائے ہوئے ہوں گے اس سے اس طرف اشارہ کیا کہ سورۃ فاتحہ میں تو خداتعالیٰ کی چار صفات کا ذکر ہے یعنی ربّ‘ رحمٰن‘ رحیم اور مالک یوم الدین کا۔ مگر فتح مکہ کے وقت خداتعالیٰ کی صفات اس زور سے جلوہ گر ہوں گی کہ گویا وہ چار کی جگہ آٹھ ہو جائیں گی اور زمین کے چپّہ چپّہ پر محمد رسول اللہ صلی اللہ علیہ وسلم کے لئے جلال الٰہی ظاہر ہو رہا ہوگا۔
b
39:76; 40:8.
4352
Important Words:
For عرش see 7:55, 10:4 and 20:6. The word represents God’s transcendent attributes (صفات تنزیھیة) which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude (صفات تشبیھیة) which have been described in the verse as the bearers of God’s Throne.
Commentary:
God’s attributes of similitude which have been described here as the bearers of the Divine Throne are رب العالمین i.e. the Creator and Sustainer of the world; الرحمن i.e. the Gracious, Who fulfils all the needs of man, even before he is born and without any effort on his part; الرحیم i.e. the Merciful. Who causes man’s labours to produce the best possible results, andمالک یوم الدین i.e. Master of the Day of Judgement, to Whom all will have to render an account of their actions. These are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, and greatness these four Divine attributes will have a double manifestation on the Day of Judgement. And as Divine attributes are manifested through angels, therefore, eight angels are mentioned to be the bearers of the Throne of God on that Great Day. Or the verse may signify that on the day of the Fall of Mecca the four basic Divine attributes will have a double manifestation, as on that day the foundations of Islam, humanity’s last and most perfect religious system, will be firmly laid and God’s power and glory will be manifested through, and for the sake of, the Holy Prophet. The clause "the angels would be standing on the sides thereof" may also signify that when the heavens of Arabia would be cleft asunder, i.e. when old order will vanish, the angels of God will lay the foundation of a new and better one. Or the words may mean that when the heavens will be cleft asunder, i.e. when terrible punishment will overtake the Meccans, God’s angels will take their stand on its sides in order to protect the Holy Prophet and the Muslims.
e
39:76; 40:8.
3111
‘Arsh (Throne) represents God’s transcendent attributes which are His exclusive prerogative. These attributes are manifested through God’s attributes of similitude which have been described in the verse as the bearers of His Throne (‘Arsh). These latter attributes are Rabb, Rahman, Rahim and Maliki Yaumid-Din and are the basic Divine attributes by which the world subsists and which mainly concern man’s life and destiny. In view of their majesty, awfulness and greatness these four Divine attributes will have double manifestation on the Day of Judgment. Or, the words may mean that on that day, along with these four attributes of similitude, the four corresponding transcendent attributes will also come into operation. And as Divine attributes are manifested through angels, therefore eight angels are mentioned, as being the bearers of the Throne of God on that Great Day.
It is a mistaken view that because ‘Arsh is stated in the verse as being "borne" by angels, it must be
يَوْمَئِذٍ تُعْرَضُونَ لَا تَخْفَىٰ مِنكُمْ خَافِيَةٌ
4:43; 41:21.
4:43; 41:21.
Besides the meaning given in the text, the verse signifies that on the day of the Fall of Mecca, falsity of the idolatrous beliefs and practices of the Meccans will stand completely exposed.
4:43; 41:21.
Commentary:
Besides the meaning given in the text, the verse signifies that on the day of the Fall of Mecca falsity of the idolatrous beliefs and practices of the Meccans will stand completely exposed.
a
4:43; 41:21.
a
4:43; 41:21.
4353
Commentary:
Besides the meaning given in the text, the verse signifies that on the day of the Fall of Mecca falsity of the idolatrous beliefs and practices of the Meccans will stand completely exposed.
a
4:43; 41:21.
3112
Besides the meaning given in the text, the verse signifies that on the day of the Fall of Mecca, falsity of the idolatrous beliefs and practices of the Meccans will stand completely exposed.
فَأَمَّا مَنْ أُوتِىَ كِتَٰبَهُۥ بِيَمِينِهِۦ فَيَقُولُ هَآؤُمُ ٱقْرَءُوا۟ كِتَٰبِيَهْ
دایاں ہاتھ برکت پر دلالت کرتا ہے۔ پس جس کے دائیں ہاتھ میں اس کا اعمال نامہ دیا جائے گا وہ سمجھ لے گا کہ میرے لئے اچھا فیصلہ ہوا ہے اور میرے اعمال کو نیک قرار دیا گیا ہے۔ اس لئے وہ اپنے ساتھیوں کو بلائے گا اور کہے گا کہ آؤ اور میرا نتیجہ اور میرا اعمال نامہ دیکھو۔
17:72; 45:30; 84:8-9.
Commentary:
Elsewhere in the Quran (56:28) the righteous are called "fellows or companions of the right hand." To be given one’s record in one’s right hand is a Quranic metaphor for having passed the test successfully.
b
17:72; 84:8, 9.
1476
右手有了个人行为记录簿, 意思是成功地通过考验的 «古兰经» 的比喻。
3
دایاں ہاتھ برکت پر دلالت کرتا ہے۔ پس جس کے دائیں ہاتھ میں اس کا اعمال نامہ دیا جائے گا وہ سمجھ لے گا کہ میرے لئے اچھا فیصلہ ہوا ہے اور میرے اعمال کو نیک قرار دیا گیا ہے۔ اس لئے وہ اپنے ساتھیوں کو بلائے گا اور کہے گا کہ آؤ اور میرا نتیجہ اور میرا اعمال نامہ دیکھو۔
b
17:72; 45:30; 84:8-9.
4354
Commentary:
Elsewhere in the Quran (56:28) the righteous are called "fellows or companions of the right hand." To be given one’s record in one’s right hand is a Quranic metaphor for having passed the test successfully.
b
17:72; 84:8, 9.
3113
To be given one’s record in one’s right hand is a Quranic metaphor for passing the test successfully.
إِنِّى ظَنَنتُ أَنِّى مُلَٰقٍ حِسَابِيَهْ
مطلب یہ کہ قیامت پر یقین کی وجہ سے میں قیامت کے دن کے لئے تیاری کر رہا تھا سو اس کا فائدہ مجھے پہنچ گیا اور اللہ تعالیٰ نے میرے متعلق فیصلہ کر دیا کہ یہ بندہ نہایت ہی پسندیدہ زندگی کے دن دیکھے گا۔
Commentary:
The verse shows the firmness of the belief of the righteous believers in the Hereafter.
4
مطلب یہ کہ قیامت پر یقین کی وجہ سے میں قیامت کے دن کے لئے تیاری کر رہا تھا سو اس کا فائدہ مجھے پہنچ گیا اور اللہ تعالیٰ نے میرے متعلق فیصلہ کر دیا کہ یہ بندہ نہایت ہی پسندیدہ زندگی کے دن دیکھے گا۔
4355
Commentary:
The verse shows the firmness of the belief of the righteous believers in the Hereafter.
فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ
88:10; 101:8.
88:10; 101:8.
88:10; 101:8.
c
88:10; 101:8.
a
88:10; 101:8.
a
88:10; 101:8.
فِى جَنَّةٍ عَالِيَةٍ
43:73; 88:11.
43:73; 88:11.
43:73; 88:11.
Commentary:
This and the following several verses give a graphic description of the blissful life that the righteous would lead in Paradise. The blessings and gifts mentioned in these verses are physical representations in Paradise of actions and deeds the believers had done in the present life. Incidentally, the verses may apply to the life of comfort and the joy and peace the followers of the Holy Prophet came to enjoy after they had conquered the vast fertile valleys of the Persian and Byzantine Empires. Those who used to live in miserable hovels and huts, became, in a few years, the dwellers of stately palaces.
d
43:73; 88:11.
b
43:73; 88:11.
4356
Commentary:
This and the following several verses give a graphic description of the blissful life that the righteous would lead in Paradise. The blessings and gifts mentioned in these verses are physical representations in Paradise of actions and deeds the believers had done in the present life. Incidentally, the verses may apply to the life of comfort and the joy and peace the followers of the Holy Prophet came to enjoy after they had conquered the vast fertile valleys of the Persian and Byzantine Empires. Those who used to live in miserable hovels and huts, became, in a few years, the dwellers of stately palaces.
b
43:73; 88:11.
قُطُوفُهَا دَانِيَةٌ
55:55; 76:15.
55:55; 76:15.
55:55; 76:15.
Important Words:
قطوف (clusters of fruit) is plural of قطف (qitfun) which is derived from قطف. They say قطف الثمر i.e. he culled, plucked and gathered the fruit. قطف الشیء means, he took hastily the thing or snatched it. قطف means, a bunch of grapes; culled fruit (Aqrab).
Commentary:
Besides referring to the blessings and boons of Paradise, the verse may be taken also to refer to the worldly comforts that were at the disposal of the Holy Prophet’s Companions.
e
55:55; 76:15.
c
55:55; 76:15.
4357
Important Words:
قطوف (clusters of fruit) is plural of قطف (qitfun) which is derived from قطف. They say قطف الثمر i.e. he culled, plucked and gathered the fruit. قطف الشیء means, he took hastily the thing or snatched it. قطف means, a bunch of grapes; culled fruit (Aqrab).
Commentary:
Besides referring to the blessings and boons of Paradise, the verse may be taken also to refer to the worldly comforts that were at the disposal of the Holy Prophet’s Companions.
c
55:55; 76:15.
كُلُوا۟ وَٱشْرَبُوا۟ هَنِيٓـًٔۢا بِمَآ أَسْلَفْتُمْ فِى ٱلْأَيَّامِ ٱلْخَالِيَةِ
77:44.
77:44.
77:44.
f
77:44.
d
77:44.
d
77:44.
وَأَمَّا مَنْ أُوتِىَ كِتَٰبَهُۥ بِشِمَالِهِۦ فَيَقُولُ يَٰلَيْتَنِى لَمْ أُوتَ كِتَٰبِيَهْ
56:42-43; 84:11-13.
Commentary:
To be given one’s record in one’s left hand, in Quranic terminology represents failure in a test. Elsewhere in the Quran (56:42) the guilty have been described as "fellows of the left hand."
a
56:42, 43; 84:11-13.
1477
在 «古兰经» 用语中, 左手有了个人行为记录簿的意思是考验失败。
e
56:42-43; 84:11-13.
4358
Commentary:
To be given one’s record in one’s left hand, in Quranic terminology represents failure in a test. Elsewhere in the Quran (56:42) the guilty have been described as "fellows of the left hand."
e
56:42, 43; 84:11-13.
3114
To be given one’s record in one’s left hand, in Quranic terminology, signifies failure in the test.
وَلَمْ أَدْرِ مَا حِسَابِيَهْ
يَٰلَيْتَهَا كَانَتِ ٱلْقَاضِيَةَ
不信者希望以死亡来了结一切, 这样就可以没有别的人生, 不必在安拉面前汇报自己的所作所为。
Disbelievers would wish death to be the end of all things so that there should be no other life and no rendering of account of their actions before God.
Commentary:
Disbelievers would wish death to be the end of all things so that there should be no other life and no rendering of account of their actions before God.
1478
不信者希望以死亡来了结一切, 这样就可以没有别的人生, 不必在安拉面前汇报自己的所作所为。
4359
Commentary:
Disbelievers would wish death to be the end of all things so that there should be no other life and no rendering of account of their actions before God.
3115
Disbelievers would wish death to be the end of all things so that there should be no other life and no rendering of account of their actions before God.
مَآ أَغْنَىٰ عَنِّى مَالِيَهْ ۜ
هَلَكَ عَنِّى سُلْطَٰنِيَهْ
خُذُوهُ فَغُلُّوهُ
76:5.
76:5.
76:5.
b
76:5.
a
76:5.
f
76:5.
ثُمَّ ٱلْجَحِيمَ صَلُّوهُ
ثُمَّ فِى سِلْسِلَةٍ ذَرْعُهَا سَبْعُونَ ذِرَاعًا فَٱسْلُكُوهُ
«古兰经» 中一再解说, 死后的人生不是新生, 而只是今生事迹的形象和反映。在这几节经文中, 今世的精神折磨表现为后世的肉体惩罚。比如说, 套在脖子上的链条代表今世的种种欲念, 就是这些欲念构成了后世的脚镣。同样今世的牵连可以看成脚上的链条。今世的苦难同样就像熊熊火焰。人的寿限通常是七十岁, 包括童年和老年期。邪恶的不信者把这七十年的时间浪费于人世的牵连和七情六欲之中。他无意摆脱欲念的锁链, 因此在后世, 他沉溺期间七十年的欲念的锁链体现为长七十腕尺的链条, 每一腕尺代表一年, 将邪恶的不信者加以束缚。
قرآن کریم میں ہے‘ اس کے ستّر حلقے ہیں۔ مگر عربی زبان میں ستّر کا لفظ بے انتہا کے لئے بولا جاتا ہے (لسان العرب) اور وہی ترجمہ ہم نے کیا ہے۔
یعنی اس کی پچھلی بداعمالیاں آئندہ بھی اس کو کفر اور اِباء پر آمادہ کرتی چلی جائیں گی۔ اور یہ ایمان کی طرف لَوٹ نہیں سکے گا۔
It has repeatedly been explained in the Qur’an that Life after death is not a new life but only an image and representation of the facts of the present life. In these verses the spiritual torture of the present world has been represented as the physical punishment in the next. The chain to be put round the neck, for instance, represents the desires of this world and it is these desires that will assume the form of fetters in the life to come. Similarly, the entanglements of this world will be seen as chains on the feet. The heart- burning of this world will, likewise, appear as the flames of burning fire. The limit of man’s age may generally be fixed at seventy, excluding the periods of childhood and decrepitude. These seventy years, the wicked disbeliever wastes away in the entanglements of the world and in satisfying his sensual passions. He does not try to free himself from the chain of desires, and, therefore, in the next world the chain of desires, which he indulged in for seventy years, shall be
Commentary:
It has repeatedly been explained in the Quran that life after death is not a new life but only an image and manifestation of the present one. In these verses the spiritual torture of the present world has been represented as a physical punishment in the next world. The chain to be put round the neck, for instance, represents the desires of this world which keep a man’s head bent upon the earth, and it is these desires that will assume the form of a chain in the life to come. Similarly, the entanglements of this world will be seen as chains on the feet. The heart-burning of this world will likewise appear as the flames of burning fire. The wicked man in fact has in this very world within himself a hell of his passions and inextinguishable desires; he feels the burning of that hell in the failures he meets within this life. When, therefore, he will see a never-ending despair before him in the new world, his desires will assume the shape of burning fire.
The "securing" of the sinful with the chain of a length of seventy cubits reveals the same secret. The limit of man’s age may generally be fixed at seventy, and a wicked person often lives up to that age in his wickedness. Sometimes, he even enjoys seventy years excluding the periods of childhood and decrepitude. These seventy years, during which he could work with honesty, wisdom and zeal he wastes away in the entanglements of the world and in satisfying his sensual passions. He does not try to free himself from the chain of desires, and, therefore, in the next world the chain of desires which he indulged in for seventy years shall be embodied in a chain of a length of seventy cubits, every cubit representing a year, with which the wicked shall be fettered.
1479
«古兰经» 中一再解说, 死后的人生不是新生, 而只是今生事迹的形象和反映。在这几节经文中, 今世的精神折磨表现为后世的肉体惩罚。比如说, 套在脖子上的链条代表今世的种种欲念, 就是这些欲念构成了后世的脚镣。同样今世的牵连可以看成脚上的链条。今世的苦难同样就像熊熊火焰。人的寿限通常是七十岁, 包括童年和老年期。邪恶的不信者把这七十年的时间浪费于人世的牵连和七情六欲之中。他无意摆脱欲念的锁链, 因此在后世, 他沉溺期间七十年的欲念的锁链体现为长七十腕尺的链条, 每一腕尺代表一年, 将邪恶的不信者加以束缚。
1
قرآن کریم میں ہے‘ اس کے ستّر حلقے ہیں۔ مگر عربی زبان میں ستّر کا لفظ بے انتہا کے لئے بولا جاتا ہے (لسان العرب) اور وہی ترجمہ ہم نے کیا ہے۔
2
یعنی اس کی پچھلی بداعمالیاں آئندہ بھی اس کو کفر اور اِباء پر آمادہ کرتی چلی جائیں گی۔ اور یہ ایمان کی طرف لَوٹ نہیں سکے گا۔
4360
Commentary:
It has repeatedly been explained in the Quran that life after death is not a new life but only an image and manifestation of the present one. In these verses the spiritual torture of the present world has been represented as a physical punishment in the next world. The chain to be put round the neck, for instance, represents the desires of this world which keep a man’s head bent upon the earth, and it is these desires that will assume the form of a chain in the life to come. Similarly, the entanglements of this world will be seen as chains on the feet. The heart-burning of this world will likewise appear as the flames of burning fire. The wicked man in fact has in this very world within himself a hell of his passions and inextinguishable desires; he feels the burning of that hell in the failures he meets within this life. When, therefore, he will see a never-ending despair before him in the new world, his desires will assume the shape of burning fire.
The "securing" of the sinful with the chain of a length of seventy cubits reveals the same secret. The limit of man’s age may generally be fixed at seventy, and a wicked person often lives up to that age in his wickedness. Sometimes, he even enjoys seventy years excluding the periods of childhood and decrepitude. These seventy years, during which he could work with honesty, wisdom and zeal he wastes away in the entanglements of the world and in satisfying his sensual passions. He does not try to free himself from the chain of desires, and, therefore, in the next world the chain of desires which he indulged in for seventy years shall be embodied in a chain of a length of seventy cubits, every cubit representing a year, with which the wicked shall be fettered.
3116
It has repeatedly been explained in the Qur’an that Life after death is not a new life but only an image and representation of the facts of the present life. In these verses the spiritual torture of the present world has been represented as the physical punishment in the next. The chain to be put round the neck, for instance, represents the desires of this world and it is these desires that will assume the form of fetters in the life to come. Similarly, the entanglements of this world will be seen as chains on the feet. The heart- burning of this world will, likewise, appear as the flames of burning fire. The limit of man’s age may generally be fixed at seventy, excluding the periods of childhood and decrepitude. These seventy years, the wicked disbeliever wastes away in the entanglements of the world and in satisfying his sensual passions. He does not try to free himself from the chain of desires, and, therefore, in the next world the chain of desires, which he indulged in for seventy years, shall be
إِنَّهُۥ كَانَ لَا يُؤْمِنُ بِٱللَّهِ ٱلْعَظِيمِ
وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ
74:45; 89:19; 107:4.
74:45; 89:19; 107:4.
74:45; 89:19; 107:4.
Commentary:
The disbelievers did not befriend the poor and did not discharge their obligations to them. So they will have no friend at a time when they will stand in need of one on the Day of Reckoning, and will be given the washing of wounds to satisfy their hunger, because they did not feed the needy and the hungry in this life; their acts of omission in this life will take the form of the punishment described in these verses in the next life.
c
74:45; 89:19; 107:4.
a
74:45; 89:19; 107:4.
4361
Commentary:
The disbelievers did not befriend the poor and did not discharge their obligations to them. So they will have no friend at a time when they will stand in need of one on the Day of Reckoning, and will be given the washing of wounds to satisfy their hunger, because they did not feed the needy and the hungry in this life; their acts of omission in this life will take the form of the punishment described in these verses in the next life.
a
74:45; 89:19; 107:4.
فَلَيْسَ لَهُ ٱلْيَوْمَ هَٰهُنَا حَمِيمٌ
43:68; 70:11; 80:38.
43:68; 70:11; 80:38.
43:68; 70:11; 80:38.
a
43:68; 70:11; 80:38.
b
43:68; 70:11; 80:38.
b
43:68; 70:11; 80:38.
وَلَا طَعَامٌ إِلَّا مِنْ غِسْلِينٍ
14:17; 78:25, 26.
14:17; 78:25, 26.
14:17; 78:25-26.
b
14:17; 78:25, 26.
c
14:17; 78:25-26.
c
14:17; 78:25, 26.
لَّا يَأْكُلُهُۥٓ إِلَّا ٱلْخَٰطِـُٔونَ
فَلَآ أُقْسِمُ بِمَا تُبْصِرُونَ
Commentary:
The things which we see in the physical world, i.e. the visible facts of life, and the things which are hidden from our view, i.e. human reason and conscience, have been cited in the verses 39-40 as proofs to establish the Divine origin of the Quran. Or the verses 39-40 may mean that the great signs which disbelievers in the Holy Prophet’s time witnessed with their own eyes, and the prophecies about the bright future of Islam which yet await fulfilment constitute an irrefutable argument, that the Quran is God’s own Word which He revealed to His noble Prophet Muhammad. It deals with the hard facts of life and is not a poet’s fond dream, nor the groping in the dark of a soothsayer. See also 26:225-227.
4362
Commentary:
The things which we see in the physical world, i.e. the visible facts of life, and the things which are hidden from our view, i.e. human reason and conscience, have been cited in the verses 39-40 as proofs to establish the Divine origin of the Quran. Or the verses 39-40 may mean that the great signs which disbelievers in the Holy Prophet’s time witnessed with their own eyes, and the prophecies about the bright future of Islam which yet await fulfilment constitute an irrefutable argument, that the Quran is God’s own Word which He revealed to His noble Prophet Muhammad. It deals with the hard facts of life and is not a poet’s fond dream, nor the groping in the dark of a soothsayer. See also 26:225-227.
وَمَا لَا تُبْصِرُونَ
我们在物质世界见到起作用的东西 (即看得见的人生事物) 和我们不能看到的东西 (即人的理智和良心), 在经文 (39-40) 中引用为证实 «古兰经» 的真主本源的迹象。这两节经文的意思也可以是, 这种伟大的安拉的迹象是穆圣时代的不信者亲自目睹的, 对于伊斯兰教的光明未来的预言有待实现, 这种预言构成了无可辩驳的论据, 即 «古兰经» 是安拉亲自向他那高尚的先知穆罕默德启示的真言。这儿涉及的是实实在在的人世事实, 并非诗人的美梦, 也不是占卜者的胡言乱语。
The things which we see working in the physical world, i.e. the visible facts of life and the things which are hidden from our view, i.e. human reason and conscience, have been cited in the verses (39, 40) as evidences to establish the Divine origin of the Qur’an. Or, the verses may mean that the great Signs which disbelievers in the Holy Prophet’s time witnessed with their own eyes, and the prophecies about the bright future of Islam which yet await fulfilment constitute an irrefutable argument that the Qur’an is God’s own Word which He has revealed to His noble Prophet Muhammad. It deals with the hard facts of life and is not a poet’s fond dream, nor the groping in the dark of a soothsayer.
1480
我们在物质世界见到起作用的东西 (即看得见的人生事物) 和我们不能看到的东西 (即人的理智和良心), 在经文 (39-40) 中引用为证实 «古兰经» 的真主本源的迹象。这两节经文的意思也可以是, 这种伟大的安拉的迹象是穆圣时代的不信者亲自目睹的, 对于伊斯兰教的光明未来的预言有待实现, 这种预言构成了无可辩驳的论据, 即 «古兰经» 是安拉亲自向他那高尚的先知穆罕默德启示的真言。这儿涉及的是实实在在的人世事实, 并非诗人的美梦, 也不是占卜者的胡言乱语。
3117
The things which we see working in the physical world, i.e. the visible facts of life and the things which are hidden from our view, i.e. human reason and conscience, have been cited in the verses (39, 40) as evidences to establish the Divine origin of the Qur’an. Or, the verses may mean that the great Signs which disbelievers in the Holy Prophet’s time witnessed with their own eyes, and the prophecies about the bright future of Islam which yet await fulfilment constitute an irrefutable argument that the Qur’an is God’s own Word which He has revealed to His noble Prophet Muhammad. It deals with the hard facts of life and is not a poet’s fond dream, nor the groping in the dark of a soothsayer.
إِنَّهُۥ لَقَوْلُ رَسُولٍ كَرِيمٍ
وَمَا هُوَ بِقَوْلِ شَاعِرٍ ۚ قَلِيلًا مَّا تُؤْمِنُونَ
36:70; 52:31.
36:70; 52:31.
21:6; 26:225; 36:70; 52:31.
c
36:70; 52:31.
a
21:6; 26:225; 36:70; 52:31.
a
36:70; 52:31.
وَلَا بِقَوْلِ كَاهِنٍ ۚ قَلِيلًا مَّا تَذَكَّرُونَ
52:30.
52:30.
52:30.
d
52:30.
b
52:30.
b
52:30.
تَنزِيلٌ مِّن رَّبِّ ٱلْعَٰلَمِينَ
وَلَوْ تَقَوَّلَ عَلَيْنَا بَعْضَ ٱلْأَقَاوِيلِ
40:29.
بہائی کہتے ہیں‘ بہاء اللہ اس لئے سچا ہے کہ اسے دعویٰ کے بعد ایک مدّت تک رہنے کا موقعہ ملا۔ مگر یہ دعویٰ جھوٹا ہے۔ بہاء اللہ نے خدا سے الہام پانے کا کبھی دعویٰ نہیں کیا۔ وہ خود اپنے آپ کو خدا کہتا تھا اور خدائی کا دعویٰ اتنا کمزور ہے کہ اس کی حقیقت کو ہر انسان سمجھ سکتا ہے۔ صرف الہام کے دعویٰ سے دھوکا لگتا ہے اس لئے خدا نے جھوٹے الہام کی تو فوری سزا بتائی مگر خدائی کا دعویٰ کرنے والے کی وہ سزا نہیں بتائی۔ کیونکہ اسے ہر عقل مند انسان خود رد ّ کر سکتا ہے۔
40:29.
e
40:29.
1
بہائی کہتے ہیں‘ بہاء اللہ اس لئے سچا ہے کہ اسے دعویٰ کے بعد ایک مدّت تک رہنے کا موقعہ ملا۔ مگر یہ دعویٰ جھوٹا ہے۔ بہاء اللہ نے خدا سے الہام پانے کا کبھی دعویٰ نہیں کیا۔ وہ خود اپنے آپ کو خدا کہتا تھا اور خدائی کا دعویٰ اتنا کمزور ہے کہ اس کی حقیقت کو ہر انسان سمجھ سکتا ہے۔ صرف الہام کے دعویٰ سے دھوکا لگتا ہے اس لئے خدا نے جھوٹے الہام کی تو فوری سزا بتائی مگر خدائی کا دعویٰ کرنے والے کی وہ سزا نہیں بتائی۔ کیونکہ اسے ہر عقل مند انسان خود رد ّ کر سکتا ہے۔
c
40:29.
4362A
Important Words:
اقاویل (sayings) is the plural of اقوال which is the plural of قول which is derived from قال which means, he said. تقول علیهmeans, he forged a lie against him (Aqrab).
c
40:29.
لَأَخَذْنَا مِنْهُ بِٱلْيَمِينِ
Important Words:
یمین (right hand) is derived from یمن. They say یمن الرجل i.e. he came from the side of the man. یمن الله فلانًا means, God made him blessed. یمین means, blessing, good luck; power, strength, right side (Aqrab).
4362B
Important Words:
یمین (right hand) is derived from یمن. They say یمن الرجل i.e. he came from the side of the man. یمن الله فلانًا means, God made him blessed. یمین means, blessing, good luck; power, strength, right side (Aqrab).
ثُمَّ لَقَطَعْنَا مِنْهُ ٱلْوَتِينَ
فَمَا مِنكُم مِّنْ أَحَدٍ عَنْهُ حَٰجِزِينَ
这一节经文和以上三节经文论证了, 如果穆圣是个谎言制造者, 那么, 安拉有力的圣手会扼住穆圣的咽喉, 而他当然不免暴毙, 整个工作和使命付诸东流, 就像伪先知所遭到的命运一样。这几节经文内的主张和论据似乎是 «圣经» (申命记: 18:20) 中的不折不扣的翻版。
In this and in the preceding three verses the argument is given that if the Holy Prophet had been a forger of lies, God’s strong hand would have seized him by the throat and he would, certainly, have met with a violent death and his whole work and mission would have gone to pieces, as such is the fate of a false prophet. The claim and the arguments contained in these verses seem to be an exact reproduction of the biblical statement in Deut. 18: 20.
Commentary:
In verses 39-40 above it was claimed that all visible and invisible things prove that the Holy Prophet is God’s true Messenger and that the Quran is God’s revealed Word and not the imaginary flight of a poet’s mind or the wild conjectures of a diviner. In this and the preceding three verses another irrefutable argument is given to support his claim. The argument is to the effect that if the Holy Prophet had been a forger of lies against God, God’s strong hand would have seized him by the throat and the Prophet would certainly have met with a violent death; his whole work and mission would have gone to pieces, because such is the fate of a false prophet. The claim and arguments contained in these verses seem to be an exact reproduction of the following Biblical statement: "I will raise them up a prophet from among their brethren (i.e. the Ishmaelites) like unto thee and will put My word in his mouth; and he shall speak unto them all that I shall command him. But the Prophet which shall presume to speak a word in My name, which I have not commanded him to speak even that Prophet shall die" (Deut. 18:20).
1481
这一节经文和以上三节经文论证了, 如果穆圣是个谎言制造者, 那么, 安拉有力的圣手会扼住穆圣的咽喉, 而他当然不免暴毙, 整个工作和使命付诸东流, 就像伪先知所遭到的命运一样。这几节经文内的主张和论据似乎是 «圣经» (申命记: 18:20) 中的不折不扣的翻版。
4363
Commentary:
In verses 39-40 above it was claimed that all visible and invisible things prove that the Holy Prophet is God’s true Messenger and that the Quran is God’s revealed Word and not the imaginary flight of a poet’s mind or the wild conjectures of a diviner. In this and the preceding three verses another irrefutable argument is given to support his claim. The argument is to the effect that if the Holy Prophet had been a forger of lies against God, God’s strong hand would have seized him by the throat and the Prophet would certainly have met with a violent death; his whole work and mission would have gone to pieces, because such is the fate of a false prophet. The claim and arguments contained in these verses seem to be an exact reproduction of the following Biblical statement: "I will raise them up a prophet from among their brethren (i.e. the Ishmaelites) like unto thee and will put My word in his mouth; and he shall speak unto them all that I shall command him. But the Prophet which shall presume to speak a word in My name, which I have not commanded him to speak even that Prophet shall die" (Deut. 18:20).
3118
In this and in the preceding three verses the argument is given that if the Holy Prophet had been a forger of lies, God’s strong hand would have seized him by the throat and he would, certainly, have met with a violent death and his whole work and mission would have gone to pieces, as such is the fate of a false prophet. The claim and the arguments contained in these verses seem to be an exact reproduction of the biblical statement in Deut. 18: 20.
وَإِنَّهُۥ لَتَذْكِرَةٌ لِّلْمُتَّقِينَ
Commentary:
Only the righteous believers and those who have fear of God in their hearts will benefit from the arguments given in the above verse. Or the meaning is that the Quran would prove a potent means of raising those, who would believe in it, to great eminence—the root word ذکر from which تذکرة is derived meaning eminence.
4364
Commentary:
Only the righteous believers and those who have fear of God in their hearts will benefit from the arguments given in the above verse. Or the meaning is that the Quran would prove a potent means of raising those, who would believe in it, to great eminence—the root word ذکر from which تذکرة is derived meaning eminence.
وَإِنَّا لَنَعْلَمُ أَنَّ مِنكُم مُّكَذِّبِينَ
وَإِنَّهُۥ لَحَسْرَةٌ عَلَى ٱلْكَٰفِرِينَ
یعنی اس کی تعلیم کو دیکھ کر بسا اوقات ان کے دل میں یہ خواہش ہوتی ہے کہ کاش! ایسی تعلیم ہمارے پاس بھی ہوتی اور ہم بحث مباحثہ میں اس طرح ذلیل نہ ہوتے۔
Commentary:
The verse means that disbelievers would some day regret the rejection of the Message of the Quran. Or it may mean that upon seeing the great boons and blessings bestowed upon Muslims as a result of following the teaching of the Quran, disbelievers would regret their rejection of it.
2
یعنی اس کی تعلیم کو دیکھ کر بسا اوقات ان کے دل میں یہ خواہش ہوتی ہے کہ کاش! ایسی تعلیم ہمارے پاس بھی ہوتی اور ہم بحث مباحثہ میں اس طرح ذلیل نہ ہوتے۔
4365
Commentary:
The verse means that disbelievers would some day regret the rejection of the Message of the Quran. Or it may mean that upon seeing the great boons and blessings bestowed upon Muslims as a result of following the teaching of the Quran, disbelievers would regret their rejection of it.
وَإِنَّهُۥ لَحَقُّ ٱلْيَقِينِ
فَسَبِّحْ بِٱسْمِ رَبِّكَ ٱلْعَظِيمِ
56:75; 87:2.
56:75; 87:2.
a
56:75; 87:2.
a
56:75; 87:2.
4366
Commentary:
That the Quran is God’s revealed Word is a certain truth which no honest man can deny. So, glory be to the Lord Who revealed it.
a
56:75; 87:2.
المعارج
Al-Ma'arij
The Ascending Stairways • makkah • 44 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
سَأَلَ سَآئِلٌۢ بِعَذَابٍ وَاقِعٍ
52:8; 56:2.
52:8; 56:2.
"The inquirer" in the verse is taken by some Commentators to refer to Nadr bin Al-Harith, or Abu Jahl. But it need not refer to any particular person. It may refer to all disbelievers because all of them repeatedly challenged the Holy Prophet to bring down upon them the threatened punishment (8:33; 21:39; 27:72; 32:29; 34:30; 36:49; 67:26).
52:8; 56:2.
Commentary:
"The inquirer" in the verse is taken by some commentators to refer to Nadr bin Al-Harith, or Abu Jahl. But it need not refer to any particular person. The disbelievers had repeatedly challenged the Holy Prophet to bring down upon them the threatened punishment (10:49; 21:39; 27:72; 32:29; 34:30; 36:49; 67:26). The demand was made in doubt and mockery. They had gone so far as to challenge the Prophet with the words, "O Allah, if this be indeed the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33). The word "inquirer" may refer to all such questioners.
b
52:8; 56:2.
b
52:8; 56:2.
4367
Commentary:
"The inquirer" in the verse is taken by some commentators to refer to Nadr bin Al-Harith, or Abu Jahl. But it need not refer to any particular person. The disbelievers had repeatedly challenged the Holy Prophet to bring down upon them the threatened punishment (10:49; 21:39; 27:72; 32:29; 34:30; 36:49; 67:26). The demand was made in doubt and mockery. They had gone so far as to challenge the Prophet with the words, "O Allah, if this be indeed the truth from Thee, then rain down upon us stones from heaven or bring down upon us a grievous punishment" (8:33). The word "inquirer" may refer to all such questioners.
b
52:8; 56:2.
3119
"The inquirer" in the verse is taken by some Commentators to refer to Nadr bin Al-Harith, or Abu Jahl. But it need not refer to any particular person. It may refer to all disbelievers because all of them repeatedly challenged the Holy Prophet to bring down upon them the threatened punishment (8:33; 21:39; 27:72; 32:29; 34:30; 36:49; 67:26).
لِّلْكَٰفِرِينَ لَيْسَ لَهُۥ دَافِعٌ
52:9; 56:3.
52:9; 56:3.
52:9; 56:3.
c
52:9; 56:3.
c
52:9; 56:3.
c
52:9; 56:3.
مِّنَ ٱللَّهِ ذِى ٱلْمَعَارِجِ
安拉恩赐给为其献身者非常崇高的地位。
یعنی درجہ بدرجہ ترقی دینے والے خدا کی طرف سے۔
God grants to His votaries very exalted ranks.
Commentary:
The verse may mean that instead of demanding punishment the disbelievers should have accepted the Message of Islam and thus should have won the pleasure of God. Or it may mean that while the punishment that will overtake disbelievers will be highly destructive, the ascent of the believers to heights of spiritual perfection will also be without end. Or the verse may signify that as the attributes of God are manifested in stages, the punishment of disbelievers will also come in stages. The verse may also signify that the day when disbelievers will receive the most humiliating punishment in the form of the Fall of Mecca will be the most auspicious day in the Holy Prophet’s life—the day of his معراج (Ascension), when he will be at the height of his power.
1482
安拉恩赐给为其献身者非常崇高的地位。
1
یعنی درجہ بدرجہ ترقی دینے والے خدا کی طرف سے۔
4368
Commentary:
The verse may mean that instead of demanding punishment the disbelievers should have accepted the Message of Islam and thus should have won the pleasure of God. Or it may mean that while the punishment that will overtake disbelievers will be highly destructive, the ascent of the believers to heights of spiritual perfection will also be without end. Or the verse may signify that as the attributes of God are manifested in stages, the punishment of disbelievers will also come in stages. The verse may also signify that the day when disbelievers will receive the most humiliating punishment in the form of the Fall of Mecca will be the most auspicious day in the Holy Prophet’s life—the day of his معراج (Ascension), when he will be at the height of his power.
3119A
God grants to His votaries very exalted ranks.
تَعْرُجُ ٱلْمَلَٰٓئِكَةُ وَٱلرُّوحُ إِلَيْهِ فِى يَوْمٍ كَانَ مِقْدَارُهُۥ خَمْسِينَ أَلْفَ سَنَةٍ
即吉布利尔--------传达安拉言语的天使。
بعض حساب دان جنہوں نے حساب کے ذریعہ سے دنیا کی عمر کا اندازہ لگایا ہے۔ انہوں نے قریباً پچاس ہزار سال ہی دنیا کی ساری عمر قرار دی ہے پس اگر ان کا قیاس صحیح ہے تو اس کے معنے یہ ہیں کہ اس آیت میں دنیا کی ساری عمر کی طرف اشارہ ہے۔ صلحاء اور اولیاء نے حضرت آدمؑ سے لے کر رسول کریم صلی اللہ علیہ وسلم کے زمانہ تک پانچ ہزار سال کی عمر قرار دی ہے مگر اندازے الگ الگ حساب سے ہوتے ہیں۔ پس یہ اختلاف کوئی نہیں۔ آدم کی نسل سے سلسلہ انبیاء کی عمر ممکن ہے سات ہزار سال ہو اور طبقات الارض کے اندازے کے لحاظ سے دنیا کی عمر پچاس ہزار سال ہو پس یہ کوئی اختلاف نہیں۔
Ar-Ruh meaning human soul, the verse may signify that the development and progress of the human soul will know no end. Or, the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the reference may be to a specific cycle of fifty thousand years in which some particular great change is decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
Important Words:
الروح (Spirit) means, the human soul; spirit; the vital principle; inspiration; revelation; Word of God; the Quran; angel Gabriel; joy; happiness; mercy of God, etc. (Lane & Aqrab).
Commentary:
الروح meaning human soul, the word may signify that development and progress of the human soul will know no end. Or the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the words "fifty thousand years" may have reference to the age of the world as estimated by some geologists from a study of the layers of earth. Or the reference may be to a specific cycle of fifty thousand years in which a great change was decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
1483
即吉布利尔--------传达安拉言语的天使。
2
بعض حساب دان جنہوں نے حساب کے ذریعہ سے دنیا کی عمر کا اندازہ لگایا ہے۔ انہوں نے قریباً پچاس ہزار سال ہی دنیا کی ساری عمر قرار دی ہے پس اگر ان کا قیاس صحیح ہے تو اس کے معنے یہ ہیں کہ اس آیت میں دنیا کی ساری عمر کی طرف اشارہ ہے۔ صلحاء اور اولیاء نے حضرت آدمؑ سے لے کر رسول کریم صلی اللہ علیہ وسلم کے زمانہ تک پانچ ہزار سال کی عمر قرار دی ہے مگر اندازے الگ الگ حساب سے ہوتے ہیں۔ پس یہ اختلاف کوئی نہیں۔ آدم کی نسل سے سلسلہ انبیاء کی عمر ممکن ہے سات ہزار سال ہو اور طبقات الارض کے اندازے کے لحاظ سے دنیا کی عمر پچاس ہزار سال ہو پس یہ کوئی اختلاف نہیں۔
4369
Important Words:
الروح (Spirit) means, the human soul; spirit; the vital principle; inspiration; revelation; Word of God; the Quran; angel Gabriel; joy; happiness; mercy of God, etc. (Lane & Aqrab).
Commentary:
الروح meaning human soul, the word may signify that development and progress of the human soul will know no end. Or the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the words "fifty thousand years" may have reference to the age of the world as estimated by some geologists from a study of the layers of earth. Or the reference may be to a specific cycle of fifty thousand years in which a great change was decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
3120
Ar-Ruh meaning human soul, the verse may signify that the development and progress of the human soul will know no end. Or, the verse may mean that Divine plans and programmes take thousands of years to mature. Or, the reference may be to a specific cycle of fifty thousand years in which some particular great change is decreed to take place, because Divine prophecies have their fixed periods, epochs and cycles in which they are fulfilled.
فَٱصْبِرْ صَبْرًا جَمِيلًا
15:86.
15:86.
15:86.
Commentary:
Divine prophecies sometimes take thousands of years for their fulfilment. The Holy Prophetsa is enjoined to bear with patience the mockery and jibes of disbelievers because the hour of their punishment is delayed in order that they may have time to take heed, repent or make amends.
d
15:86.
a
15:86.
4370
Commentary:
Divine prophecies sometimes take thousands of years for their fulfilment. The Holy Prophetsa is enjoined to bear with patience the mockery and jibes of disbelievers because the hour of their punishment is delayed in order that they may have time to take heed, repent or make amends.
d
15:86.
إِنَّهُمْ يَرَوْنَهُۥ بَعِيدًا
وَنَرَىٰهُ قَرِيبًا
17:52; 78:41.
b
17:52; 78:41.
يَوْمَ تَكُونُ ٱلسَّمَآءُ كَٱلْمُهْلِ
وَتَكُونُ ٱلْجِبَالُ كَٱلْعِهْنِ
یعنی ایسی ایجادیں نکل آئیں گی جیسے ایٹم بم اور ہائیڈروجن بم کہ جن کے گرنے سے پہاڑوں جیسی مضبوط چیز بھی روئی کے گالوں کی طرح اڑ جائے گی۔
e
20:106; 70:10; 101:6.
1484
在这原子弹和氢弹时代, “山岳将像绒毛的火花” 是很可能发生的事。这些经节也可能是麦加坠落的比喻。
1
یعنی ایسی ایجادیں نکل آئیں گی جیسے ایٹم بم اور ہائیڈروجن بم کہ جن کے گرنے سے پہاڑوں جیسی مضبوط چیز بھی روئی کے گالوں کی طرح اڑ جائے گی۔
c
20:106; 70:10; 101:6.
4371
Commentary:
In this age of atom and hydrogen bombs, the flying of mountains like flakes of wool, is not an impossible occurrence.
These verses may also have metaphorical reference to the Fall of Mecca.
a
20:106; 70:10; 101:6.
3121
In this age of atom and hydrogen bombs the flying of mountains like flakes of wool is quite a possible occurrence.
وَلَا يَسْـَٔلُ حَمِيمٌ حَمِيمًا
44:42; 69:36.
44:42; 69:36.
44:42; 69:36; 37:35.
f
44:42; 69:36.
d
44:42; 69:36; 37:35.
b
44:42; 69:36.
يُبَصَّرُونَهُمْ ۚ يَوَدُّ ٱلْمُجْرِمُ لَوْ يَفْتَدِى مِنْ عَذَابِ يَوْمِئِذٍۭ بِبَنِيهِ
5:37; 13:19; 39:48.
5:37; 13:19; 39:48.
5:37; 13:19; 39:48.
Commentary:
What an awe-inspiring picture of the Day of Judgement is given in these verses! Face to face with a calamity man is prepared to part with everything, even to sacrifice his dearest and nearest ones if only by doing so he can save his own skin.
a
5:37; 13:19; 39:48.
e
5:37; 13:19; 39:48.
4372
Commentary:
What an awe-inspiring picture of the Day of Judgement is given in these verses! Face to face with a calamity man is prepared to part with everything, even to sacrifice his dearest and nearest ones if only by doing so he can save his own skin.
c
5:37; 13:19; 39:48.
وَصَٰحِبَتِهِۦ وَأَخِيهِ
31:34; 80:37.
31:34; 80:37.
31:34; 80:37.
b
31:34; 80:37.
a
31:34; 80:37.
d
31:34; 80:37.
وَفَصِيلَتِهِ ٱلَّتِى تُـْٔوِيهِ
وَمَن فِى ٱلْأَرْضِ جَمِيعًا ثُمَّ يُنجِيهِ
在这几节经文中, 把最后审判日描绘得多么令人畏惧啊!人面临灾难, 只要能保自己一命, 他就会什么都抛却, 哪怕牺牲他最亲近的一切。
What an awe-inspiring picture of the Day of Judgment is given in these verses! Face to face with a calamity man is prepared to part with everything, even to sacrifice his dearest and nearest ones, if only by doing so he can save his own skin.
1485
在这几节经文中, 把最后审判日描绘得多么令人畏惧啊!人面临灾难, 只要能保自己一命, 他就会什么都抛却, 哪怕牺牲他最亲近的一切。
3122
What an awe-inspiring picture of the Day of Judgment is given in these verses! Face to face with a calamity man is prepared to part with everything, even to sacrifice his dearest and nearest ones, if only by doing so he can save his own skin.
كَلَّآ ۖ إِنَّهَا لَظَىٰ
نَزَّاعَةً لِّلشَّوَىٰ
74:30.
74:30.
74:30.
Important Words:
الشویٰ (extremities) is derived from شوی. (shawa). They say شوی اللحم i.e. he roasted meat. شوی means, the arms or hands and the legs or feet, or the fore and hind legs and the extremities collectively; (2) the head of a human being or the bone above the brain. It is also the plural of شواة, which means, the skin of the head in which grow the hair (Lane & Aqrab).
c
74:30.
b
74:30.
4373
Important Words:
الشویٰ (extremities) is derived from شوی. (shawa). They say شوی اللحم i.e. he roasted meat. شوی means, the arms or hands and the legs or feet, or the fore and hind legs and the extremities collectively; (2) the head of a human being or the bone above the brain. It is also the plural of شواة, which means, the skin of the head in which grow the hair (Lane & Aqrab).
e
74:30.
تَدْعُوا۟ مَنْ أَدْبَرَ وَتَوَلَّىٰ
وَجَمَعَ فَأَوْعَىٰٓ
9:34; 53:35; 104:3.
9:34; 53:35; 104:3.
d
9:34; 53:35; 104:3.
c
9:34; 53:35; 104:3.
4374
Commentary:
The hoarding of wealth, and not spending it in the service or promotion of good causes is very strongly condemned in these verses.
f
9:34; 53:35; 104:3.
۞ إِنَّ ٱلْإِنسَٰنَ خُلِقَ هَلُوعًا
人是生来就急躁、吝啬的。 خُلِقَ (Khuliqa) 的意义见 21:38; 30:55。
Man, by nature, is impatient and miserly. For this meaning of Khuliqa see 21:38; 30:55.
Important Words:
ھلوعًا (impatient & miserly) is derived from ھلع which means, he was or became agitated, restless, seized with abject discouragement; he became hungry. ھلوع means, one who becomes restless and easily agitated and discouraged when in difficulty; one who is greedy about wealth and miserly in spending it; one who is much grieved and loses patience when in trouble (Aqrab).
Commentary:
The words, "man is born impatient and miserly," mean that man by nature is impatient and miserly. For this meaning of خلقsee 21:38 & 30:55.
1486
人是生来就急躁、吝啬的。 خُلِقَ (Khuliqa) 的意义见 21:38; 30:55。
4375
Important Words:
ھلوعًا (impatient & miserly) is derived from ھلع which means, he was or became agitated, restless, seized with abject discouragement; he became hungry. ھلوع means, one who becomes restless and easily agitated and discouraged when in difficulty; one who is greedy about wealth and miserly in spending it; one who is much grieved and loses patience when in trouble (Aqrab).
Commentary:
The words, "man is born impatient and miserly," mean that man by nature is impatient and miserly. For this meaning of خلقsee 21:38 & 30:55.
3123
Man, by nature, is impatient and miserly. For this meaning of Khuliqa see 21:38; 30:55.
إِذَا مَسَّهُ ٱلشَّرُّ جَزُوعًا
11:10.
11:10.
33:20.
e
11:10.
a
33:20.
a
11:10.
وَإِذَا مَسَّهُ ٱلْخَيْرُ مَنُوعًا
إِلَّا ٱلْمُصَلِّينَ
ٱلَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَآئِمُونَ
23:10.
23:10.
f
23:10.
b
6:93; 23:10.
4376
Commentary:
Prayer is the best form of worship; it is an obligation which man owes to God, as the "giving of wealth to the poor" is his obligation to his fellow man. These two together constitute the quintessence of all religious teaching.
b
23:10.
وَٱلَّذِينَ فِىٓ أَمْوَٰلِهِمْ حَقٌّ مَّعْلُومٌ
51:20.
Commentary:
This verse shows that all things in the universe being the common property of all mankind, there can be no absolute ownership of anything vesting in any individual, with the poor having a rightful share in the wealth of the rich.
g
51:20.
1487
宇宙万物是全人类共同的财产, 没有授予任何个人以任何绝对的所有权; 贫困的人和富有的人同样有权分得一份财富。
c
51:20.
4376A
Commentary:
This verse shows that all things in the universe being the common property of all mankind, there can be no absolute ownership of anything vesting in any individual, with the poor having a rightful share in the wealth of the rich.
c
51:20.
3124
All things in the universe being the common property of the whole of mankind, there can be no absolute ownership of anything vesting in any individual; the poor have a share in the wealth of the rich as of right.
لِّلسَّآئِلِ وَٱلْمَحْرُومِ
مَحْرُوْم (Mahrum--------不求乞者) 这字的意思是: 那些由于有某种残疾的人或出于自尊感的人不请求施舍。这也包括动物在内。
جیسے جانور وغیرہ یا باوضع غریب۔
The word Mahrum means, those who, because of some physical infirmity or from a sense of dignity, would not ask for alms. It includes animals also.
Important Words:
المحروم may signify those persons who from a sense of dignity or from some infirmity would not ask for alms. The word includes animals also in its signification.
1488
مَحْرُوْم (Mahrum--------不求乞者) 这字的意思是: 那些由于有某种残疾的人或出于自尊感的人不请求施舍。这也包括动物在内。
1
جیسے جانور وغیرہ یا باوضع غریب۔
4377
Important Words:
المحروم may signify those persons who from a sense of dignity or from some infirmity would not ask for alms. The word includes animals also in its signification.
3125
The word Mahrum means, those who, because of some physical infirmity or from a sense of dignity, would not ask for alms. It includes animals also.
وَٱلَّذِينَ يُصَدِّقُونَ بِيَوْمِ ٱلدِّينِ
对后世没有真正的和充满活力的信仰, 就不可能有真正的责任感。这个信仰是伊斯兰教信仰安拉的存在之后的第二大信仰。
There could be no real sense of responsibility without a true and living belief in the Hereafter. This belief is the second cardinal belief of Islam, next to belief in the existence of God.
37:53-54.
Commentary:
There can be no real sense of responsibility without a true and living belief in the Hereafter when man shall have to render account of his actions to his Lord and Creator. Belief in the Hereafter is the second cardinal belief of Islam, next to belief in the existence of God.
1489
对后世没有真正的和充满活力的信仰, 就不可能有真正的责任感。这个信仰是伊斯兰教信仰安拉的存在之后的第二大信仰。
d
37:53-54.
4378
Commentary:
There can be no real sense of responsibility without a true and living belief in the Hereafter when man shall have to render account of his actions to his Lord and Creator. Belief in the Hereafter is the second cardinal belief of Islam, next to belief in the existence of God.
3125A
There could be no real sense of responsibility without a true and living belief in the Hereafter. This belief is the second cardinal belief of Islam, next to belief in the existence of God.
وَٱلَّذِينَ هُم مِّنْ عَذَابِ رَبِّهِم مُّشْفِقُونَ
إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ
وَٱلَّذِينَ هُمْ لِفُرُوجِهِمْ حَٰفِظُونَ
23:7.
23:7.
23:6.
a
23:7.
a
23:6.
d
23:7.
إِلَّا عَلَىٰٓ أَزْوَٰجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ
23:7.
23:7.
b
23:7.
b
23:7.
4379
Commentary:
For a detailed explanation of this verse see 23:7 and 24:34.
e
23:7.
فَمَنِ ٱبْتَغَىٰ وَرَآءَ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْعَادُونَ
23:8.
23:8.
23:8.
c
23:8.
c
23:8.
a
23:8.
وَٱلَّذِينَ هُمْ لِأَمَٰنَٰتِهِمْ وَعَهْدِهِمْ رَٰعُونَ
23:9.
23:9.
23:9.
d
23:9.
d
23:9.
b
23:9.
وَٱلَّذِينَ هُم بِشَهَٰدَٰتِهِمْ قَآئِمُونَ
وَٱلَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ
أُو۟لَٰٓئِكَ فِى جَنَّٰتٍ مُّكْرَمُونَ
18:108; 23:12.
18:108; 23:12.
18:108; 23:12.
Commentary:
These verses (vv. 24-33) mention those seven special marks of a true believer the possession of which leaves nothing to be desired and renders him fully deserving of the highest reward—the love and pleasure of God—which in the Quran is termed as الفردوس (23:12) or الجنة (the Garden). See also 23:12.
e
18:108; 23:12.
e
18:108; 23:12.
4380
Commentary:
These verses (vv. 24-33) mention those seven special marks of a true believer the possession of which leaves nothing to be desired and renders him fully deserving of the highest reward—the love and pleasure of God—which in the Quran is termed as الفردوس (23:12) or الجنة (the Garden). See also 23:12.
c
18:108; 23:12.
فَمَالِ ٱلَّذِينَ كَفَرُوا۟ قِبَلَكَ مُهْطِعِينَ
14:43, 44.
14:43-44.
a
14:43, 44.
1490
据有些权威学者指出, 这几节经文描写穆圣的反对者以不同形式从不同方面向他发来的危险的攻击。但这一节和上一节经文也可看作是对伊斯兰教未来的胜利作了预言性的描述。当时阿拉伯全国各地的异教部落匆匆派代表赶来进谒穆圣, 恳求收容为伊斯兰教信者。这几节经文也可以指这样的意义: 古莱西人领袖们向穆圣提出了十分诱人的主张, 只要他放弃布道,放弃反对他们的偶像。
a
14:43-44.
d
14:43, 44.
عَنِ ٱلْيَمِينِ وَعَنِ ٱلشِّمَالِ عِزِينَ
This and the preceding verse give a prophetic description of the coming triumph of Islam when the pagan tribes of Arabia, from every part of the country, hastened to wait in deputations upon the Holy Prophet, begging to be taken into the fold of Islam. Or, the verses may refer to the highly alluring offers made by the leaders of the Quraish to the Holy Prophet, if only he should give up preaching against their idols. By some authorities, however, the verses have been taken to refer to the dangerous attacks that were made on the Holy Prophet in different forms and from different directions by his opponents.
Commentary:
This and the preceding verse give a prophetic description of the coming triumph of Islam when the pagan tribes of Arabia, from every part of the country, hastened to wait in deputations upon the Holy Prophet, begging to be taken into the fold of Islam. Or the verses may refer to the highly alluring offers made by the leaders of the Quraish to the Holy Prophet, if only he should give up preaching against their idols. By some authorities, however, the verses have been taken to refer to the dangerous attacks that were made on the Holy Prophet in different forms by his opponents.
4381
Commentary:
This and the preceding verse give a prophetic description of the coming triumph of Islam when the pagan tribes of Arabia, from every part of the country, hastened to wait in deputations upon the Holy Prophet, begging to be taken into the fold of Islam. Or the verses may refer to the highly alluring offers made by the leaders of the Quraish to the Holy Prophet, if only he should give up preaching against their idols. By some authorities, however, the verses have been taken to refer to the dangerous attacks that were made on the Holy Prophet in different forms by his opponents.
3126
This and the preceding verse give a prophetic description of the coming triumph of Islam when the pagan tribes of Arabia, from every part of the country, hastened to wait in deputations upon the Holy Prophet, begging to be taken into the fold of Islam. Or, the verses may refer to the highly alluring offers made by the leaders of the Quraish to the Holy Prophet, if only he should give up preaching against their idols. By some authorities, however, the verses have been taken to refer to the dangerous attacks that were made on the Holy Prophet in different forms and from different directions by his opponents.
أَيَطْمَعُ كُلُّ ٱمْرِئٍ مِّنْهُمْ أَن يُدْخَلَ جَنَّةَ نَعِيمٍ
كَلَّآ ۖ إِنَّا خَلَقْنَٰهُم مِّمَّا يَعْلَمُونَ
مِمَّا (Mimma) 这个字是安拉赐予人类的天赋力量和才能的意思。
The word Mimma signifies, natural powers and faculties with which God has endowed man.
Commentary:
Taken along with its predecessor, the verse would mean that a man cannot hope to be received into God’s favour by mere expression of a pious wish. He has first to discharge his obligations to God, and his fellow-beings, and by making full use of God-given powers and faculties he has to traverse all the different stages of spiritual progress before he can hope to enter "the Garden of Bliss." The word مما signifies natural powers and faculties with which God has endowed him.
1491
مِمَّا (Mimma) 这个字是安拉赐予人类的天赋力量和才能的意思。
4382
Commentary:
Taken along with its predecessor, the verse would mean that a man cannot hope to be received into God’s favour by mere expression of a pious wish. He has first to discharge his obligations to God, and his fellow-beings, and by making full use of God-given powers and faculties he has to traverse all the different stages of spiritual progress before he can hope to enter "the Garden of Bliss." The word مما signifies natural powers and faculties with which God has endowed him.
3127
The word Mimma signifies, natural powers and faculties with which God has endowed man.
فَلَآ أُقْسِمُ بِرَبِّ ٱلْمَشَٰرِقِ وَٱلْمَغَٰرِبِ إِنَّا لَقَٰدِرُونَ
Commentary:
See 37:6.
4382A
Commentary:
See 37:6.
عَلَىٰٓ أَن نُّبَدِّلَ خَيْرًا مِّنْهُمْ وَمَا نَحْنُ بِمَسْبُوقِينَ
穆圣的反对者被告知, 旧秩序将消失, 在旧秩序的废墟上将出现更好的新秩序, 别人将取代他们。
The opponents of the Holy Prophet are told that old order will vanish and from its ruins will emerge a new and better order and other people will take their place.
Commentary:
The opponents of the Holy Prophet are told here that it is an unalterable Divine decree that Islam shall succeed and prevail in Arabia and that if they rejected it, other people would enter its fold and inherit God’s blessings. The old order would change and from its ruins would emerge a new and better order.
1492
穆圣的反对者被告知, 旧秩序将消失, 在旧秩序的废墟上将出现更好的新秩序, 别人将取代他们。
4382B
Commentary:
The opponents of the Holy Prophet are told here that it is an unalterable Divine decree that Islam shall succeed and prevail in Arabia and that if they rejected it, other people would enter its fold and inherit God’s blessings. The old order would change and from its ruins would emerge a new and better order.
3128
The opponents of the Holy Prophet are told that old order will vanish and from its ruins will emerge a new and better order and other people will take their place.
فَذَرْهُمْ يَخُوضُوا۟ وَيَلْعَبُوا۟ حَتَّىٰ يُلَٰقُوا۟ يَوْمَهُمُ ٱلَّذِى يُوعَدُونَ
23:55; 43:84; 52:46.
23:55; 43:84; 52:46.
23:55; 43:84; 52:46.
Commentary:
The expression, "that day of theirs which they are promised," means the day of the final triumph of Islam in Arabia and the complete defeat and discomfiture of disbelief—the day of the Fall of Mecca.
b
23:55; 43:84; 52:46.
a
23:55; 43:84; 52:46.
4383
Commentary:
The expression, "that day of theirs which they are promised," means the day of the final triumph of Islam in Arabia and the complete defeat and discomfiture of disbelief—the day of the Fall of Mecca.
a
23:55; 43:84; 52:46.
يَوْمَ يَخْرُجُونَ مِنَ ٱلْأَجْدَاثِ سِرَاعًا كَأَنَّهُمْ إِلَىٰ نُصُبٍ يُوفِضُونَ
36:52; 54:8, 9.
یہاں اگر دنیوی قیامت مراد لی جائے تو اس کے معنے یہ ہوں گے کہ جب دنیوی عذاب آجائے گا اور کفار میں ڈر کے مارے ایک نئی بیداری پیدا ہو جائے گی تو وہ اپنی قبروں میں سے تیزی سے باہر آجائیں گے یعنی زندگی کے شدید آثار ان میں پیدا ہو جائیں گے۔ جیسا کہ فتح مکہ کے بعد مکہ والوں میں پیدا ہوئے اور اتنے تیز آثار زندگی کے پیدا ہوں گے کہ یوں معلوم ہوگا کہ گویا وہ عالی شان ستونوں کی طرف دوڑتے جا رہے ہیں۔ اس کے معنے یہ ہیں کہ اس دن وہ عذاب سے پناہ لینے کی خاطر اپنے لیڈروں کی طرف دوڑ کر آئیں گے۔ چنانچہ فتح مکہ پر یہی حال ہوا۔ کہ رسول کریم صلی اللہ علیہ وسلم نے جب یہ اعلان کیا کہ جو شخص اپنے
36:52; 54:8, 9.
36:52; 50:45; 54:8.
Important Words:
اجداث (graves) being the plural of جدث which means, a grave; a sepulchre (Lane), it stands here for the houses of the disbelievers who were spiritually no better than dead.
نصب means, a thing set up; a mile-stone; a goal or target (Aqrab).
Commentary:
See next verse.
c
36:52; 54:8, 9.
1
یہاں اگر دنیوی قیامت مراد لی جائے تو اس کے معنے یہ ہوں گے کہ جب دنیوی عذاب آجائے گا اور کفار میں ڈر کے مارے ایک نئی بیداری پیدا ہو جائے گی تو وہ اپنی قبروں میں سے تیزی سے باہر آجائیں گے یعنی زندگی کے شدید آثار ان میں پیدا ہو جائیں گے۔ جیسا کہ فتح مکہ کے بعد مکہ والوں میں پیدا ہوئے اور اتنے تیز آثار زندگی کے پیدا ہوں گے کہ یوں معلوم ہوگا کہ گویا وہ عالی شان ستونوں کی طرف دوڑتے جا رہے ہیں۔ اس کے معنے یہ ہیں کہ اس دن وہ عذاب سے پناہ لینے کی خاطر اپنے لیڈروں کی طرف دوڑ کر آئیں گے۔ چنانچہ فتح مکہ پر یہی حال ہوا۔ کہ رسول کریم صلی اللہ علیہ وسلم نے جب یہ اعلان کیا کہ جو شخص اپنے
b
36:52; 50:45; 54:8.
4384
Important Words:
اجداث (graves) being the plural of جدث which means, a grave; a sepulchre (Lane), it stands here for the houses of the disbelievers who were spiritually no better than dead.
نصب means, a thing set up; a mile-stone; a goal or target (Aqrab).
Commentary:
See next verse.
b
36:52; 54:8, 9.
خَٰشِعَةً أَبْصَٰرُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۚ ذَٰلِكَ ٱلْيَوْمُ ٱلَّذِى كَانُوا۟ يُوعَدُونَ
10:28; 54:8.
This verse and the preceding one contain a graphic picture of the leaders of the Quraish, after the Fall of Mecca, when they came to the Holy Prophet completely dejected, dispirited and dismayed, their eyes cast down, and disappointment and a sense of guilt and regret writ large on their faces.
10:28; 54:8.
Commentary:
What a true and graphic picture of the leaders of the Quraish, after the Fall of Mecca, when they came to the Holy Prophet, completely dejected, dispirited and dismayed, their eyes cast down, and disappointment, and a sense of guilt and regret, writ large on their faces? They deserved a very severe punishment, but the Holy Prophet forgave them out of such magnanimity of heart, as is unparalleled in history, not uttering even a word of reproach or taunt. That was their promised day—the day of their utter disgrace and humiliation.
a
10:28; 54:8.
1493
这节经文和上一节内有一幅对麦加攻克后古莱西人领袖们的生动写照。当他们来到穆圣那里时, 完全沮丧了, 垂头丧气、无精打采、两目下垂、失望、罪恶感和懊悔等情绪在他们脸上清晰可见。
c
10:28; 54:8.
4385
Commentary:
What a true and graphic picture of the leaders of the Quraish, after the Fall of Mecca, when they came to the Holy Prophet, completely dejected, dispirited and dismayed, their eyes cast down, and disappointment, and a sense of guilt and regret, writ large on their faces? They deserved a very severe punishment, but the Holy Prophet forgave them out of such magnanimity of heart, as is unparalleled in history, not uttering even a word of reproach or taunt. That was their promised day—the day of their utter disgrace and humiliation.
c
10:28; 54:8.
3129
This verse and the preceding one contain a graphic picture of the leaders of the Quraish, after the Fall of Mecca, when they came to the Holy Prophet completely dejected, dispirited and dismayed, their eyes cast down, and disappointment and a sense of guilt and regret writ large on their faces.
نوح
Nuh
Noah • makkah • 28 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
إِنَّآ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِۦٓ أَنْ أَنذِرْ قَوْمَكَ مِن قَبْلِ أَن يَأْتِيَهُمْ عَذَابٌ أَلِيمٌ
11:26; 23:24.
Commentary:
The Holy Prophet represented in himself all the Divine Messengers that had gone before him. The account given in this Surah of the Prophet Noah applies with equal effect to the conditions and circumstances through which the Holy Prophet had to pass. It is in this light that the meaning of the Surah should be read and appreciated.
b
11:26; 23:24.
4386
Commentary:
The Holy Prophet represented in himself all the Divine Messengers that had gone before him. The account given in this Surah of the Prophet Noah applies with equal effect to the conditions and circumstances through which the Holy Prophet had to pass. It is in this light that the meaning of the Surah should be read and appreciated.
قَالَ يَٰقَوْمِ إِنِّى لَكُمْ نَذِيرٌ مُّبِينٌ
7:60; 11:26.
c
7:60; 11:26.
أَنِ ٱعْبُدُوا۟ ٱللَّهَ وَٱتَّقُوهُ وَأَطِيعُونِ
d
7:60; 11:27; 23:24.
4387
Commentary:
Observance of Divine laws, discharge of obligations due to God, and obedience to the commands and behests of His Prophets constitute the sum and substance of all religious teaching.
يَغْفِرْ لَكُم مِّن ذُنُوبِكُمْ وَيُؤَخِّرْكُمْ إِلَىٰٓ أَجَلٍ مُّسَمًّى ۚ إِنَّ أَجَلَ ٱللَّهِ إِذَا جَآءَ لَا يُؤَخَّرُ ۖ لَوْ كُنتُمْ تَعْلَمُونَ
b
63:12.
1494
当安拉的指令真正生效的时候, 悔悟是没有用的。
e
63:12.
4388
Commentary:
When a Divine decree of punishment is in active operation, repentance is of no use.
b
63:12.
3130
When a Divine decree actually comes in operation, repentance is of no use.
قَالَ رَبِّ إِنِّى دَعَوْتُ قَوْمِى لَيْلًا وَنَهَارًا
فَلَمْ يَزِدْهُمْ دُعَآءِىٓ إِلَّا فِرَارًا
وَإِنِّى كُلَّمَا دَعَوْتُهُمْ لِتَغْفِرَ لَهُمْ جَعَلُوٓا۟ أَصَٰبِعَهُمْ فِىٓ ءَاذَانِهِمْ وَٱسْتَغْشَوْا۟ ثِيَابَهُمْ وَأَصَرُّوا۟ وَٱسْتَكْبَرُوا۟ ٱسْتِكْبَارًا
11:6.
The words Istaghshau Thiyabahum metaphorically mean: 'They refused to listen to the Divine Message. They closed all the avenues of their hearts against it, Thiyab meaning 'hearts' (Lane).
11:6.
Important Words:
For a detailed discussion of ثیاب, see 74:5, and for اسغشوا 11:6. The phrase استغشوا ثیابھم metaphorically means, they refused to listen to the Divine Message. They closed up all the avenues of their hearts against it.
c
11:6.
1495
اِسْتَغْشَوْا ثِيَابَهُمْ (Istaghshau Thiyabahum, 他们用他们的衣服盖住头, 他们用他们的衣服蒙住), 一句是比喻:表示努哈和其民族中的不信者之间好像有幕状物, 凡是他向他们所说的, 都不能深入他们的心中。这句也可表示傲慢。
a
11:6.
4389
Important Words:
For a detailed discussion of ثیاب, see 74:5, and for اسغشوا 11:6. The phrase استغشوا ثیابھم metaphorically means, they refused to listen to the Divine Message. They closed up all the avenues of their hearts against it.
c
11:6.
3131
The words Istaghshau Thiyabahum metaphorically mean: 'They refused to listen to the Divine Message. They closed all the avenues of their hearts against it, Thiyab meaning 'hearts' (Lane).
ثُمَّ إِنِّى دَعَوْتُهُمْ جِهَارًا
ثُمَّ إِنِّىٓ أَعْلَنتُ لَهُمْ وَأَسْرَرْتُ لَهُمْ إِسْرَارًا
Noah employed all the means at his disposal to make his people listen to the Divine Message. But they were equally determined not to listen to it.
Commentary:
These verses signify that the Prophet Noah employed all means to make his people listen to the Divine Message. But they were equally determined not to listen to it.
4390
Commentary:
These verses signify that the Prophet Noah employed all means to make his people listen to the Divine Message. But they were equally determined not to listen to it.
3132
Noah employed all the means at his disposal to make his people listen to the Divine Message. But they were equally determined not to listen to it.
فَقُلْتُ ٱسْتَغْفِرُوا۟ رَبَّكُمْ إِنَّهُۥ كَانَ غَفَّارًا
11:4, 53.
11:4, 53.
11:4, 53.
a
11:4, 53.
b
11:4, 53.
a
11:4, 53.
يُرْسِلِ ٱلسَّمَآءَ عَلَيْكُم مِّدْرَارًا
وَيُمْدِدْكُم بِأَمْوَٰلٍ وَبَنِينَ وَيَجْعَل لَّكُمْ جَنَّٰتٍ وَيَجْعَل لَّكُمْ أَنْهَٰرًا
مَّا لَكُمْ لَا تَرْجُونَ لِلَّهِ وَقَارًا
Important Words:
وقاراً (wisdom and staidness) is derived from وقر. They say وقر الرجل i.e. the man was or became grave, steady, wise, dignified, patient. وقار means, wisdom, staidness, dignity, gravity; greatness (Aqrab).
Commentary:
God (said Noah to his people) had conferred innumerable blessings upon them, the greatest being that He raised among them a Prophet by following whose teaching they could achieve greatness, a place of dignity and respect among the nations of the world.
4391
Important Words:
وقاراً (wisdom and staidness) is derived from وقر. They say وقر الرجل i.e. the man was or became grave, steady, wise, dignified, patient. وقار means, wisdom, staidness, dignity, gravity; greatness (Aqrab).
Commentary:
God (said Noah to his people) had conferred innumerable blessings upon them, the greatest being that He raised among them a Prophet by following whose teaching they could achieve greatness, a place of dignity and respect among the nations of the world.
وَقَدْ خَلَقَكُمْ أَطْوَارًا
23:13-15.
23:13-15.
God has endowed different men with different natural capacities and capabilities, and on this disparity of aptitudes and physical conditions depend the existence, growth and development of human society. Atwar is plural of Taur which means, a time; state; condition; quality; mode or manner; form or appearance. The verse means, God has created men of different forms and different conditions; of various aspects and dispositions, or He has created them by stages (Lane).
23:13-15; 40:68.
Important Words:
اطوار (forms and conditions) is the plural of طور which, among other things, means, one time; quantity; measure; limit; state and condition; quality; capability; mode or manner. They say الناس اطوار i.e. people are of diverse sorts, of different conditions and forms; of various dispositions; capabilities; in different stages (Lane & Aqrab).
Commentary:
The verse may refer to the different stages and conditions of development through which the foetus passes—from the stage of a drop of sperm to that of a fully developed human being. This development of the foetus is fully described in 23:14-15.
The verse may also signify that God has endowed different persons with different natural capacities and capabilities and that the existence, growth and development of human society depends on this disparity of attitudes and physical conditions.
b
23:13-15.
a
23:13-15; 40:68.
4392
Important Words:
اطوار (forms and conditions) is the plural of طور which, among other things, means, one time; quantity; measure; limit; state and condition; quality; capability; mode or manner. They say الناس اطوار i.e. people are of diverse sorts, of different conditions and forms; of various dispositions; capabilities; in different stages (Lane & Aqrab).
Commentary:
The verse may refer to the different stages and conditions of development through which the foetus passes—from the stage of a drop of sperm to that of a fully developed human being. This development of the foetus is fully described in 23:14-15.
The verse may also signify that God has endowed different persons with different natural capacities and capabilities and that the existence, growth and development of human society depends on this disparity of attitudes and physical conditions.
b
23:13-15.
3133
God has endowed different men with different natural capacities and capabilities, and on this disparity of aptitudes and physical conditions depend the existence, growth and development of human society. Atwar is plural of Taur which means, a time; state; condition; quality; mode or manner; form or appearance. The verse means, God has created men of different forms and different conditions; of various aspects and dispositions, or He has created them by stages (Lane).
أَلَمْ تَرَوْا۟ كَيْفَ خَلَقَ ٱللَّهُ سَبْعَ سَمَٰوَٰتٍ طِبَاقًا
65:13; 67:4.
یعنی تمام نظام شمسی ایک خدا کے وجود پر شاہد ہے۔
65:13; 67:4.
65:13; 67:4.
c
65:13; 67:4.
1
یعنی تمام نظام شمسی ایک خدا کے وجود پر شاہد ہے۔
b
65:13; 67:4.
a
65:13; 67:4.
وَجَعَلَ ٱلْقَمَرَ فِيهِنَّ نُورًا وَجَعَلَ ٱلشَّمْسَ سِرَاجًا
10:6; 25:62.
عربی زبان کے لحاظ سے مضاف حذف بھی ہو سکتا ہے۔ یہاں وہ حذف ہے اور اصل لفظ یہ ہیں کہ ہم نے چاند کو ذُوالنُّور بنایا ہے۔ یعنی نور والا۔
10:6; 25:62.
10:6; 25:62.
d
10:6; 25:62.
2
عربی زبان کے لحاظ سے مضاف حذف بھی ہو سکتا ہے۔ یہاں وہ حذف ہے اور اصل لفظ یہ ہیں کہ ہم نے چاند کو ذُوالنُّور بنایا ہے۔ یعنی نور والا۔
c
10:6; 25:62.
b
10:6; 25:62.
وَٱللَّهُ أَنۢبَتَكُم مِّنَ ٱلْأَرْضِ نَبَاتًا
7:26; 20:56.
7:26; 20:56.
7:26; 20:56.
Commentary:
The verse refers to the process of man’s creation from the earliest stage when he lies dormant in the form of dust. The inorganic constituents of the earth, through a subtle process of change, become converted into the life-germ through the agency of food which man eats.
e
7:26; 20:56.
d
7:26; 20:56.
4393
Commentary:
The verse refers to the process of man’s creation from the earliest stage when he lies dormant in the form of dust. The inorganic constituents of the earth, through a subtle process of change, become converted into the life-germ through the agency of food which man eats.
c
7:26; 20:56.
ثُمَّ يُعِيدُكُمْ فِيهَا وَيُخْرِجُكُمْ إِخْرَاجًا
7:26; 20:56.
7:26; 20:56.
7:26; 20:56.
Commentary:
The reference in the verse is to the Resurrection. Man will get a new life in the Hereafter in which his works and actions done in this life will assume the form of rewards and punishments of Heaven and Hell.
a
7:26; 20:56.
a
7:26; 20:56.
4394
Commentary:
The reference in the verse is to the Resurrection. Man will get a new life in the Hereafter in which his works and actions done in this life will assume the form of rewards and punishments of Heaven and Hell.
d
7:26; 20:56.
وَٱللَّهُ جَعَلَ لَكُمُ ٱلْأَرْضَ بِسَاطًا
67:16; 78:7.
67:16; 78:7.
20:54; 67:16; 78:7.
b
67:16; 78:7.
b
20:54; 67:16; 78:7.
e
67:16; 78:7.
لِّتَسْلُكُوا۟ مِنْهَا سُبُلًا فِجَاجًا
67:16.
67:16.
21:32.
c
67:16.
c
21:32.
f
67:16.
قَالَ نُوحٌ رَّبِّ إِنَّهُمْ عَصَوْنِى وَٱتَّبَعُوا۟ مَن لَّمْ يَزِدْهُ مَالُهُۥ وَوَلَدُهُۥٓ إِلَّا خَسَارًا
26:118; 54:10.
d
26:118; 54:10.
وَمَكَرُوا۟ مَكْرًا كُبَّارًا
وَقَالُوا۟ لَا تَذَرُنَّ ءَالِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا
انہی ناموں پر مکہ اور طائف والوں نے بھی بت بنائے ہوئے تھے۔ اصل میں یہ نام ستاروں اور ان کی منزلوں کے لحاظ سے ہیں۔ مسیحی مصنّف اپنی بیوقوفی سے کہتے ہیں کہ محمد رسول اللہ صلی اللہ علیہ وسلم نے مکہ کے بُتوں کو نوحؑ کی قوم کی طرف منسوب کر دیا ہے۔ حالانکہ وہمی باتیں ایک دوسرے سے نقل ہوتی جاتی ہیں۔ بُت بھی وہمی ہیں۔ مکہ والوں نے اپنے باپ دادوں سے سُن کر اپنے بُتوں کے یہ نام رکھے تھے۔
38:7.
Wadd was an idol worshipped by Banu Kalb in Daumatul-Jandal. It was in a man’s figure representing manly power. Suwa‘ was an idol of Banu Hudhail. It was in a woman’s shape, representing female beauty. Yaghuth belonged to the tribe of Murad, and Ya‘uq in the shape of horse was worshipped by Hamdan. Nasr, an idol of the Dhul-Kila‘ tribe, was in the shape of an eagle or vulture, representing long life or insight. Noah’s people were steeped in idol-worship. They had many idols, the five mentioned in the verse under comment being the most popular. The Arabs, several centuries afterwards, are supposed to have brought them from Iraq. Hubul, their most famous idol was brought from Syria by ‘Amir bin Lohayy; their own principal idols being Lat, Manat and ‘Uzza. Or, they might have named their own idols after the idols of the tribe of Noah as the two peoples lived not very distant from each other and there was general intercourse between them. There is nothing impossible or improbable in the two nei
38:7.
Important Words:
ود (Wadd) is derived from ود (Wadda). They say ودہ i.e. he loved him or it. ود (Wadd) was an idol worshipped by the tribe of Banu Kalb in Daumatul-Jandal. It was in a man’s figure, representing manly power.
سواع (Suwa‘) is derived from ساع. They say ساع الشیء i.e. the thing was wasted (Lane). سواع was an idol which the BanuHudhail worshipped. It was in a woman’s shape, representing female beauty.
یغوث (Yaghuth) is derived from غاث. They say أغاثه i.e. he aided or helped him. یغوث was an idol belonging to the tribe of Murad. Its votaries believed that it helped them when they called for help.
یعوق (Ya‘uq) is derived from عاق. They say عاقه عن کذا i.e. he hindered or prevented or withheld him from such a thing (Lane). یعوق was an idol belonging to the tribe of Hamdan. It was in the shape of a horse, representing swiftness. Its votaries believed that it prevented the enemy from doing harm to its worshippers, and warded off calamities from them.
نسر (Nasr) is derived from نسر. They say نسر الطیر i.e. the bird tore it with its beak. نسر means, eagle or vulture (Aqrab). It was an idol of the Dhul-Kila‘ tribe. It was in the shape of an eagle or vulture, representing long life or insight.
Commentary:
From time immemorial, man, in his ignorance, has worshipped forces of nature, idols made of wood or stone, and human beings. Noah’s people were steeped in idol worship. They had many idols, the five mentioned in the verse under comment being the most popular. The Arabs, several centuries afterwards, are supposed to have brought them from Iraq; Hubal, their most famous idol, was brought from Syria by ‘Amir bin Lohay; their own principal idols being Lat, Manat and ‘Uzza. Or the Arabs might have named their own idols after the idols of the tribe of Noah as the two peoples were not very distant from each other and there was general intercourse between them. There is nothing impossible or improbable in the two neighbouring idolatrous peoples having identical names for their idols.
d
38:7.
1495A
这些都是阿拉伯异教人所崇拜的偶像的名字。
1
انہی ناموں پر مکہ اور طائف والوں نے بھی بت بنائے ہوئے تھے۔ اصل میں یہ نام ستاروں اور ان کی منزلوں کے لحاظ سے ہیں۔ مسیحی مصنّف اپنی بیوقوفی سے کہتے ہیں کہ محمد رسول اللہ صلی اللہ علیہ وسلم نے مکہ کے بُتوں کو نوحؑ کی قوم کی طرف منسوب کر دیا ہے۔ حالانکہ وہمی باتیں ایک دوسرے سے نقل ہوتی جاتی ہیں۔ بُت بھی وہمی ہیں۔ مکہ والوں نے اپنے باپ دادوں سے سُن کر اپنے بُتوں کے یہ نام رکھے تھے۔
e
38:7.
4395
Important Words:
ود (Wadd) is derived from ود (Wadda). They say ودہ i.e. he loved him or it. ود (Wadd) was an idol worshipped by the tribe of Banu Kalb in Daumatul-Jandal. It was in a man’s figure, representing manly power.
سواع (Suwa‘) is derived from ساع. They say ساع الشیء i.e. the thing was wasted (Lane). سواع was an idol which the BanuHudhail worshipped. It was in a woman’s shape, representing female beauty.
یغوث (Yaghuth) is derived from غاث. They say أغاثه i.e. he aided or helped him. یغوث was an idol belonging to the tribe of Murad. Its votaries believed that it helped them when they called for help.
یعوق (Ya‘uq) is derived from عاق. They say عاقه عن کذا i.e. he hindered or prevented or withheld him from such a thing (Lane). یعوق was an idol belonging to the tribe of Hamdan. It was in the shape of a horse, representing swiftness. Its votaries believed that it prevented the enemy from doing harm to its worshippers, and warded off calamities from them.
نسر (Nasr) is derived from نسر. They say نسر الطیر i.e. the bird tore it with its beak. نسر means, eagle or vulture (Aqrab). It was an idol of the Dhul-Kila‘ tribe. It was in the shape of an eagle or vulture, representing long life or insight.
Commentary:
From time immemorial, man, in his ignorance, has worshipped forces of nature, idols made of wood or stone, and human beings. Noah’s people were steeped in idol worship. They had many idols, the five mentioned in the verse under comment being the most popular. The Arabs, several centuries afterwards, are supposed to have brought them from Iraq; Hubal, their most famous idol, was brought from Syria by ‘Amir bin Lohay; their own principal idols being Lat, Manat and ‘Uzza. Or the Arabs might have named their own idols after the idols of the tribe of Noah as the two peoples were not very distant from each other and there was general intercourse between them. There is nothing impossible or improbable in the two neighbouring idolatrous peoples having identical names for their idols.
g
38:7.
3134
Wadd was an idol worshipped by Banu Kalb in Daumatul-Jandal. It was in a man’s figure representing manly power. Suwa‘ was an idol of Banu Hudhail. It was in a woman’s shape, representing female beauty. Yaghuth belonged to the tribe of Murad, and Ya‘uq in the shape of horse was worshipped by Hamdan. Nasr, an idol of the Dhul-Kila‘ tribe, was in the shape of an eagle or vulture, representing long life or insight. Noah’s people were steeped in idol-worship. They had many idols, the five mentioned in the verse under comment being the most popular. The Arabs, several centuries afterwards, are supposed to have brought them from Iraq. Hubul, their most famous idol was brought from Syria by ‘Amir bin Lohayy; their own principal idols being Lat, Manat and ‘Uzza. Or, they might have named their own idols after the idols of the tribe of Noah as the two peoples lived not very distant from each other and there was general intercourse between them. There is nothing impossible or improbable in the two nei
وَقَدْ أَضَلُّوا۟ كَثِيرًا ۖ وَلَا تَزِدِ ٱلظَّٰلِمِينَ إِلَّا ضَلَٰلًا
14:37.
14:37.
14:37.
e
14:37.
a
14:37.
a
14:37.
مِّمَّا خَطِيٓـَٰٔتِهِمْ أُغْرِقُوا۟ فَأُدْخِلُوا۟ نَارًا فَلَمْ يَجِدُوا۟ لَهُم مِّن دُونِ ٱللَّهِ أَنصَارًا
21:78; 26:121; 37:83.
21:78; 26:121; 37:83.
21:78; 26:121; 37:83; 54:12-13.
f
21:78; 26:121; 37:83.
b
21:78; 26:121; 37:83; 54:12-13.
b
21:78; 26:121; 37:83.
وَقَالَ نُوحٌ رَّبِّ لَا تَذَرْ عَلَى ٱلْأَرْضِ مِنَ ٱلْكَٰفِرِينَ دَيَّارًا
یہ بد دعا نہیں کہ سب کافر مارے جائیں‘ بلکہ دعا ہے کہ سب قوم ایمان لے آئے اور کافر کوئی نہ رہے۔
Important Words:
دیار is derived from دار and means, one who lives in a house. They say ما فی الدار دیار i.e. there is no one in the house (Lane).
Commentary:
God’s Prophets are full of the milk of human kindness. Noah’s prayer shows that opposition to him must have been long, persistent and unremitting, and that all his efforts to bring his people to the right path must have been abortive, and that there had remained no possibility for any further addition to his small following, and also that his opponents must have exceeded all legitimate bounds in opposing and persecuting him and his followers, and in indulging in evil pursuits. Matters must have come to such a pass that a man of a compassionate disposition like Noah was constrained to pray against his people. In an identical situation the Holy Prophet’s attitude to his opponents presents a vivid contrast. In the Battle of Uhud, the Holy Prophet had two of his teeth broken. He was badly wounded and bled profusely, and yet the only words that escaped his lips on that occasion, were, "How will a people get salvation who have wounded their Prophet and have smeared his face with blood, for no fault but that he calls them to God. My Lord! forgive my people, they know not what they do" (Zurqani & Hisham).
الارض (the land) in the verse signifies Noah’s own land––Iraq––and not the whole earth. This word has been used at several places in the Quran in the sense of a particular land or country (5:27 & 28:82).
1
یہ بد دعا نہیں کہ سب کافر مارے جائیں‘ بلکہ دعا ہے کہ سب قوم ایمان لے آئے اور کافر کوئی نہ رہے۔
4396
Important Words:
دیار is derived from دار and means, one who lives in a house. They say ما فی الدار دیار i.e. there is no one in the house (Lane).
Commentary:
God’s Prophets are full of the milk of human kindness. Noah’s prayer shows that opposition to him must have been long, persistent and unremitting, and that all his efforts to bring his people to the right path must have been abortive, and that there had remained no possibility for any further addition to his small following, and also that his opponents must have exceeded all legitimate bounds in opposing and persecuting him and his followers, and in indulging in evil pursuits. Matters must have come to such a pass that a man of a compassionate disposition like Noah was constrained to pray against his people. In an identical situation the Holy Prophet’s attitude to his opponents presents a vivid contrast. In the Battle of Uhud, the Holy Prophet had two of his teeth broken. He was badly wounded and bled profusely, and yet the only words that escaped his lips on that occasion, were, "How will a people get salvation who have wounded their Prophet and have smeared his face with blood, for no fault but that he calls them to God. My Lord! forgive my people, they know not what they do" (Zurqani & Hisham).
الارض (the land) in the verse signifies Noah’s own land––Iraq––and not the whole earth. This word has been used at several places in the Quran in the sense of a particular land or country (5:27 & 28:82).
إِنَّكَ إِن تَذَرْهُمْ يُضِلُّوا۟ عِبَادَكَ وَلَا يَلِدُوٓا۟ إِلَّا فَاجِرًا كَفَّارًا
یعنی اگر یہ لوگ کفر کی حالت پر رہے تو دوسروں کو بھی کافر بنائیں گے اور جو بچہ پیدا ہوگا اسے اپنا مشرکانہ دین سکھائیں گے یہ مطلب نہیں کہ خداتعالیٰ کے ہاں سے بچہ کفر لے کر آئے گا۔
Commentary:
Noah’s prayer, embodied in this and the preceding verse may be read as not against but rather for his people. Besides the meaning given in the text the prayer may signify that not a single disbeliever should remain in the land, i.e. all should become believers.
2
یعنی اگر یہ لوگ کفر کی حالت پر رہے تو دوسروں کو بھی کافر بنائیں گے اور جو بچہ پیدا ہوگا اسے اپنا مشرکانہ دین سکھائیں گے یہ مطلب نہیں کہ خداتعالیٰ کے ہاں سے بچہ کفر لے کر آئے گا۔
4397
Commentary:
Noah’s prayer, embodied in this and the preceding verse may be read as not against but rather for his people. Besides the meaning given in the text the prayer may signify that not a single disbeliever should remain in the land, i.e. all should become believers.
رَّبِّ ٱغْفِرْ لِى وَلِوَٰلِدَىَّ وَلِمَن دَخَلَ بَيْتِىَ مُؤْمِنًا وَلِلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ وَلَا تَزِدِ ٱلظَّٰلِمِينَ إِلَّا تَبَارًۢا
14:42.
安拉的众先知满怀天生的善心。努哈的祈祷显示, 对他的反对是长时间的, 固执的, 从不停止, 他使他的人民走上正道的一切努力一定已失败, 他那为数不多的追随者一定仍然没有可能再增加, 而且他的对手们一定已超过了一切合法界限来反对和迫害他和他的追随者, 放任地干着罪恶勾当。情况一定已变成这样; 像努哈这样一个十分富有同情心的人不得不作反对他的人民的祈祷。在同样的处境中, 穆圣对他的对手们的态度呈现出鲜明的对照。在吴侯德战役中, 他被击落了两颗牙齿, 身受重伤, 大量流血, 但只听得他口里说: “一个民族平白无故伤害他们的先知, 还在他脸上涂满了鲜血, 而他无非是号召他们信奉安拉, 这样一个民族怎么得救。我的养主啊, 宽恕我的人民吧! 因为他们忘乎所以, 不知道在干些什么”。(زُرْقَانِی, Zurqani--------هِشَام, Hisham)
یعنی روحانی گھر اور طریقہ۔
14:42.
God’s Prophets are full of the milk of human kindness. Noah’s prayer shows that opposition to him must have been long, persistent and unremitting, and that all his efforts to bring his people to the right path must have proved abortive, and there must have remained no possibility for any further addition to his small following, and also that his opponents must have exceeded all legitimate bounds in opposing and persecuting him and his followers, and in indulging in evil pursuits. Matters must have come to such a pass that a man of a most compassionate disposition like Noah was constrained to pray against his people. In an identical situation the Holy Prophet’s attitude to his opponents presents a vivid contrast. In the battle of Uhud, when his two teeth were broken and he was badly wounded and bled profusely, the only words that escaped his lips were, 'How will a people get salvation who have wounded their Prophet and have smeared his face with blood for no fault, but that he calls them to God. My Lo
14:42.
a
14:42.
1496
安拉的众先知满怀天生的善心。努哈的祈祷显示, 对他的反对是长时间的, 固执的, 从不停止, 他使他的人民走上正道的一切努力一定已失败, 他那为数不多的追随者一定仍然没有可能再增加, 而且他的对手们一定已超过了一切合法界限来反对和迫害他和他的追随者, 放任地干着罪恶勾当。情况一定已变成这样; 像努哈这样一个十分富有同情心的人不得不作反对他的人民的祈祷。在同样的处境中, 穆圣对他的对手们的态度呈现出鲜明的对照。在吴侯德战役中, 他被击落了两颗牙齿, 身受重伤, 大量流血, 但只听得他口里说: “一个民族平白无故伤害他们的先知, 还在他脸上涂满了鲜血, 而他无非是号召他们信奉安拉, 这样一个民族怎么得救。我的养主啊, 宽恕我的人民吧! 因为他们忘乎所以, 不知道在干些什么”。(زُرْقَانِی, Zurqani--------هِشَام, Hisham)
3
یعنی روحانی گھر اور طریقہ۔
a
14:42.
c
14:42.
3135
God’s Prophets are full of the milk of human kindness. Noah’s prayer shows that opposition to him must have been long, persistent and unremitting, and that all his efforts to bring his people to the right path must have proved abortive, and there must have remained no possibility for any further addition to his small following, and also that his opponents must have exceeded all legitimate bounds in opposing and persecuting him and his followers, and in indulging in evil pursuits. Matters must have come to such a pass that a man of a most compassionate disposition like Noah was constrained to pray against his people. In an identical situation the Holy Prophet’s attitude to his opponents presents a vivid contrast. In the battle of Uhud, when his two teeth were broken and he was badly wounded and bled profusely, the only words that escaped his lips were, 'How will a people get salvation who have wounded their Prophet and have smeared his face with blood for no fault, but that he calls them to God. My Lo
الجن
Al-Jinn
The Jinn • makkah • 28 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
قُلْ أُوحِىَ إِلَىَّ أَنَّهُ ٱسْتَمَعَ نَفَرٌ مِّنَ ٱلْجِنِّ فَقَالُوٓا۟ إِنَّا سَمِعْنَا قُرْءَانًا عَجَبًا
46:31.
另见注释1225。
这里指的是一伙纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人。他们是非阿拉伯人, 因为他们是陌生人, 所以被称作 “精纳”, 这个字有一个意思是 “陌生人”。(Lane) 这节经文提到的这件事似乎不同于 46:30-33 经文中所提到的, 虽然有些权威认为指这两节, 因为这里的 “一伙精纳” 所说的话跟 46:30-33 经文中提到的一伙精纳所说的话似乎相像。
پہلے بھی جِنّوں کے آنے کا ذکر ہے مگر وہاں یہ ذکر ہے کہ رسول کریم صلی اللہ علیہ وسلم کے پاس کچھ جِنّ آئے۔ یہاں یہ ذکر ہے کہ خداتعالیٰ نے وحی سے بتایا کہ کچھ جِنّوں نے آپ کا قرآن سنا ہے پس یہ واقعہ اور ہے اور وہ اور۔ اس واقعہ اور جِنّوں کو سمجھنے کے لئے دیکھئے سورۃ احقاف آیت۳۰ و سبا آیت۱۳۔ سورۃ احقاف میں جن جِنّوں کا ذکر ہے ہم تاریخ اور حدیث سے ثابت کر چکے ہیں کہ وہ کچھ یہودی تھے۔ پس یہاں بھی جِنّوں سے مراد مکہ سے باہر کے کچھ یہودی ہیں۔ جن کو قرآن کا علم ہوا اور وہ سننے آئے مگر قوم سے ڈر کر پوشیدہ ہی سن کر چلے گئے۔
46:31.
See {2733}.
The reference may be to a party of the Jews of Nasibain. They were non-Arabs and being strangers they have been called "jinn" which word among other things means, a stranger (Lane). The incident mentioned in this verse seems to be different from the one referred to in 46:30-33, though the verse is taken by some authorities to refer to those verses, because the words put in the mouth of 'a company of the jinn' in the present verse possess a seeming resemblance with the words spoken by a party of the jinn referred to in 46:30-33.
46:30.
Important Words:
جن (jinn) is derived from جن (Janna) which means, it veiled, concealed, covered or protected him or it. جن (jinn) means, such beings as remain aloof from the people concealing themselves; strangers; the main or chief part or body of mankind, etc. (Lane & Aqrab). See also 6:101,129 and 27:18.
Commentary:
The reference in the words "a company of the jinn" may be to a party of Jews of Nasibin. They were non-Arabs and being strangers they have been called جن (jinn) which word among other things means, a stranger. The incident mentioned in the verse seems to be different from the one referred to in vv. 46:30-33, though the verse is taken by some authorities to refer to those verses; the words put in the mouth of "a company of the jinn" mentioned in the present verse having a seeming resemblance with the words spoken by "a party of the jinn" referred to in vv. 46:30-33.
The word جن also meaning a large body of mankind, the verse may be taken as embodying a prophecy that at sometime in future large numbers of men from among the powerful nations of the world will accept Islam.
b
46:31.
1497
另见注释1225。
1498
这里指的是一伙纳西宾 (نَصِيْبِيْن, Nasibin) 的犹太人。他们是非阿拉伯人, 因为他们是陌生人, 所以被称作 “精纳”, 这个字有一个意思是 “陌生人”。(Lane) 这节经文提到的这件事似乎不同于 46:30-33 经文中所提到的, 虽然有些权威认为指这两节, 因为这里的 “一伙精纳” 所说的话跟 46:30-33 经文中提到的一伙精纳所说的话似乎相像。
1
پہلے بھی جِنّوں کے آنے کا ذکر ہے مگر وہاں یہ ذکر ہے کہ رسول کریم صلی اللہ علیہ وسلم کے پاس کچھ جِنّ آئے۔ یہاں یہ ذکر ہے کہ خداتعالیٰ نے وحی سے بتایا کہ کچھ جِنّوں نے آپ کا قرآن سنا ہے پس یہ واقعہ اور ہے اور وہ اور۔ اس واقعہ اور جِنّوں کو سمجھنے کے لئے دیکھئے سورۃ احقاف آیت۳۰ و سبا آیت۱۳۔ سورۃ احقاف میں جن جِنّوں کا ذکر ہے ہم تاریخ اور حدیث سے ثابت کر چکے ہیں کہ وہ کچھ یہودی تھے۔ پس یہاں بھی جِنّوں سے مراد مکہ سے باہر کے کچھ یہودی ہیں۔ جن کو قرآن کا علم ہوا اور وہ سننے آئے مگر قوم سے ڈر کر پوشیدہ ہی سن کر چلے گئے۔
b
46:30.
4398
Important Words:
جن (jinn) is derived from جن (Janna) which means, it veiled, concealed, covered or protected him or it. جن (jinn) means, such beings as remain aloof from the people concealing themselves; strangers; the main or chief part or body of mankind, etc. (Lane & Aqrab). See also 6:101,129 and 27:18.
Commentary:
The reference in the words "a company of the jinn" may be to a party of Jews of Nasibin. They were non-Arabs and being strangers they have been called جن (jinn) which word among other things means, a stranger. The incident mentioned in the verse seems to be different from the one referred to in vv. 46:30-33, though the verse is taken by some authorities to refer to those verses; the words put in the mouth of "a company of the jinn" mentioned in the present verse having a seeming resemblance with the words spoken by "a party of the jinn" referred to in vv. 46:30-33.
The word جن also meaning a large body of mankind, the verse may be taken as embodying a prophecy that at sometime in future large numbers of men from among the powerful nations of the world will accept Islam.
b
46:31.
3136
See {2733}.
3137
The reference may be to a party of the Jews of Nasibain. They were non-Arabs and being strangers they have been called "jinn" which word among other things means, a stranger (Lane). The incident mentioned in this verse seems to be different from the one referred to in 46:30-33, though the verse is taken by some authorities to refer to those verses, because the words put in the mouth of 'a company of the jinn' in the present verse possess a seeming resemblance with the words spoken by a party of the jinn referred to in 46:30-33.
يَهْدِىٓ إِلَى ٱلرُّشْدِ فَـَٔامَنَّا بِهِۦ ۖ وَلَن نُّشْرِكَ بِرَبِّنَآ أَحَدًا
46:32.
The verse shows that 'a company of the jinn' were either Unitarian Christians, or such Jews as were closely associated with them or, being under their influence, were conversant with Christian beliefs.
46:31-32.
Commentary:
This verse shows that "a company of the jinn" were either Unitarian Christians or such Jews, as were closely associated with Christians, or being under their influence, were conversant with Christian beliefs.
c
46:32.
1499
这节经文说明, “一伙精纳” 要么是唯一神教派教徒, 要么是跟他们有密切关系的犹太人, 或者在他们的影响之下很熟悉基督教的信念。
c
46:31-32.
4399
Commentary:
This verse shows that "a company of the jinn" were either Unitarian Christians or such Jews, as were closely associated with Christians, or being under their influence, were conversant with Christian beliefs.
c
46:32.
3138
The verse shows that 'a company of the jinn' were either Unitarian Christians, or such Jews as were closely associated with them or, being under their influence, were conversant with Christian beliefs.
وَأَنَّهُۥ تَعَٰلَىٰ جَدُّ رَبِّنَا مَا ٱتَّخَذَ صَٰحِبَةً وَلَا وَلَدًا
17:112; 18:5; 25:3.
اس سے معلوم ہوتا ہے کہ وہ عیسائی اثر میں تھے۔ کیونکہ یہ عقیدہ جو انہوں نے بتایا ہے عیسائیوں کا ہے نہ کہ یہود کا۔ تاریخ سے ثابت ہے کہ عیسائی ترقی کے زمانہ میں بعض یہودی بھی عیسائی اثر کے نیچے آگئے تھے۔
17:112; 18:5; 25:3.
17:112; 18:5; 25:3.
d
17:112; 18:5; 25:3.
2
اس سے معلوم ہوتا ہے کہ وہ عیسائی اثر میں تھے۔ کیونکہ یہ عقیدہ جو انہوں نے بتایا ہے عیسائیوں کا ہے نہ کہ یہود کا۔ تاریخ سے ثابت ہے کہ عیسائی ترقی کے زمانہ میں بعض یہودی بھی عیسائی اثر کے نیچے آگئے تھے۔
d
17:112; 18:5; 25:3.
d
17:112; 18:5; 25:3.
وَأَنَّهُۥ كَانَ يَقُولُ سَفِيهُنَا عَلَى ٱللَّهِ شَطَطًا
Important Words:
شططاً (extravagant lies) is derived from شط (shatta) which means, he transgressed or acted wrongfully or unjustly; he exceeded the legitimate bounds; he became removed far away from the right path. أمر ذوشطط means, an affair that is extravagant or exorbitant, or which exceeds legitimate bounds. شطط means, enormity; enormous or extravagant lie (Lane & Aqrab).
Commentary:
It appears from the relevant verses that "a company of the jinn" were believers in Divine Unity.
4400
Important Words:
شططاً (extravagant lies) is derived from شط (shatta) which means, he transgressed or acted wrongfully or unjustly; he exceeded the legitimate bounds; he became removed far away from the right path. أمر ذوشطط means, an affair that is extravagant or exorbitant, or which exceeds legitimate bounds. شطط means, enormity; enormous or extravagant lie (Lane & Aqrab).
Commentary:
It appears from the relevant verses that "a company of the jinn" were believers in Divine Unity.
وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ ٱلْإِنسُ وَٱلْجِنُّ عَلَى ٱللَّهِ كَذِبًا
وَأَنَّهُۥ كَانَ رِجَالٌ مِّنَ ٱلْإِنسِ يَعُوذُونَ بِرِجَالٍ مِّنَ ٱلْجِنِّ فَزَادُوهُمْ رَهَقًا
6:129.
As the word Rijal is used only with regard to human beings, the verse shows that 'a company of the jinn,' mentioned in this and in Surah Al-Ahqaf were human beings and not any other species of creation. The Arabic word jinn here may signify big or influential men and Ins lowly and humble ones who, by following the former and seeking their protection, increase their conceit and arrogance.
6:129.
Important Words:
رھقاً (arrogance) is derived from رھق (rahiqa) which means, he was or became stupid and frivolous; he did wrong, abominable things; he told a lie. رھق (rahqun) means, wrongdoing, injustice, tyrannical conduct; sin; levity; compelling or urging a person to do a thing which he is not able to do; folly; arrogance or pride (Lane & Aqrab).
Commentary:
As the word رجال is used only with regard to human beings, the verse shows that "a company of the jinn,” mentioned in this and in Surah Ahqaf were human beings and not any other species of creation. Moreover, جن here may signify big or influential men and إنس lowly and humble ones who by following the former and seeking their protection increase their conceit and arrogance.
a
6:129.
1500
因为 رِجَال (Rijal) 这个字只用于人, 所以这节经文表示这里和在 «沙丘» 一章所提到的 “一伙精纳” 是人, 不是其他种类的创造。这里的阿拉伯字 “精纳” (Jinn) 可以指巨大的或有影响的人; اِنْس (Ins) 指卑下而贱微的人, 他们追随精纳, 寻求他们的保护, 使自己更加骄傲自大。
a
6:129.
4401
Important Words:
رھقاً (arrogance) is derived from رھق (rahiqa) which means, he was or became stupid and frivolous; he did wrong, abominable things; he told a lie. رھق (rahqun) means, wrongdoing, injustice, tyrannical conduct; sin; levity; compelling or urging a person to do a thing which he is not able to do; folly; arrogance or pride (Lane & Aqrab).
Commentary:
As the word رجال is used only with regard to human beings, the verse shows that "a company of the jinn,” mentioned in this and in Surah Ahqaf were human beings and not any other species of creation. Moreover, جن here may signify big or influential men and إنس lowly and humble ones who by following the former and seeking their protection increase their conceit and arrogance.
a
6:129.
3139
As the word Rijal is used only with regard to human beings, the verse shows that 'a company of the jinn,' mentioned in this and in Surah Al-Ahqaf were human beings and not any other species of creation. The Arabic word jinn here may signify big or influential men and Ins lowly and humble ones who, by following the former and seeking their protection, increase their conceit and arrogance.
وَأَنَّهُمْ ظَنُّوا۟ كَمَا ظَنَنتُمْ أَن لَّن يَبْعَثَ ٱللَّهُ أَحَدًا
ہم نے کہا ہے کہ وہ یہود تھے۔ اس کی سند قرآن مجید سے ملتی ہے۔ وہ فرماتا ہے کہ حَتّٰی اِذَا ھَلَکَ قُلْتُمْ لَنْ یَّبْعَثَ اللّٰہُ مِنْم بَعْدِہٖ رَسُوْلًا (سورۃ مومن آیت۳۵) کہ جب یوسفؑ فوت ہو گیا تو تم نے کہا آئندہ اب کوئی رسول نہیں آئے گا۔ اس جگہ بھی ان جِنّوں کے منہ سے اسی عقیدہ کو دہرایا گیا ہے کہ تم یقین رکھتے تھے کہ آئندہ اللہ تعالیٰ کسی کو نبی نہیں بنائے گا۔ کیونکہ خَاتَمَ النَّبِیِّیْنَ آچکا ہے۔ مسلمان اس آیت پر غور کریں اور اپنے انجام کو سوچیں۔
The Jews had ceased to believe as early as in the time of the Prophet Joseph that any Divine Messenger would ever appear after him (40:35).
Commentary:
The Jews had ceased to believe as early as in the time of the Prophet Joseph that no Divine Messenger would ever appear after him (40:35).
1
ہم نے کہا ہے کہ وہ یہود تھے۔ اس کی سند قرآن مجید سے ملتی ہے۔ وہ فرماتا ہے کہ حَتّٰی اِذَا ھَلَکَ قُلْتُمْ لَنْ یَّبْعَثَ اللّٰہُ مِنْم بَعْدِہٖ رَسُوْلًا (سورۃ مومن آیت۳۵) کہ جب یوسفؑ فوت ہو گیا تو تم نے کہا آئندہ اب کوئی رسول نہیں آئے گا۔ اس جگہ بھی ان جِنّوں کے منہ سے اسی عقیدہ کو دہرایا گیا ہے کہ تم یقین رکھتے تھے کہ آئندہ اللہ تعالیٰ کسی کو نبی نہیں بنائے گا۔ کیونکہ خَاتَمَ النَّبِیِّیْنَ آچکا ہے۔ مسلمان اس آیت پر غور کریں اور اپنے انجام کو سوچیں۔
4401A
Commentary:
The Jews had ceased to believe as early as in the time of the Prophet Joseph that no Divine Messenger would ever appear after him (40:35).
3140
The Jews had ceased to believe as early as in the time of the Prophet Joseph that any Divine Messenger would ever appear after him (40:35).
وَأَنَّا لَمَسْنَا ٱلسَّمَآءَ فَوَجَدْنَٰهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا
15:17-19; 37:7-9.
The expression, 'Seeking to reach heaven,' means, trying to steal the secrets of the unknown. When a Divine Reformer is about to make his appearance in the world, an unusual shooting of stars takes place. It is to this exceptional natural phenomenon that reference seems to have been made in this verse.
15:17-19; 37:7-9.
Important Words:
حرساً (guards) is derived from حرس which means, he guarded, took care; he stole or stole by night. حرس (harasun) is the plural of حراس which means, a guard or guardian; a thief, used ironically because guardians are sometimes found to be thieves (Lane & Aqrab).
Commentary:
The verse shows that when a Divine Reformer is about to make his appearance in the world, an unusual shooting of stars takes place. It is to this exceptional natural phenomenon that reference is made in this verse. "Seeking to reach heaven," means, trying to steal the secrets of the unknown. See next verse.
b
15:17-19; 37:7-9.
1501
“试图上达天体” 这句的意思是, 企图偷偷得到未知领域的奥秘。当真主的复兴者行将出现在世界上的时候, 就产生了不同寻常的流星。这节经文里所指的似乎就是这个意外的自然现象。
a
15:17-19; 37:7-9.
4402
Important Words:
حرساً (guards) is derived from حرس which means, he guarded, took care; he stole or stole by night. حرس (harasun) is the plural of حراس which means, a guard or guardian; a thief, used ironically because guardians are sometimes found to be thieves (Lane & Aqrab).
Commentary:
The verse shows that when a Divine Reformer is about to make his appearance in the world, an unusual shooting of stars takes place. It is to this exceptional natural phenomenon that reference is made in this verse. "Seeking to reach heaven," means, trying to steal the secrets of the unknown. See next verse.
b
15:17-19; 37:7-9.
3141
The expression, 'Seeking to reach heaven,' means, trying to steal the secrets of the unknown. When a Divine Reformer is about to make his appearance in the world, an unusual shooting of stars takes place. It is to this exceptional natural phenomenon that reference seems to have been made in this verse.
وَأَنَّا كُنَّا نَقْعُدُ مِنْهَا مَقَٰعِدَ لِلسَّمْعِ ۖ فَمَن يَسْتَمِعِ ٱلْءَانَ يَجِدْ لَهُۥ شِهَابًا رَّصَدًا
在真主的复兴者出现之前, 占卜者和预测者涉猎秘术, 借助了他们可疑的做法, 企图蒙蔽单纯的老百姓, 佯称已能探知未知领域的奥秘, 熟练地行骗, 成功地利用了老百姓的轻信。但是由于安拉的复兴者的再临, 他们的欺骗暴露了, 他们无中生有的虚假知识一经揭穿, 只不过是肤浅而残缺不全的占星术知识罢了。“现在” 这个词在这里尤其与穆圣时代有关, 但也可指真主的每一个伟大复兴者的时代。另见 37:7-10 经文。
یعنی جو شخص اسلام میں غلط باتیں ملانا چاہتا ہے جیسا کہ اوپر کا عقیدہ ہے اللہ تعالیٰ محمد رسول اللہ صلی اللہ علیہ وسلم کی برکت سے اس کی تباہی کے سامان کر دیتا ہے۔
Before the appearance of a Divine Reformer, soothsayers and diviners dabble in occult sciences, and with the help of their questionable practices seek to hoodwink simple folk by posing to be able to have access to the secrets of the unknown and, being adept in the art of cheating, succeed in playing upon their credulity. But with the advent of a Heavenly Reformer their deceit is exposed and their counterfeit knowledge of the unseen becomes unmasked as only a superficial and fragmentary acquaintance with astrology. The word "now" is used here particularly with respect to the time of the Holy Prophet, but it may also signify the time of every great Divine Reformer. See also 37:7-10.
Important Words:
رصدا (in ambush) is noun-infinitive from رصد (rasada). They say أرصده i.e. he watched or waited for him; lay in ambush for him. مرصاد and رصد and مرصد all mean, a hiding place; an ambush قعد له با لمرصد or کان له بالمرصد means, he lay in ambush for him. An Arab poet says: إن المنایا للرجال بمرصد i.e. verily deaths are lying in ambush for men (Lane & Aqrab).
Commentary:
Before the appearance of a Divine Reformer, soothsayers and diviners dabble in occult sciences, and with the help of their questionable practices seek to hoodwink simple people by posing to be able to have access to the secrets of the unknown, and as they are generally quite adept in the art of cheating they succeed in playing upon people’s credulity. But with the advent of the heavenly Reformer they are exposed and their counterfeit knowledge of the unseen becomes unmasked as only a superficial and fragmentary acquaint-ance with astrology. For a detailed explanation, however, of this and the preceding verse see 15:17.19 and 37:7-8.
The word الآن (now) is used here particularly with respect to the time of the Holy Prophet, but it may also signify the time of every great Divine Reformer.
1502
在真主的复兴者出现之前, 占卜者和预测者涉猎秘术, 借助了他们可疑的做法, 企图蒙蔽单纯的老百姓, 佯称已能探知未知领域的奥秘, 熟练地行骗, 成功地利用了老百姓的轻信。但是由于安拉的复兴者的再临, 他们的欺骗暴露了, 他们无中生有的虚假知识一经揭穿, 只不过是肤浅而残缺不全的占星术知识罢了。“现在” 这个词在这里尤其与穆圣时代有关, 但也可指真主的每一个伟大复兴者的时代。另见 37:7-10 经文。
2
یعنی جو شخص اسلام میں غلط باتیں ملانا چاہتا ہے جیسا کہ اوپر کا عقیدہ ہے اللہ تعالیٰ محمد رسول اللہ صلی اللہ علیہ وسلم کی برکت سے اس کی تباہی کے سامان کر دیتا ہے۔
4403
Important Words:
رصدا (in ambush) is noun-infinitive from رصد (rasada). They say أرصده i.e. he watched or waited for him; lay in ambush for him. مرصاد and رصد and مرصد all mean, a hiding place; an ambush قعد له با لمرصد or کان له بالمرصد means, he lay in ambush for him. An Arab poet says: إن المنایا للرجال بمرصد i.e. verily deaths are lying in ambush for men (Lane & Aqrab).
Commentary:
Before the appearance of a Divine Reformer, soothsayers and diviners dabble in occult sciences, and with the help of their questionable practices seek to hoodwink simple people by posing to be able to have access to the secrets of the unknown, and as they are generally quite adept in the art of cheating they succeed in playing upon people’s credulity. But with the advent of the heavenly Reformer they are exposed and their counterfeit knowledge of the unseen becomes unmasked as only a superficial and fragmentary acquaint-ance with astrology. For a detailed explanation, however, of this and the preceding verse see 15:17.19 and 37:7-8.
The word الآن (now) is used here particularly with respect to the time of the Holy Prophet, but it may also signify the time of every great Divine Reformer.
3142
Before the appearance of a Divine Reformer, soothsayers and diviners dabble in occult sciences, and with the help of their questionable practices seek to hoodwink simple folk by posing to be able to have access to the secrets of the unknown and, being adept in the art of cheating, succeed in playing upon their credulity. But with the advent of a Heavenly Reformer their deceit is exposed and their counterfeit knowledge of the unseen becomes unmasked as only a superficial and fragmentary acquaintance with astrology. The word "now" is used here particularly with respect to the time of the Holy Prophet, but it may also signify the time of every great Divine Reformer. See also 37:7-10.
وَأَنَّا لَا نَدْرِىٓ أَشَرٌّ أُرِيدَ بِمَن فِى ٱلْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا
Commentary:
Whereas before the appearance of a Divine Reformer, soothsayers and diviners ply their evil trade of prying into the unknown with impunity, with the appearance of such a one they practically confess their lack of knowledge of the unseen by giving up their evil practices. It is not given to these people to foretell what great changes in the world are decreed to take place. On the other hand, only God’s great Messengers can foretell the future.
4404
Commentary:
Whereas before the appearance of a Divine Reformer, soothsayers and diviners ply their evil trade of prying into the unknown with impunity, with the appearance of such a one they practically confess their lack of knowledge of the unseen by giving up their evil practices. It is not given to these people to foretell what great changes in the world are decreed to take place. On the other hand, only God’s great Messengers can foretell the future.
وَأَنَّا مِنَّا ٱلصَّٰلِحُونَ وَمِنَّا دُونَ ذَٰلِكَ ۖ كُنَّا طَرَآئِقَ قِدَدًا
Important Words:
قددا (sects following different paths) is the plural of قدة (qiddatun) which is derived from قد. They say قدہ i.e. he cut it or cut it entirely, rent it. قدر means, pieces of a thing; parties, divisions, sects or distinct bodies or classes of men, holding particular tenets or body of tenets, creeds, opinions. صار القوم قددا means, the people became divided into their states or conditions and their desires or erroneous opinions (Lane & Aqrab).
4405
Important Words:
قددا (sects following different paths) is the plural of قدة (qiddatun) which is derived from قد. They say قدہ i.e. he cut it or cut it entirely, rent it. قدر means, pieces of a thing; parties, divisions, sects or distinct bodies or classes of men, holding particular tenets or body of tenets, creeds, opinions. صار القوم قددا means, the people became divided into their states or conditions and their desires or erroneous opinions (Lane & Aqrab).
وَأَنَّا ظَنَنَّآ أَن لَّن نُّعْجِزَ ٱللَّهَ فِى ٱلْأَرْضِ وَلَن نُّعْجِزَهُۥ هَرَبًا
55:34.
55:34.
55:34.
a
55:34.
a
55:34.
a
55:34.
وَأَنَّا لَمَّا سَمِعْنَا ٱلْهُدَىٰٓ ءَامَنَّا بِهِۦ ۖ فَمَن يُؤْمِنۢ بِرَبِّهِۦ فَلَا يَخَافُ بَخْسًا وَلَا رَهَقًا
46:32.
46:32.
46:32.
b
46:32.
b
46:32.
b
46:32.
وَأَنَّا مِنَّا ٱلْمُسْلِمُونَ وَمِنَّا ٱلْقَٰسِطُونَ ۖ فَمَنْ أَسْلَمَ فَأُو۟لَٰٓئِكَ تَحَرَّوْا۟ رَشَدًا
وَأَمَّا ٱلْقَٰسِطُونَ فَكَانُوا۟ لِجَهَنَّمَ حَطَبًا
وَأَلَّوِ ٱسْتَقَٰمُوا۟ عَلَى ٱلطَّرِيقَةِ لَأَسْقَيْنَٰهُم مَّآءً غَدَقًا
水是一切生命之源; “丰富的饮水” 指财富的丰富和其他物质利益的丰富。
Water being the source of all life, "abundant water" signifies abundance of wealth and other material gains.
46:33.
Important Words:
غدقاً (abundant) is infinitive-noun from غدق (ghadiqa). They say غدقت العین i.e. the spring or fountain abounded with water. غدقت الارض means, the land abounded with herbage (Lane & Aqrab).
Commentary:
The verse points out that if people had accepted the Divine Message and had kept to the right path, God would have bestowed upon them worldly gifts and benefits in abundance. Water being the source of all life, "abundant water" signifies abundance of wealth and other material gains.
1503
水是一切生命之源; “丰富的饮水” 指财富的丰富和其他物质利益的丰富。
a
46:33.
4406
Important Words:
غدقاً (abundant) is infinitive-noun from غدق (ghadiqa). They say غدقت العین i.e. the spring or fountain abounded with water. غدقت الارض means, the land abounded with herbage (Lane & Aqrab).
Commentary:
The verse points out that if people had accepted the Divine Message and had kept to the right path, God would have bestowed upon them worldly gifts and benefits in abundance. Water being the source of all life, "abundant water" signifies abundance of wealth and other material gains.
3143
Water being the source of all life, "abundant water" signifies abundance of wealth and other material gains.
لِّنَفْتِنَهُمْ فِيهِ ۚ وَمَن يُعْرِضْ عَن ذِكْرِ رَبِّهِۦ يَسْلُكْهُ عَذَابًا صَعَدًا
20:101; 43:37.
20:101; 43:37.
20:101; 43:37.
Commentary:
Wealth is a source of great trial and temptation. Instead of being grateful to God for His bestowing riches upon them, wealthy people generally are neglectful of their duties to God and man.
c
20:101; 43:37.
b
20:101; 43:37.
4407
Commentary:
Wealth is a source of great trial and temptation. Instead of being grateful to God for His bestowing riches upon them, wealthy people generally are neglectful of their duties to God and man.
a
20:101; 43:37.
وَأَنَّ ٱلْمَسَٰجِدَ لِلَّهِ فَلَا تَدْعُوا۟ مَعَ ٱللَّهِ أَحَدًا
2:115; 22:41.
In the foregoing verses it is declared that with the advent of the Holy Prophet God’s plan with regard to the establishment of Divine Unity has become manifest. The verse under comment states that mosques would henceforth be the centres from which the light of Truth will emanate and spread throughout the world.
2:115; 22:41.
Commentary:
In the foregoing verses it is declared that with the advent of the Holy Prophet, God’s plan with regard to the establishment of His Unity has become manifest. The verse under comment states that mosques would henceforth be the centres from which the light of truth will emanate and spread throughout the world.
d
2:115; 22:41.
1504
以上几节经文宣称, 随着穆圣的再临, 安拉关於其独一性确立的计划明白地显出了。加注的这节经文说到, 清真寺将成为真理之光照耀并传遍全世界的中心。
c
2:115; 22:41.
4407A
Commentary:
In the foregoing verses it is declared that with the advent of the Holy Prophet, God’s plan with regard to the establishment of His Unity has become manifest. The verse under comment states that mosques would henceforth be the centres from which the light of truth will emanate and spread throughout the world.
b
2:115; 22:41.
3144
In the foregoing verses it is declared that with the advent of the Holy Prophet God’s plan with regard to the establishment of Divine Unity has become manifest. The verse under comment states that mosques would henceforth be the centres from which the light of Truth will emanate and spread throughout the world.
وَأَنَّهُۥ لَمَّا قَامَ عَبْدُ ٱللَّهِ يَدْعُوهُ كَادُوا۟ يَكُونُونَ عَلَيْهِ لِبَدًا
96:10-11.
Important Words:
لبداً (crowd upon him suffocating) is derived from لبد. They say لبد بالمکان i.e. he remained, stayed, continued to dwell in the house لبد الشیء بالشیء means, the things became heaped one upon the other. لبد (labida) also means, he (a camel) became choked and suffered from a contortion in the chest and the throat (Lane & Aqrab).
Commentary:
"The Servant of Allah" refers to the Holy Prophet, he being God’s servant par excellence. These words may equally be applied to every Divine Messenger or Reformer. Whenever such a one calls men to God and invites them to give up their evil ways and adopt the path of virtue and righteousness, the sons of darkness place all sorts of obstacles and impediments in his way and harass him in every conceivable manner in order to stifle and smother his voice.
e
96:10, 11.
1505
描述词 “安拉的仆人” 指穆圣, 安拉的无可比拟的仆人, 但也可用来指安拉的每一个使者或复兴者。
a
96:10-11.
4408
Important Words:
لبداً (crowd upon him suffocating) is derived from لبد. They say لبد بالمکان i.e. he remained, stayed, continued to dwell in the house لبد الشیء بالشیء means, the things became heaped one upon the other. لبد (labida) also means, he (a camel) became choked and suffered from a contortion in the chest and the throat (Lane & Aqrab).
Commentary:
"The Servant of Allah" refers to the Holy Prophet, he being God’s servant par excellence. These words may equally be applied to every Divine Messenger or Reformer. Whenever such a one calls men to God and invites them to give up their evil ways and adopt the path of virtue and righteousness, the sons of darkness place all sorts of obstacles and impediments in his way and harass him in every conceivable manner in order to stifle and smother his voice.
c
96:10, 11.
3145
The epithet, 'The Servant of Allah,' refers to the Holy Prophet, he being God’s servant par excellence, but it may also be applied to every Divine Messenger or Reformer.
قُلْ إِنَّمَآ أَدْعُوا۟ رَبِّى وَلَآ أُشْرِكُ بِهِۦٓ أَحَدًا
13:37; 18:39.
13:37; 18:39.
13:37; 18:39.
a
13:37; 18:39.
b
13:37; 18:39.
d
13:37; 18:39.
قُلْ إِنِّى لَآ أَمْلِكُ لَكُمْ ضَرًّا وَلَا رَشَدًا
قُلْ إِنِّى لَن يُجِيرَنِى مِنَ ٱللَّهِ أَحَدٌ وَلَنْ أَجِدَ مِن دُونِهِۦ مُلْتَحَدًا
18:28.
18:28.
18:28.
b
18:28.
c
18:28.
a
18:28.
إِلَّا بَلَٰغًا مِّنَ ٱللَّهِ وَرِسَٰلَٰتِهِۦ ۚ وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُۥ فَإِنَّ لَهُۥ نَارَ جَهَنَّمَ خَٰلِدِينَ فِيهَآ أَبَدًا
اَمَد (Amad) 和 اَبَد (Abad) 之间的区别是前者指限定的持续时间, 后者指永恒的时间。(Lane)
The difference between Amad and Abad is that whereas the former word means time limited in duration, the latter means time everlasting (Lane).
4:15.
1506
اَمَد (Amad) 和 اَبَد (Abad) 之间的区别是前者指限定的持续时间, 后者指永恒的时间。(Lane)
d
4:15.
3146
The difference between Amad and Abad is that whereas the former word means time limited in duration, the latter means time everlasting (Lane).
حَتَّىٰٓ إِذَا رَأَوْا۟ مَا يُوعَدُونَ فَسَيَعْلَمُونَ مَنْ أَضْعَفُ نَاصِرًا وَأَقَلُّ عَدَدًا
19:76.
(۱) یہاں حَتّٰی ہے‘ جو نحو کے لحاظ سے کبھی ابتدائیہ بھی ہوتا ہے۔ یعنی اس کے معنے کوئی نہیں ہوتے صرف حُسنِ کلام کے لئے آتا ہے۔(مغنی اللبیب)
یعنی فیصلہ کے وقت کے آتے ہی محمد رسول اللہ صلی اللہ علیہ وسلم کے ماننے والوں کی تعداد بڑھ جائے گی اور کافروں کی گھٹ جائے گی۔ جیسا کہ فی الواقعہ ہوا۔ یہ ایک بہت بڑی پیشگوئی تھی۔ جو اپنے وقت پر پوری ہوئی۔ خصوصاً جب یہ دیکھا جائے کہ یہ سورۃ مکی ہے۔ جب مسلمان کمزور اور تھوڑے تھے۔
19:76.
19:76.
Commentary:
Relying on their power, prestige and great numbers the Meccans rejected the Divine Message. They are warned here that when punishment will come upon them, these things will not in the least avail them. The punishment took the form of the Fall of Mecca.
c
19:76.
1
(۱) یہاں حَتّٰی ہے‘ جو نحو کے لحاظ سے کبھی ابتدائیہ بھی ہوتا ہے۔ یعنی اس کے معنے کوئی نہیں ہوتے صرف حُسنِ کلام کے لئے آتا ہے۔(مغنی اللبیب)
2
یعنی فیصلہ کے وقت کے آتے ہی محمد رسول اللہ صلی اللہ علیہ وسلم کے ماننے والوں کی تعداد بڑھ جائے گی اور کافروں کی گھٹ جائے گی۔ جیسا کہ فی الواقعہ ہوا۔ یہ ایک بہت بڑی پیشگوئی تھی۔ جو اپنے وقت پر پوری ہوئی۔ خصوصاً جب یہ دیکھا جائے کہ یہ سورۃ مکی ہے۔ جب مسلمان کمزور اور تھوڑے تھے۔
a
19:76.
4409
Commentary:
Relying on their power, prestige and great numbers the Meccans rejected the Divine Message. They are warned here that when punishment will come upon them, these things will not in the least avail them. The punishment took the form of the Fall of Mecca.
b
19:76.
قُلْ إِنْ أَدْرِىٓ أَقَرِيبٌ مَّا تُوعَدُونَ أَمْ يَجْعَلُ لَهُۥ رَبِّىٓ أَمَدًا
21:110.
21:110.
d
21:110.
b
21:110.
4410
Commentary:
The Holy Prophet is enjoined to say to disbelievers that it is not for him to say when the threatened punishment will be, but come it must.
c
21:110.
عَٰلِمُ ٱلْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِۦٓ أَحَدًا
اِظْهَار عَلَى الْغَيْب (Izhar ‘alal-Ghaib) 一语的意思是, 经常得到大量的智识, 知道涉及具有重大意义的大事的未知领域的奥秘。
The expression, Izhar ‘alal-Ghaib, means, to be given knowledge frequently and in abundance of the secrets of the unknown that relate to and concern events of the greatest import.
3:180.
Commentary:
یظھر (reveals) is aorist from أظھر which means, he made it manifest, evident; he showed, discovered or revealed it. أظھرہ الله علیه means, God made him to know it. أظھرہ الله علی العدو means, God made him to overcome or prevail over or gain mastery over his enemy (Lane). In view of literal meaning of the word إظھار the expression إظھار علی الغیب means, being given very frequently knowledge of the secrets of the unknown that relate to and concern events of the greatest import. See also next verse.
1507
اِظْهَار عَلَى الْغَيْب (Izhar ‘alal-Ghaib) 一语的意思是, 经常得到大量的智识, 知道涉及具有重大意义的大事的未知领域的奥秘。
c
3:180.
4411
Commentary:
یظھر (reveals) is aorist from أظھر which means, he made it manifest, evident; he showed, discovered or revealed it. أظھرہ الله علیه means, God made him to know it. أظھرہ الله علی العدو means, God made him to overcome or prevail over or gain mastery over his enemy (Lane). In view of literal meaning of the word إظھار the expression إظھار علی الغیب means, being given very frequently knowledge of the secrets of the unknown that relate to and concern events of the greatest import. See also next verse.
3147
The expression, Izhar ‘alal-Ghaib, means, to be given knowledge frequently and in abundance of the secrets of the unknown that relate to and concern events of the greatest import.
إِلَّا مَنِ ٱرْتَضَىٰ مِن رَّسُولٍ فَإِنَّهُۥ يَسْلُكُ مِنۢ بَيْنِ يَدَيْهِ وَمِنْ خَلْفِهِۦ رَصَدًا
这节经文体现了一条无可争辩标准, 以区别向安拉的使者启示的未知领域的奥秘的性质和范围, 以及向其他走正道的信者揭示的未知领域的奥秘的性质和范围。这种区别就在于, 安拉的使者得到了恩赐的 اِظْهَار عَلَى الْغَيْب (Izhar ‘alal-Ghaib), 即在所启示目未见的知识的数量上占优势, 而安拉的贤哲者, 不享有这一特征。再者, 安拉的使者所赐得的启示得到了安拉的特殊保护, 不会遭到邪恶的精神界的歪曲或窜改, 而其他走正道的信者所启示到的奥秘不那么安全。
یعنی وہ اس کو کثرت سے علوم غیبیہ بخشتا ہے۔
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted Izhar ‘alal-Ghaib, i.e. predominance over the unseen, secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is secure against being distorted or tampered with by evil spirits, while secrets revealed to other righteous men are not so safe.
Commentary:
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted إظھار علی الغیب i.e. predominance over the unseen; secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is completely secure against being distorted or tampered with by the evil one, while secrets revealed to ordinary righteous men are not so safe.
1508
这节经文体现了一条无可争辩标准, 以区别向安拉的使者启示的未知领域的奥秘的性质和范围, 以及向其他走正道的信者揭示的未知领域的奥秘的性质和范围。这种区别就在于, 安拉的使者得到了恩赐的 اِظْهَار عَلَى الْغَيْب (Izhar ‘alal-Ghaib), 即在所启示目未见的知识的数量上占优势, 而安拉的贤哲者, 不享有这一特征。再者, 安拉的使者所赐得的启示得到了安拉的特殊保护, 不会遭到邪恶的精神界的歪曲或窜改, 而其他走正道的信者所启示到的奥秘不那么安全。
1
یعنی وہ اس کو کثرت سے علوم غیبیہ بخشتا ہے۔
4412
Commentary:
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted إظھار علی الغیب i.e. predominance over the unseen; secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is completely secure against being distorted or tampered with by the evil one, while secrets revealed to ordinary righteous men are not so safe.
3148
The verse embodies an incontestable criterion to distinguish between the nature and scope of the secrets of the unknown that are revealed to a Divine Messenger and those that are disclosed to other righteous believers. The distinction lies in the fact that whereas God’s Messengers are granted Izhar ‘alal-Ghaib, i.e. predominance over the unseen, secrets revealed to other righteous and holy men of God do not enjoy this distinction. Moreover, revelation granted to God’s Messengers, being under special Divine protection, is secure against being distorted or tampered with by evil spirits, while secrets revealed to other righteous men are not so safe.
لِّيَعْلَمَ أَن قَدْ أَبْلَغُوا۟ رِسَٰلَٰتِ رَبِّهِمْ وَأَحَاطَ بِمَا لَدَيْهِمْ وَأَحْصَىٰ كُلَّ شَىْءٍ عَدَدًۢا
真主的使者所得到的启示安全而不会遭到歪曲或窜改, 因为他们有安拉的一大使命要完成, 还有安拉的重大消息要传播。
یہاں جمع کا صیغہ ہے مگر مراد محمد رسول اللہ صلی اللہ علیہ وسلم ہیں۔ جو سب نبیوں کے جامع ہیں۔ چنانچہ پہلی آیت میں رسول کا لفظ مفرد ہی ہے۔
The revelation of Divine Messengers is granted security against being distorted or tampered with because they have a great Divine mission to fulfil and a great Heavenly Message to deliver.
Commentary:
The revelation of Divine Messengers is granted security against being distorted or tampered with, because they have a great divine mission to fulfil and a great heavenly Message to deliver. It is also intended that people should realize that the Prophets would succeed in their mission and that obstacles and impediments placed in their way by disbelievers could not arrest or retard its progress.
1509
真主的使者所得到的启示安全而不会遭到歪曲或窜改, 因为他们有安拉的一大使命要完成, 还有安拉的重大消息要传播。
2
یہاں جمع کا صیغہ ہے مگر مراد محمد رسول اللہ صلی اللہ علیہ وسلم ہیں۔ جو سب نبیوں کے جامع ہیں۔ چنانچہ پہلی آیت میں رسول کا لفظ مفرد ہی ہے۔
4413
Commentary:
The revelation of Divine Messengers is granted security against being distorted or tampered with, because they have a great divine mission to fulfil and a great heavenly Message to deliver. It is also intended that people should realize that the Prophets would succeed in their mission and that obstacles and impediments placed in their way by disbelievers could not arrest or retard its progress.
3149
The revelation of Divine Messengers is granted security against being distorted or tampered with because they have a great Divine mission to fulfil and a great Heavenly Message to deliver.
المزمل
Al-Muzzammil
The Enshrouded One • makkah • 20 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
يَٰٓأَيُّهَا ٱلْمُزَّمِّلُ
زَمَّلَهٗ (Zammala-hu) 的意思是:他驮他在背上。زَمَّلَ (Zammala) 除了这节经文中的意思之外还意味着:他迅速跑去。تَزَمَّلَ (Tazammala), اِِزَّمَلَ (Izzamala) 或 اِزْدَمَلَ (Izdamala) 的意思是:他将自己裹起来; 他抬或携着它, 就是说每次带一个负荷。مُزَّمِّل (Muzzammil) 或 مُتَزَمِّل (Mutazammil) 的意思是:及穿着衣服的人; 负有重任的人 (اَقْرَبْ Aqrab, قَدِيْر Qadir, مَعَانِی Ma‘ani)。安拉的天使带着真主的启示来到 حِرَا (Hira) 山洞中穆圣那儿, 在他这第一次精神经历之后, 他匆匆回家, 十分惊骇。这惊骇很自然, 因为这经历很新奇。穆圣要求裹在斗篷内。因为 “裹” 还含有 “连结和团结在一起” 的意思, 所以这节经文的意思似乎是: “啊, 你是奉命将世界各国团结在一面旗帜下的先知呀!” 穆圣在圣训中被说成是 اَلْحَاشِر (Al-Hashir), 即世界各国的连结者和团结者 (《布哈里》)。这节经文也可以表示: (1) 穆圣得走漫漫长途才能唤醒人类认识到自己的崇高的使命, 因此他必须立刻开始, 就是说, 迅速不停地辛勤工作。(2) 他身负重任, 责无旁贷, 应向全世界传播真主的启示。穆圣也许被提醒他那建立一个敬畏安拉的信者社会的艰巨任务, 那里的信者胸怀同样的高尚理想, 像他一样, 心中燃烧着同样的不灭热情, 协助他向全人类传达伊斯兰教的启示。这节经文的意思是指穆圣艰巨的职责和本分, 而不是指他身上裹着斗篷。
Zamala-hu means, he carried him behind his back. Zammala, besides the meaning given in the text, means, he ran and went along quickly. Tazammala, Izzammala or Izdamala means, he wrapped himself; he bore, or carried it, namely a load at one time. Muzzammil (or Mutazammil) means, a man wrapped in his garments; one bearing a heavy responsibility (Aqrab, Qadir, Ma‘ani). After his first spiritual experience when the angel of God came to the Holy Prophet with Divine revelation in the Cave Hira’, he rushed home very much frightened. The fright was quite natural because the experience was quite novel. The Holy Prophet asked to be wrapped up in a mantle. As wrapping up also implies the sense of joining together and uniting, the meaning of the verse may be something like this, 'O thou who hast been commissioned to unite all the nations of the world under one banner!' The Holy Prophet has been described in the Hadith as Al-Hashir, i.e. joiner and uniter of t
Important Words:
المزمل (wrapped in mantle) is derived from the root زمل which means, he ran and went along quickly. زمله means, he bore or carried it, namely, a load.
زمله علی البعیر means, be made him to ride behind him on the camel so as to counterbalance him. زمله فی ثوبه means, he wrapped him in his garment. تزمل means, he wrapped himself. مزمل (ordinarily متزمل) means, a man wrapped in his garments; one bearing a heavy responsibility (Lane & Aqrab).
Commentary:
In view of different significations of the word مزمل the verse has been variously interpreted. The simple explanation is the one given in Bukhari. After his first spiritual experience when the angel of God came to the Holy Prophet with Divine revelation he rushed home very much frightened. The fright was quite natural because the experience was quite novel. The Prophet asked to be wrapped in a mantle. As wrapping also implies the sense of joining together and uniting, the meaning of the verse may be something like this, "O thou who art to unite the nations of the world under one banner!" The Holy Prophet has been described in the Hadith as الحاشر i.e. the Joiner and Uniter of the nations of the world (Bukhari, Kitab Manaqibun-Nabi).
Applying the other root meanings of زمل given under Important Words, it may be said: (1) That the Holy Prophet is described in the verse as one who has to go a long distance on the road to awaken humanity to the realization of its high destiny, and therefore he has to run fast i.e. work hard, incessantly and fast. (2) That he is one who is to carry a heavy load, a very great responsibility of preaching the Divine Message to the world. (3) That the Holy Prophet may have been reminded of his onerous task of preparing a community of God-fearing followers, who, imbued with the same noble ideals and fired with the same unflagging zeal as himself, should help him to convey to mankind the Message of Islam. زمل also means to make another person ride behind oneself on the camel so as to maintain balance. It is to the onerous duties and responsibilities of the Holy Prophet and to his high status as a Divine teacher that in reality reference has been made in the verse under comment, and not to his being wrapped in his mantle. From the time be received this revelation, the Holy Prophet’s life was not his own. It became dedicated to God and mankind.
1510
زَمَّلَهٗ (Zammala-hu) 的意思是:他驮他在背上。زَمَّلَ (Zammala) 除了这节经文中的意思之外还意味着:他迅速跑去。تَزَمَّلَ (Tazammala), اِِزَّمَلَ (Izzamala) 或 اِزْدَمَلَ (Izdamala) 的意思是:他将自己裹起来; 他抬或携着它, 就是说每次带一个负荷。مُزَّمِّل (Muzzammil) 或 مُتَزَمِّل (Mutazammil) 的意思是:及穿着衣服的人; 负有重任的人 (اَقْرَبْ Aqrab, قَدِيْر Qadir, مَعَانِی Ma‘ani)。安拉的天使带着真主的启示来到 حِرَا (Hira) 山洞中穆圣那儿, 在他这第一次精神经历之后, 他匆匆回家, 十分惊骇。这惊骇很自然, 因为这经历很新奇。穆圣要求裹在斗篷内。因为 “裹” 还含有 “连结和团结在一起” 的意思, 所以这节经文的意思似乎是: “啊, 你是奉命将世界各国团结在一面旗帜下的先知呀!” 穆圣在圣训中被说成是 اَلْحَاشِر (Al-Hashir), 即世界各国的连结者和团结者 (《布哈里》)。这节经文也可以表示: (1) 穆圣得走漫漫长途才能唤醒人类认识到自己的崇高的使命, 因此他必须立刻开始, 就是说, 迅速不停地辛勤工作。(2) 他身负重任, 责无旁贷, 应向全世界传播真主的启示。穆圣也许被提醒他那建立一个敬畏安拉的信者社会的艰巨任务, 那里的信者胸怀同样的高尚理想, 像他一样, 心中燃烧着同样的不灭热情, 协助他向全人类传达伊斯兰教的启示。这节经文的意思是指穆圣艰巨的职责和本分, 而不是指他身上裹着斗篷。
4414
Important Words:
المزمل (wrapped in mantle) is derived from the root زمل which means, he ran and went along quickly. زمله means, he bore or carried it, namely, a load.
زمله علی البعیر means, be made him to ride behind him on the camel so as to counterbalance him. زمله فی ثوبه means, he wrapped him in his garment. تزمل means, he wrapped himself. مزمل (ordinarily متزمل) means, a man wrapped in his garments; one bearing a heavy responsibility (Lane & Aqrab).
Commentary:
In view of different significations of the word مزمل the verse has been variously interpreted. The simple explanation is the one given in Bukhari. After his first spiritual experience when the angel of God came to the Holy Prophet with Divine revelation he rushed home very much frightened. The fright was quite natural because the experience was quite novel. The Prophet asked to be wrapped in a mantle. As wrapping also implies the sense of joining together and uniting, the meaning of the verse may be something like this, "O thou who art to unite the nations of the world under one banner!" The Holy Prophet has been described in the Hadith as الحاشر i.e. the Joiner and Uniter of the nations of the world (Bukhari, Kitab Manaqibun-Nabi).
Applying the other root meanings of زمل given under Important Words, it may be said: (1) That the Holy Prophet is described in the verse as one who has to go a long distance on the road to awaken humanity to the realization of its high destiny, and therefore he has to run fast i.e. work hard, incessantly and fast. (2) That he is one who is to carry a heavy load, a very great responsibility of preaching the Divine Message to the world. (3) That the Holy Prophet may have been reminded of his onerous task of preparing a community of God-fearing followers, who, imbued with the same noble ideals and fired with the same unflagging zeal as himself, should help him to convey to mankind the Message of Islam. زمل also means to make another person ride behind oneself on the camel so as to maintain balance. It is to the onerous duties and responsibilities of the Holy Prophet and to his high status as a Divine teacher that in reality reference has been made in the verse under comment, and not to his being wrapped in his mantle. From the time be received this revelation, the Holy Prophet’s life was not his own. It became dedicated to God and mankind.
3150
Zamala-hu means, he carried him behind his back. Zammala, besides the meaning given in the text, means, he ran and went along quickly. Tazammala, Izzammala or Izdamala means, he wrapped himself; he bore, or carried it, namely a load at one time. Muzzammil (or Mutazammil) means, a man wrapped in his garments; one bearing a heavy responsibility (Aqrab, Qadir, Ma‘ani). After his first spiritual experience when the angel of God came to the Holy Prophet with Divine revelation in the Cave Hira’, he rushed home very much frightened. The fright was quite natural because the experience was quite novel. The Holy Prophet asked to be wrapped up in a mantle. As wrapping up also implies the sense of joining together and uniting, the meaning of the verse may be something like this, 'O thou who hast been commissioned to unite all the nations of the world under one banner!' The Holy Prophet has been described in the Hadith as Al-Hashir, i.e. joiner and uniter of t
قُمِ ٱلَّيْلَ إِلَّا قَلِيلًا
a
17:80; 50:41; 52:50; 76:27.
4415
Commentary:
In this and the next verse the Holy Prophet is told that praying to God in the stillness of the night will prepare him for the heavy task entrusted to him.
نِّصْفَهُۥٓ أَوِ ٱنقُصْ مِنْهُ قَلِيلًا
بعض راتیں بہت چھوٹی ہوتی ہیں ان میں رات کا صرف تھوڑا سا حصہ صحت کو مدنظر رکھتے ہوئے جاگا جاتا ہے لیکن فرماتا ہے کہ جب دن کے برابر راتیں ہوں تو نصف رات جاگا کرو اور نصف سویا کرو۔ اور جب لمبی راتیں ہوں تو زیادہ حصہ رات کا جاگا کرو اور تھوڑا حصہ سویا کرو۔ اور جب جاگو تو اس میں قرآن کی تلاوت کیا کرو۔
1
بعض راتیں بہت چھوٹی ہوتی ہیں ان میں رات کا صرف تھوڑا سا حصہ صحت کو مدنظر رکھتے ہوئے جاگا جاتا ہے لیکن فرماتا ہے کہ جب دن کے برابر راتیں ہوں تو نصف رات جاگا کرو اور نصف سویا کرو۔ اور جب لمبی راتیں ہوں تو زیادہ حصہ رات کا جاگا کرو اور تھوڑا حصہ سویا کرو۔ اور جب جاگو تو اس میں قرآن کی تلاوت کیا کرو۔
أَوْ زِدْ عَلَيْهِ وَرَتِّلِ ٱلْقُرْءَانَ تَرْتِيلًا
17:107; 25:33.
17:107; 25:33.
17:107; 25:33.
Important Words:
رتل (recite) is derived from رتل (ratila). They say رتل الشیء i.e. the thing was or became well arranged. رتل الثغیر means, the front teeth were or became even in their growth or separated one from another; were well set together and were white and lustrous. رتل الکلام (rattala) means, he put together and arranged well the component parts of the speech and made it distinct. ترتیل in its original sense relates to the teeth, signifying their being separated one from the other, and when used with regard to a speech it signifies, putting together and arranging well its component parts and making it distinct. رتلت القرآنmeans, I recited the Quran in a leisurely manner, deliberately, distinctly and well (Lane & Aqrab).
b
17:107; 25:33.
b
17:107; 25:33.
4416
Important Words:
رتل (recite) is derived from رتل (ratila). They say رتل الشیء i.e. the thing was or became well arranged. رتل الثغیر means, the front teeth were or became even in their growth or separated one from another; were well set together and were white and lustrous. رتل الکلام (rattala) means, he put together and arranged well the component parts of the speech and made it distinct. ترتیل in its original sense relates to the teeth, signifying their being separated one from the other, and when used with regard to a speech it signifies, putting together and arranging well its component parts and making it distinct. رتلت القرآنmeans, I recited the Quran in a leisurely manner, deliberately, distinctly and well (Lane & Aqrab).
b
17:107; 25:33.
إِنَّا سَنُلْقِى عَلَيْكَ قَوْلًا ثَقِيلًا
“重大的言辞” 一句可以表示: «古兰经» 教义孕育着最崇高的含意。而且重要得不能取代, 不能乱用。«古兰经» 的一字一句都不能有所变动、修改、修正。由常常引用的圣训来看, 每当有一个启示降临于穆圣的时候, 他的精神即受触动, 觉得一种奇异的兴奋, 因此哪怕在极其寒冷的日子, 额上也会滴下大颗汗水, 并觉得身有重负 (《布哈里》)。«古兰经» 的启示是“重大责任的言辞”, 所以穆圣的感情的激发是由于这种感觉。
The expression, 'a weighty Word,' may signify: 'The Quranic teaching is pregnant with the highest import. It is too weighty to be displaced or dislocated.' No word or letter of the Qur’an can be changed, altered or amended. According to an oft-quoted Hadith, whenever a revelation descended upon the Holy Prophet, he went into a trance and felt a peculiar sensation so that even on an extremely cold day large drops of sweat fell from his forehead and he felt a dead-weight of his body (Bukhari). The Quranic revelation being 'a weighty Word,' the Holy Prophet’s paroxysm was due to this sensation.
Commentary:
قولا ثقیلا may have any one of the following meanings: (a) The Quran is pregnant with the highest import. (b) It is too heavy to be displaced or dislocated i.e. the Quranic Teaching will continue to guide mankind and no other teaching would ever take its place or improve upon it. (c) No word or letter of the Quran could be changed, altered or amended. (d) The Quran will break all opposition and (e) no single book or a collection of books could encompass all the knowledge contained in it. Briefly, the collective and concerted effort of all mankind will not be able to produce a Book like the Quran.
According to an oft-quoted hadith, the Holy Prophet, whenever a revelation descended upon him, went into a trance and felt a peculiar sensation so that even on an extremely cold day big drops of sweat fell from his forehead and he felt a dead weight of his body (Bukhari). The Quranic revelation being "a weighty word", his paroxysm was due to this sensation.
1511
“重大的言辞” 一句可以表示: «古兰经» 教义孕育着最崇高的含意。而且重要得不能取代, 不能乱用。«古兰经» 的一字一句都不能有所变动、修改、修正。由常常引用的圣训来看, 每当有一个启示降临于穆圣的时候, 他的精神即受触动, 觉得一种奇异的兴奋, 因此哪怕在极其寒冷的日子, 额上也会滴下大颗汗水, 并觉得身有重负 (《布哈里》)。«古兰经» 的启示是“重大责任的言辞”, 所以穆圣的感情的激发是由于这种感觉。
4417
Commentary:
قولا ثقیلا may have any one of the following meanings: (a) The Quran is pregnant with the highest import. (b) It is too heavy to be displaced or dislocated i.e. the Quranic Teaching will continue to guide mankind and no other teaching would ever take its place or improve upon it. (c) No word or letter of the Quran could be changed, altered or amended. (d) The Quran will break all opposition and (e) no single book or a collection of books could encompass all the knowledge contained in it. Briefly, the collective and concerted effort of all mankind will not be able to produce a Book like the Quran.
According to an oft-quoted hadith, the Holy Prophet, whenever a revelation descended upon him, went into a trance and felt a peculiar sensation so that even on an extremely cold day big drops of sweat fell from his forehead and he felt a dead weight of his body (Bukhari). The Quranic revelation being "a weighty word", his paroxysm was due to this sensation.
3151
The expression, 'a weighty Word,' may signify: 'The Quranic teaching is pregnant with the highest import. It is too weighty to be displaced or dislocated.' No word or letter of the Qur’an can be changed, altered or amended. According to an oft-quoted Hadith, whenever a revelation descended upon the Holy Prophet, he went into a trance and felt a peculiar sensation so that even on an extremely cold day large drops of sweat fell from his forehead and he felt a dead-weight of his body (Bukhari). The Quranic revelation being 'a weighty Word,' the Holy Prophet’s paroxysm was due to this sensation.
إِنَّ نَاشِئَةَ ٱلَّيْلِ هِىَ أَشَدُّ وَطْـًٔا وَأَقْوَمُ قِيلًا
夜间起身礼拜是自我克制的最有效方法, 可以有效地控制自己的罪恶倾向和习性。这是安拉所有的仆人业已获得证实的经验。什么也比不上夜间礼拜更能助长一个人的精神发展。万籁俱寂的夜间呈现出一种神奇的安宁, 大地上一片静谧, 人单独和他的创造者在一起, 与他进行特殊交谈, 藉着安拉的精神光辉而成为受启发的人, 并把这种精神光辉分给别人。这时特别有利于提高一个人的德性力量, 使人说话明智、确实、健全可靠。说到做到并能竭尽全力工作, 是改良者完成使命的两个十分必要的条件。夜间礼拜有助于发展这两个条件。能够控制自己的思想和言语才能控制其他。
یعنی عبادت کی وجہ سے اس کی روحانیت کامل ہو جاتی ہے اور وہ جھوٹ سے پرہیز کرنے لگ جاتا ہے۔
Getting up at night for Prayer is a potent means of subduing one’s self and bringing under effective control one’s evil propensities and inclinations. It is the proved experience of all holy men of God that nothing conduces to one’s spiritual development so much as Prayer at night. In the stillness and solitude of night a peculiar sort of peace prevails and all nature is quiet, and man, being all alone with his Creator, enjoys special communion with Him and becomes illumined with a special heavenly light which he imparts to others. The time is eminently suited for one to develop strength of character and to make one’s speech sane, solid and sound. Effective speech and infinite capacity for hard work are two very necessary qualifications for a Reformer in order to succeed in his mission. Prayer at night helps in the development of these two qualities. Having acquired control over one’s mind and tongue one comes to exercise control over others.
Important Words:
وطأ (subduing) is derived from وطیء. They say وطیء الشیء i.e. he trod under foot the thing. وطیء الفرس means, he mounted the horse. وطیء أرض عدوہ means, he entered the enemy’s land (Lane & Aqrab).
Commentary:
Getting up in the night for Prayer is a potent means of subduing one’s self and of bringing under effective control one’s evil propensities and inclinations. It is a proven experience of all spiritual wayfarers and holy men that nothing conduces to one’s spiritual development so much as Prayers at night. In the stillness and solitude of night, a peculiar sort of peace prevails and all nature is quiet, and man, being all alone with his Creator, enjoys special communion with Him, and becomes illumined with a special heavenly light which he imparts to others. The time is eminently suited for man to develop strength of character and to make his speech sane, solid and sound. Effective speech and infinite capacity for hard work are two very necessary qualifications for a Reformer to succeed in his mission, Prayer at night helps in the development of these two qualities. Having acquired control over one’s mind and tongue one comes to exercise control over others. This is the significance of the verse under comment. The verse may also mean that Night Prayer causes the actions of man to correspond to his words, which constitutes another sure sign of the strength of his character and the sincerity of his heart.
1512
夜间起身礼拜是自我克制的最有效方法, 可以有效地控制自己的罪恶倾向和习性。这是安拉所有的仆人业已获得证实的经验。什么也比不上夜间礼拜更能助长一个人的精神发展。万籁俱寂的夜间呈现出一种神奇的安宁, 大地上一片静谧, 人单独和他的创造者在一起, 与他进行特殊交谈, 藉着安拉的精神光辉而成为受启发的人, 并把这种精神光辉分给别人。这时特别有利于提高一个人的德性力量, 使人说话明智、确实、健全可靠。说到做到并能竭尽全力工作, 是改良者完成使命的两个十分必要的条件。夜间礼拜有助于发展这两个条件。能够控制自己的思想和言语才能控制其他。
2
یعنی عبادت کی وجہ سے اس کی روحانیت کامل ہو جاتی ہے اور وہ جھوٹ سے پرہیز کرنے لگ جاتا ہے۔
4418
Important Words:
وطأ (subduing) is derived from وطیء. They say وطیء الشیء i.e. he trod under foot the thing. وطیء الفرس means, he mounted the horse. وطیء أرض عدوہ means, he entered the enemy’s land (Lane & Aqrab).
Commentary:
Getting up in the night for Prayer is a potent means of subduing one’s self and of bringing under effective control one’s evil propensities and inclinations. It is a proven experience of all spiritual wayfarers and holy men that nothing conduces to one’s spiritual development so much as Prayers at night. In the stillness and solitude of night, a peculiar sort of peace prevails and all nature is quiet, and man, being all alone with his Creator, enjoys special communion with Him, and becomes illumined with a special heavenly light which he imparts to others. The time is eminently suited for man to develop strength of character and to make his speech sane, solid and sound. Effective speech and infinite capacity for hard work are two very necessary qualifications for a Reformer to succeed in his mission, Prayer at night helps in the development of these two qualities. Having acquired control over one’s mind and tongue one comes to exercise control over others. This is the significance of the verse under comment. The verse may also mean that Night Prayer causes the actions of man to correspond to his words, which constitutes another sure sign of the strength of his character and the sincerity of his heart.
3152
Getting up at night for Prayer is a potent means of subduing one’s self and bringing under effective control one’s evil propensities and inclinations. It is the proved experience of all holy men of God that nothing conduces to one’s spiritual development so much as Prayer at night. In the stillness and solitude of night a peculiar sort of peace prevails and all nature is quiet, and man, being all alone with his Creator, enjoys special communion with Him and becomes illumined with a special heavenly light which he imparts to others. The time is eminently suited for one to develop strength of character and to make one’s speech sane, solid and sound. Effective speech and infinite capacity for hard work are two very necessary qualifications for a Reformer in order to succeed in his mission. Prayer at night helps in the development of these two qualities. Having acquired control over one’s mind and tongue one comes to exercise control over others.
إِنَّ لَكَ فِى ٱلنَّهَارِ سَبْحًا طَوِيلًا
这节经文里指的是穆圣的多种多样的职责, 那是穆圣乐意完成的, 并从中得到很大的乐趣。这就是 سَبْحاً (Sabhan) 这个字的意思。(Lane)
یعنی رات کی عبادت کا ہم نے اس لئے حکم دیا ہے کہ دن میں لوگ ملتے رہتے ہیں اور اپنی دنیوی حاجات پیش کرتے رہتے ہیں یا دینی مسائل پوچھتے رہتے ہیں۔ یہاں سَبْحًا کا لفظ استعمال کیا گیا ہے جس کے معنے تیرنے کے ہوتے ہیں۔ پس دور تک تیرنے کے الفاظ بتاتے ہیں کہ اس جگہ علم دین پھیلانے کا ذکر ہے کیونکہ علم دین خاص طور پر محمد رسول اللہ صلی اللہ علیہ وسلم کو حاصل ہوا تھا۔ اور اس کی اشاعت کے لئے آپ رات دن لگے رہتے تھے اور قرآن کریم آپ کے دل میں داخل ہو گیا تھا کہ ہر مسئلہ کو آپ آسانی کے ساتھ بیان کر سکتے تھے۔
Reference in the verse is to the multifarious duties of the Holy Prophet which he performed with alacrity and in doing which he took great pleasure; this being the significance of the word Sabhan (Lane).
Important Words:
سبحاً (long chain of engagements) is derived from سبح. They say سبح فی الماء i.e. he swam in the water and took pleasure in it. سبح فی الارض means, he went far into the land. سبح فی حوائجه means, he busied himself in the accomplishment of his needs. سبح(sabhun) also signifies the running of a horse in which the forelegs are stretched forth well as are the arms of a man in swimming; being quick or swift (Lane & Aqrab).
Commentary:
The reference in the verse is to the multifarious duties of the Holy Prophet which he performed with alacrity and took pleasure in doing them. As Head of a newly-established Republic, surrounded on all sides by bitter foes and beset with the plots and machinations of internal enemies, and as a Divine teacher and Reformer who had to prepare a community, which was unacquainted with even the rudiments of knowledge, to become the leaders of nations in civilization and culture, the Prophet’s task was indeed very difficult, which can better be imagined than described, but which he performed with a success which has baffled the world.
1513
这节经文里指的是穆圣的多种多样的职责, 那是穆圣乐意完成的, 并从中得到很大的乐趣。这就是 سَبْحاً (Sabhan) 这个字的意思。(Lane)
3
یعنی رات کی عبادت کا ہم نے اس لئے حکم دیا ہے کہ دن میں لوگ ملتے رہتے ہیں اور اپنی دنیوی حاجات پیش کرتے رہتے ہیں یا دینی مسائل پوچھتے رہتے ہیں۔ یہاں سَبْحًا کا لفظ استعمال کیا گیا ہے جس کے معنے تیرنے کے ہوتے ہیں۔ پس دور تک تیرنے کے الفاظ بتاتے ہیں کہ اس جگہ علم دین پھیلانے کا ذکر ہے کیونکہ علم دین خاص طور پر محمد رسول اللہ صلی اللہ علیہ وسلم کو حاصل ہوا تھا۔ اور اس کی اشاعت کے لئے آپ رات دن لگے رہتے تھے اور قرآن کریم آپ کے دل میں داخل ہو گیا تھا کہ ہر مسئلہ کو آپ آسانی کے ساتھ بیان کر سکتے تھے۔
4419
Important Words:
سبحاً (long chain of engagements) is derived from سبح. They say سبح فی الماء i.e. he swam in the water and took pleasure in it. سبح فی الارض means, he went far into the land. سبح فی حوائجه means, he busied himself in the accomplishment of his needs. سبح(sabhun) also signifies the running of a horse in which the forelegs are stretched forth well as are the arms of a man in swimming; being quick or swift (Lane & Aqrab).
Commentary:
The reference in the verse is to the multifarious duties of the Holy Prophet which he performed with alacrity and took pleasure in doing them. As Head of a newly-established Republic, surrounded on all sides by bitter foes and beset with the plots and machinations of internal enemies, and as a Divine teacher and Reformer who had to prepare a community, which was unacquainted with even the rudiments of knowledge, to become the leaders of nations in civilization and culture, the Prophet’s task was indeed very difficult, which can better be imagined than described, but which he performed with a success which has baffled the world.
3153
Reference in the verse is to the multifarious duties of the Holy Prophet which he performed with alacrity and in doing which he took great pleasure; this being the significance of the word Sabhan (Lane).
وَٱذْكُرِ ٱسْمَ رَبِّكَ وَتَبَتَّلْ إِلَيْهِ تَبْتِيلًا
Important Words:
تبتل (devote) is derived from بتل (battala). They say بتله i.e. he severed it or separated it from another thing. بتل الی الله means, he detached himself from worldly things and devoted himself exclusively and sincerely to the service of God. بتول means, a woman detached from worldly things and entirely devoted to God (Lane & Aqrab).
Commentary:
In this verse the Holy Prophet is told that he could accomplish his heavy task of reforming a corrupt community and preparing it for the leadership of the world by devoting himself completely to God.
4420
Important Words:
تبتل (devote) is derived from بتل (battala). They say بتله i.e. he severed it or separated it from another thing. بتل الی الله means, he detached himself from worldly things and devoted himself exclusively and sincerely to the service of God. بتول means, a woman detached from worldly things and entirely devoted to God (Lane & Aqrab).
Commentary:
In this verse the Holy Prophet is told that he could accomplish his heavy task of reforming a corrupt community and preparing it for the leadership of the world by devoting himself completely to God.
رَّبُّ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ لَآ إِلَٰهَ إِلَّا هُوَ فَٱتَّخِذْهُ وَكِيلًا
26:29; 37:6.
26:29; 37:6.
26:29; 37:6.
Commentary:
The Holy Prophet is told here again that while preaching his divine mission he will meet with bitter opposition and persecution. Therefore, he should, on the one hand, put his full trust in God, the Lord of the East and the West, and, on the other, bear with patience and fortitude the jibes, opposition and persecution of his enemies.
a
26:29; 37:6.
a
26:29; 37:6.
4421
Commentary:
The Holy Prophet is told here again that while preaching his divine mission he will meet with bitter opposition and persecution. Therefore, he should, on the one hand, put his full trust in God, the Lord of the East and the West, and, on the other, bear with patience and fortitude the jibes, opposition and persecution of his enemies.
a
26:29; 37:6.
وَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَٱهْجُرْهُمْ هَجْرًا جَمِيلًا
وَذَرْنِى وَٱلْمُكَذِّبِينَ أُو۟لِى ٱلنَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا
68:45; 74:12.
68:45; 74:12.
b
68:45; 74:12.
b
68:45; 74:12.
4422
Commentary:
Rejecters of truth are reprimanded that instead of being grateful to God for "ease and plenty" provided to them they reject the Divine Message.
b
68:45; 74:12.
إِنَّ لَدَيْنَآ أَنكَالًا وَجَحِيمًا
Important Words:
أنکالا (fetters) is the plural of نکل which means, fetter, chain, bracelet, necklace; a kind of bridle. نکل بفلان means, he inflicted upon him such a punishment as to make him an example for others (Aqrab).
4423
Important Words:
أنکالا (fetters) is the plural of نکل which means, fetter, chain, bracelet, necklace; a kind of bridle. نکل بفلان means, he inflicted upon him such a punishment as to make him an example for others (Aqrab).
وَطَعَامًا ذَا غُصَّةٍ وَعَذَابًا أَلِيمًا
Important Words:
غصة (choking) is derived from غص. They say غص بالغیظ i.e. he was or became choked with wrath. غص المجلس بأھله means, the sitting place became choked with people. غص also means, he became grieved or disquieted in mind. غصة means, a thing by which one is choked; choking wrath or rage; grief or disquietude of mind (Lane & Aqrab).
4424
Important Words:
غصة (choking) is derived from غص. They say غص بالغیظ i.e. he was or became choked with wrath. غص المجلس بأھله means, the sitting place became choked with people. غص also means, he became grieved or disquieted in mind. غصة means, a thing by which one is choked; choking wrath or rage; grief or disquietude of mind (Lane & Aqrab).
يَوْمَ تَرْجُفُ ٱلْأَرْضُ وَٱلْجِبَالُ وَكَانَتِ ٱلْجِبَالُ كَثِيبًا مَّهِيلًا
56:5, 6; 79:7.
56:5, 6; 79:7.
56:5-6; 79:7.
Important Words:
کثیباً is derived from کثب. They say کثب التراب i.e. he scattered dust part over part. کثیب means, a sandhill heaped up by the wind (Lane).
مھیلا (crumbling) is derived from ھال. They say ھال علیه التراب i.e. he put the earth over it. الھیل which is infinitive noun means, sand that does not remain steady in its place. مھیل means, running sand. کثیب مھیل means, a crumbling sandhill (Aqrab).
Commentary:
The reference in the verse is to the Day of Resurrection, or to the Day of the Fall of Mecca, or to any calamitous day when catastrophic changes take place and deeply-rooted institutions totter and fall and very powerful and big and influential people are blown away like chaff before the wind.
a
56:5, 6; 79:7.
a
56:5-6; 79:7.
4425
Important Words:
کثیباً is derived from کثب. They say کثب التراب i.e. he scattered dust part over part. کثیب means, a sandhill heaped up by the wind (Lane).
مھیلا (crumbling) is derived from ھال. They say ھال علیه التراب i.e. he put the earth over it. الھیل which is infinitive noun means, sand that does not remain steady in its place. مھیل means, running sand. کثیب مھیل means, a crumbling sandhill (Aqrab).
Commentary:
The reference in the verse is to the Day of Resurrection, or to the Day of the Fall of Mecca, or to any calamitous day when catastrophic changes take place and deeply-rooted institutions totter and fall and very powerful and big and influential people are blown away like chaff before the wind.
c
56:5, 6; 79:7.
إِنَّآ أَرْسَلْنَآ إِلَيْكُمْ رَسُولًا شَٰهِدًا عَلَيْكُمْ كَمَآ أَرْسَلْنَآ إِلَىٰ فِرْعَوْنَ رَسُولًا
33:46; 48:9.
The verse refers to the biblical prophecy: 'I will raise them up a Prophet from among their brethren, like unto thee, and will put My word in his mouth; and he shall speak unto them all that I shall command. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him' (Deut. 18: 18, 19).
33:46; 48:9.
Commentary:
The reference in the verse is to the following Biblical prophecy about the appearance among the Ishmaelites of a great Prophet of God like unto Moses:
"I will raise them up a prophet from among their brethren, like unto thee, and will put My word in his mouth; and he shall speak unto them all that I shall command. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him" (Deut. 18:18-19).
b
33:46; 48:9.
1514
这节经文指 «圣经» 申命记 18:18-19中的这项预言: “我要从他们同胞中兴起一位像你一样的先知。我要把该说的话告诉他; 他要把我的命令一一转告人民。他要作我的代言人, 谁不听从, 谁就要受到惩罚。”
b
33:46; 48:9.
4426
Commentary:
The reference in the verse is to the following Biblical prophecy about the appearance among the Ishmaelites of a great Prophet of God like unto Moses:
"I will raise them up a prophet from among their brethren, like unto thee, and will put My word in his mouth; and he shall speak unto them all that I shall command. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him" (Deut. 18:18-19).
d
33:46; 48:9.
3154
The verse refers to the biblical prophecy: 'I will raise them up a Prophet from among their brethren, like unto thee, and will put My word in his mouth; and he shall speak unto them all that I shall command. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him' (Deut. 18: 18, 19).
فَعَصَىٰ فِرْعَوْنُ ٱلرَّسُولَ فَأَخَذْنَٰهُ أَخْذًا وَبِيلًا
20:79; 26:67; 28:41.
20:79; 26:67; 28:41.
20:79; 26:67; 28:41.
c
20:79; 26:67; 28:41.
a
20:79; 26:67; 28:41.
e
20:79; 26:67; 28:41.
فَكَيْفَ تَتَّقُونَ إِن كَفَرْتُمْ يَوْمًا يَجْعَلُ ٱلْوِلْدَٰنَ شِيبًا
这节经文中的 “白了少年头”, 下一节中的 “天崩”, 21:105 中的 “卷起天来” 以及 «古兰经» (82:2 & 84:2) 中的类似用语, 都是灾难性变化的非常不幸的事情的隐喻。
'Turn children grey-headed' in the present verse, 'being rent asunder of the heaven' in the next, 'rolling up of heaven' in 21:105, and similar other expressions used in the Qur’an (82:2 & 84:2) are metaphors for most calamitous happenings which bring about disastrous changes.
Commentary:
"Turning children grey-headed" in the present verse, "grinding asunder of the heaven" in the next, "rolling up of heaven" in 21:105, and similar expressions used in the Quran (81:12; 82:2 & 84:2) are metaphors for most calamitous happenings which bring about disastrous changes. The reference in this and in the next verse and also in verse 15 above is to the Day of Resurrection or the Day of the Fall of Mecca. See also v. 15.
1515
这节经文中的 “白了少年头”, 下一节中的 “天崩”, 21:105 中的 “卷起天来” 以及 «古兰经» (82:2 & 84:2) 中的类似用语, 都是灾难性变化的非常不幸的事情的隐喻。
4427
Commentary:
"Turning children grey-headed" in the present verse, "grinding asunder of the heaven" in the next, "rolling up of heaven" in 21:105, and similar expressions used in the Quran (81:12; 82:2 & 84:2) are metaphors for most calamitous happenings which bring about disastrous changes. The reference in this and in the next verse and also in verse 15 above is to the Day of Resurrection or the Day of the Fall of Mecca. See also v. 15.
3155
'Turn children grey-headed' in the present verse, 'being rent asunder of the heaven' in the next, 'rolling up of heaven' in 21:105, and similar other expressions used in the Qur’an (82:2 & 84:2) are metaphors for most calamitous happenings which bring about disastrous changes.
ٱلسَّمَآءُ مُنفَطِرٌۢ بِهِۦ ۚ كَانَ وَعْدُهُۥ مَفْعُولًا
82:2.
Commentary:
The promise referred to in the verse was the total defeat and destruction of the forces of evil followed by the triumph of Islam which was fully manifested in the Fall of Mecca, when the old corrupt order died and from its ruins emerged a new and better order. This may be the meaning of the words, "the heaven will be rent asunder."
d
82:2.
1516
这节经文中所提到的允诺是随着麦加的攻克而来的恶势力全面失败和毁灭。
b
82:2.
4428
Commentary:
The promise referred to in the verse was the total defeat and destruction of the forces of evil followed by the triumph of Islam which was fully manifested in the Fall of Mecca, when the old corrupt order died and from its ruins emerged a new and better order. This may be the meaning of the words, "the heaven will be rent asunder."
a
82:2.
3156
The promise referred to in the verse was the total defeat and destruction of the forces of evil with the Fall of Mecca.
إِنَّ هَٰذِهِۦ تَذْكِرَةٌ ۖ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ سَبِيلًا
20:4; 74:55; 76:30; 80:12.
20:4; 74:55; 76:30; 80:12.
20:4; 74:55; 76:30; 80:12.
Commentary:
The verse contains an invincible argument in support of the Divine origin of the Quranic revelation. The Surah was one of the earliest two or three chapters revealed at Mecca at a time when the Holy Prophet himself perhaps had no very clear idea of the momentous significance of his mission and of the strong opposition and bitter persecution he was to meet with at the hands of those very people who formerly looked upon him as the most trusted and honest man in Mecca. Under the circumstances, it could hardly be imagined that one day Mecca would lay prostrate at his feet and the Quraish leaders would be begging for mercy and forgiveness. The wildest stretch of human imagination could hardly conceive of such stupendous happenings as have been foretold in the preceding verses; much less could a human being declare in such forceful terms that these prophecies would be fulfilled. The Quran is certainly a Reminder from God.
e
20:4; 74:55; 76:30; 80:12.
c
20:4; 74:55; 76:30; 80:12.
4429
Commentary:
The verse contains an invincible argument in support of the Divine origin of the Quranic revelation. The Surah was one of the earliest two or three chapters revealed at Mecca at a time when the Holy Prophet himself perhaps had no very clear idea of the momentous significance of his mission and of the strong opposition and bitter persecution he was to meet with at the hands of those very people who formerly looked upon him as the most trusted and honest man in Mecca. Under the circumstances, it could hardly be imagined that one day Mecca would lay prostrate at his feet and the Quraish leaders would be begging for mercy and forgiveness. The wildest stretch of human imagination could hardly conceive of such stupendous happenings as have been foretold in the preceding verses; much less could a human being declare in such forceful terms that these prophecies would be fulfilled. The Quran is certainly a Reminder from God.
b
20:4; 74:55; 76:30; 80:12.
۞ إِنَّ رَبَّكَ يَعْلَمُ أَنَّكَ تَقُومُ أَدْنَىٰ مِن ثُلُثَىِ ٱلَّيْلِ وَنِصْفَهُۥ وَثُلُثَهُۥ وَطَآئِفَةٌ مِّنَ ٱلَّذِينَ مَعَكَ ۚ وَٱللَّهُ يُقَدِّرُ ٱلَّيْلَ وَٱلنَّهَارَ ۚ عَلِمَ أَن لَّن تُحْصُوهُ فَتَابَ عَلَيْكُمْ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنَ ٱلْقُرْءَانِ ۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرْضَىٰ ۙ وَءَاخَرُونَ يَضْرِبُونَ فِى ٱلْأَرْضِ يَبْتَغُونَ مِن فَضْلِ ٱللَّهِ ۙ وَءَاخَرُونَ يُقَٰتِلُونَ فِى سَبِيلِ ٱللَّهِ ۖ فَٱقْرَءُوا۟ مَا تَيَسَّرَ مِنْهُ ۚ وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَأَقْرِضُوا۟ ٱللَّهَ قَرْضًا حَسَنًا ۚ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍ تَجِدُوهُ عِندَ ٱللَّهِ هُوَ خَيْرًا وَأَعْظَمَ أَجْرًا ۚ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۖ إِنَّ ٱللَّهَ غَفُورٌ رَّحِيمٌۢ
26:219.
25:65; 41:39.
2:246; 57:12; 64:18.
在这章经文的开头, 穆圣奉命常常礼夜拜, 因为这样做会给他履行庄严的职责提供必需的力量, 布述马上要交给他的真主的使命。在这节经文里, 他确信真主喜悦, 并且他被告知, 他已忠诚地执行了礼夜拜的命令--------不仅他这样, 那一伙信者也是如此。命令不是特定地赋予穆圣的信者, 而且那些常常企望步其足迹的人, 在这方面也以他为榜样。
“安拉决定日夜的长短” 这句经文表示, 夜晚时长时短, 有时长短一样。“你们不能精确估计礼拜的时间” 这句可以笼统地适用于穆斯林。他们得知, 不是他们所有的人都能经常地准时履行夜间礼拜的。
26:219.
25:65; 41:39.
In the opening verse of the Surah the Holy Prophet was enjoined constantly to pray at night, for, that would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In this verse he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about Night- Prayer—not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence, 'Allah determines the measure of the night and the day,' signifies that sometimes nights are long and sometimes they are short and sometimes they are equal. The words, 'you cannot calculate the time accurately,' may apply to Muslims in general. They are told that all of them would not be able to say the Night-Prayer regularly and punctually.
26:219.
25:65; 41:39.
2:246; 57:12; 64:18.
2:211.
Commentary:
In the opening verse of the Surah the Holy Prophet was enjoined that he should constantly pray in the night, for this would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In the verse under comment he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about the night prayer, not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence "Allah determines the measure of the night and the day," signifies that sometimes the nights are long and sometimes they are short and sometimes the day and the night are equal.
The words ان لن تحصوه may apply to Muslims in general. In this sense they are told that all of them would not be able to say the Night Prayer regularly and punctually. Or the words may signify that as Muslims are longing to win God’s pleasure and attain nearness to Him, so they should read the Quran thoughtfully. In this way they would acquire knowledge of, and insight into, Divine attributes.
Besides the meaning given in the text, the expression فاقرؤا ما تیسر منه may mean: (1) recite of the Quran as much as you possibly can.
a
26:219.
b
25:65; 41:39.
c
2:246; 57:12; 64:18.
1517
在这章经文的开头, 穆圣奉命常常礼夜拜, 因为这样做会给他履行庄严的职责提供必需的力量, 布述马上要交给他的真主的使命。在这节经文里, 他确信真主喜悦, 并且他被告知, 他已忠诚地执行了礼夜拜的命令--------不仅他这样, 那一伙信者也是如此。命令不是特定地赋予穆圣的信者, 而且那些常常企望步其足迹的人, 在这方面也以他为榜样。
1518
“安拉决定日夜的长短” 这句经文表示, 夜晚时长时短, 有时长短一样。“你们不能精确估计礼拜的时间” 这句可以笼统地适用于穆斯林。他们得知, 不是他们所有的人都能经常地准时履行夜间礼拜的。
a
26:219.
b
25:65; 41:39.
c
2:246; 57:12; 64:18.
d
2:211.
4430
Commentary:
In the opening verse of the Surah the Holy Prophet was enjoined that he should constantly pray in the night, for this would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In the verse under comment he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about the night prayer, not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
The sentence "Allah determines the measure of the night and the day," signifies that sometimes the nights are long and sometimes they are short and sometimes the day and the night are equal.
The words ان لن تحصوه may apply to Muslims in general. In this sense they are told that all of them would not be able to say the Night Prayer regularly and punctually. Or the words may signify that as Muslims are longing to win God’s pleasure and attain nearness to Him, so they should read the Quran thoughtfully. In this way they would acquire knowledge of, and insight into, Divine attributes.
Besides the meaning given in the text, the expression فاقرؤا ما تیسر منه may mean: (1) recite of the Quran as much as you possibly can.
a
2:246; 57:12; 64:18.c
26:219.
d
25:65; 41:39.
3157
In the opening verse of the Surah the Holy Prophet was enjoined constantly to pray at night, for, that would give him the necessary strength to discharge the grave responsibility of preaching the Divine Message that was shortly going to devolve on him. In this verse he is assured of Divine pleasure, and is told that he has faithfully carried out God’s command about Night- Prayer—not only he, but a party of believers also. The command was not specifically directed to the followers of the Holy Prophet, but being always desirous of following in his footsteps, they copied his example in this respect also.
3158
The sentence, 'Allah determines the measure of the night and the day,' signifies that sometimes nights are long and sometimes they are short and sometimes they are equal. The words, 'you cannot calculate the time accurately,' may apply to Muslims in general. They are told that all of them would not be able to say the Night-Prayer regularly and punctually.
المدثر
Al-Muddaththir
The Cloaked One • makkah • 56 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
يَٰٓأَيُّهَا ٱلْمُدَّثِّرُ
تَدَثَّرَ (Tadaththara) 或 اِدَّثَرَ (Iddathara) 的意思是: 他裹上一件衣服。دَثَّرَهٗ (Daththara-hu) 的意思是: 他消灭或摧毁他或它;或他给他披上一件暖衣。دَثَّرَ الطَّيْرُ (Daththarat-tairu) 的意思是: 鸟修理或整理鸟窠; تَدَثَّرَ الْفَرَسَ (Tadaththaral-Farasa) 的意思是:他跳上马背骑着它。تَدَثَّرَ الْعَدُوَّ (Tadaththaral-‘Aduwwa) 的意思是:他征服敌人(Lane)。根据词根的不同意义, اَلْمُدَّثِّر (Al-Muddaththir) 的意义可以是: 消除者或消灭者; 或改良者; 或修理或整理东西的人; 或征服者; 或打算跳上马背而骑马的人。这个字也可以解说为受信托担负起先知的重任的人(قَدِيْر, Qadir)。这个字还有一个意思是: 赋有杰出的天生才能、品德和先知威严的人 (رُوْحُ الْمَعَانِی, Ruhul-Ma‘ani)。所有这些特征都十分恰当地可以用来指穆圣。
مُدَّثِّر کے معنے عام طور پر کمبل اوڑھنے والے کے کئے جاتے ہیں۔ لیکن اس کے علاوہ لغت میں مُدَّثِّر کے مندرجہ ذیل معنے لکھے ہیں (۱)گھوڑے کے پاس کھڑا ہونے والا کہ حکم ملتے ہی فوراً چھلانگ مار کر اس پر سوار ہو جائے(اقرب) (۲)کپڑے پہن کر تیار ہو جانے والا۔ لیکن دِثَار اس کپڑے کو کہتے ہیں جو کرتے وغیرہ کے اوپر پہنا جائے (اقرب) جب انسان نے باہر جانا ہوتا ہے تو وہ خالی کرتا نہیں پہنتا بلکہ کوٹ پہنتا ہے۔ یا فوج والے لڑنے کے لئے جاتے ہیں تو وردی پہن لیتے ہیں۔ پس آنحضرت صلی اللہ علیہ وسلم کی شان کے مطابق یہی معنے ہیں کہ (۱)اے وردی پہن کر کھڑے ہونے والے (۲)اے گھوڑے کے پاس
Tadaththara or Iddaththara means, he wrapped himself with a garment. Daththara-hu means, he destroyed or obliterated him or it; he covered him with a warm garment. Daththarat-Tairu means, the bird adjusted, or put in order its nest. Tadaththaral-Farasa means, he leaped upon and rode the horse. Tadaththaral-‘Aduwwa means, he vanquished the enemy (Lane). According to the different meanings of the root-word, Al-Muddaththir would mean, the effacer or obliterator; the reformer or the one who adjusts or puts things in order; the vanquisher; the one who is about to leap upon and ride the horse. The word has also been interpreted as one entrusted with bearing the heavy load of the responsibilities of a Prophet (Qadir). The word also means, one adorned with the best natural powers and qualities and prophetical dignity (Ruhul-Ma‘ani). All these epithets quite fitly apply to the Holy Prophet.
Important Words:
المدثر (one who has covered himself with a cloak) is derived from دثر which means, it (a trace or mark) became effaced or obliterated. تدثر او ادثر (tadaththara or iddaththara) means, he wrapped himself with a garment. دثرہ (daththara) means, he destroyed or obliterated him or it; he covered him with a warm garment. دثر الطائر (daththara) means, the bird adjusted, or put in order, its nest. تدثر الفرس means, he leaped upon and rode the horse. تداثر العدو means, he vanquished the enemy (Lane & Aqrab).
Commentary:
According to the different meanings of the root word, المدثر would mean: the effacer or obliterator; the reformer or the one who adjusts or puts things in order; the vanquisher; the one who is ready to leap upon and ride the horse. The word has also been interpreted as one entrusted with bearing the heavy load of the responsibilities of a Prophet (Qadir). The word also means, one adorned with the best human natural powers and qualities and prophetical dignity (Ruhul-Ma‘ani). All these epithets fully apply to the Holy Prophet. Traditions show that after a few verses of the Surah had been revealed, further revelation ceased for several months (Bukhari). As revelation was a novel spiritual experience for the Holy Prophet, its cessation was intended to make the fright that had affected his mind wear away, and to attune him with the majesty and dignity of the Divine Word.
1519
تَدَثَّرَ (Tadaththara) 或 اِدَّثَرَ (Iddathara) 的意思是: 他裹上一件衣服。دَثَّرَهٗ (Daththara-hu) 的意思是: 他消灭或摧毁他或它;或他给他披上一件暖衣。دَثَّرَ الطَّيْرُ (Daththarat-tairu) 的意思是: 鸟修理或整理鸟窠; تَدَثَّرَ الْفَرَسَ (Tadaththaral-Farasa) 的意思是:他跳上马背骑着它。تَدَثَّرَ الْعَدُوَّ (Tadaththaral-‘Aduwwa) 的意思是:他征服敌人(Lane)。根据词根的不同意义, اَلْمُدَّثِّر (Al-Muddaththir) 的意义可以是: 消除者或消灭者; 或改良者; 或修理或整理东西的人; 或征服者; 或打算跳上马背而骑马的人。这个字也可以解说为受信托担负起先知的重任的人(قَدِيْر, Qadir)。这个字还有一个意思是: 赋有杰出的天生才能、品德和先知威严的人 (رُوْحُ الْمَعَانِی, Ruhul-Ma‘ani)。所有这些特征都十分恰当地可以用来指穆圣。
1
مُدَّثِّر کے معنے عام طور پر کمبل اوڑھنے والے کے کئے جاتے ہیں۔ لیکن اس کے علاوہ لغت میں مُدَّثِّر کے مندرجہ ذیل معنے لکھے ہیں (۱)گھوڑے کے پاس کھڑا ہونے والا کہ حکم ملتے ہی فوراً چھلانگ مار کر اس پر سوار ہو جائے(اقرب) (۲)کپڑے پہن کر تیار ہو جانے والا۔ لیکن دِثَار اس کپڑے کو کہتے ہیں جو کرتے وغیرہ کے اوپر پہنا جائے (اقرب) جب انسان نے باہر جانا ہوتا ہے تو وہ خالی کرتا نہیں پہنتا بلکہ کوٹ پہنتا ہے۔ یا فوج والے لڑنے کے لئے جاتے ہیں تو وردی پہن لیتے ہیں۔ پس آنحضرت صلی اللہ علیہ وسلم کی شان کے مطابق یہی معنے ہیں کہ (۱)اے وردی پہن کر کھڑے ہونے والے (۲)اے گھوڑے کے پاس
4431
Important Words:
المدثر (one who has covered himself with a cloak) is derived from دثر which means, it (a trace or mark) became effaced or obliterated. تدثر او ادثر (tadaththara or iddaththara) means, he wrapped himself with a garment. دثرہ (daththara) means, he destroyed or obliterated him or it; he covered him with a warm garment. دثر الطائر (daththara) means, the bird adjusted, or put in order, its nest. تدثر الفرس means, he leaped upon and rode the horse. تداثر العدو means, he vanquished the enemy (Lane & Aqrab).
Commentary:
According to the different meanings of the root word, المدثر would mean: the effacer or obliterator; the reformer or the one who adjusts or puts things in order; the vanquisher; the one who is ready to leap upon and ride the horse. The word has also been interpreted as one entrusted with bearing the heavy load of the responsibilities of a Prophet (Qadir). The word also means, one adorned with the best human natural powers and qualities and prophetical dignity (Ruhul-Ma‘ani). All these epithets fully apply to the Holy Prophet. Traditions show that after a few verses of the Surah had been revealed, further revelation ceased for several months (Bukhari). As revelation was a novel spiritual experience for the Holy Prophet, its cessation was intended to make the fright that had affected his mind wear away, and to attune him with the majesty and dignity of the Divine Word.
3159
Tadaththara or Iddaththara means, he wrapped himself with a garment. Daththara-hu means, he destroyed or obliterated him or it; he covered him with a warm garment. Daththarat-Tairu means, the bird adjusted, or put in order its nest. Tadaththaral-Farasa means, he leaped upon and rode the horse. Tadaththaral-‘Aduwwa means, he vanquished the enemy (Lane). According to the different meanings of the root-word, Al-Muddaththir would mean, the effacer or obliterator; the reformer or the one who adjusts or puts things in order; the vanquisher; the one who is about to leap upon and ride the horse. The word has also been interpreted as one entrusted with bearing the heavy load of the responsibilities of a Prophet (Qadir). The word also means, one adorned with the best natural powers and qualities and prophetical dignity (Ruhul-Ma‘ani). All these epithets quite fitly apply to the Holy Prophet.
قُمْ فَأَنذِرْ
Commentary:
Being fully prepared by devotional Prayers, deep contemplation, and long night vigils for the onerous task of reforming the world, the Muzzammil becomes the Muddaththir i.e. the leader and guide of mankind; and is commanded to rise up and proclaim the Divine Message and warn its rejecters of the evil consequences of rejection.
4432
Commentary:
Being fully prepared by devotional Prayers, deep contemplation, and long night vigils for the onerous task of reforming the world, the Muzzammil becomes the Muddaththir i.e. the leader and guide of mankind; and is commanded to rise up and proclaim the Divine Message and warn its rejecters of the evil consequences of rejection.
وَرَبَّكَ فَكَبِّرْ
وَثِيَابَكَ فَطَهِّرْ
ثِيَابْ (Thiyab) 的意思是衣服;依赖者或追随人家的人们;穿上衣服的人身或本人(Lane & Steingass)。穆圣奉命在他实行他的伟大使命之前他们应该召集一群信徒, 他们的心灵、品行和名声都要纯洁。这节经文的意思也可以是, 他本人应该是虔敬和公正的模范, 品行完美的模范。
Thiyab means, clothes; dependents or followers of a person; the wearer’s body or self (Lane & Steingass). The Holy Prophet is enjoined that before entering upon his great mission he should prepare a body of followers, pure of heart, conduct and reputation. Or, the verse may mean that he should himself become paragon of piety, righteousness and of pure conduct.
Important Words:
ثیاب (garments) is plural of ثوب which means, a garment. The Arabs say, فلان نقی الثوب i.e. such a one is pure in heart, conduct or reputation. دنس الثوب means, vicious or perfidious; طاھر الثیاب means, a righteous man who does good works. ثیاب means, clothes; dependants or followers of a person; weapons. It also means, the wearer’s body or self. They say خلی ثیابک عن ثیابی i.e. separate thyself from me. It also signifies, a person’s works. ان المیت لیبعث فی ثیابه التی یموت فیھا means, the dead man will be raised according to the works with which his life ended (Lane, Aqrab & Steingass).
Commentary:
The Holy Prophet is enjoined that before entering upon his great mission he should prepare a body of followers, pure of heart, conduct and reputation. Or the verse may mean that he should himself be a paragon of piety, righteousness and pure conduct.
1520
ثِيَابْ (Thiyab) 的意思是衣服;依赖者或追随人家的人们;穿上衣服的人身或本人(Lane & Steingass)。穆圣奉命在他实行他的伟大使命之前他们应该召集一群信徒, 他们的心灵、品行和名声都要纯洁。这节经文的意思也可以是, 他本人应该是虔敬和公正的模范, 品行完美的模范。
4433
Important Words:
ثیاب (garments) is plural of ثوب which means, a garment. The Arabs say, فلان نقی الثوب i.e. such a one is pure in heart, conduct or reputation. دنس الثوب means, vicious or perfidious; طاھر الثیاب means, a righteous man who does good works. ثیاب means, clothes; dependants or followers of a person; weapons. It also means, the wearer’s body or self. They say خلی ثیابک عن ثیابی i.e. separate thyself from me. It also signifies, a person’s works. ان المیت لیبعث فی ثیابه التی یموت فیھا means, the dead man will be raised according to the works with which his life ended (Lane, Aqrab & Steingass).
Commentary:
The Holy Prophet is enjoined that before entering upon his great mission he should prepare a body of followers, pure of heart, conduct and reputation. Or the verse may mean that he should himself be a paragon of piety, righteousness and pure conduct.
3160
Thiyab means, clothes; dependents or followers of a person; the wearer’s body or self (Lane & Steingass). The Holy Prophet is enjoined that before entering upon his great mission he should prepare a body of followers, pure of heart, conduct and reputation. Or, the verse may mean that he should himself become paragon of piety, righteousness and of pure conduct.
وَٱلرُّجْزَ فَٱهْجُرْ
اَلرُّجْز (Ar-Rujz) 的意思也是偶像崇拜 (Lane), 所以这节经文可以理解为诏令穆圣不遗馀力地结束偶像崇拜。
رُجْز کے معنے شرک کے ہوتے ہیں۔ اور ھَجْر کے معنے کاٹ ڈالنے اور مٹا دینے کے (اقرب) پس ہم نے وَالرُّجْزَ فَاھْجُرْ کے معنے لغت کے مطابق ’’شرک کو مٹا ڈال‘‘ کے کیے ہیں۔
Ar-Rujz also meaning idol-worship (Lane), the verse may be taken as enjoining the Holy Prophet to spare no pains to exterminate idolatry.
Commentary:
الرجز meaning idol worship (Lane) the verse may be taken as enjoining the Holy Prophet to spare no pains to exterminate idolatry. Idol worship is the basic sin, but it takes different forms with different people, for instance, worship of idols made of wood or stone; worship of human beings; worship of one’s desires, of old customs, usages, etc.
1521
اَلرُّجْز (Ar-Rujz) 的意思也是偶像崇拜 (Lane), 所以这节经文可以理解为诏令穆圣不遗馀力地结束偶像崇拜。
2
رُجْز کے معنے شرک کے ہوتے ہیں۔ اور ھَجْر کے معنے کاٹ ڈالنے اور مٹا دینے کے (اقرب) پس ہم نے وَالرُّجْزَ فَاھْجُرْ کے معنے لغت کے مطابق ’’شرک کو مٹا ڈال‘‘ کے کیے ہیں۔
4434
Commentary:
الرجز meaning idol worship (Lane) the verse may be taken as enjoining the Holy Prophet to spare no pains to exterminate idolatry. Idol worship is the basic sin, but it takes different forms with different people, for instance, worship of idols made of wood or stone; worship of human beings; worship of one’s desires, of old customs, usages, etc.
3161
Ar-Rujz also meaning idol-worship (Lane), the verse may be taken as enjoining the Holy Prophet to spare no pains to exterminate idolatry.
وَلَا تَمْنُن تَسْتَكْثِرُ
Commentary:
God’s Prophets serve, and suffer for, their peoples out of no motive other than sincere concern and solicitude for their moral and spiritual well-being. "I ask of you no reward for it. My reward is only with the Lord of the worlds." (26:110), has always been the motto which has prompted and guided their noble efforts to redeem their peoples from the bondage of sin.
4435
Commentary:
God’s Prophets serve, and suffer for, their peoples out of no motive other than sincere concern and solicitude for their moral and spiritual well-being. "I ask of you no reward for it. My reward is only with the Lord of the worlds." (26:110), has always been the motto which has prompted and guided their noble efforts to redeem their peoples from the bondage of sin.
وَلِرَبِّكَ فَٱصْبِرْ
Commentary:
The Holy Prophet is told in this verse that he will be opposed and persecuted by the forces of evil as the result of his missionary efforts. He should, therefore, be ready to bear all opposition and persecution with patience and fortitude, and with a loving and sympathetic heart.
4436
Commentary:
The Holy Prophet is told in this verse that he will be opposed and persecuted by the forces of evil as the result of his missionary efforts. He should, therefore, be ready to bear all opposition and persecution with patience and fortitude, and with a loving and sympathetic heart.
فَإِذَا نُقِرَ فِى ٱلنَّاقُورِ
بِگل چونکہ فوج کو جمع کرنے کے لئے بجایا جاتا ہے اس لئے یہاں تمثیلی طور پر بِگل کا ذکر کیا گیا ہے اور بتایا گیا ہے کہ ایک دن کفار کو اکٹھا کرکے محمد رسول اللہ صلی اللہ علیہ وسلم کے سامنے حاضر کیا جائے گا اور گو محمد رسول اللہ صلی اللہ علیہ وسلم ان کو معاف کر دیں گے۔ مگر یہ دن کفار کے لئے بڑا سخت ہوگا۔ کیونکہ وہ ساری عمر دعوے کرتے رہے تھے کہ ہم جیتیں گے اور رسول کریم صلی اللہ علیہ وسلم کو ایک ناتجربہ کار بچہ کہتے تھے۔ جس وقت اس ناتجربہ کار بچہ نے مکہ فتح کیا اور کفار اس کے سامنے آئے اور اس کی معافی کا اعلان سننے پر مجبور ہوئے تو ہر شخص سمجھ سکتا ہے کہ یہ وقت ان کے لئے کیسا
23:102; 50:21; 69:14.
Commentary:
The words "When the trumpet is sounded" may mean; "When the hour of punishment of disbelievers arrives." The reference may be to the Fall of Mecca, when the Meccans, as if summoned by a bugle, stood as criminals before the Holy Prophet. Or, the verse may mean; when a Divine Reformer who is a Bugle by which God summons men to Himself makes his appearance and calls men to God. Or the verse may refer to the Holy Prophet’s own call to his people.
a
23:102; 50:21; 69:14.
1522
这节经文的意思是: 当真主的复兴者--------安拉的号角--------安拉以此召唤人们到自己跟前来--------出面号召人们到安拉身旁。这节经文也可以指穆圣亲自向他的人民号召。
1
بِگل چونکہ فوج کو جمع کرنے کے لئے بجایا جاتا ہے اس لئے یہاں تمثیلی طور پر بِگل کا ذکر کیا گیا ہے اور بتایا گیا ہے کہ ایک دن کفار کو اکٹھا کرکے محمد رسول اللہ صلی اللہ علیہ وسلم کے سامنے حاضر کیا جائے گا اور گو محمد رسول اللہ صلی اللہ علیہ وسلم ان کو معاف کر دیں گے۔ مگر یہ دن کفار کے لئے بڑا سخت ہوگا۔ کیونکہ وہ ساری عمر دعوے کرتے رہے تھے کہ ہم جیتیں گے اور رسول کریم صلی اللہ علیہ وسلم کو ایک ناتجربہ کار بچہ کہتے تھے۔ جس وقت اس ناتجربہ کار بچہ نے مکہ فتح کیا اور کفار اس کے سامنے آئے اور اس کی معافی کا اعلان سننے پر مجبور ہوئے تو ہر شخص سمجھ سکتا ہے کہ یہ وقت ان کے لئے کیسا
a
23:102; 50:21; 69:14.
4437
Commentary:
The words "When the trumpet is sounded" may mean; "When the hour of punishment of disbelievers arrives." The reference may be to the Fall of Mecca, when the Meccans, as if summoned by a bugle, stood as criminals before the Holy Prophet. Or, the verse may mean; when a Divine Reformer who is a Bugle by which God summons men to Himself makes his appearance and calls men to God. Or the verse may refer to the Holy Prophet’s own call to his people.
a
23:102; 50:21; 69:14.
3162
The verse means, when a Divine Reformer—God’s bugle—by which God summons men to Himself—makes his appearance and calls men to God. Or, the verse may refer to the Holy prophet’s own call to his people.
فَذَٰلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ
25:27.
Commentary:
"A distressful day" signifies the Day of Resurrection or the day of the final defeat of disbelief and the complete triumph of Truth. This and the following several verses (vv. 10-30) give a graphic description of the great material benefits which the enemies of Truth enjoy and as a consequence of which they reject the Divine Message, incurring punishment in this world and in the Hereafter.
b
25:27.
1523
“艰难的一天” 指复生日, 或不信者最后败北和真理完全胜利的一天。
b
25:27.
4438
Commentary:
"A distressful day" signifies the Day of Resurrection or the day of the final defeat of disbelief and the complete triumph of Truth. This and the following several verses (vv. 10-30) give a graphic description of the great material benefits which the enemies of Truth enjoy and as a consequence of which they reject the Divine Message, incurring punishment in this world and in the Hereafter.
b
25:27.
3163
'A hard day' signifies the Day of Resurrection or, the day of the final defeat of disbelief and the complete triumph of Truth.
عَلَى ٱلْكَٰفِرِينَ غَيْرُ يَسِيرٍ
ذَرْنِى وَمَنْ خَلَقْتُ وَحِيدًا
68:45; 73:12.
这句经文的意思也指: “让我独自惩处我创造的人吧”, 或 “让我惩治他吧, 因为他有了巨大财富、力量和地位, 就自以为在同胞们之中不可一世, 虽说这一切都是安拉恩赐给他的。وَحِيْد (Wahid) 的意思也是独一无二的, 不可比拟的(lane)”。虽然这一节经文和以下几节可以用来指骄傲自大的不信者, 但是特别是用来指 وَلِيْد بِنْ مُغِيْرَة (Walid bin Mughirah) 的, 因为他是古莱西中的杰出人物, 他的本国居民都知道他有 “独一无二的” 和 “古莱西人的芬芳” 这些夸张的雅号。他极其英俊, 并以优美的诗篇和其它才学而著称。他有十个到十三个儿子, 是个大富人。
68:45; 73:12.
The words also mean: 'Leave Me to deal alone with him whom I created,' or Leave Me to deal with him who, on account of the great wealth, power and position, God has bestowed upon him, thinks himself to be peerless among his compatriots, Wahid also meaning unique, incomparable' (Lane).
Though this and the following several verses apply to every arrogant and conceited disbeliever, they may particularly apply to Walid bin Mughirah, who was an outstanding personality among the Quraish, and was known among his fellow citizens by such high sounding titles as "unique" and "fragrance of the Quraish." He was extremely handsome and was well-known for his elegant poems and other accomplishments. He had ten to thirteen sons and was a very rich man.
68:45; 73:12.
Commentary:
The verse, besides the translation given in the text, may mean: "Leave Me alone to deal with him whom I created," or "leave Me to deal with him who, on account of the great wealth, power and position God has bestowed upon him thinks himself to be peerless among his compatriots, وحید meaning unique, incomparable."
Though the verse applies to every arrogant and conceited disbeliever, it may particularly apply to Walid bin Mughirah. He was an outstanding personality among the Quraish, and was known among his fellow citizens by such high sounding titles as وحید (unique) and ریحان قریش (fragrance of the Quraish). He was extremely handsome and was well known for his elegant poems and other accomplishments. He had 10 to 13 sons and was a very rich man.
c
68:45; 73:12.
1524
这句经文的意思也指: “让我独自惩处我创造的人吧”, 或 “让我惩治他吧, 因为他有了巨大财富、力量和地位, 就自以为在同胞们之中不可一世, 虽说这一切都是安拉恩赐给他的。وَحِيْد (Wahid) 的意思也是独一无二的, 不可比拟的(lane)”。虽然这一节经文和以下几节可以用来指骄傲自大的不信者, 但是特别是用来指 وَلِيْد بِنْ مُغِيْرَة (Walid bin Mughirah) 的, 因为他是古莱西中的杰出人物, 他的本国居民都知道他有 “独一无二的” 和 “古莱西人的芬芳” 这些夸张的雅号。他极其英俊, 并以优美的诗篇和其它才学而著称。他有十个到十三个儿子, 是个大富人。
c
68:45; 73:12.
4439
Commentary:
The verse, besides the translation given in the text, may mean: "Leave Me alone to deal with him whom I created," or "leave Me to deal with him who, on account of the great wealth, power and position God has bestowed upon him thinks himself to be peerless among his compatriots, وحید meaning unique, incomparable."
Though the verse applies to every arrogant and conceited disbeliever, it may particularly apply to Walid bin Mughirah. He was an outstanding personality among the Quraish, and was known among his fellow citizens by such high sounding titles as وحید (unique) and ریحان قریش (fragrance of the Quraish). He was extremely handsome and was well known for his elegant poems and other accomplishments. He had 10 to 13 sons and was a very rich man.
c
68:45; 73:12.
3164
The words also mean: 'Leave Me to deal alone with him whom I created,' or Leave Me to deal with him who, on account of the great wealth, power and position, God has bestowed upon him, thinks himself to be peerless among his compatriots, Wahid also meaning unique, incomparable' (Lane).
Though this and the following several verses apply to every arrogant and conceited disbeliever, they may particularly apply to Walid bin Mughirah, who was an outstanding personality among the Quraish, and was known among his fellow citizens by such high sounding titles as "unique" and "fragrance of the Quraish." He was extremely handsome and was well-known for his elegant poems and other accomplishments. He had ten to thirteen sons and was a very rich man.
وَجَعَلْتُ لَهُۥ مَالًا مَّمْدُودًا
68:15.
68:15.
68:15.
d
68:15.
d
68:15.
d
68:15.
وَبَنِينَ شُهُودًا
68:15.
68:15.
The verse may mean that Walid’s sons also commanded respect like him. They, too, were offered a distinguished place in the assemblies which he attended. Or, Walid was so rich that his sons always kept company with him, not wanting to go anywhere to earn their living.
68:15.
Commentary:
The verse means that Mughira’s sons also commanded respect like him. They, too, were offered a distinguished place in the assemblies which he attended. Or, Mughira was so rich that his sons always kept company with him; not wanting to go anywhere to earn their living.
e
68:15.
e
68:15.
4440
Commentary:
The verse means that Mughira’s sons also commanded respect like him. They, too, were offered a distinguished place in the assemblies which he attended. Or, Mughira was so rich that his sons always kept company with him; not wanting to go anywhere to earn their living.
e
68:15.
3165
The verse may mean that Walid’s sons also commanded respect like him. They, too, were offered a distinguished place in the assemblies which he attended. Or, Walid was so rich that his sons always kept company with him, not wanting to go anywhere to earn their living.
وَمَهَّدتُّ لَهُۥ تَمْهِيدًا
ثُمَّ يَطْمَعُ أَنْ أَزِيدَ
كَلَّآ ۖ إِنَّهُۥ كَانَ لِءَايَٰتِنَا عَنِيدًا
The word, Kalla, is used to reject the request of a person and to reprimand him for making it (Lane).
Commentary:
The verse purports to say that disbelievers entertain very high ambitions but those ambitions shall not materialize. On the contrary, they shall be punished; the particle کلا being used to reject the request of a person and to reprimand him for making it (Lane).
4441
Commentary:
The verse purports to say that disbelievers entertain very high ambitions but those ambitions shall not materialize. On the contrary, they shall be punished; the particle کلا being used to reject the request of a person and to reprimand him for making it (Lane).
3166
The word, Kalla, is used to reject the request of a person and to reprimand him for making it (Lane).
سَأُرْهِقُهُۥ صَعُودًا
یہاں سَاُرْھِقُہٗ کا لفظ ہے اور س عربی زبان میں جلدی کے معنے بھی دیتا ہے اور تاکید کے معنے بھی دیتا ہے اور’’ سو‘‘ سے یہ معنے ظاہر ہو جاتے ہیں۔
2
یہاں سَاُرْھِقُہٗ کا لفظ ہے اور س عربی زبان میں جلدی کے معنے بھی دیتا ہے اور تاکید کے معنے بھی دیتا ہے اور’’ سو‘‘ سے یہ معنے ظاہر ہو جاتے ہیں۔
إِنَّهُۥ فَكَّرَ وَقَدَّرَ
فَقُتِلَ كَيْفَ قَدَّرَ
Commentary:
Ruin seized Walid bin Mughirah. Three of his sons, viz. Walid, Khalid and Hisham accepted Islam, others perished before his eyes. He suffered heavy financial losses and ultimately died in poverty and disgrace.
4442
Commentary:
Ruin seized Walid bin Mughirah. Three of his sons, viz. Walid, Khalid and Hisham accepted Islam, others perished before his eyes. He suffered heavy financial losses and ultimately died in poverty and disgrace.
ثُمَّ قُتِلَ كَيْفَ قَدَّرَ
这里特别指瓦利德•彬• 穆伊拉。他是祸不单行。他的三个儿子--------瓦利德 (وَلِيْد, Walid)、卡利德 (خَالِد, Khalid) 和希沙姆 (هِشَام, Hisham) 信奉了伊斯兰教, 其他几个儿子死在他眼前。他遭到了重大的经济损失, 最终死于贫困和羞辱。
The reference is particularly to Walid bin Mughirah. Ruin continued to dog his footsteps. Three of his sons—Walid, Khalid and Hisham accepted Islam, others perished before his eyes. He suffered heavy financial losses and ultimately died in poverty and disgrace.
1525
这里特别指瓦利德•彬• 穆伊拉。他是祸不单行。他的三个儿子--------瓦利德 (وَلِيْد, Walid)、卡利德 (خَالِد, Khalid) 和希沙姆 (هِشَام, Hisham) 信奉了伊斯兰教, 其他几个儿子死在他眼前。他遭到了重大的经济损失, 最终死于贫困和羞辱。
3167
The reference is particularly to Walid bin Mughirah. Ruin continued to dog his footsteps. Three of his sons—Walid, Khalid and Hisham accepted Islam, others perished before his eyes. He suffered heavy financial losses and ultimately died in poverty and disgrace.
ثُمَّ نَظَرَ
ثُمَّ عَبَسَ وَبَسَرَ
a
80:2.
1526
瓦利德听到向他诵读 «古兰经» 的时候, 又是气愤又是轻蔑, 怒容满面, 蹙眉而去。
a
80:2.
4443
Commentary:
When the Quran was read to him, Mughira being himself a poet of distinction, said that it was not poetry, nor was the Prophet a liar, but only a magician. He frowned and scowled in disdain and went away in high huff.
a
80:2.
3168
When the Qur’an was read to him Walid frowned and scowled in disdain and went away in high huff.
ثُمَّ أَدْبَرَ وَٱسْتَكْبَرَ
فَقَالَ إِنْ هَٰذَآ إِلَّا سِحْرٌ يُؤْثَرُ
34:44; 37:16.
34:44; 37:16.
11:8; 34:44; 37:16.
b
34:44; 37:16.
a
11:8; 34:44; 37:16.
b
34:44; 37:16.
إِنْ هَٰذَآ إِلَّا قَوْلُ ٱلْبَشَرِ
سَأُصْلِيهِ سَقَرَ
37:24.
یعنی دوزخ۔
37:24
37:24.
c
37:24.
1
یعنی دوزخ۔
b
37:24.
c
37:24
وَمَآ أَدْرَىٰكَ مَا سَقَرُ
لَا تُبْقِى وَلَا تَذَرُ
لَوَّاحَةٌ لِّلْبَشَرِ
70:17.
70:17.
70:17.
d
70:17.
c
70:17.
d
70:17.
عَلَيْهَا تِسْعَةَ عَشَرَ
人赋有九种主要感官, 即七种感受外界刺激的感官, 一种本体感受空间方位的感官, 一种是饥饿、干渴等有关的内脏器官所引起的感受内部刺激的感官。这些感官连同九种精神上的对应感官, 以及监护者即控制感官, 也就是支配和控制人性所有不同感官的意志力, 构成了十九个火狱的监护者。“十九” 这个数字也可以指与有经者特别有关的一个安拉的大奥秘, 它的意义和实在性将在安拉指定的时间披露, 并使他们承认 «古兰经» 教义的真理性, 大大加强了信者必然的信念。有谁胆敢断言他知道安拉的一切奥秘？
Man has been endowed with nine major senses, i.e. the seven exteroceptive senses, one proprioceptive sense of position in space and one enteroceptive sense arising from internal organs relating to sensations of hunger, thirst, etc. These coupled with their nine spiritual counterparts together with the guardian or the controlling sense, i.e. the will power which dominates and controls all these different faculties of human nature, are the nineteen guardians of Hell. Or, the number "nineteen" may be a great Divine secret specially concerning the People of the Book of which the significance and reality will be disclosed in God’s own time and will make them acknowledge the truth of the Quranic teaching and will add greatly to the certainty of faith of the believers. Who dare claim to know all the Divine secrets?
Commentary:
"Nineteen", may refer here to man’s natural powers and faculties which, according to some Sufis or mystics are nineteen in number. Proper use of these faculties or powers helps a person’s spiritual development while their misuse causes his moral death. In consonance with these nineteen faculties, which constitute the real source or instrument of a man’s good or bad actions, nineteen angels will be appointed to cleanse the guilty of their sins; each angel being entrusted with the duty of cleansing sins committed through one particular faculty. In fact, Hell as conceived by the Quran is a purgatory where the human soul, after being cured of its spiritual maladies, will resume uniform spiritual development.
1527
人赋有九种主要感官, 即七种感受外界刺激的感官, 一种本体感受空间方位的感官, 一种是饥饿、干渴等有关的内脏器官所引起的感受内部刺激的感官。这些感官连同九种精神上的对应感官, 以及监护者即控制感官, 也就是支配和控制人性所有不同感官的意志力, 构成了十九个火狱的监护者。“十九” 这个数字也可以指与有经者特别有关的一个安拉的大奥秘, 它的意义和实在性将在安拉指定的时间披露, 并使他们承认 «古兰经» 教义的真理性, 大大加强了信者必然的信念。有谁胆敢断言他知道安拉的一切奥秘？
4444
Commentary:
"Nineteen", may refer here to man’s natural powers and faculties which, according to some Sufis or mystics are nineteen in number. Proper use of these faculties or powers helps a person’s spiritual development while their misuse causes his moral death. In consonance with these nineteen faculties, which constitute the real source or instrument of a man’s good or bad actions, nineteen angels will be appointed to cleanse the guilty of their sins; each angel being entrusted with the duty of cleansing sins committed through one particular faculty. In fact, Hell as conceived by the Quran is a purgatory where the human soul, after being cured of its spiritual maladies, will resume uniform spiritual development.
3169
Man has been endowed with nine major senses, i.e. the seven exteroceptive senses, one proprioceptive sense of position in space and one enteroceptive sense arising from internal organs relating to sensations of hunger, thirst, etc. These coupled with their nine spiritual counterparts together with the guardian or the controlling sense, i.e. the will power which dominates and controls all these different faculties of human nature, are the nineteen guardians of Hell. Or, the number "nineteen" may be a great Divine secret specially concerning the People of the Book of which the significance and reality will be disclosed in God’s own time and will make them acknowledge the truth of the Quranic teaching and will add greatly to the certainty of faith of the believers. Who dare claim to know all the Divine secrets?
وَمَا جَعَلْنَآ أَصْحَٰبَ ٱلنَّارِ إِلَّا مَلَٰٓئِكَةً ۙ وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُوا۟ لِيَسْتَيْقِنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَيَزْدَادَ ٱلَّذِينَ ءَامَنُوٓا۟ إِيمَٰنًا ۙ وَلَا يَرْتَابَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ وَٱلْمُؤْمِنُونَ ۙ وَلِيَقُولَ ٱلَّذِينَ فِى قُلُوبِهِم مَّرَضٌ وَٱلْكَٰفِرُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلًا ۚ كَذَٰلِكَ يُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهْدِى مَن يَشَآءُ ۚ وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ ۚ وَمَا هِىَ إِلَّا ذِكْرَىٰ لِلْبَشَرِ
اس کا یہ مطلب ہے کہ دوزخ میں رکھنے کا اصل موجب تو فرشتے ہوں گے کیونکہ اتنے لوگوں کو روکنے کی طاقت فرشتوں کو ہی ہے۔ ہاں کبھی کبھی ملائکہ سے اپنی مشابہت بتا کر انسان بھی ان کا کام کرنے لگ جائیں گے۔
2:27.
33:10; 48:5.
13:28; 14:5.
33:10; 48:5.
Commentary:
The apparently enigmatic "nineteen" may concern some great Divine design or purpose which, when unfolded, will, on the one hand, greatly add to the faith of the believers and, on the other, to the embarrassment and mental confusion of the disbelievers and of "those in whose heart is disease." Otherwise the number of God’s angels is legion, beyond human count or computation, just as the stages of man’s spiritual progress in the Hereafter are number-less.
a
2:27.
b
33:10; 48:5.
2
اس کا یہ مطلب ہے کہ دوزخ میں رکھنے کا اصل موجب تو فرشتے ہوں گے کیونکہ اتنے لوگوں کو روکنے کی طاقت فرشتوں کو ہی ہے۔ ہاں کبھی کبھی ملائکہ سے اپنی مشابہت بتا کر انسان بھی ان کا کام کرنے لگ جائیں گے۔
a
13:28; 14:5.
b
33:10; 48:5.
4445
Commentary:
The apparently enigmatic "nineteen" may concern some great Divine design or purpose which, when unfolded, will, on the one hand, greatly add to the faith of the believers and, on the other, to the embarrassment and mental confusion of the disbelievers and of "those in whose heart is disease." Otherwise the number of God’s angels is legion, beyond human count or computation, just as the stages of man’s spiritual progress in the Hereafter are number-less.
a
2:27.
b
33:10; 48:5.
كَلَّا وَٱلْقَمَرِ
وَٱلَّيْلِ إِذْ أَدْبَرَ
وَٱلصُّبْحِ إِذَآ أَسْفَرَ
81:19.
Commentary:
This and the preceding two verses name the things mentioned therein as evidence to prove the Divine origin of the Quranic revelation and of the Holy Prophet’s claim as God’s Messenger––the two principal themes dealt with in this as in all other Meccan Surahs revealed in the early years of the Call. These things are the "moon," the "retreating night" and the "bright dawn." The "moon" may signify the Promised Messiah who, after borrowing heavenly light from the Holy Prophet had to spread it in the world; the "retreating night" may mean the night of spiritual darkness that would begin to retreat after the appearance of the Promised Messiah, and the "bright dawn" may signify his advent.
c
81:19.
1528
“黎明”也可以代表穆圣的伟大代理人, 主许的迈喜合, “逝去的黑夜” 的意思可以是在他出现之后接着逝去的精神黑暗之夜。
c
81:19.
4446
Commentary:
This and the preceding two verses name the things mentioned therein as evidence to prove the Divine origin of the Quranic revelation and of the Holy Prophet’s claim as God’s Messenger––the two principal themes dealt with in this as in all other Meccan Surahs revealed in the early years of the Call. These things are the "moon," the "retreating night" and the "bright dawn." The "moon" may signify the Promised Messiah who, after borrowing heavenly light from the Holy Prophet had to spread it in the world; the "retreating night" may mean the night of spiritual darkness that would begin to retreat after the appearance of the Promised Messiah, and the "bright dawn" may signify his advent.
a
81:19.
3170
'The dawn' may also signify the Holy Prophet’s great Deputy, the Promised Messiah and the 'departing night' may mean the night of spiritual darkness that would begin to depart after his appearance.
إِنَّهَا لَإِحْدَى ٱلْكُبَرِ
79:35.
79:35.
d
79:35.
a
79:35.
4447
Commentary:
The verse means that the rejection of the Holy Prophet is one of the greatest calamities that can befall man.
b
79:35.
نَذِيرًا لِّلْبَشَرِ
لِمَن شَآءَ مِنكُمْ أَن يَتَقَدَّمَ أَوْ يَتَأَخَّرَ
Commentary:
The Message of Islam is intended equally for all men—for those who seek to develop their spiritual self and win God’s pleasure as well as for those who would wish to cling to the world.
4448
Commentary:
The Message of Islam is intended equally for all men—for those who seek to develop their spiritual self and win God’s pleasure as well as for those who would wish to cling to the world.
كُلُّ نَفْسٍۭ بِمَا كَسَبَتْ رَهِينَةٌ
رہن وہ چیز ہوتی ہے کہ جب تک اس کا فدیہ نہ دیا جائے‘ وہ آزادنہیں ہوتی لیکن مومن ہمیشہ آزاد ہوتا ہے اس لئے فرما دیا کہ پہلی آیات کا حکم مومنوں پر نہیں لگتا کیونکہ وہ تو آزاد ہی ہیں کسی کے رہن نہیں۔
14:52; 40:18; 45:23.
Important Words:
رھینة (is pledged) is derived from رھن. They say رھن الشیء عند فلان i.e. he deposited the thing with him to be in lieu of that which he had taken or received from him; he deposited the thing with him as a security for a debt (Lane & Aqrab).
Commentary:
The verse purports to say that every soul shall remain in pledge unless it will have paid for the sins it had committed, i.e. unless it will have been cleansed of sins after suffering punishment for them.
a
14:52; 40:18; 45:23.
1529
每人都将留在被抵押之中, 除非他偿清了自己所犯的罪行, 也就是说, 除非他忍受了犯罪所得到的惩罚之后涤除了罪行。
1
رہن وہ چیز ہوتی ہے کہ جب تک اس کا فدیہ نہ دیا جائے‘ وہ آزادنہیں ہوتی لیکن مومن ہمیشہ آزاد ہوتا ہے اس لئے فرما دیا کہ پہلی آیات کا حکم مومنوں پر نہیں لگتا کیونکہ وہ تو آزاد ہی ہیں کسی کے رہن نہیں۔
b
14:52; 40:18; 45:23.
4449
Important Words:
رھینة (is pledged) is derived from رھن. They say رھن الشیء عند فلان i.e. he deposited the thing with him to be in lieu of that which he had taken or received from him; he deposited the thing with him as a security for a debt (Lane & Aqrab).
Commentary:
The verse purports to say that every soul shall remain in pledge unless it will have paid for the sins it had committed, i.e. unless it will have been cleansed of sins after suffering punishment for them.
c
14:52; 40:18; 45:23.
3171
Every soul shall remain in pledge unless it will have paid for the sins it had committed, i.e. unless it will have been cleansed of sins after having suffered punishment for them.
إِلَّآ أَصْحَٰبَ ٱلْيَمِينِ
56:28; 90:19.
56:28; 90:19.
56:28; 69:20; 90:19.
b
56:28; 90:19.
c
56:28; 69:20; 90:19.
d
56:28; 90:19.
فِى جَنَّٰتٍ يَتَسَآءَلُونَ
عَنِ ٱلْمُجْرِمِينَ
Commentary:
The particle عن also means, 'from' (Lane).
4450
Commentary:
The particle عن also means, 'from' (Lane).
مَا سَلَكَكُمْ فِى سَقَرَ
قَالُوا۟ لَمْ نَكُ مِنَ ٱلْمُصَلِّينَ
75:32.
75:32.
75:32.
c
75:32.
a
75:32.
e
75:32.
وَلَمْ نَكُ نُطْعِمُ ٱلْمِسْكِينَ
69:35; 89:19; 107:4.
69:35; 89:19; 107:4.
d
69:35; 89:19; 107:4.
b
69:35; 89:19; 107:4.
4451
Commentary:
Offering of Prayers and feeding the poor constitute the two pillars on which the whole edifice of Islam stands. They represent man’s duties to God and to his fellow beings.
f
69:35; 89:19; 107:4.
وَكُنَّا نَخُوضُ مَعَ ٱلْخَآئِضِينَ
وَكُنَّا نُكَذِّبُ بِيَوْمِ ٱلدِّينِ
75:33.
75:33.
75:33.
e
75:33.
c
75:33.
g
75:33.
حَتَّىٰٓ أَتَىٰنَا ٱلْيَقِينُ
15:100.
Important Words:
الیقین (death) is derived from یقن. They say یقن الامر i.e. the matter became clear and established. یقنه or یقن به means, he knew it; he was or became certain or sure or he made sure of it, intuitively and inferentially. یقین means, certainty; security (Lane & Aqrab). It also means, death, because death is as certain as anything.
f
15:100.
1530
يَقِيْن (Yaqin) 的意思是: 必然; 安全; 死亡 (اَقْرَبْ, Aqrab)。
d
15:100.
4452
Important Words:
الیقین (death) is derived from یقن. They say یقن الامر i.e. the matter became clear and established. یقنه or یقن به means, he knew it; he was or became certain or sure or he made sure of it, intuitively and inferentially. یقین means, certainty; security (Lane & Aqrab). It also means, death, because death is as certain as anything.
a
15:100.
3172
Yaqin means, certainty; security; death (Aqrab).
فَمَا تَنفَعُهُمْ شَفَٰعَةُ ٱلشَّٰفِعِينَ
20:110; 34:24.
20:110; 34:24.
20:110; 34:24.
Commentary:
The verse means that nobody will dare intercede for disbelievers, their sins of omission and commission being many and of a heinous character. Elsewhere the Quran says that sinners will not be allowed to approach near the threshold of God, i.e. they will be completely denied God’s grace.
g
20:110; 34:24.
e
20:110; 34:24.
4452A
Commentary:
The verse means that nobody will dare intercede for disbelievers, their sins of omission and commission being many and of a heinous character. Elsewhere the Quran says that sinners will not be allowed to approach near the threshold of God, i.e. they will be completely denied God’s grace.
b
20:110; 34:24.
فَمَا لَهُمْ عَنِ ٱلتَّذْكِرَةِ مُعْرِضِينَ
كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ
فَرَّتْ مِن قَسْوَرَةٍۭ
بَلْ يُرِيدُ كُلُّ ٱمْرِئٍ مِّنْهُمْ أَن يُؤْتَىٰ صُحُفًا مُّنَشَّرَةً
这里也可以指 «古兰经» 中另外提到的不信者的厚颜无耻的要求, 那就是, 他们不会相信, 除非穆圣从天园中给他们降下一部天经让他们诵读 (17:94)。
The reference here may be to the impudent demand of disbelievers mentioned elsewhere in the Qur’an that they would not believe unless the Holy Prophet should bring down a Book for them from Heaven which they should read (17:94).
Commentary:
The reference here may be to the impudent demand of disbelievers mentioned elsewhere in the Quran, viz. that they would not believe unless God spoke to them direct (2:119), or unless the Prophet should bring down a Book for them from heaven which they could read (17:94).
1531
这里也可以指 «古兰经» 中另外提到的不信者的厚颜无耻的要求, 那就是, 他们不会相信, 除非穆圣从天园中给他们降下一部天经让他们诵读 (17:94)。
4453
Commentary:
The reference here may be to the impudent demand of disbelievers mentioned elsewhere in the Quran, viz. that they would not believe unless God spoke to them direct (2:119), or unless the Prophet should bring down a Book for them from heaven which they could read (17:94).
3173
The reference here may be to the impudent demand of disbelievers mentioned elsewhere in the Qur’an that they would not believe unless the Holy Prophet should bring down a Book for them from Heaven which they should read (17:94).
كَلَّا ۖ بَل لَّا يَخَافُونَ ٱلْءَاخِرَةَ
Commentary:
The disbelievers reject the Divine Message because they have no faith in the Hereafter where they shall have to render an account of their actions.
4454
Commentary:
The disbelievers reject the Divine Message because they have no faith in the Hereafter where they shall have to render an account of their actions.
كَلَّآ إِنَّهُۥ تَذْكِرَةٌ
Commentary:
The demand of disbelievers can never be accepted as the Quran has fully satisfied all needs and requirements of man. It is a Reminder and an Exhortation par excellence, and through it the nations that will accept its Message and act upon its teaching will rise to great eminence.
4455
Commentary:
The demand of disbelievers can never be accepted as the Quran has fully satisfied all needs and requirements of man. It is a Reminder and an Exhortation par excellence, and through it the nations that will accept its Message and act upon its teaching will rise to great eminence.
فَمَن شَآءَ ذَكَرَهُۥ
وَمَا يَذْكُرُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ هُوَ أَهْلُ ٱلتَّقْوَىٰ وَأَهْلُ ٱلْمَغْفِرَةِ
76:31; 81:30.
The disbelievers will not benefit by the Qur’an unless they make their own will conform to the Will of God, i.e. unless they subordinate all their desires to the Divine Will (76:31).
18:25; 76:31; 81:30.
Commentary:
The verse may mean, as elsewhere stated, that disbelievers will not benefit by the Quran unless they make their will conform to the will of God, i.e. they subordinate all their desires to the Divine Will (76:31). Or it may signify that it is not possible for man to find the right way unless God sends down His Word for his guidance. The words "He alone is worthy to be feared," mean that we should take God alone as a shield for protection against sins (the root word وقی meaning, to guard or shield oneself). Or it may mean, that God alone can grant forgiveness when a man falters or falls.
a
76:31; 81:30.
1532
不信者们将不会在 «古兰经» 中得益, 除非他们出于自觉自愿, 顺应安拉的意志, 也就是, 除非他们的一切欲望服从安拉的意志。
a
18:25; 76:31; 81:30.
4456
Commentary:
The verse may mean, as elsewhere stated, that disbelievers will not benefit by the Quran unless they make their will conform to the will of God, i.e. they subordinate all their desires to the Divine Will (76:31). Or it may signify that it is not possible for man to find the right way unless God sends down His Word for his guidance. The words "He alone is worthy to be feared," mean that we should take God alone as a shield for protection against sins (the root word وقی meaning, to guard or shield oneself). Or it may mean, that God alone can grant forgiveness when a man falters or falls.
c
76:31; 81:30.
3174
The disbelievers will not benefit by the Qur’an unless they make their own will conform to the Will of God, i.e. unless they subordinate all their desires to the Divine Will (76:31).
القيامة
Al-Qiyamah
The Resurrection • makkah • 40 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
See 1:1.
a
1:1.
1533
见 1:1。
a
See 1:1.
a
1:1.
3175
See 1:1.
لَآ أُقْسِمُ بِيَوْمِ ٱلْقِيَٰمَةِ
La here may signify, 'It is not like what they think.' Sometimes it is used as an answer to some objection or in repudiation of what is said before (Lane).
Commentary:
For the nature, significance and philosophy of Quranic oaths see detailed notes on 91:2 and 37:2. One object of oaths, however, is to lay emphasis on the importance of the subject about which an oath is taken.
لا (nay) is used in different senses. Here it may signify, "it is not like what they think." Sometimes, it is used as an answer to some objection or in repudiation of what is said before. In this and the next verse it is used to refute the disbelievers’ assertion made in v. 4, about the impossibility of the Resurrection and also to emphasize the importance of the oath.
القیامة (the Resurrection) signifying a great and calamitous occurrence, may refer to three events: (a) The death of a person is called القیامة الصغریٰ i.e. the small resurrection. It is to this resurrection that reference is made in the famous hadith, viz. من مات فقد قامت قیامته i.e. he who dies, his resurrection has indeed taken place. (b) The moral death of a whole people or nation. This is called القامة الوسطی i.e. the Middle Resurrection. (c) The Final Resurrection. The word قیامة (resurrection) has been used in the Quran in all these three senses.
4457
Commentary:
For the nature, significance and philosophy of Quranic oaths see detailed notes on 91:2 and 37:2. One object of oaths, however, is to lay emphasis on the importance of the subject about which an oath is taken.
لا (nay) is used in different senses. Here it may signify, "it is not like what they think." Sometimes, it is used as an answer to some objection or in repudiation of what is said before. In this and the next verse it is used to refute the disbelievers’ assertion made in v. 4, about the impossibility of the Resurrection and also to emphasize the importance of the oath.
القیامة (the Resurrection) signifying a great and calamitous occurrence, may refer to three events: (a) The death of a person is called القیامة الصغریٰ i.e. the small resurrection. It is to this resurrection that reference is made in the famous hadith, viz. من مات فقد قامت قیامته i.e. he who dies, his resurrection has indeed taken place. (b) The moral death of a whole people or nation. This is called القامة الوسطی i.e. the Middle Resurrection. (c) The Final Resurrection. The word قیامة (resurrection) has been used in the Quran in all these three senses.
3176
La here may signify, 'It is not like what they think.' Sometimes it is used as an answer to some objection or in repudiation of what is said before (Lane).
وَلَآ أُقْسِمُ بِٱلنَّفْسِ ٱللَّوَّامَةِ
«古兰经» 提到了人的心灵的三个发展阶段。第一阶段叫做控制不了的心灵 (الَنَّفْسُ الْاَمَّارَة, Annafsul-Ammarah), 这时人的兽性占优势。第二阶段是自责的心灵(الَنَّفْسُ اللَّوَّامَة, Annafsul-Lawwamah) 阶段, 这时人的觉醒的良心责备他所干的恶行, 抑制他的感情和欲望。在这一阶段人性占统治地位。这是他的道德复生的开端, 因此在这里作为最后复生的引证。如果人不负责任, 不对他后世的行为负责, 那么, 为什么要为作恶而受良心责备? 然后人的心灵的第三个也是最高发展阶段, 就是安宁的心灵 (اَلنَّفْسُ الْمُطْمَئِنَّة, Annafsul-Mutma’innah) 阶段。人的心灵到了这个阶段实际上就可以免于失败, 不再犹豫, 并和造物主和平相处。
The Qur’an has mentioned three stages of development of the human soul. The first stage is called Nafs-e-Ammarah (the uncontrollable spirit), when the animal in man is predominant. The second stage is that of Nafs-e-Lawwamah (the self-accusing spirit), when man’s awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. At this stage the human in man gets the upper hand. It is the beginning of his moral resurrection and therefore has been cited here in evidence of the Final Resurrection. If man has no responsibility, and if he is not to account for his actions in an afterlife, then why this pricking of conscience at the doing of an evil deed? The third and the highest stage of development of the human soul, however, is that of Nafs-e-Mutma’innah (the soul at rest). At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
Commentary:
The Quran has mentioned three stages of development of the human soul. The first stage is called النفس الامارة i.e. the uncontrollable spirit or the spirit prone to evil, when the animal in man is predominant.
The second stage is that of النفس اللوامة i.e. the self-accusing spirit, when man begins to be conscious of evil, that is, when his awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. In moments of weakness of the flesh, in this stage, he may falter or fall, but will not perish, every failure bringing with it a fresh reproach and repentance. The human in man gets the upper hand in him. It is the beginning of his spiritual resurrection. النفس اللوامةhas been cited here in evidence of the Final Resurrection. If man has no responsibility, if he has not to account for his deeds in an afterlife, why this pricking of conscience at the doing of an evil deed?
The highest stage of development of the human soul, however, is that of النفس المطمئنة i.e. the spirit at rest. At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
1534
«古兰经» 提到了人的心灵的三个发展阶段。第一阶段叫做控制不了的心灵 (الَنَّفْسُ الْاَمَّارَة, Annafsul-Ammarah), 这时人的兽性占优势。第二阶段是自责的心灵(الَنَّفْسُ اللَّوَّامَة, Annafsul-Lawwamah) 阶段, 这时人的觉醒的良心责备他所干的恶行, 抑制他的感情和欲望。在这一阶段人性占统治地位。这是他的道德复生的开端, 因此在这里作为最后复生的引证。如果人不负责任, 不对他后世的行为负责, 那么, 为什么要为作恶而受良心责备? 然后人的心灵的第三个也是最高发展阶段, 就是安宁的心灵 (اَلنَّفْسُ الْمُطْمَئِنَّة, Annafsul-Mutma’innah) 阶段。人的心灵到了这个阶段实际上就可以免于失败, 不再犹豫, 并和造物主和平相处。
4458
Commentary:
The Quran has mentioned three stages of development of the human soul. The first stage is called النفس الامارة i.e. the uncontrollable spirit or the spirit prone to evil, when the animal in man is predominant.
The second stage is that of النفس اللوامة i.e. the self-accusing spirit, when man begins to be conscious of evil, that is, when his awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. In moments of weakness of the flesh, in this stage, he may falter or fall, but will not perish, every failure bringing with it a fresh reproach and repentance. The human in man gets the upper hand in him. It is the beginning of his spiritual resurrection. النفس اللوامةhas been cited here in evidence of the Final Resurrection. If man has no responsibility, if he has not to account for his deeds in an afterlife, why this pricking of conscience at the doing of an evil deed?
The highest stage of development of the human soul, however, is that of النفس المطمئنة i.e. the spirit at rest. At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
3177
The Qur’an has mentioned three stages of development of the human soul. The first stage is called Nafs-e-Ammarah (the uncontrollable spirit), when the animal in man is predominant. The second stage is that of Nafs-e-Lawwamah (the self-accusing spirit), when man’s awakened conscience upbraids him for doing bad deeds and restrains his passions and appetites. At this stage the human in man gets the upper hand. It is the beginning of his moral resurrection and therefore has been cited here in evidence of the Final Resurrection. If man has no responsibility, and if he is not to account for his actions in an afterlife, then why this pricking of conscience at the doing of an evil deed? The third and the highest stage of development of the human soul, however, is that of Nafs-e-Mutma’innah (the soul at rest). At this stage the human soul becomes practically immune to failure or faltering and is at peace with its Creator.
أَيَحْسَبُ ٱلْإِنسَٰنُ أَلَّن نَّجْمَعَ عِظَامَهُۥ
23:83; 37:54; 56:48; 79:11-13.
23:83; 37:54; 56:48; 79:11-13.
23:83; 37:54; 56:48; 79:12.
Commentary:
The objection of disbelievers, viz. when they are dead and reduced to bones and dust how would they be given a new life, is repeatedly mentioned and effectively answered in the Quran. See 17:50-52 and 36:78-80.
b
23:83; 37:54; 56:48; 79:11-13.
a
23:83; 37:54; 56:48; 79:12.
4459
Commentary:
The objection of disbelievers, viz. when they are dead and reduced to bones and dust how would they be given a new life, is repeatedly mentioned and effectively answered in the Quran. See 17:50-52 and 36:78-80.
b
23:83; 37:54; 56:48; 79:11-13.
بَلَىٰ قَٰدِرِينَ عَلَىٰٓ أَن نُّسَوِّىَ بَنَانَهُۥ
بَنَانْ (Banan) 代表人的能力和力量, 因为人可以用手指抓东西并保护自己。这个字也可以代表人的整个躯体, 正如东西的一部分有时代表它的全体。这节经文意思是: 安拉有能力恢复人的一切能力, 甚至恢复整个民族的能力, 即使这个民族的意志和宗旨完全死亡, 不复存在。
Banan represents man’s power and strength, as by means of his fingers he grasps an object and defends himself. The word may stand also for the whole human body as part of a thing sometimes represents the whole. The verse signifies that God has the power to restore all the powers of man, or even of a whole people when, to all intents and purposes, they are dead and defunct.
17:100; 36:78-80.
Important Words:
بنان (fingertips) is the plural of بنانة which is derived from بن which means, he remained or stayed in a place. بنان means, fingers; ends or extremities thereof; fingertips; toes; all the limbs or members of the body; any part or all the limbs; arms or hands or legs or feet (Lane & Aqrab).
Commentary:
At another place in the Quran (36:78-80), the objection of disbelievers about life after death has been answered by stating that the Almighty Creator Who has created man from a mere sperm drop has the power to restore him to life after he is dead, but in the present verse the restoration of his fingertips has been adduced as an argument to refute the same objection. In fact, the word بنان represents man’s power and strength, as by means of his hand he grasps an object and defends himself. In fact man’s hands, i.e. his fingers, are the most important members of his body. The word بنان as given under Important Words may stand for the whole human body. Thus the verse signifies that God has the power to restore all the powers of man, or even of a whole people when, to all intents and purposes, they are dead and defunct.
1535
بَنَانْ (Banan) 代表人的能力和力量, 因为人可以用手指抓东西并保护自己。这个字也可以代表人的整个躯体, 正如东西的一部分有时代表它的全体。这节经文意思是: 安拉有能力恢复人的一切能力, 甚至恢复整个民族的能力, 即使这个民族的意志和宗旨完全死亡, 不复存在。
b
17:100; 36:78-80.
4460
Important Words:
بنان (fingertips) is the plural of بنانة which is derived from بن which means, he remained or stayed in a place. بنان means, fingers; ends or extremities thereof; fingertips; toes; all the limbs or members of the body; any part or all the limbs; arms or hands or legs or feet (Lane & Aqrab).
Commentary:
At another place in the Quran (36:78-80), the objection of disbelievers about life after death has been answered by stating that the Almighty Creator Who has created man from a mere sperm drop has the power to restore him to life after he is dead, but in the present verse the restoration of his fingertips has been adduced as an argument to refute the same objection. In fact, the word بنان represents man’s power and strength, as by means of his hand he grasps an object and defends himself. In fact man’s hands, i.e. his fingers, are the most important members of his body. The word بنان as given under Important Words may stand for the whole human body. Thus the verse signifies that God has the power to restore all the powers of man, or even of a whole people when, to all intents and purposes, they are dead and defunct.
3178
Banan represents man’s power and strength, as by means of his fingers he grasps an object and defends himself. The word may stand also for the whole human body as part of a thing sometimes represents the whole. The verse signifies that God has the power to restore all the powers of man, or even of a whole people when, to all intents and purposes, they are dead and defunct.
بَلْ يُرِيدُ ٱلْإِنسَٰنُ لِيَفْجُرَ أَمَامَهُۥ
يَسْـَٔلُ أَيَّانَ يَوْمُ ٱلْقِيَٰمَةِ
78:2; 79:43.
78:2; 79:43.
c
78:2; 79:43.
c
78:2; 79:43.
4461
Commentary:
The question seems to have been asked in derision or doubt. In fact, doubt about the Hereafter gives rise to a mocking attitude on the disbelievers’ part.
a
78:2; 79:43.
فَإِذَا بَرِقَ ٱلْبَصَرُ
Important Words:
برق (is dazzled) means, he feared so that he was astonished or amazed or stupefied at seeing the gleam of lightning; he was frightened, or he became perplexed or unable to see his right course. برق بصرہ means, his eye became dazzled or it became weak. برقت قدماہ means, his feet became weak (Lane & Aqrab).
Commentary:
The metaphor "when the eye is dazzled," signifies, "when the opponents of truth are completely confused and baffled".
4462
Important Words:
برق (is dazzled) means, he feared so that he was astonished or amazed or stupefied at seeing the gleam of lightning; he was frightened, or he became perplexed or unable to see his right course. برق بصرہ means, his eye became dazzled or it became weak. برقت قدماہ means, his feet became weak (Lane & Aqrab).
Commentary:
The metaphor "when the eye is dazzled," signifies, "when the opponents of truth are completely confused and baffled".
وَخَسَفَ ٱلْقَمَرُ
Commentary:
"Moon" being a symbol of the political power of the Arabs, the verse may mean: when the power of the Arabs will break and their glory will depart. Or the darkening of the moon may mean the darkening of both the sun and the moon, as the moon borrows its light from the sun, so that when the moon is darkened it means that the sun also has become dark.
4463
Commentary:
"Moon" being a symbol of the political power of the Arabs, the verse may mean: when the power of the Arabs will break and their glory will depart. Or the darkening of the moon may mean the darkening of both the sun and the moon, as the moon borrows its light from the sun, so that when the moon is darkened it means that the sun also has become dark.
وَجُمِعَ ٱلشَّمْسُ وَٱلْقَمَرُ
经文 “日月被集合在一起” 可以表示整个太阳系将彻底瓦解。这节经文的意思也可指阿拉伯人的政权和伊朗帝国的政权的垮台, 月亮是前者政权的象征, 太阳是后者的象征。这里也可以指月蚀和日蚀。根据圣训, 月蚀和日蚀将在受道教长 (مَهْدِی, Mahdi) 来临的时候在斋月里发生 (بَيْهَقِی, Baihaqī), 这是一个不同寻常的自然现象。这是够奇怪的, 1894 年斋月中日蚀和月蚀都发生了, 当时阿哈默底亚运动的创始人已宣称自己是主许迈喜合和受道教长。
یہ آخری زمانہ میں ظاہر ہونے والی ایک اہم پیشگوئی کی طرف اشارہ ہے۔ یعنی رمضان کے مہینہ میں سورج اور چاند کو گرہن لگنے کی طرف۔
The expression, 'the sun and the moon are brought together,' may signify that the whole solar system will be completely disrupted. Or, the verse may signify the destruction of the political power of the Arabs and of the Iranian empire, the moon being the symbol of the political power of the former and the sun that of the latter. Or, the reference may be to the lunar and solar eclipses which, according to a Hadith, were to occur in the time of the Promised Mahdi in the month of Ramadan (Baihaqi), it being quite an unusual natural phenomenon. Strangely enough, both the sun and the moon were eclipsed in the month of Ramadan in 1894 when the Founder of the Ahmadiyya Movement had already made the claim that he was the Promised Messiah and Mahdi.
Commentary:
The expression, "the sun and the moon are brought together" may signify that the whole solar system will be completely disrupted. Or the words may signify the destruction of the political power of the Arabs and of the Iranian dynasty, the moon being the symbol of the political power of the former and the sun that of the latter. Or the reference may be to the lunar and solar eclipses—a highly unusual phenomenon, which, according to a hadith was to occur in the time of the Promised Mahdi. The hadith is to the following effect: ان لمھدینا اٰیتین لم تکونا منذ خلق السموات و الارض الخ i.e. For our Mahdi there are two signs which have never been witnessed since the time when the heavens and the earth were created, viz. that the moon will be eclipsed on the first night and the sun on the second day in the month of Ramadan(Baihaqi). This meant that the day of the final triumph of Islam and that of the defeat and destruction of the forces of evil will dawn with the Mahdi’s appearance in the world. Strangely enough, both the sun and the moon were eclipsed in the month of Ramadan in 1894 after Ahmad, the Founder of the Ahmadiyya Movement had made the claim that he was the Promised Messiah and Mahdi.
1536
经文 “日月被集合在一起” 可以表示整个太阳系将彻底瓦解。这节经文的意思也可指阿拉伯人的政权和伊朗帝国的政权的垮台, 月亮是前者政权的象征, 太阳是后者的象征。这里也可以指月蚀和日蚀。根据圣训, 月蚀和日蚀将在受道教长 (مَهْدِی, Mahdi) 来临的时候在斋月里发生 (بَيْهَقِی, Baihaqī), 这是一个不同寻常的自然现象。这是够奇怪的, 1894 年斋月中日蚀和月蚀都发生了, 当时阿哈默底亚运动的创始人已宣称自己是主许迈喜合和受道教长。
1
یہ آخری زمانہ میں ظاہر ہونے والی ایک اہم پیشگوئی کی طرف اشارہ ہے۔ یعنی رمضان کے مہینہ میں سورج اور چاند کو گرہن لگنے کی طرف۔
4464
Commentary:
The expression, "the sun and the moon are brought together" may signify that the whole solar system will be completely disrupted. Or the words may signify the destruction of the political power of the Arabs and of the Iranian dynasty, the moon being the symbol of the political power of the former and the sun that of the latter. Or the reference may be to the lunar and solar eclipses—a highly unusual phenomenon, which, according to a hadith was to occur in the time of the Promised Mahdi. The hadith is to the following effect: ان لمھدینا اٰیتین لم تکونا منذ خلق السموات و الارض الخ i.e. For our Mahdi there are two signs which have never been witnessed since the time when the heavens and the earth were created, viz. that the moon will be eclipsed on the first night and the sun on the second day in the month of Ramadan(Baihaqi). This meant that the day of the final triumph of Islam and that of the defeat and destruction of the forces of evil will dawn with the Mahdi’s appearance in the world. Strangely enough, both the sun and the moon were eclipsed in the month of Ramadan in 1894 after Ahmad, the Founder of the Ahmadiyya Movement had made the claim that he was the Promised Messiah and Mahdi.
3179
The expression, 'the sun and the moon are brought together,' may signify that the whole solar system will be completely disrupted. Or, the verse may signify the destruction of the political power of the Arabs and of the Iranian empire, the moon being the symbol of the political power of the former and the sun that of the latter. Or, the reference may be to the lunar and solar eclipses which, according to a Hadith, were to occur in the time of the Promised Mahdi in the month of Ramadan (Baihaqi), it being quite an unusual natural phenomenon. Strangely enough, both the sun and the moon were eclipsed in the month of Ramadan in 1894 when the Founder of the Ahmadiyya Movement had already made the claim that he was the Promised Messiah and Mahdi.
يَقُولُ ٱلْإِنسَٰنُ يَوْمَئِذٍ أَيْنَ ٱلْمَفَرُّ
80:35.
80:35.
80:35.
a
80:35.
a
80:35.
b
80:35.
كَلَّا لَا وَزَرَ
Important Words:
وزر (refuge) is derived from أوزر. They say أوزر الشیء i.e. he protected, guarded the thing; concealed it or took it away. أوزر الرجل means, he gave asylum to the man. وزر (wazarun) means, place of refuge; a high mountain; a mountain where one takes refuge (Lane & Aqrab).
4465
Important Words:
وزر (refuge) is derived from أوزر. They say أوزر الشیء i.e. he protected, guarded the thing; concealed it or took it away. أوزر الرجل means, he gave asylum to the man. وزر (wazarun) means, place of refuge; a high mountain; a mountain where one takes refuge (Lane & Aqrab).
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمُسْتَقَرُّ
يُنَبَّؤُا۟ ٱلْإِنسَٰنُ يَوْمَئِذٍۭ بِمَا قَدَّمَ وَأَخَّرَ
经文的意思是: 人已做了不应该做的恶行和应该做而没有做成的善举, 即他没有做的和他做的罪行。
The words mean: The evil actions which man did but which he should not have done, and the good ones which he should have done but failed to do, i.e. his sins of omission and commission.
Commentary:
The words "that which he has sent forward and has left behind," may mean, the evil deeds which man did but which he should not have done and the good deeds which he should have done but he failed to do, i.e. his sins of omission and commission.
1537
经文的意思是: 人已做了不应该做的恶行和应该做而没有做成的善举, 即他没有做的和他做的罪行。
4466
Commentary:
The words "that which he has sent forward and has left behind," may mean, the evil deeds which man did but which he should not have done and the good deeds which he should have done but he failed to do, i.e. his sins of omission and commission.
3180
The words mean: The evil actions which man did but which he should not have done, and the good ones which he should have done but failed to do, i.e. his sins of omission and commission.
بَلِ ٱلْإِنسَٰنُ عَلَىٰ نَفْسِهِۦ بَصِيرَةٌ
وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ
لَا تُحَرِّكْ بِهِۦ لِسَانَكَ لِتَعْجَلَ بِهِۦٓ
مطلب یہ ہے کہ اس کے جلدنازل ہونے کے لئے دعا نہ کر کیونکہ یہ تو ایک ازلی تقدیر ہے یہ ہو نہیں سکتا کہ وقت آجائے اور خداتعالیٰ نازل نہ کرے۔
Commentary:
Bukhari reports that in the beginning when a certain portion of the Quran was revealed to the Holy Prophet, in his anxiety lest he should forget it, he would start hurriedly repeating it. It is this practice that the Prophet was enjoined in this verse to give up, because, as stated in the following three verses, God had taken upon Himself not only to safeguard the text of the Quran from being tampered with but also to see that it was collected in the form of an immaculately arranged Book (see General Introduction) and that its Message was conveyed and explained to the whole world (15:10). Or the meaning may be that, because the preceding verses referred to a day of reckoning for disbelievers, the Holy Prophet was naturally anxious that the revelation bearing upon the promised punishment should come soon. He is here told that he need have no anxiety on that score, as it was God’s own responsibility, when a revelation should descend and what form the punishment should take, and that the Quran should be collected, read and explained to the world. It may be convenient to set out here three quotations: "There is otherwise every security, internal and external, that we possess the text (of the Quran) which Muhammad himself gave forth and used" (Muir). "Efforts of European scholars to prove the existence of later interpolations in the Quran have failed" (Enc. Brit.). "The Quran is perhaps the most read book in the world. Certainly it is the most often memorized, and possibly it exerts the greatest influence on those who read it" (The Religions of Man).
Besides the meaning given in the text, the verse has also been interpreted as follows: "It is Our responsibility that We should explain the Quranic revelation through your tongue" (Ruhul-Ma‘ani). This speaks volumes for the inviolability of the Holy Prophet’s Sunnah and its indispensability as a safe and sure guide, next only to the Quran itself. For a detailed exposition, however, of this and the preceding verse see General Introduction and 15:10.
1
مطلب یہ ہے کہ اس کے جلدنازل ہونے کے لئے دعا نہ کر کیونکہ یہ تو ایک ازلی تقدیر ہے یہ ہو نہیں سکتا کہ وقت آجائے اور خداتعالیٰ نازل نہ کرے۔
4467
Commentary:
Bukhari reports that in the beginning when a certain portion of the Quran was revealed to the Holy Prophet, in his anxiety lest he should forget it, he would start hurriedly repeating it. It is this practice that the Prophet was enjoined in this verse to give up, because, as stated in the following three verses, God had taken upon Himself not only to safeguard the text of the Quran from being tampered with but also to see that it was collected in the form of an immaculately arranged Book (see General Introduction) and that its Message was conveyed and explained to the whole world (15:10). Or the meaning may be that, because the preceding verses referred to a day of reckoning for disbelievers, the Holy Prophet was naturally anxious that the revelation bearing upon the promised punishment should come soon. He is here told that he need have no anxiety on that score, as it was God’s own responsibility, when a revelation should descend and what form the punishment should take, and that the Quran should be collected, read and explained to the world. It may be convenient to set out here three quotations: "There is otherwise every security, internal and external, that we possess the text (of the Quran) which Muhammad himself gave forth and used" (Muir). "Efforts of European scholars to prove the existence of later interpolations in the Quran have failed" (Enc. Brit.). "The Quran is perhaps the most read book in the world. Certainly it is the most often memorized, and possibly it exerts the greatest influence on those who read it" (The Religions of Man).
Besides the meaning given in the text, the verse has also been interpreted as follows: "It is Our responsibility that We should explain the Quranic revelation through your tongue" (Ruhul-Ma‘ani). This speaks volumes for the inviolability of the Holy Prophet’s Sunnah and its indispensability as a safe and sure guide, next only to the Quran itself. For a detailed exposition, however, of this and the preceding verse see General Introduction and 15:10.
إِنَّ عَلَيْنَا جَمْعَهُۥ وَقُرْءَانَهُۥ
15:10.
据«布哈里圣训实录» 记载, 当初给穆圣启示一部分 «古兰经» 时, 他焦急之中担心自己记不住, 所以立刻匆匆背诵。上一节经文中说, 穆圣得到命令不要这么做, 因为在以下三节经文中说到, 安拉要亲自担当起来, 保护 «古兰经» 经文不受窜改的事情, 而且使经文将在毫无瑕疵的书本形式中加以汇集。(参看 “Introduction to the study of the Holy Quran”) 并向全世界传播、解释 «古兰经» 的启示 (15:10)。这几节经文的意思也可以是这样: 因为上几节经文提到为不信者指定的清算的一天, 穆圣自然急于希望应许惩罚的启示很快到来。他在这里获知, 在这一点上他不必焦急, 因为有关启示什么时候该到来, 以及惩罚该采取什么形式, 这都是安拉的责任, 他还被告知, «古兰经» 应该被汇集、诵读, 并向全世界阐释, 在这一点上也不必焦急。除了这节经文本文的含意外, 还可以作这样的解释: “这是我们的责任, 我们应该通过你的口舌解释 «古兰经» 中的启示” (رُوْحُ الْمَعَانِی, Ruhul-Ma‘ani)。这就强调了穆圣的圣行的神圣不可侵犯的性质, 并强调了这是安全可靠的引导所绝不可缺少的, 其重要性仅次于 «古兰经» 本身。
15:10.
Bukhari reports that in the beginning when a certain portion of the Qur’an was revealed to the Holy Prophet, in his anxiety lest he should forget it, he would start hurriedly repeating it. It is this practice that the Prophet was enjoined in the preceding verse to give up, since as stated in the following three verses, God has taken upon Himself not only to safeguard the text of the Qur’an from being tampered with, but also to see that it was collected in the form of an immaculately arranged Book (see "Introduction to the Study of the Holy Qur’an") and also that its Message was conveyed and explained to the whole world (15:10). Or, the significance of the verses may be that, because the preceding verses referred to a day of reckoning for disbelievers, the Holy Prophet was naturally anxious that the revelation bearing upon the promised punishment should come soon. He is here told that he need have no anxiety on that score, as it was God’s responsibility when a relevant revelation should come and wha
b
15:10.
1538
据«布哈里圣训实录» 记载, 当初给穆圣启示一部分 «古兰经» 时, 他焦急之中担心自己记不住, 所以立刻匆匆背诵。上一节经文中说, 穆圣得到命令不要这么做, 因为在以下三节经文中说到, 安拉要亲自担当起来, 保护 «古兰经» 经文不受窜改的事情, 而且使经文将在毫无瑕疵的书本形式中加以汇集。(参看 “Introduction to the study of the Holy Quran”) 并向全世界传播、解释 «古兰经» 的启示 (15:10)。这几节经文的意思也可以是这样: 因为上几节经文提到为不信者指定的清算的一天, 穆圣自然急于希望应许惩罚的启示很快到来。他在这里获知, 在这一点上他不必焦急, 因为有关启示什么时候该到来, 以及惩罚该采取什么形式, 这都是安拉的责任, 他还被告知, «古兰经» 应该被汇集、诵读, 并向全世界阐释, 在这一点上也不必焦急。除了这节经文本文的含意外, 还可以作这样的解释: “这是我们的责任, 我们应该通过你的口舌解释 «古兰经» 中的启示” (رُوْحُ الْمَعَانِی, Ruhul-Ma‘ani)。这就强调了穆圣的圣行的神圣不可侵犯的性质, 并强调了这是安全可靠的引导所绝不可缺少的, 其重要性仅次于 «古兰经» 本身。
a
15:10.
4468
See previous note 4467.
a
15:10.
3181
Bukhari reports that in the beginning when a certain portion of the Qur’an was revealed to the Holy Prophet, in his anxiety lest he should forget it, he would start hurriedly repeating it. It is this practice that the Prophet was enjoined in the preceding verse to give up, since as stated in the following three verses, God has taken upon Himself not only to safeguard the text of the Qur’an from being tampered with, but also to see that it was collected in the form of an immaculately arranged Book (see "Introduction to the Study of the Holy Qur’an") and also that its Message was conveyed and explained to the whole world (15:10). Or, the significance of the verses may be that, because the preceding verses referred to a day of reckoning for disbelievers, the Holy Prophet was naturally anxious that the revelation bearing upon the promised punishment should come soon. He is here told that he need have no anxiety on that score, as it was God’s responsibility when a relevant revelation should come and wha
فَإِذَا قَرَأْنَٰهُ فَٱتَّبِعْ قُرْءَانَهُۥ
ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُۥ
كَلَّا بَلْ تُحِبُّونَ ٱلْعَاجِلَةَ
87:17.
87:17.
a
87:17.
a
87:17.
4469
Commentary
The particle کلا besides meaning, "your assertion that Resurrection will not take place is false," has been taken to mean, "it is as certain as anything that the Resurrection shall take place (Kabir)."
b
87:17.
وَتَذَرُونَ ٱلْءَاخِرَةَ
وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ
88:9.
88:9.
88:9.
b
88:9.
b
88:9.
c
88:9.
إِلَىٰ رَبِّهَا نَاظِرَةٌ
走正道的信者仰望他们的养主, 期望他们的善举得到回赐, 或者他们将被赐予特殊的精神慧眼, 目睹安拉。目睹安拉的意思是: 在人的灵魂面前安拉常德的特别现象的显示, 而不受尘世衣饰的阻挡。
The righteous believers will look to their Lord, expecting to be rewarded for their good deeds, or they will be endowed with special spiritual eyes to see God. The sight of God will be a special Divine manifestation which will be unfolded to the human soul, untrammelled by its earthly raiment.
Commentary:
The verse means that the righteous believers will look to their Lord, expecting to be rewarded for the good deeds they had done in this world. Or the meaning may be that they will be endowed with special spiritual eyes to see God; but it does not mean that God has a body and that He can be seen with our physical eyes. "Eyes cannot reach Him and He reaches the eyes and He is Incomprehensible" (6:104). The sight of God will be a special Divine manifestation, which will be unfolded to the human soul untrammelled by its earthly raiment.
1539
走正道的信者仰望他们的养主, 期望他们的善举得到回赐, 或者他们将被赐予特殊的精神慧眼, 目睹安拉。目睹安拉的意思是: 在人的灵魂面前安拉常德的特别现象的显示, 而不受尘世衣饰的阻挡。
4470
Commentary:
The verse means that the righteous believers will look to their Lord, expecting to be rewarded for the good deeds they had done in this world. Or the meaning may be that they will be endowed with special spiritual eyes to see God; but it does not mean that God has a body and that He can be seen with our physical eyes. "Eyes cannot reach Him and He reaches the eyes and He is Incomprehensible" (6:104). The sight of God will be a special Divine manifestation, which will be unfolded to the human soul untrammelled by its earthly raiment.
3182
The righteous believers will look to their Lord, expecting to be rewarded for their good deeds, or they will be endowed with special spiritual eyes to see God. The sight of God will be a special Divine manifestation which will be unfolded to the human soul, untrammelled by its earthly raiment.
وَوُجُوهٌ يَوْمَئِذٍۭ بَاسِرَةٌ
68:44; 80:41; 88:3, 4.
68:44; 80:41; 88:3, 4.
68:44; 80:41; 88:3-4.
Important Words:
باسرة (dismal) is derived from بسر which means, he frowned; contracted his face; he grinned; he was gloomy or dismal. بسر وجھه means, he frowned or he contracted his face excessively or he looked with intense dislike or hatred (Lane & Aqrab).
c
68:44; 80:41; 88:3, 4.
a
68:44; 80:41; 88:3-4.
4470A
Important Words:
باسرة (dismal) is derived from بسر which means, he frowned; contracted his face; he grinned; he was gloomy or dismal. بسر وجھه means, he frowned or he contracted his face excessively or he looked with intense dislike or hatred (Lane & Aqrab).
a
68:44; 80:41; 88:3, 4.
تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ
The Arabs say, Faqarat-hud-Dahiyatu, i.e. the calamity broke the vertebrae of his back (Lane).
Important Words:
فاقرة (back-breaking) is derived from فقر which means, he stigmatized a man. فقر البعیر means, he made an incision in the nose of the camel. فقرته الداھیة, means, the calamity broke the vertebrae of his back. فاقرة means, an act that breaks the vertebrae of the back; a back-breaking calamity. They say عمل به الفاقرة i.e. he did to him that which broke his back (Lane & Aqrab).
Commentary:
The Fall of Mecca broke the back of the Quraishite power.
4471
Important Words:
فاقرة (back-breaking) is derived from فقر which means, he stigmatized a man. فقر البعیر means, he made an incision in the nose of the camel. فقرته الداھیة, means, the calamity broke the vertebrae of his back. فاقرة means, an act that breaks the vertebrae of the back; a back-breaking calamity. They say عمل به الفاقرة i.e. he did to him that which broke his back (Lane & Aqrab).
Commentary:
The Fall of Mecca broke the back of the Quraishite power.
3183
The Arabs say, Faqarat-hud-Dahiyatu, i.e. the calamity broke the vertebrae of his back (Lane).
كَلَّآ إِذَا بَلَغَتِ ٱلتَّرَاقِىَ
56:84.
56:84.
56:84.
Important Words:
التراقی (throat) is the plural of ترقوة meaning, the collarbone. They say بلغت روحه التراقی i.e. he was about to die. راقی means, the uppermost parts of the chest or parts of the throat next of the chest (Lane & Aqrab).
d
56:84.
b
56:84.
4472
Important Words:
التراقی (throat) is the plural of ترقوة meaning, the collarbone. They say بلغت روحه التراقی i.e. he was about to die. راقی means, the uppermost parts of the chest or parts of the throat next of the chest (Lane & Aqrab).
b
56:84.
وَقِيلَ مَنْ ۜ رَاقٍ
这节经文的意思是: (a) 谁将与临死者的灵魂一道上升--------是将他带到天园的仁慈天使, 还是将他带往火狱的惩罚天使? (b) 那位可以避开已临近的死亡或可以解脱临死者痛苦的术士在哪里?
The verse means, (a) who will ascend with the soul of the dying man, the angel of mercy, who will take him to Paradise, or the angel of punishment, who will drag him to Hell? (b) Where is the wizard or charmer who will avert the approaching death, or relieve the dying man of his agony?
Important Words:
راق (wizard) is derived from رقی. They say رقی الجبل i.e. he ascended the mountain. رقاه (raqqa) means, he charmed him or fascinated him by uttering a spell. راق means, one who charms; a charmer; one who ascends (Lane & Aqrab).
Commentary:
The verse may mean: (a) Who will ascend with the soul of the dying man, the angel of mercy who will take him to Paradise or the angel of punishment who will drag him to Hell? (b) Where is the wizard or charmer who will avert the approaching death or relieve the dying man of his agony?
1540
这节经文的意思是: (a) 谁将与临死者的灵魂一道上升--------是将他带到天园的仁慈天使, 还是将他带往火狱的惩罚天使? (b) 那位可以避开已临近的死亡或可以解脱临死者痛苦的术士在哪里?
4473
Important Words:
راق (wizard) is derived from رقی. They say رقی الجبل i.e. he ascended the mountain. رقاه (raqqa) means, he charmed him or fascinated him by uttering a spell. راق means, one who charms; a charmer; one who ascends (Lane & Aqrab).
Commentary:
The verse may mean: (a) Who will ascend with the soul of the dying man, the angel of mercy who will take him to Paradise or the angel of punishment who will drag him to Hell? (b) Where is the wizard or charmer who will avert the approaching death or relieve the dying man of his agony?
3184
The verse means, (a) who will ascend with the soul of the dying man, the angel of mercy, who will take him to Paradise, or the angel of punishment, who will drag him to Hell? (b) Where is the wizard or charmer who will avert the approaching death, or relieve the dying man of his agony?
وَظَنَّ أَنَّهُ ٱلْفِرَاقُ
وَٱلْتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ
实际上是胫骨 (سَاق, Saq) 这个字可比喻为灾难或痛苦。这节经文的意思是: 死去的灵魂的痛苦接踵而来--------将至亲好友撇在身后的痛苦、死亡的痛苦和后世等待着不信者的惩罚。
The word, Saq, literally meaning shank, metaphorically signifies a calamity or affliction. See {2177}. The verse signifies that one affliction will be joined to another for the departed soul—the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.
Commentary:
The word الساق literally meaning shank, metaphorically signifies a calamity or affliction (27:45 & 68:43). The verse signifies that one affliction will be joined to another for the departed soul; the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.
1541
实际上是胫骨 (سَاق, Saq) 这个字可比喻为灾难或痛苦。这节经文的意思是: 死去的灵魂的痛苦接踵而来--------将至亲好友撇在身后的痛苦、死亡的痛苦和后世等待着不信者的惩罚。
4474
Commentary:
The word الساق literally meaning shank, metaphorically signifies a calamity or affliction (27:45 & 68:43). The verse signifies that one affliction will be joined to another for the departed soul; the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.
3185
The word, Saq, literally meaning shank, metaphorically signifies a calamity or affliction. See {2177}. The verse signifies that one affliction will be joined to another for the departed soul—the agony of leaving his near and dear ones behind will be joined to the agony of death and the punishment awaiting the disbeliever in the next world.
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمَسَاقُ
فَلَا صَدَّقَ وَلَا صَلَّىٰ
74:44.
Saddaqa stands for right belief and Salla for good conduct, the two basic principles of Islam. Prayer is the essence of ‘Ibadah which is total submission and conforming one’s conduct to Divine laws. Thus the verse means that both the mind and the body of disbelievers rebelled against God.
74:44.
Commentary:
صدق (accepted the truth) stands for right belief and صلی (offered Prayers) for good conduct, the two basic principles of the Islamic teaching. Prayer is the essence of عبادة which is total submission and conforming one’s conduct to Divine laws. Thus the verse purports to say that both the mind and body of disbelievers rebelled against God.
a
74:44.
1542
صَدَّقَ (Saddaqa) 代表正确的信仰, صَلّٰى (Salla) 代表善良的品行, 这是伊斯兰教的两条基本原理。礼拜是 عِبَادَة (‘Ibadah) 的精髓, 意思是完全服从; 自己的品行要遵循安拉的经典。因此这节经文的意思是, 不信者的身心两方面都违背安拉。
a
74:44.
4475
Commentary:
صدق (accepted the truth) stands for right belief and صلی (offered Prayers) for good conduct, the two basic principles of the Islamic teaching. Prayer is the essence of عبادة which is total submission and conforming one’s conduct to Divine laws. Thus the verse purports to say that both the mind and body of disbelievers rebelled against God.
c
74:44.
3186
Saddaqa stands for right belief and Salla for good conduct, the two basic principles of Islam. Prayer is the essence of ‘Ibadah which is total submission and conforming one’s conduct to Divine laws. Thus the verse means that both the mind and the body of disbelievers rebelled against God.
وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ
74:47.
74:47.
74:47.
b
74:47.
b
74:47.
a
74:47.
ثُمَّ ذَهَبَ إِلَىٰٓ أَهْلِهِۦ يَتَمَطَّىٰٓ
Important Words:
یتمطی (strutting) is from مط. They say مطی الشیء i.e. he stretched or lengthened the thing. مط خده means, he behaved proudly. یتمطی means, he strutted along (Aqrab).
Commentary:
False pride, arrogance and conceit are, as repeatedly stated in the Quran, at the root of all disbelief and rejection of the Divine Message and of opposition to God’s Prophets and Messengers.
4476
Important Words:
یتمطی (strutting) is from مط. They say مطی الشیء i.e. he stretched or lengthened the thing. مط خده means, he behaved proudly. یتمطی means, he strutted along (Aqrab).
Commentary:
False pride, arrogance and conceit are, as repeatedly stated in the Quran, at the root of all disbelief and rejection of the Divine Message and of opposition to God’s Prophets and Messengers.
أَوْلَىٰ لَكَ فَأَوْلَىٰ
ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰٓ
“愿你吃苦头” 这句经文一再使用, 意思是精神的痛苦和肉体的惩罚, 即今世和后世的惩罚。这样的措词是用来加强语气的。
The repetition of the words, 'woe unto thee.' signifies mental agony and physical punishment, or punishment in this world and in the next. Or, the words are used for the purpose of intensification.
Commentary:
These two verses speak of a double punishment—mental agony and physical punishment, or punishment in this world and in the next.
1543
“愿你吃苦头” 这句经文一再使用, 意思是精神的痛苦和肉体的惩罚, 即今世和后世的惩罚。这样的措词是用来加强语气的。
4477
Commentary:
These two verses speak of a double punishment—mental agony and physical punishment, or punishment in this world and in the next.
3187
The repetition of the words, 'woe unto thee.' signifies mental agony and physical punishment, or punishment in this world and in the next. Or, the words are used for the purpose of intensification.
أَيَحْسَبُ ٱلْإِنسَٰنُ أَن يُتْرَكَ سُدًى
整个概念和安拉的智慧全不一致, 即安拉竟然从一件没有价值的东西, 即从一滴精液中创造人, 并且竟然赋予他这样伟大的天赋才能而使他成为安拉的一切创造物中的中心和枢纽, 接着让他独自吃喝玩乐。
The whole idea is inconsistent with God’s wisdom that He should have created man from an insignificant thing—from a sperm-drop——and should have endowed him with such great natural powers and faculties as to make him the centre and pivot of all His creation and then should have left him alone to eat, drink and be merry.
Important Words:
سدی (uncontrolled) is derived from سدا. سدو (sadwun) which is inf. noun signifies going at random, heedlessly or in a headlong manner, without aim or object, not following a guide to the right course. ذھب کلامه سدی means, his discourse proved useless (Lane & Aqrab).
Commentary:
The verse reproachfully reminds the conceited and disdainful disbeliever of the grand object of his life and of his accountability before his Lord and Master in the Hereafter. Does man think that he has been created without an aim or object and that death is the end of all things, and that he will not be called upon to explain his conduct before his Lord in the next life? The whole idea is inconsistent with God’s Wisdom. It is inconceivable that God should have created man from an insignificant thing—from a sperm drop—and should have endowed him with such great natural powers and faculties as to make him the centre and pivot of all creation and then should have left him without control, to eat, drink and be merry. It is further clear from this verse that the Lord Who created him from such an insignificant beginning will give him a new life when he is dead and is reduced to crumbled bones and dust, to make spiritual progress which knows no end. This is the substance of the next four verses.
1544
整个概念和安拉的智慧全不一致, 即安拉竟然从一件没有价值的东西, 即从一滴精液中创造人, 并且竟然赋予他这样伟大的天赋才能而使他成为安拉的一切创造物中的中心和枢纽, 接着让他独自吃喝玩乐。
4478
Important Words:
سدی (uncontrolled) is derived from سدا. سدو (sadwun) which is inf. noun signifies going at random, heedlessly or in a headlong manner, without aim or object, not following a guide to the right course. ذھب کلامه سدی means, his discourse proved useless (Lane & Aqrab).
Commentary:
The verse reproachfully reminds the conceited and disdainful disbeliever of the grand object of his life and of his accountability before his Lord and Master in the Hereafter. Does man think that he has been created without an aim or object and that death is the end of all things, and that he will not be called upon to explain his conduct before his Lord in the next life? The whole idea is inconsistent with God’s Wisdom. It is inconceivable that God should have created man from an insignificant thing—from a sperm drop—and should have endowed him with such great natural powers and faculties as to make him the centre and pivot of all creation and then should have left him without control, to eat, drink and be merry. It is further clear from this verse that the Lord Who created him from such an insignificant beginning will give him a new life when he is dead and is reduced to crumbled bones and dust, to make spiritual progress which knows no end. This is the substance of the next four verses.
3188
The whole idea is inconsistent with God’s wisdom that He should have created man from an insignificant thing—from a sperm-drop——and should have endowed him with such great natural powers and faculties as to make him the centre and pivot of all His creation and then should have left him alone to eat, drink and be merry.
أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَىٰ
18:38; 36:78; 80:20.
18:38; 36:78; 80:20.
18:38; 36:78; 80:20.
c
18:38; 36:78; 80:20.
a
18:38; 36:78; 80:20.
b
18:38; 36:78; 80:20.
ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّىٰ
23:15; 40:68; 96:3.
23:15; 40:68; 96:3.
23:15; 40:68; 96:3.
d
23:15; 40:68; 96:3.
b
23:15; 40:68; 96:3.
c
23:15; 40:68; 96:3.
فَجَعَلَ مِنْهُ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ
92:4.
92:4.
92:4.
a
92:4.
c
92:4.
d
92:4.
أَلَيْسَ ذَٰلِكَ بِقَٰدِرٍ عَلَىٰٓ أَن يُحْۦِىَ ٱلْمَوْتَىٰ
17:51, 52; 36:80; 46:34.
The Lord, Who created man from such an insignificant beginning, possesses the power to give him a new life, when he is dead and is reduced to crumbled bones and dust, to make spiritual progress which will know no end.
17:51-52; 36:80; 46:34.
b
17:51, 52; 36:80; 46:34.
1545
养主从这样一个没有什么意义的开始创造了人, 亦具有能力在他死了成为一堆骨灰和尘土之后赐他新生, 得以无限精神进展。
d
17:51-52; 36:80; 46:34.
e
17:51, 52; 36:80; 46:34.
3189
The Lord, Who created man from such an insignificant beginning, possesses the power to give him a new life, when he is dead and is reduced to crumbled bones and dust, to make spiritual progress which will know no end.
الانسان
Al-Insan
The Man • madinah • 31 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
هَلْ أَتَىٰ عَلَى ٱلْإِنسَٰنِ حِينٌ مِّنَ ٱلدَّهْرِ لَمْ يَكُن شَيْـًٔا مَّذْكُورًا
19:68.
19:68.
19:68.
Important Words:
حین (period) is derived from حان. They say حان الشیء i.e. the time of the thing came near, it happened. حین means, time or a space or period of time, any time; a continuous time; an appointed time; time absolutely; the time when an event takes place; time without end (Lane & Aqrab).
الدھر (time) is infinitive noun from دھر. They say دھر القوم أمر مکروہ i.e. an evil event befell the people. دھر means, time from the beginning of the world to the end; any long or unlimited period of time; a period of time whether long or short; time without end, differing from زمان which means, time having end. دھر also means, an age; fate or fortune; an evil event or accident; a misfortune; a calamity, a purpose; a desire; the end that one has in view; a custom or habit (Lane & Aqrab).
Commentary:
الانسان (man) in this and the next verse does not mean human species as such, but every man. The verse means that before man is born, he is not mentioned, spoken of, or referred to; the reference being to his insignificant and unmentionable beginning.
b
19:68.
b
19:68.
4479
Important Words:
حین (period) is derived from حان. They say حان الشیء i.e. the time of the thing came near, it happened. حین means, time or a space or period of time, any time; a continuous time; an appointed time; time absolutely; the time when an event takes place; time without end (Lane & Aqrab).
الدھر (time) is infinitive noun from دھر. They say دھر القوم أمر مکروہ i.e. an evil event befell the people. دھر means, time from the beginning of the world to the end; any long or unlimited period of time; a period of time whether long or short; time without end, differing from زمان which means, time having end. دھر also means, an age; fate or fortune; an evil event or accident; a misfortune; a calamity, a purpose; a desire; the end that one has in view; a custom or habit (Lane & Aqrab).
Commentary:
الانسان (man) in this and the next verse does not mean human species as such, but every man. The verse means that before man is born, he is not mentioned, spoken of, or referred to; the reference being to his insignificant and unmentionable beginning.
b
19:68.
إِنَّا خَلَقْنَا ٱلْإِنسَٰنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَٰهُ سَمِيعًۢا بَصِيرًا
18:38; 35:12; 36:78; 40:68; 80:20.
18:38; 35:12; 36:78; 40:68; 80:20.
Man is created from a sperm-drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes which are meant for his moral and spiritual advance. This process points only to a general rule of man’s creation; not that in no case could it be otherwise.
18:38; 35:12; 36:78; 40:68; 80:20.
Commentary:
أمشاج is the plural of مشیج which means, a mixture. Man is created from a sperm drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes meant for his moral and spiritual advance. This process of the creation of man points only to a general rule of creation; not that in no case could it be otherwise. The fact that man is gifted with insight and understanding signifies that he is a free agent, enjoying discretion and volition; therefore he is responsible for his actions. The belief in man’s freedom of action and responsibility leads inevitably to the belief in the Hereafter.
c
18:38; 35:12; 36:78; 40:68; 80:20.
c
18:38; 35:12; 36:78; 40:68; 80:20.
4480
Commentary:
أمشاج is the plural of مشیج which means, a mixture. Man is created from a sperm drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes meant for his moral and spiritual advance. This process of the creation of man points only to a general rule of creation; not that in no case could it be otherwise. The fact that man is gifted with insight and understanding signifies that he is a free agent, enjoying discretion and volition; therefore he is responsible for his actions. The belief in man’s freedom of action and responsibility leads inevitably to the belief in the Hereafter.
c
18:38; 35:12; 36:78; 40:68; 80:20.
3190
Man is created from a sperm-drop which itself is a mixture of several things, the implication being that he has been endowed with various natural powers, faculties and attributes which are meant for his moral and spiritual advance. This process points only to a general rule of man’s creation; not that in no case could it be otherwise.
إِنَّا هَدَيْنَٰهُ ٱلسَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا
90:11.
90:11.
90:11.
Commentary:
God has given man reason and understanding. He has made him responsible for his actions, and through His Messengers and Prophets has shown him the way that leads to God-realization. But it is for man to make right use of God-given faculties and opportunities (this being the meaning of شکر), and by submitting to Divine laws to achieve the object of his creation or by flouting them to bring about his spiritual death.
d
90:11.
a
90:11.
4481
Commentary:
God has given man reason and understanding. He has made him responsible for his actions, and through His Messengers and Prophets has shown him the way that leads to God-realization. But it is for man to make right use of God-given faculties and opportunities (this being the meaning of شکر), and by submitting to Divine laws to achieve the object of his creation or by flouting them to bring about his spiritual death.
d
90:11.
إِنَّآ أَعْتَدْنَا لِلْكَٰفِرِينَ سَلَٰسِلَا۟ وَأَغْلَٰلًا وَسَعِيرًا
18:103; 29:69; 33:9; 48:14.
Every action which a man does is followed by a corresponding act of God. The entanglements of disbelievers in worldly affairs will take the form of chains in the next world; cares of the world will take the form of iron- collars, and greed and carnal desires that of hell-fire and so on. See also {3116}.
18:103; 29:69; 33:9; 48:14.
Commentary:
For a detailed explanation of the nature and significance of the punishments of Hell, see 69:30-33. Briefly, the verse alludes to the fact that every deed which a man does is followed by a corresponding act of God. The entanglements of dis-believers in worldly affairs will take the form of chains in the next world, cares of the world will take the form of iron-collars, and greed and carnal desires that of Hellfire.
e
18:103; 29:69; 33:9; 48:14.
1546
一个人的每一个行为之后都会有安拉相应的行动。不信者在尘世的各种牵连纠缠都会化为后世的锁链; 尘世事物的关切将变为火狱的铁圈, 贪婪和色欲等等变为火狱。另见注释1479。
b
18:103; 29:69; 33:9; 48:14.
4482
Commentary:
For a detailed explanation of the nature and significance of the punishments of Hell, see 69:30-33. Briefly, the verse alludes to the fact that every deed which a man does is followed by a corresponding act of God. The entanglements of dis-believers in worldly affairs will take the form of chains in the next world, cares of the world will take the form of iron-collars, and greed and carnal desires that of Hellfire.
e
18:103; 29:69; 33:9; 48:14.
3191
Every action which a man does is followed by a corresponding act of God. The entanglements of disbelievers in worldly affairs will take the form of chains in the next world; cares of the world will take the form of iron- collars, and greed and carnal desires that of hell-fire and so on. See also {3116}.
إِنَّ ٱلْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا
كَافُوْر (Kafur) 源出 كَفَرَ (Kafara), 意思是掩护或克制。这节经文的意思是, 饮用樟脑调合的杯子具有降低兽欲的效果。敬畏的信者的心胸因净化一切不洁思想, 并藉安拉深邃的认识的清凉解除情欲的火热。
Kafur is derived from Kafara which means, to cover or to suppress. The significance of the verse is that the quaffing of camphor-drink will have the effect of cooling down animal passions. The heart of righteous believers will be cleansed of all impure thoughts and they will be refrigerated with the coolness of deep Divine knowledge.
Important Words:
کافورا (camphor) is derived from کفر i.e. to cover or to suppress. The meaning is that the quaffing of camphor-drink will have the effect of cooling down animal passions. The heart of righteous believers will be cleansed of every impure thought and they will be refrigerated with the coolness of deep divine knowledge.
1547
كَافُوْر (Kafur) 源出 كَفَرَ (Kafara), 意思是掩护或克制。这节经文的意思是, 饮用樟脑调合的杯子具有降低兽欲的效果。敬畏的信者的心胸因净化一切不洁思想, 并藉安拉深邃的认识的清凉解除情欲的火热。
4483
Important Words:
کافورا (camphor) is derived from کفر i.e. to cover or to suppress. The meaning is that the quaffing of camphor-drink will have the effect of cooling down animal passions. The heart of righteous believers will be cleansed of every impure thought and they will be refrigerated with the coolness of deep divine knowledge.
3192
Kafur is derived from Kafara which means, to cover or to suppress. The significance of the verse is that the quaffing of camphor-drink will have the effect of cooling down animal passions. The heart of righteous believers will be cleansed of all impure thoughts and they will be refrigerated with the coolness of deep Divine knowledge.
عَيْنًا يَشْرَبُ بِهَا عِبَادُ ٱللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا
敬畏的信者将饮用满杯甘泉, 那泉源是他们辛勤劳动开凿出来的。这就是 تَفْجِيْر (Tafjir) 这个字的意思。他们在人世所作的行为将以泉源的形式在后世出现。这是需要信者不断地努力奋斗的精神发展的第一阶段, 因为只有控制并制服了一个人的罪恶倾向, 才能做出精神上的进展。这节经文所提到的 “泉源” 就是安拉的爱和认识安拉的泉源。
The righteous believers will drink of cups which will be filled from springs that they will have dug with great labour, this being the meaning of the word Tafjir. The deeds, which they had done in the earthly life, would appear in the next world in the form of springs.
This is the first stage of spiritual evolution which requires hard and continuous striving on the part of believers, because unless man brings under control and suppresses his evil propensities, he cannot make any spiritual progress. "The spring" mentioned in the verse is the spring of God’s love and Divine realization.
Commentary:
Righteous believers will drink of cups which will be filled from springs which they have dug with great labour, i.e. the deeds which they had done in the earthly life would appear in the next world in the form of springs. This is the first stage of spiritual evolution which requires hard and continuous striving on the part of believers, because unless man brings under control, and suppresses, his evil propensities, he cannot make any spiritual progress. The "spring" mentioned in the verse is the spring of God’s love and Divine realization.
1548
敬畏的信者将饮用满杯甘泉, 那泉源是他们辛勤劳动开凿出来的。这就是 تَفْجِيْر (Tafjir) 这个字的意思。他们在人世所作的行为将以泉源的形式在后世出现。这是需要信者不断地努力奋斗的精神发展的第一阶段, 因为只有控制并制服了一个人的罪恶倾向, 才能做出精神上的进展。这节经文所提到的 “泉源” 就是安拉的爱和认识安拉的泉源。
1
یعنی وہ چشمہ جس میں کافوری خاصیّت ہوگی اس کا نام بھی کافور ہوگا۔ یعنی وہ بُرے جذبات کو ٹھنڈا کر دے گا۔
2
یعنی ان کے اعمال کی وجہ سے وہ چشمہ پھوڑا جائے گا۔
4484
Commentary:
Righteous believers will drink of cups which will be filled from springs which they have dug with great labour, i.e. the deeds which they had done in the earthly life would appear in the next world in the form of springs. This is the first stage of spiritual evolution which requires hard and continuous striving on the part of believers, because unless man brings under control, and suppresses, his evil propensities, he cannot make any spiritual progress. The "spring" mentioned in the verse is the spring of God’s love and Divine realization.
3192A
The righteous believers will drink of cups which will be filled from springs that they will have dug with great labour, this being the meaning of the word Tafjir. The deeds, which they had done in the earthly life, would appear in the next world in the form of springs.
This is the first stage of spiritual evolution which requires hard and continuous striving on the part of believers, because unless man brings under control and suppresses his evil propensities, he cannot make any spiritual progress. "The spring" mentioned in the verse is the spring of God’s love and Divine realization.
يُوفُونَ بِٱلنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُۥ مُسْتَطِيرًا
“履行自己的誓愿” 意味着向安拉述职。人对自己的同类的义务在下一节经文中论述。
'Fulfilling the vow' signifies discharging of man’s duties to God. Man’s obligations to his fellow-beings are mentioned in the next verse.
Commentary:
Fulfilling "the vow" signifies the discharging of man’s duties to God. Man’s obligations to his fellow-beings are mentioned in the next verse.
1549
“履行自己的誓愿” 意味着向安拉述职。人对自己的同类的义务在下一节经文中论述。
4484A
Commentary:
Fulfilling "the vow" signifies the discharging of man’s duties to God. Man’s obligations to his fellow-beings are mentioned in the next verse.
3193
'Fulfilling the vow' signifies discharging of man’s duties to God. Man’s obligations to his fellow-beings are mentioned in the next verse.
وَيُطْعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا
90:15-17.
90:15-17.
The verse may mean, (1) because the righteous believers love God, so in order to win His pleasure they feed the poor and the captives. (2) They feed the poor for the sake of feeding them, i.e. they do the good act of feeding the poor for the sake of doing good, seeking no reward, appreciation or approbation for what they do. (3) They feed the poor while they themselves love the money which they spend on them. (4) They feed the poor with wholesome and agreeable food, Ta‘am meaning agreeable and wholesome food (Lane).
2:178; 90:15-17.
Important Words:
طعام (food) is inf. noun from طعم i.e. he tasted or ate. طعام means, food; wholesome and agreeable food which satisfies the eater. They say ما یطعم آکل ھذا الطعام i.e. the eater of this food does not become satisfied (Lane).
Commentary:
The verse may mean: (1) Because they love God, so, in order to win His pleasure, they feed the poor and the captives. (2) They feed the poor for the sake of feeding them, i.e. they do the good act of feeding for the sake of doing good, seeking no reward, appreciation or approbation for what they do. (3) They feed the poor while they themselves need the money which they spend on others. The verse also signifies that the righteous believers give the poor wholesome and agreeable food, طعام meaning agreeable and wholesome food (Lane). This implies that the believers are expected to give in charity the things they love most. Elsewhere the Quran says: "You cannot attain to righteousness unless you spend in the way of Allah out of that which you love best (3:93).
a
90:15-17.
a
2:178; 90:15-17.
4485
Important Words:
طعام (food) is inf. noun from طعم i.e. he tasted or ate. طعام means, food; wholesome and agreeable food which satisfies the eater. They say ما یطعم آکل ھذا الطعام i.e. the eater of this food does not become satisfied (Lane).
Commentary:
The verse may mean: (1) Because they love God, so, in order to win His pleasure, they feed the poor and the captives. (2) They feed the poor for the sake of feeding them, i.e. they do the good act of feeding for the sake of doing good, seeking no reward, appreciation or approbation for what they do. (3) They feed the poor while they themselves need the money which they spend on others. The verse also signifies that the righteous believers give the poor wholesome and agreeable food, طعام meaning agreeable and wholesome food (Lane). This implies that the believers are expected to give in charity the things they love most. Elsewhere the Quran says: "You cannot attain to righteousness unless you spend in the way of Allah out of that which you love best (3:93).
a
90:15-17.
3194
The verse may mean, (1) because the righteous believers love God, so in order to win His pleasure they feed the poor and the captives. (2) They feed the poor for the sake of feeding them, i.e. they do the good act of feeding the poor for the sake of doing good, seeking no reward, appreciation or approbation for what they do. (3) They feed the poor while they themselves love the money which they spend on them. (4) They feed the poor with wholesome and agreeable food, Ta‘am meaning agreeable and wholesome food (Lane).
إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ ٱللَّهِ لَا نُرِيدُ مِنكُمْ جَزَآءً وَلَا شُكُورًا
Commentary:
In everything that a believer does his whole attention is directed towards winning the pleasure of God—his highest ambition. He wants no return, reward or appreciation. His reward is with his Lord and Master.
4485A
Commentary:
In everything that a believer does his whole attention is directed towards winning the pleasure of God—his highest ambition. He wants no return, reward or appreciation. His reward is with his Lord and Master.
إِنَّا نَخَافُ مِن رَّبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا
Yaumun ‘Abusun means, a distressful or calamitous day, or a day that makes one distressful, and Yaumun Qamtarirun means, a distressful or calamitous day, or a day that makes one knit the brow or contract the skin between the eyes (Lane).
Important Words:
عبوساً (frowning) is derived from عبس. They say عبس وجھه i.e. he frowned; he grinned, frowning or looking sternly or austerely. یوم عبوس means, a distressful or calamitous day, or a day that makes one distressful (Lane).
قمطریر (calamitous) is derived from اقمطر which means, it was or became distressful or calamitous. یوم قمطریر means, a distressful or calamitous day, or a day that makes one knit the brow or contract the skin between the eyes. شر قمطریر means, an intense evil (Lane).
4486
Important Words:
عبوساً (frowning) is derived from عبس. They say عبس وجھه i.e. he frowned; he grinned, frowning or looking sternly or austerely. یوم عبوس means, a distressful or calamitous day, or a day that makes one distressful (Lane).
قمطریر (calamitous) is derived from اقمطر which means, it was or became distressful or calamitous. یوم قمطریر means, a distressful or calamitous day, or a day that makes one knit the brow or contract the skin between the eyes. شر قمطریر means, an intense evil (Lane).
3195
Yaumun ‘Abusun means, a distressful or calamitous day, or a day that makes one distressful, and Yaumun Qamtarirun means, a distressful or calamitous day, or a day that makes one knit the brow or contract the skin between the eyes (Lane).
فَوَقَىٰهُمُ ٱللَّهُ شَرَّ ذَٰلِكَ ٱلْيَوْمِ وَلَقَّىٰهُمْ نَضْرَةً وَسُرُورًا
وَجَزَىٰهُم بِمَا صَبَرُوا۟ جَنَّةً وَحَرِيرًا
22:24.
22:24.
22:24.
b
22:24.
a
22:24.
a
22:24.
مُّتَّكِـِٔينَ فِيهَا عَلَى ٱلْأَرَآئِكِ ۖ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا
18:32; 36:57; 83:24.
20:120.
Important Words:
زمھریرا (excessive cold) is derived from زمھر. They say زمھرت العین او ازمھرت i.e. the eye became red on account of anger. ازمھر الیومmeans, the day became intensely cold. ازمھر وجھه means, his face became contracted with a stern or morose look. زمھریرmeans, cold or intense cold (Lane & Aqrab).
c
18:32; 36:57; 83:24.
d
20:120.
b
18:32; 36:57; 83:24.
c
20:120.
4487
Important Words:
زمھریرا (excessive cold) is derived from زمھر. They say زمھرت العین او ازمھرت i.e. the eye became red on account of anger. ازمھر الیومmeans, the day became intensely cold. ازمھر وجھه means, his face became contracted with a stern or morose look. زمھریرmeans, cold or intense cold (Lane & Aqrab).
b
18:32; 36:57; 83:24.
c
20:120.
وَدَانِيَةً عَلَيْهِمْ ظِلَٰلُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا
وَيُطَافُ عَلَيْهِم بِـَٔانِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا۠
43:72.
کُوْب اس برتن کو کہتے ہیں جس کی نہ ہتھی ہو نہ ٹونٹی اور یہ معنے اس صراحی پر صادق آتے ہیں جس کی گردن پتلی ہوتی ہے اور جسے گردن سے پکڑ کر اٹھایا جاتا ہے۔
قَوَارِیْر سے یہ مرادنہیں کہ وہ شیشے کی ہونگی بلکہ مراد یہ ہے کہ وہ بہت نازک ہونگی اور شیشے کی طرح شفاف ہونگی۔ جن میں مُنہ نظر آتا ہوگا۔
43:72.
43:72.
a
43:72.
1
کُوْب اس برتن کو کہتے ہیں جس کی نہ ہتھی ہو نہ ٹونٹی اور یہ معنے اس صراحی پر صادق آتے ہیں جس کی گردن پتلی ہوتی ہے اور جسے گردن سے پکڑ کر اٹھایا جاتا ہے۔
2
قَوَارِیْر سے یہ مرادنہیں کہ وہ شیشے کی ہونگی بلکہ مراد یہ ہے کہ وہ بہت نازک ہونگی اور شیشے کی طرح شفاف ہونگی۔ جن میں مُنہ نظر آتا ہوگا۔
d
43:72.
d
43:72.
قَوَارِيرَا۟ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا
Commentary:
The vessel from which the righteous will drink will be as white as silver and as bright and crystal clear as glass, and they will receive the paradisiacal drink in quantity according to the measure of the good deeds they had done in this life.
4488
Commentary:
The vessel from which the righteous will drink will be as white as silver and as bright and crystal clear as glass, and they will receive the paradisiacal drink in quantity according to the measure of the good deeds they had done in this life.
وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا
زَنْجَبِيْل (Zanjabil, 生姜) 这个字是 زَنَا (Zana, 登上) 和 جَبَلْ (Jabal, 大山) 的复合词, 意思是: 他登上大山。生姜对提高人体本身的热量很有用。它 (生姜) 能够在虚弱的身体内加强并产生热量, 所以使人可以登上陡峭的高峰。这两节经文都提到樟脑 (كَافُوْر, Kafur,) 和生姜, 目的是要注意一个信者所必须经过的两个阶段, 为的是从低级的奴隶状态在精神进展上发挥出热情, 升迁到德性和正义的高峰。第一阶段称为 كَافُوْر (樟脑) 阶段, 在这个阶段毒性受到抑制, 汹涌的情欲开始退却;因为只有在这个阶段抑制毒物才有效, 正像樟脑具有消除情欲的强大功能。但是克服一切困难所需要的精神力量是在第二阶段获得的, 这个阶段称为 زَنْجَبِيْل (生姜) 阶段。精神上的姜对精神系统有兴奋作用, 能显示出真主的美和光辉, 为灵魂提供营养。精神旅人得到了这种显示的支持就能横越阴郁的沙漠, 攀上陡峭的高山, 达到他的精神旅途的目的地。
The word Zanjabil, being a compound of Zana (to ascend) and Jabal (mountain) signifies, he ascended the mountain. Zanjabil or ginger is very useful in promoting the natural heat of the body. It gives strength to and generates heat in the weak body so as to enable a person to ascend precipitous heights. The two verses, in which Kafur (camphor) and Zanjabil (ginger) are mentioned, are meant to call attention to the two stages through which a believer has to pass in order to make spiritual advance from the low position of slavery to passions to the heights of virtue and righteousness. The first stage in which poisonous matter is suppressed and the flood of passions begins to subside is termed the Kafur (camphor) stage; for in this stage only the suppression of poisonous matter is effected just as camphor has the property of nullifying the strong effect of passion. But the spiritual power which is required to overcome all difficulties is acquired in the second s
Commentary:
زنجبیل (ginger) is a compound of زنی (meaning to ascend) and جبل (meaning mountain). The compound word زنجبیل therefore means, "he ascended the mountain." زنجبیل or ginger is the root of a plant, very useful in promoting the natural heat of the body. The name given to it points to this property, for it gives strength to and generates heat in the weak body so as to enable a person to ascend precipitous heights. These two verses in which کافور (camphor) and زنجبیل (ginger) are respectively spoken of call attention to the two stages through which a believer has to pass in order to make advance, from the low position of slavery to passion, to the heights of virtue and righteousness. The first stage is that in which poisonous materials are suppressed and the flood of passions begins to subside. This we term the کافور (camphor) stage; for in this stage what is effected is only the suppression of poisonous matter, just as کافور has the property of nullifying the strong effect of passion. But the spiritual power which is required to overcome all difficulties is acquired in the second stage which is called the زنجبیل stage. The spiritual ginger (زنجبیل) which has the effect of a tonic on the spiritual system is the manifestation of Divine Beauty and Glory which affords nourishment to the soul. Braced with this manifestation, the spiritual wayfarer is able to traverse the dreary deserts and to climb the steep heights to be met with on his spiritual journey. To make men understand these two spiritual stages two words have been employed by the Quran, viz. کافور or that which suppresses poisonous matters and زنجبیل or that which gives strength to ascend spiritual heights and overcome all difficulties in the spiritual journey. Whereas at the کافور (camphor) stage the righteous will themselves drink the wine of God’s love, at the much higher زنجبیل (ginger) stage they will be served with this elixir.
1550
زَنْجَبِيْل (Zanjabil, 生姜) 这个字是 زَنَا (Zana, 登上) 和 جَبَلْ (Jabal, 大山) 的复合词, 意思是: 他登上大山。生姜对提高人体本身的热量很有用。它 (生姜) 能够在虚弱的身体内加强并产生热量, 所以使人可以登上陡峭的高峰。这两节经文都提到樟脑 (كَافُوْر, Kafur,) 和生姜, 目的是要注意一个信者所必须经过的两个阶段, 为的是从低级的奴隶状态在精神进展上发挥出热情, 升迁到德性和正义的高峰。第一阶段称为 كَافُوْر (樟脑) 阶段, 在这个阶段毒性受到抑制, 汹涌的情欲开始退却;因为只有在这个阶段抑制毒物才有效, 正像樟脑具有消除情欲的强大功能。但是克服一切困难所需要的精神力量是在第二阶段获得的, 这个阶段称为 زَنْجَبِيْل (生姜) 阶段。精神上的姜对精神系统有兴奋作用, 能显示出真主的美和光辉, 为灵魂提供营养。精神旅人得到了这种显示的支持就能横越阴郁的沙漠, 攀上陡峭的高山, 达到他的精神旅途的目的地。
4489
Commentary:
زنجبیل (ginger) is a compound of زنی (meaning to ascend) and جبل (meaning mountain). The compound word زنجبیل therefore means, "he ascended the mountain." زنجبیل or ginger is the root of a plant, very useful in promoting the natural heat of the body. The name given to it points to this property, for it gives strength to and generates heat in the weak body so as to enable a person to ascend precipitous heights. These two verses in which کافور (camphor) and زنجبیل (ginger) are respectively spoken of call attention to the two stages through which a believer has to pass in order to make advance, from the low position of slavery to passion, to the heights of virtue and righteousness. The first stage is that in which poisonous materials are suppressed and the flood of passions begins to subside. This we term the کافور (camphor) stage; for in this stage what is effected is only the suppression of poisonous matter, just as کافور has the property of nullifying the strong effect of passion. But the spiritual power which is required to overcome all difficulties is acquired in the second stage which is called the زنجبیل stage. The spiritual ginger (زنجبیل) which has the effect of a tonic on the spiritual system is the manifestation of Divine Beauty and Glory which affords nourishment to the soul. Braced with this manifestation, the spiritual wayfarer is able to traverse the dreary deserts and to climb the steep heights to be met with on his spiritual journey. To make men understand these two spiritual stages two words have been employed by the Quran, viz. کافور or that which suppresses poisonous matters and زنجبیل or that which gives strength to ascend spiritual heights and overcome all difficulties in the spiritual journey. Whereas at the کافور (camphor) stage the righteous will themselves drink the wine of God’s love, at the much higher زنجبیل (ginger) stage they will be served with this elixir.
3196
The word Zanjabil, being a compound of Zana (to ascend) and Jabal (mountain) signifies, he ascended the mountain. Zanjabil or ginger is very useful in promoting the natural heat of the body. It gives strength to and generates heat in the weak body so as to enable a person to ascend precipitous heights. The two verses, in which Kafur (camphor) and Zanjabil (ginger) are mentioned, are meant to call attention to the two stages through which a believer has to pass in order to make spiritual advance from the low position of slavery to passions to the heights of virtue and righteousness. The first stage in which poisonous matter is suppressed and the flood of passions begins to subside is termed the Kafur (camphor) stage; for in this stage only the suppression of poisonous matter is effected just as camphor has the property of nullifying the strong effect of passion. But the spiritual power which is required to overcome all difficulties is acquired in the second s
عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا
سَلْسَبِيْل (Salsabil) 这个字面意义是 “问路”, 所以这节经文的意思是: 在 زَنْجَبِيْل (生姜) 阶段, 精神旅人陶醉在真主的爱中, 因此他在过分急于觐见安拉的心情中到处打听, 询问每一个人有关到达真主的门槛的最近而最快的途径。
یہ بھی تمثیلی کلام ہے اور مراد یہ ہے کہ مومنوں کو پہلے کافوری پیالے ملیں گے۔ جن کی وجہ سے تمام بدخیالات مٹ جائیں گے۔ پھر سونٹھ کے چشمہ کا پانی ملے گا۔ جس سے نیک کاموں کی رغبت پیدا ہوگی۔ مگر ابھی تک نیکی کا جوش اتنا نہ ہوگا کہ وہ ایک طبعی تقاضے کے طور پر چلے۔ اس کے بعد سلسبیل نام کے چشمے سے ان کو پلایا جائے گا۔ سَلْسَبِیْل مرکب نام ہے اور اس کے معنے یہ ہیں کہ اپنے مقررہ راستے پر طبعی طور پر چلتا جا۔ کسی کوشش کی ضرورت تجھے پیش نہ آئے گی۔ گویا سب روحانی مقام ان چشموں کے ناموں سے ظاہر کر دئے ہیں۔
The word, Salsabil, literally meaning, 'enquire about the way,' the verse signifies that at the Zanjabil stage the spiritual wayfarer becomes so much intoxicated with Divine love that, in his overbearing anxiety to meet God, he enquires everywhere and of everyone about the nearest and speediest approach to the Divine threshold.
Commentary:
The word سلسبیل literally meaning "enquire about the way," the verse purports to say that at the زنجبیل (ginger) stage the spiritual wayfarer becomes so much intoxicated with Divine love that, in his overbearing anxiety to meet God, he enquires everywhere and of everyone about the nearest and speediest approach to the Divine threshold.
1551
سَلْسَبِيْل (Salsabil) 这个字面意义是 “问路”, 所以这节经文的意思是: 在 زَنْجَبِيْل (生姜) 阶段, 精神旅人陶醉在真主的爱中, 因此他在过分急于觐见安拉的心情中到处打听, 询问每一个人有关到达真主的门槛的最近而最快的途径。
1
یہ بھی تمثیلی کلام ہے اور مراد یہ ہے کہ مومنوں کو پہلے کافوری پیالے ملیں گے۔ جن کی وجہ سے تمام بدخیالات مٹ جائیں گے۔ پھر سونٹھ کے چشمہ کا پانی ملے گا۔ جس سے نیک کاموں کی رغبت پیدا ہوگی۔ مگر ابھی تک نیکی کا جوش اتنا نہ ہوگا کہ وہ ایک طبعی تقاضے کے طور پر چلے۔ اس کے بعد سلسبیل نام کے چشمے سے ان کو پلایا جائے گا۔ سَلْسَبِیْل مرکب نام ہے اور اس کے معنے یہ ہیں کہ اپنے مقررہ راستے پر طبعی طور پر چلتا جا۔ کسی کوشش کی ضرورت تجھے پیش نہ آئے گی۔ گویا سب روحانی مقام ان چشموں کے ناموں سے ظاہر کر دئے ہیں۔
4490
Commentary:
The word سلسبیل literally meaning "enquire about the way," the verse purports to say that at the زنجبیل (ginger) stage the spiritual wayfarer becomes so much intoxicated with Divine love that, in his overbearing anxiety to meet God, he enquires everywhere and of everyone about the nearest and speediest approach to the Divine threshold.
3197
The word, Salsabil, literally meaning, 'enquire about the way,' the verse signifies that at the Zanjabil stage the spiritual wayfarer becomes so much intoxicated with Divine love that, in his overbearing anxiety to meet God, he enquires everywhere and of everyone about the nearest and speediest approach to the Divine threshold.
۞ وَيَطُوفُ عَلَيْهِمْ وِلْدَٰنٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا
52:25; 56:18.
52:25; 56:18.
52:25; 56:18.
b
52:25; 56:18.
a
52:25; 56:18.
a
52:25; 56:18.
وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا
除了许诺给走正道的信者后世的精神王国之外, 穆圣的伙伴在今生里还受赐掌握大权的时代。
In addition to the spiritual kingdom that the righteous believers are promised in the Hereafter, the Companions of the Holy Prophet were given mastery of the great empires of the time in this very life.
Commentary:
In addition to the spiritual kingdom that the righteous believers have been promised for the Hereafter, they were given mastery of the great empires of the time in this very life.
1552
除了许诺给走正道的信者后世的精神王国之外, 穆圣的伙伴在今生里还受赐掌握大权的时代。
4491
Commentary:
In addition to the spiritual kingdom that the righteous believers have been promised for the Hereafter, they were given mastery of the great empires of the time in this very life.
3198
In addition to the spiritual kingdom that the righteous believers are promised in the Hereafter, the Companions of the Holy Prophet were given mastery of the great empires of the time in this very life.
عَٰلِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ ۖ وَحُلُّوٓا۟ أَسَاوِرَ مِن فِضَّةٍ وَسَقَىٰهُمْ رَبُّهُمْ شَرَابًا طَهُورًا
18:32; 44:54.
18:32; 22:24; 35:34.
在精神旅途的 كَافُوْر (Kafur, 樟脑) 阶段, 为安拉的陶醉的旅人被描写为力求享用安拉之爱的美酒 (第6节), 在 زَنْجَبِيْل (生姜) 阶段, 他由别人招待给生命的饮料 (第18节), 最后即 سَلْسَبِيْل (Salsabil) 阶段, 安拉亲自给他享用长生不老的药。这是很有意义的三种饮料的等级。樟脑具有降温的效果, 生姜有升温的效果, سَلْسَبِيْل (Salsabil) 的意思就是自然地要追求的注定的道路。第一种饮料有樟脑调和。樟脑有助于冷却欲念和感情。第二种饮料由姜调节, 刺激追求正道, سَلْسَبِيْل (Salsabil) 标示着信者自然地遵循正道的第三阶段。
تافتہ ایک قسم کے ریشمی کپڑے کو کہتے ہیں۔
18:32; 44:54.
18:32; 22:24; 35:34.
While at the Kafur stage of spiritual journey the God-intoxicated wayfarer is described as himself seeking to drink the wine of God’s love (v. 6) and at the Zanjabil stage he is served by others with the life-giving beverage (v. 18), at the last or Salsabil stage God Himself gives him to drink the elixir of everlasting life. This is a significant graduation in the three kinds of drink. Camphor has a cooling and ginger a warming effect, and Salsabil means to pursue naturally the appointed course. The first drink is tempered with camphor. It helps to cool desires and passions. The second drink, tempered with ginger, stimulates the pursuit of righteousness and Salsabil marks the stage in which the believer will naturally follow the righteous course.
18:32; 44:54.
18:32; 22:24; 35:34.
Commentary:
At the کافور stage of spiritual journey the God-intoxicated wayfarer is described as himself seeking to drink the wine of God’s love (v. 6) and at the زنجبیل stage, he is served by others with the life-giving beverage (v. 18), but at the last or سلسبیلstage God Himself gives him to drink the elixir of everlasting life.
a
18:32; 44:54.
b
18:32; 22:24; 35:34.
1553
在精神旅途的 كَافُوْر (Kafur, 樟脑) 阶段, 为安拉的陶醉的旅人被描写为力求享用安拉之爱的美酒 (第6节), 在 زَنْجَبِيْل (生姜) 阶段, 他由别人招待给生命的饮料 (第18节), 最后即 سَلْسَبِيْل (Salsabil) 阶段, 安拉亲自给他享用长生不老的药。这是很有意义的三种饮料的等级。樟脑具有降温的效果, 生姜有升温的效果, سَلْسَبِيْل (Salsabil) 的意思就是自然地要追求的注定的道路。第一种饮料有樟脑调和。樟脑有助于冷却欲念和感情。第二种饮料由姜调节, 刺激追求正道, سَلْسَبِيْل (Salsabil) 标示着信者自然地遵循正道的第三阶段。
2
تافتہ ایک قسم کے ریشمی کپڑے کو کہتے ہیں۔
b
18:32; 44:54.
c
18:32; 22:24; 35:34.
4492
Commentary:
At the کافور stage of spiritual journey the God-intoxicated wayfarer is described as himself seeking to drink the wine of God’s love (v. 6) and at the زنجبیل stage, he is served by others with the life-giving beverage (v. 18), but at the last or سلسبیلstage God Himself gives him to drink the elixir of everlasting life.
b
18:32; 44:54.
c
18:32; 22:24; 35:34.
3199
While at the Kafur stage of spiritual journey the God-intoxicated wayfarer is described as himself seeking to drink the wine of God’s love (v. 6) and at the Zanjabil stage he is served by others with the life-giving beverage (v. 18), at the last or Salsabil stage God Himself gives him to drink the elixir of everlasting life. This is a significant graduation in the three kinds of drink. Camphor has a cooling and ginger a warming effect, and Salsabil means to pursue naturally the appointed course. The first drink is tempered with camphor. It helps to cool desires and passions. The second drink, tempered with ginger, stimulates the pursuit of righteousness and Salsabil marks the stage in which the believer will naturally follow the righteous course.
إِنَّ هَٰذَا كَانَ لَكُمْ جَزَآءً وَكَانَ سَعْيُكُم مَّشْكُورًا
32:18; 43:73.
32:18; 43:73.
32:18; 43:73.
Commentary:
For a full discussion of the nature, form and scope of the paradisiacal blessings, see chapters 52, 55 & 56. This verse and those preceding it may also apply to the great Divine favours that were bestowed upon the followers of the Holy Prophet in this very life.
c
32:18; 43:73.
d
32:18; 43:73.
4493
Commentary:
For a full discussion of the nature, form and scope of the paradisiacal blessings, see chapters 52, 55 & 56. This verse and those preceding it may also apply to the great Divine favours that were bestowed upon the followers of the Holy Prophet in this very life.
a
32:18; 43:73.
إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ ٱلْقُرْءَانَ تَنزِيلًا
«古兰经» 是逐步地一点一点地启示的, 时间长达二十三年。这个逐步的过程有着双重目的。它有助于信者学习、记忆、吸收, 并有助于信者遵照 «古兰经» 教义塑造他们的人生。这种逐步的过程, 其目的也是为了满足变化着的环境的日益增大的要求, 以及加强穆斯林的信仰和信念, 因为在中间阶段他们就有机会目睹 «古兰经» 较早时候所作的预言的实现。«古兰经» 的逐步启示也实现了以下 «圣经» 上的预言 («以赛亚书» 28:10-13): “他居然还想一课一课、一行一行、一个字一个字的教导我们呢! 假如你们不听我的话, 上帝要打发外国人, 用奇异的语言来教训你们。他给你们安宁和舒适, 你们却拒绝听从他。现在上主要一课一课、一行一行、一个字一个字的教训你们了。” («以赛亚书» 28:10-13)
The Qur’an was revealed gradually and piecemeal. Its revelation spread over a period of 23 years. This gradual process served a double purpose. It helped believers to learn, remember and assimilate it and to mould their lives in accordance with its teachings. The gradual process was also intended to meet the increasing needs of changing circumstances and to strengthen the belief and conviction of Muslims, since, during the interval they had the opportunities to witness fulfilment of prophecies made earlier in the Qur’an. The piecemeal revelation of the Qur’an also fulfilled the following biblical prophecy:
"For, it is precept upon precept; line upon line, here a little and there a little; for, with strange lips and another tongue will he speak to this people" (Isa. 28: 10).
Commentary:
The Quran was revealed gradually and piecemeal. Its revelation spread over a period of 23 years. This gradual process served two great purposes. It helped believers to learn, remember and assimilate it and to mould their lives in accordance with its teaching. The gradual process was also intended to meet the increasing needs of changing circumstances and to strengthen the belief and conviction of Muslims, since, during the interval, they had opportunities to witness fulfilment of prophecies made earlier in the Quran. The piecemeal revelation of the Quran also fulfilled the following Biblical prophecy, viz. "For it is precept upon precept; line upon line, here a little and there a little: for with strange lips and another tongue will he speak to this people" (Isaiah 28:11). The construction of the verse and the words used in the Biblical prophecy are expressive of Divine purpose in the gradual revelation of the Quran.
1554
«古兰经» 是逐步地一点一点地启示的, 时间长达二十三年。这个逐步的过程有着双重目的。它有助于信者学习、记忆、吸收, 并有助于信者遵照 «古兰经» 教义塑造他们的人生。这种逐步的过程, 其目的也是为了满足变化着的环境的日益增大的要求, 以及加强穆斯林的信仰和信念, 因为在中间阶段他们就有机会目睹 «古兰经» 较早时候所作的预言的实现。«古兰经» 的逐步启示也实现了以下 «圣经» 上的预言 («以赛亚书» 28:10-13): “他居然还想一课一课、一行一行、一个字一个字的教导我们呢! 假如你们不听我的话, 上帝要打发外国人, 用奇异的语言来教训你们。他给你们安宁和舒适, 你们却拒绝听从他。现在上主要一课一课、一行一行、一个字一个字的教训你们了。” («以赛亚书» 28:10-13)
4494
Commentary:
The Quran was revealed gradually and piecemeal. Its revelation spread over a period of 23 years. This gradual process served two great purposes. It helped believers to learn, remember and assimilate it and to mould their lives in accordance with its teaching. The gradual process was also intended to meet the increasing needs of changing circumstances and to strengthen the belief and conviction of Muslims, since, during the interval, they had opportunities to witness fulfilment of prophecies made earlier in the Quran. The piecemeal revelation of the Quran also fulfilled the following Biblical prophecy, viz. "For it is precept upon precept; line upon line, here a little and there a little: for with strange lips and another tongue will he speak to this people" (Isaiah 28:11). The construction of the verse and the words used in the Biblical prophecy are expressive of Divine purpose in the gradual revelation of the Quran.
3200
The Qur’an was revealed gradually and piecemeal. Its revelation spread over a period of 23 years. This gradual process served a double purpose. It helped believers to learn, remember and assimilate it and to mould their lives in accordance with its teachings. The gradual process was also intended to meet the increasing needs of changing circumstances and to strengthen the belief and conviction of Muslims, since, during the interval they had the opportunities to witness fulfilment of prophecies made earlier in the Qur’an. The piecemeal revelation of the Qur’an also fulfilled the following biblical prophecy:
"For, it is precept upon precept; line upon line, here a little and there a little; for, with strange lips and another tongue will he speak to this people" (Isa. 28: 10).
فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ ءَاثِمًا أَوْ كَفُورًا
وَٱذْكُرِ ٱسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا
3:42; 48:10.
3:42; 48:10.
3:42; 48:10.
a
3:42; 48:10.
a
3:42; 48:10.
b
3:42; 48:10.
وَمِنَ ٱلَّيْلِ فَٱسْجُدْ لَهُۥ وَسَبِّحْهُ لَيْلًا طَوِيلًا
17:80; 50:41; 52:50.
17:80; 50:41; 52:50.
17:80; 50:41; 52:50; 73:3-5.
b
17:80; 50:41; 52:50.
b
17:80; 50:41; 52:50; 73:3-5.
c
17:80; 50:41; 52:50.
إِنَّ هَٰٓؤُلَآءِ يُحِبُّونَ ٱلْعَاجِلَةَ وَيَذَرُونَ وَرَآءَهُمْ يَوْمًا ثَقِيلًا
17:19.
17:19.
17:19.
Commentary:
The verse purports to say that the hopes and fears of disbelievers are confined to this world. They have no thought for the Hereafter. They want to see promises of prosperity and progress made to Muslims and of those of punishment to themselves fulfilled here and now. But God is not in a hurry to punish. The Holy Prophet is enjoined to pay no heed to their demand for punishment but to prepare himself and his followers morally and spiritually by Night Prayer and glorification of God.
"Heavy day" may mean the Resurrection Day or the Day when disbelievers are punished in this life.
c
17:19.
c
17:19.
4495
Commentary:
The verse purports to say that the hopes and fears of disbelievers are confined to this world. They have no thought for the Hereafter. They want to see promises of prosperity and progress made to Muslims and of those of punishment to themselves fulfilled here and now. But God is not in a hurry to punish. The Holy Prophet is enjoined to pay no heed to their demand for punishment but to prepare himself and his followers morally and spiritually by Night Prayer and glorification of God.
"Heavy day" may mean the Resurrection Day or the Day when disbelievers are punished in this life.
a
17:19.
نَّحْنُ خَلَقْنَٰهُمْ وَشَدَدْنَآ أَسْرَهُمْ ۖ وَإِذَا شِئْنَا بَدَّلْنَآ أَمْثَٰلَهُمْ تَبْدِيلًا
56:62.
56:62.
God has created man in the best make (95:5) that he may develop and manifest in himself Divine attributes. So if the disbelievers refused to benefit by the Quranic teaching they will be replaced by another people who will.
56:62.
Commentary:
This verse, in conjunction with the verses preceding it, means that Truth will spread gradually, either that there will come about a great moral revolution in the lives of the people or if they refused to benefit by the Quranic teaching they will be replaced by another people who will carry out the Divine will and plan. God is not in a hurry to punish them because He "has created man in the best make" (95:5) that he may develop and manifest in himself Divine attributes and not that he may incur His displeasure and be punished.
d
56:62.
a
56:62.
4496
Commentary:
This verse, in conjunction with the verses preceding it, means that Truth will spread gradually, either that there will come about a great moral revolution in the lives of the people or if they refused to benefit by the Quranic teaching they will be replaced by another people who will carry out the Divine will and plan. God is not in a hurry to punish them because He "has created man in the best make" (95:5) that he may develop and manifest in himself Divine attributes and not that he may incur His displeasure and be punished.
b
56:62.
3201
God has created man in the best make (95:5) that he may develop and manifest in himself Divine attributes. So if the disbelievers refused to benefit by the Quranic teaching they will be replaced by another people who will.
إِنَّ هَٰذِهِۦ تَذْكِرَةٌ ۖ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ سَبِيلًا
73:20; 74:55; 80:12.
73:20; 74:55; 80:12.
20:4; 73:20; 74:55; 80:12.
e
73:20; 74:55; 80:12.
b
20:4; 73:20; 74:55; 80:12.
c
73:20; 74:55; 80:12.
وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ إِنَّ ٱللَّهَ كَانَ عَلِيمًا حَكِيمًا
18:25; 74:57; 81:30.
اور یہ ممکن نہیں کہ اس کا علم ایک شخص کو مستحق ہدایت قرار دے لیکن وہ اس کو گمراہ ہونے دے۔
18:25; 74:57; 81:30.
18:25; 74:57; 81:30.
Commentary:
Besides the meaning given in the text, the verse may also mean: (1) It is God’s Will that you should exercise your will "to take a way unto your Lord," and so be admitted into His mercy. (2) You cannot "take the way unto your Lord" unless you subordinate and conform your will to the will of God. (3) You should have subordinated your will to the will of God, but you seem not to have done so.
f
18:25; 74:57; 81:30.
1
اور یہ ممکن نہیں کہ اس کا علم ایک شخص کو مستحق ہدایت قرار دے لیکن وہ اس کو گمراہ ہونے دے۔
c
18:25; 74:57; 81:30.
4497
Commentary:
Besides the meaning given in the text, the verse may also mean: (1) It is God’s Will that you should exercise your will "to take a way unto your Lord," and so be admitted into His mercy. (2) You cannot "take the way unto your Lord" unless you subordinate and conform your will to the will of God. (3) You should have subordinated your will to the will of God, but you seem not to have done so.
d
18:25; 74:57; 81:30.
يُدْخِلُ مَن يَشَآءُ فِى رَحْمَتِهِۦ ۚ وَٱلظَّٰلِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًۢا
48:26.
Besides the meaning given in the text, the verse may mean: (1) It is God’s wish that you should exercise your will to take a way unto your Lord and so be admitted into His mercy. (2) You cannot take the way unto your Lord unless you subordinate and conform your will to the Will of God. (3) You should have subordinated your will to the Will of God, but you seem not to have done so.
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into His mercy by obeying Divine commandments.
48:26.
Commentary:
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into God’s mercy by obeying Divine commandments; من being the subject of the verb یشاء.
g
48:26.
1555
这节经文除了本文的意义之外还意味着: (1) 这是安拉的愿望, 要你用自己的意志接近你的养主, 以便进入他的仁慈中。(2) 你无法接近你的养主, 除非你服从并使你的意志符合安拉的意志。(3) 你本该使你的意志符合安拉的意志, 但你似乎做得不够。
d
48:26.
4498
Commentary:
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into God’s mercy by obeying Divine commandments; من being the subject of the verb یشاء.
e
48:26.
3202
Besides the meaning given in the text, the verse may mean: (1) It is God’s wish that you should exercise your will to take a way unto your Lord and so be admitted into His mercy. (2) You cannot take the way unto your Lord unless you subordinate and conform your will to the Will of God. (3) You should have subordinated your will to the Will of God, but you seem not to have done so.
3203
The verse may also mean that God admits into His mercy him who himself wishes to be admitted into His mercy by obeying Divine commandments.
المرسلات
Al-Mursalat
The Emissaries • makkah • 50 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَٱلْمُرْسَلَٰتِ عُرْفًا
这节经文和以下四节经文所提到的事物, 力量或存在被各种权威学者们用来指风、指天使、指安拉的使者及其信徒、特别而十分恰当地用来指穆圣的伙伴。作为指穆圣的伙伴, 这节经文的意思就是: 在开始的时候穆圣的伙伴要缓慢地、文雅地传播伊斯兰教的启示。
اس آیت میں ان گھوڑوں یا صحابہؓ کو جو اُن پر چڑھتے تھے شہادت کے طور پر پیش کیا ہے کہ پہلے خداتعالیٰ ان کو نیکی کی اشاعت کے لئے آہستگی سے دنیا میں پھیلائے گا اور یہی معنے مُرْسَلَات کے ہیں۔
The things, agencies or beings, mentioned in this and the following four verses, have been taken by various authorities to refer to winds; angels; God’s Messengers and their followers; and particularly and very appropriately, to the Companions of the Holy Prophet. As referring to the Companions of the Holy Prophet the verse would mean that in the beginning the Companions of the Holy Prophet would spread the Message of Islam slowly and gently.
Important Words:
واو (by). For the philosophy and significance of Quranic oaths see 37:2 & 91:2.
عرفا (goodness) is derived from عرف (‘arafa) which means, he knew it or he knew it by means of any of the five senses, also by mental perception. عرف (‘urfun) means, acknowledgment or confession; goodness or a good action or quality; gentleness; beneficence, a benefit or bounty; common parlance or usage. They say جاء القوم عرفا عرفا i.e. the people came one after another (Lane).
Commentary:
The things, agencies or beings mentioned in this and the following four verses have been taken by various authorities to refer to winds; angels; God’s Messengers and their followers; and particularly and very appropriately, to the Companions of the Holy Prophet. As referring to the Companions of the Holy Prophet the verse would mean that in the beginning of Islam the Companions of the Prophet spread the Message of truth slowly and gently; as referring to Divine Messengers it means that they appear one after the other with the Message of truth which they spread with love.
1556
这节经文和以下四节经文所提到的事物, 力量或存在被各种权威学者们用来指风、指天使、指安拉的使者及其信徒、特别而十分恰当地用来指穆圣的伙伴。作为指穆圣的伙伴, 这节经文的意思就是: 在开始的时候穆圣的伙伴要缓慢地、文雅地传播伊斯兰教的启示。
1
اس آیت میں ان گھوڑوں یا صحابہؓ کو جو اُن پر چڑھتے تھے شہادت کے طور پر پیش کیا ہے کہ پہلے خداتعالیٰ ان کو نیکی کی اشاعت کے لئے آہستگی سے دنیا میں پھیلائے گا اور یہی معنے مُرْسَلَات کے ہیں۔
4499
Important Words:
واو (by). For the philosophy and significance of Quranic oaths see 37:2 & 91:2.
عرفا (goodness) is derived from عرف (‘arafa) which means, he knew it or he knew it by means of any of the five senses, also by mental perception. عرف (‘urfun) means, acknowledgment or confession; goodness or a good action or quality; gentleness; beneficence, a benefit or bounty; common parlance or usage. They say جاء القوم عرفا عرفا i.e. the people came one after another (Lane).
Commentary:
The things, agencies or beings mentioned in this and the following four verses have been taken by various authorities to refer to winds; angels; God’s Messengers and their followers; and particularly and very appropriately, to the Companions of the Holy Prophet. As referring to the Companions of the Holy Prophet the verse would mean that in the beginning of Islam the Companions of the Prophet spread the Message of truth slowly and gently; as referring to Divine Messengers it means that they appear one after the other with the Message of truth which they spread with love.
3204
The things, agencies or beings, mentioned in this and the following four verses, have been taken by various authorities to refer to winds; angels; God’s Messengers and their followers; and particularly and very appropriately, to the Companions of the Holy Prophet. As referring to the Companions of the Holy Prophet the verse would mean that in the beginning the Companions of the Holy Prophet would spread the Message of Islam slowly and gently.
فَٱلْعَٰصِفَٰتِ عَصْفًا
在克服了开头传播 «古兰经» 工作的困难之后, 穆圣的伙伴们就进展得快多了, 而且更有力地进行传播伊斯兰教的启示; 这节经文的意思也可是这样: 在 «古兰经» 教义的帮助下, 他们驱走了面前的谎言和恶势力, 犹如秋风扫落叶。
اس کے بعد بتایا کہ پھر وہ تیزی سے چلنے لگ جاتی ہیں۔ یعنی پہلے صحابہؓ آہستگی سے دنیا میں پھیلیں گے۔ مگر پھر طاقت پکڑتے جائیں گے اور ان کی ترقی کی رفتار تیز ہو جائے گی۔
After the initial difficulties in the work of the preaching having been overcome, the Companions of the Holy Prophet would proceed much faster and carry on the Message of Islam with greater vigour; or, the verse may mean that with the help of the Quranic teaching, they would scatter before them falsehood and the forces of evil as broken straw is carried before the wind.
Important Words:
عصفاً (forceful pushing). عصف means, he was quick or swift. عصفت الریح means, the wind blew violently or vehemently. عصف الزرع means, he cut the corn from its stalks or before its maturity. عصف means, straw or broken straw (Lane).
Commentary:
In view of the different meanings of عصف the verse may be taken to mean that after the initial difficulties in the preaching had been overcome, the Companions of the Holy Prophet were able to proceed much faster and carry on the Quranic Message with great vigour; or that, with the help of the Quranic teaching, they scattered before them falsehood and the forces of evil as broken straw is carried before the wind.
1557
在克服了开头传播 «古兰经» 工作的困难之后, 穆圣的伙伴们就进展得快多了, 而且更有力地进行传播伊斯兰教的启示; 这节经文的意思也可是这样: 在 «古兰经» 教义的帮助下, 他们驱走了面前的谎言和恶势力, 犹如秋风扫落叶。
2
اس کے بعد بتایا کہ پھر وہ تیزی سے چلنے لگ جاتی ہیں۔ یعنی پہلے صحابہؓ آہستگی سے دنیا میں پھیلیں گے۔ مگر پھر طاقت پکڑتے جائیں گے اور ان کی ترقی کی رفتار تیز ہو جائے گی۔
4500
Important Words:
عصفاً (forceful pushing). عصف means, he was quick or swift. عصفت الریح means, the wind blew violently or vehemently. عصف الزرع means, he cut the corn from its stalks or before its maturity. عصف means, straw or broken straw (Lane).
Commentary:
In view of the different meanings of عصف the verse may be taken to mean that after the initial difficulties in the preaching had been overcome, the Companions of the Holy Prophet were able to proceed much faster and carry on the Quranic Message with great vigour; or that, with the help of the Quranic teaching, they scattered before them falsehood and the forces of evil as broken straw is carried before the wind.
3205
After the initial difficulties in the work of the preaching having been overcome, the Companions of the Holy Prophet would proceed much faster and carry on the Message of Islam with greater vigour; or, the verse may mean that with the help of the Quranic teaching, they would scatter before them falsehood and the forces of evil as broken straw is carried before the wind.
وَٱلنَّٰشِرَٰتِ نَشْرًا
他们要公开赞扬并四处传播真理的启示; 或到处散播善良的种子。
اس آیت میں پھر صحابہ ؓ کا ذکر ہے۔ جو آخر اسلام کو دنیا میں پھیلا دیں گے۔
They would proclaim and spread the Message of Truth far and wide; or scatter the seeds of goodness everywhere.
Commentary:
The verse means that they proclaimed and spread the Message of truth far and wide, or scattered the seeds of goodness everywhere.
1558
他们要公开赞扬并四处传播真理的启示; 或到处散播善良的种子。
3
اس آیت میں پھر صحابہ ؓ کا ذکر ہے۔ جو آخر اسلام کو دنیا میں پھیلا دیں گے۔
4501
Commentary:
The verse means that they proclaimed and spread the Message of truth far and wide, or scattered the seeds of goodness everywhere.
3206
They would proclaim and spread the Message of Truth far and wide; or scatter the seeds of goodness everywhere.
فَٱلْفَٰرِقَٰتِ فَرْقًا
اس آیت میں بھی صحابہؓ کا ذکر ہے کہ وہ آخر حق و باطل میں فرق کرکے دکھلا دیں گے۔
With the dissemination of the Quranic Message, Truth will become distinguished from falsehood and good men from bad men.
Commentary:
With the dissemination of the Quranic Message, truth became distinct from falsehood and good men from bad men.
4
اس آیت میں بھی صحابہؓ کا ذکر ہے کہ وہ آخر حق و باطل میں فرق کرکے دکھلا دیں گے۔
4502
Commentary:
With the dissemination of the Quranic Message, truth became distinct from falsehood and good men from bad men.
3207
With the dissemination of the Quranic Message, Truth will become distinguished from falsehood and good men from bad men.
فَٱلْمُلْقِيَٰتِ ذِكْرًا
Commentary:
Divine Messengers, or the Companions of the Holy Prophet, spread the Divine Message in order to warn people and also to establish the fact that they had conveyed the Message and thus had discharged the duty entrusted to them.
4503
Commentary:
Divine Messengers, or the Companions of the Holy Prophet, spread the Divine Message in order to warn people and also to establish the fact that they had conveyed the Message and thus had discharged the duty entrusted to them.
عُذْرًا أَوْ نُذْرًا
The verse signifies that the fact will become established that they had conveyed and fully discharged the duty entrusted to them.
3208
The verse signifies that the fact will become established that they had conveyed and fully discharged the duty entrusted to them.
إِنَّمَا تُوعَدُونَ لَوَٰقِعٌ
51:6.
51:6.
b
51:6.
a
51:6; 52:8.
4504
Commentary:
The promised event is either the final triumph of truth over falsehood, or the Resurrection.
b
51:6.
فَإِذَا ٱلنُّجُومُ طُمِسَتْ
یعنی علماء خراب ہو جائیں گے۔
82:3.
Important Words:
طمست (are made to lose their light). طمس means, it became effaced or obliterated. طمس النجم means, the star lost or became deprived of its light طمس الغیم النجوم means, the clouds concealed or covered the stars. (Lane & Aqrab). See also 10:89.
Commentary:
The verse means: When the religious divines become corrupt and cease to provide guidance to the masses, or when diverse calamities are about to befall people. The Arabs regarded the disappearance of stars as a sign of impending calamities.
c
82:3.
1559
这节经文的意思是: 当各种灾难快要降临于人的时候。阿拉伯人认为星辰的消失是灾难即将来临的迹象。
5
یعنی علماء خراب ہو جائیں گے۔
b
82:3.
4505
Important Words:
طمست (are made to lose their light). طمس means, it became effaced or obliterated. طمس النجم means, the star lost or became deprived of its light طمس الغیم النجوم means, the clouds concealed or covered the stars. (Lane & Aqrab). See also 10:89.
Commentary:
The verse means: When the religious divines become corrupt and cease to provide guidance to the masses, or when diverse calamities are about to befall people. The Arabs regarded the disappearance of stars as a sign of impending calamities.
a
82:3.
3209
The verse means, when diverse calamities are about to befall people. The Arabs regarded the disappearance of stars as a sign of impending calamities.
وَإِذَا ٱلسَّمَآءُ فُرِجَتْ
یعنی الہام کا سلسلہ پھر شروع ہو جائے گا۔
Commentary:
The verse means, when a new revelation begins to be sent down, or when great calamities and miseries befall the world.
a
78:21; 82:2.
1560
当大灾大难来到世间的时候。
1
یعنی الہام کا سلسلہ پھر شروع ہو جائے گا۔
4506
Commentary:
The verse means, when a new revelation begins to be sent down, or when great calamities and miseries befall the world.
b
78:21; 82:2.
3210
When great calamities and miseries come upon the world.
وَإِذَا ٱلْجِبَالُ نُسِفَتْ
当巨大的变化发生的时候; 或者当强有力的和有影响力的人遭受失败的时候; 或者当历史悠久的旧制度被彻底摧毁的时候。总而言之, 当整个腐败的秩序死亡的时候。
یعنی دنیا کے بادشاہ بھی تباہ کر دیئے جائیں گے۔
When great changes take place, or when powerful and influential men are laid low; or when old and time-honoured institutions are destroyed, root and branch. In short, when the whole corrupt order dies out.
78:21; 81:4.
Commentary:
The purport of the verse is: When great changes take place, or when powerful and influential men are brought low; or when old and time-honoured institutions are destroyed, root and branch. In short, when the whole corrupt order changes. For جبال see 14:47.
1561
当巨大的变化发生的时候; 或者当强有力的和有影响力的人遭受失败的时候; 或者当历史悠久的旧制度被彻底摧毁的时候。总而言之, 当整个腐败的秩序死亡的时候。
2
یعنی دنیا کے بادشاہ بھی تباہ کر دیئے جائیں گے۔
a
78:21; 81:4.
4507
Commentary:
The purport of the verse is: When great changes take place, or when powerful and influential men are brought low; or when old and time-honoured institutions are destroyed, root and branch. In short, when the whole corrupt order changes. For جبال see 14:47.
3211
When great changes take place, or when powerful and influential men are laid low; or when old and time-honoured institutions are destroyed, root and branch. In short, when the whole corrupt order dies out.
وَإِذَا ٱلرُّسُلُ أُقِّتَتْ
当一个伟大的精神王国的复兴者出现的时候, 他具有安拉的使者们的权力和精神, 似乎被披着所有使者的披风。
یعنی ایک ایسا مامور کھڑا ہوگا جسے سب نبیوں کے نام دیئے جائیں گے۔ یعنی اس کے متعلق موسیٰؑ‘ عیسیٰؑ‘ کرشنؑ‘ رام چندرؑ اور بدھؑ سب کی پیشگوئیاں ہوں گی۔ اسی طرح بعد کے ولیوں کی۔ جیسے امام احمد سرہندیؒ اور نعمت اللہ ولیؒ وغیرہ کی پیشگوئیاں بھی ہوں گی۔
When a great Heavenly Reformer will appear with the power and spirit of God’s Messengers, clad, as it were, in the mantles of all of them.
Commentary:
The meaning is: When prophecies concerning the second advent of various Messengers will be fulfilled with the appearance in the world of a great heavenly Reformer who will come in the power and spirit of such Messengers, clad, as it were, in the mantles of all of them.
1562
当一个伟大的精神王国的复兴者出现的时候, 他具有安拉的使者们的权力和精神, 似乎被披着所有使者的披风。
3
یعنی ایک ایسا مامور کھڑا ہوگا جسے سب نبیوں کے نام دیئے جائیں گے۔ یعنی اس کے متعلق موسیٰؑ‘ عیسیٰؑ‘ کرشنؑ‘ رام چندرؑ اور بدھؑ سب کی پیشگوئیاں ہوں گی۔ اسی طرح بعد کے ولیوں کی۔ جیسے امام احمد سرہندیؒ اور نعمت اللہ ولیؒ وغیرہ کی پیشگوئیاں بھی ہوں گی۔
4508
Commentary:
The meaning is: When prophecies concerning the second advent of various Messengers will be fulfilled with the appearance in the world of a great heavenly Reformer who will come in the power and spirit of such Messengers, clad, as it were, in the mantles of all of them.
3212
When a great Heavenly Reformer will appear with the power and spirit of God’s Messengers, clad, as it were, in the mantles of all of them.
لِأَىِّ يَوْمٍ أُجِّلَتْ
Important Words:
أجلت (deferred) is derived from أجل (ajila) which means, it was or became delayed, postponed, kept back or it had a term or period appointed for it at which it should fall due or come to pass. أجل الشیء (ajjala) means, he delayed or postponed or deferred the thing or he appointed a period or term for it. (Lane & Aqrab).
4509
Important Words:
أجلت (deferred) is derived from أجل (ajila) which means, it was or became delayed, postponed, kept back or it had a term or period appointed for it at which it should fall due or come to pass. أجل الشیء (ajjala) means, he delayed or postponed or deferred the thing or he appointed a period or term for it. (Lane & Aqrab).
لِيَوْمِ ٱلْفَصْلِ
وَمَآ أَدْرَىٰكَ مَا يَوْمُ ٱلْفَصْلِ
Commentary:
The Day of Decision may mean the day of the triumph of Islam over all other Faiths in the time of the Promised Messiah. Or it may mean the Resurrection Day.
4510
Commentary:
The Day of Decision may mean the day of the triumph of Islam over all other Faiths in the time of the Promised Messiah. Or it may mean the Resurrection Day.
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
Commentary:
The reference in the verse may be to the disbelievers in the Holy Prophet’s time or in that of the Promised Messiah.
4511
Commentary:
The reference in the verse may be to the disbelievers in the Holy Prophet’s time or in that of the Promised Messiah.
أَلَمْ نُهْلِكِ ٱلْأَوَّلِينَ
6:134.
b
6:134.
ثُمَّ نُتْبِعُهُمُ ٱلْءَاخِرِينَ
6:134.
یعنی ہلاک نہیں کریں گی۔
6:134.
b
6:134.
4
یعنی ہلاک نہیں کریں گی۔
c
6:134.
كَذَٰلِكَ نَفْعَلُ بِٱلْمُجْرِمِينَ
یعنی پچھلی تاریخ بتاتی ہے کہ مجرموں کے ساتھ ایسا ہی سلوک ہوتا چلا آیا ہے پھر کیا وجہ ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ کے مجرموں کے ساتھ ایسا سلوک نہیں ہوگا۔
Commentary:
The guilty never go unpunished, and the punishment, in the time of a Divine Messenger, takes place on a larger scale, involving whole communities and nations.
5
یعنی پچھلی تاریخ بتاتی ہے کہ مجرموں کے ساتھ ایسا ہی سلوک ہوتا چلا آیا ہے پھر کیا وجہ ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ کے مجرموں کے ساتھ ایسا سلوک نہیں ہوگا۔
4512
Commentary:
The guilty never go unpunished, and the punishment, in the time of a Divine Messenger, takes place on a larger scale, involving whole communities and nations.
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
أَلَمْ نَخْلُقكُّم مِّن مَّآءٍ مَّهِينٍ
32:9.
32:9.
23:14; 32:9; 36:78.
c
32:9.
a
23:14; 32:9; 36:78.
d
32:9.
فَجَعَلْنَٰهُ فِى قَرَارٍ مَّكِينٍ
إِلَىٰ قَدَرٍ مَّعْلُومٍ
فَقَدَرْنَا فَنِعْمَ ٱلْقَٰدِرُونَ
这一节和以上三节经文是指子宫内的精子发育为完全成形的人的极其微妙的过程, 这真是非常神奇的创造。这个创造过程被用来论证复生日, 因为这两者之间存在着绝妙的对比, 母亲的子宫被比作人在人间的生命, 人的出生比作复生日。
اس سے مراد یہ ہے کہ ہر بچہ کے لئے کوئی الگ قانون مقرر نہیں ہوتا بلکہ ہم نے اس کے لئے سنت اللہ میں ایک اندازہ مقرر کر دیا ہے۔ اور جب سے دنیا پیدا ہوئی ہے اسی اندازہ کے مطابق کام ہوتا چلا جا رہا ہے۔ یعنی مختلف جانور پیدائشِ کاملہ کے لئے مختلف مہینوں تک ماؤں کے پیٹوں میں رہتے ہیں۔
This and the preceding three verses refer to the extremely subtle process of the development of sperm-drop in the womb, into a full-fledged human being, which indeed is a marvel of creation. This process of creation is advanced as an argument in support of the Resurrection, for there exists a beautiful parallelism between the two, the mother’s womb being likened to man’s life on earth and his birth to Resurrection.
23:15.
Commentary:
This and the preceding three verses refer to the extremely subtle process of development of the sperm drop in the womb into a full-fledged human being, which indeed is a great wonder of creation. This process of creation is advanced as an argument in support of the Resurrection. The Quran has repeatedly used this argument, for there exists a beautiful parallelism between the two, the mother’s womb being likened in the Quran to man’s life on earth and his birth to the Resurrection.
1563
这一节和以上三节经文是指子宫内的精子发育为完全成形的人的极其微妙的过程, 这真是非常神奇的创造。这个创造过程被用来论证复生日, 因为这两者之间存在着绝妙的对比, 母亲的子宫被比作人在人间的生命, 人的出生比作复生日。
1
اس سے مراد یہ ہے کہ ہر بچہ کے لئے کوئی الگ قانون مقرر نہیں ہوتا بلکہ ہم نے اس کے لئے سنت اللہ میں ایک اندازہ مقرر کر دیا ہے۔ اور جب سے دنیا پیدا ہوئی ہے اسی اندازہ کے مطابق کام ہوتا چلا جا رہا ہے۔ یعنی مختلف جانور پیدائشِ کاملہ کے لئے مختلف مہینوں تک ماؤں کے پیٹوں میں رہتے ہیں۔
b
23:15.
4513
Commentary:
This and the preceding three verses refer to the extremely subtle process of development of the sperm drop in the womb into a full-fledged human being, which indeed is a great wonder of creation. This process of creation is advanced as an argument in support of the Resurrection. The Quran has repeatedly used this argument, for there exists a beautiful parallelism between the two, the mother’s womb being likened in the Quran to man’s life on earth and his birth to the Resurrection.
3213
This and the preceding three verses refer to the extremely subtle process of the development of sperm-drop in the womb, into a full-fledged human being, which indeed is a marvel of creation. This process of creation is advanced as an argument in support of the Resurrection, for there exists a beautiful parallelism between the two, the mother’s womb being likened to man’s life on earth and his birth to Resurrection.
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
أَلَمْ نَجْعَلِ ٱلْأَرْضَ كِفَاتًا
7:26.
یعنی زندہ اس کی سطح پر بستے ہیں اور مُردے یا اس میں گاڑ دیئے جاتے ہیں یا ان کی خاک اس کے دریاؤں میں بہائی جاتی ہے۔
7:26.
7:26.
Important Words:
کفاتاً (so as to hold) is derived from کفت which means, he or it hastened or was quick or swift. They say کفت الشیء الیه i.e. he drew the thing together to himself and contracted, grasped or took it. کفات is a place in which a thing is drawn together or comprehended and collected or congregated. The words الم نجعل الارض کفاتا أحیاء و أمواتاً mean: "Have We not made the earth a place which comprehends the living and the dead, or which draws to itself the living and the dead, or which is quick in its motion" (Lane & Aqrab).
Commentary:
All mortals live on earth, and when they are dead their remains in one form or other abide in the earth. The verse may also refer to the law of gravitation or to the earth’s motion on its axis or round the sun. The word کفات may also signify that all the physical needs of man have been met in the earth.
a
7:26.
2
یعنی زندہ اس کی سطح پر بستے ہیں اور مُردے یا اس میں گاڑ دیئے جاتے ہیں یا ان کی خاک اس کے دریاؤں میں بہائی جاتی ہے۔
c
7:26.
4514
Important Words:
کفاتاً (so as to hold) is derived from کفت which means, he or it hastened or was quick or swift. They say کفت الشیء الیه i.e. he drew the thing together to himself and contracted, grasped or took it. کفات is a place in which a thing is drawn together or comprehended and collected or congregated. The words الم نجعل الارض کفاتا أحیاء و أمواتاً mean: "Have We not made the earth a place which comprehends the living and the dead, or which draws to itself the living and the dead, or which is quick in its motion" (Lane & Aqrab).
Commentary:
All mortals live on earth, and when they are dead their remains in one form or other abide in the earth. The verse may also refer to the law of gravitation or to the earth’s motion on its axis or round the sun. The word کفات may also signify that all the physical needs of man have been met in the earth.
a
7:26.
أَحْيَآءً وَأَمْوَٰتًا
在世的人都要死, 人死之后其遗体以不同的形式回归于泥土。这节经文也可以指地心引力法则, 或地球在地轴上转动, 或绕着太阳转动。كِفَات (Kifat) 这字也可以表示, 人的一切物质要求都可以在泥土中得到满足。
All mortals live on earth, and when they are dead, their remains, in one form or other, abide in the earth. The verse may also refer to the law of gravitation or to earth’s motion on its axis or round the sun. The word, Kifat, may also signify that all the physical needs of man have been met in the earth.
1564
在世的人都要死, 人死之后其遗体以不同的形式回归于泥土。这节经文也可以指地心引力法则, 或地球在地轴上转动, 或绕着太阳转动。كِفَات (Kifat) 这字也可以表示, 人的一切物质要求都可以在泥土中得到满足。
3214
All mortals live on earth, and when they are dead, their remains, in one form or other, abide in the earth. The verse may also refer to the law of gravitation or to earth’s motion on its axis or round the sun. The word, Kifat, may also signify that all the physical needs of man have been met in the earth.
وَجَعَلْنَا فِيهَا رَوَٰسِىَ شَٰمِخَٰتٍ وَأَسْقَيْنَٰكُم مَّآءً فُرَاتًا
یعنی زمین میں دینی اور دنیوی بڑی بڑی قابلیتوں کے آدمی پیدا کیے جاتے ہیں اور مادی اور روحانی پانی جو نہایت میٹھا ہوتا ہے ان روحانی اور جسمانی سرداروں کے ذریعہ سے لوگوں کو پلایا جاتا ہے یعنی روحانی لوگ الہام سنا سنا کر ان کی روحانی پیاس کو بجھاتے ہیں اور جسمانی لوگ نہریں اور ٹیوب ویل لگا لگا کر ان تک میٹھا پانی پہنچاتے ہیں۔
13:4; 15:20; 21:32; 31:11.
Important Words:
شامخات (high) is derived from شـمخ which means, it was high or lofty.
شـمخ أنفه means, he raised his nose from pride, i.e. he exalted himself, he was proud or behaved proudly. جبل شامخ means, a high or lofty mountain.
نسب شامخ means, a proud or high lineage. (Lane & Aqrab).
رواسی (mountains) is the plural of راسیة and جبال راسیة means, firm mountains (Lane).
Commentary:
The firm and high mountains not only serve as a safeguard against earthquakes but also as natural reservoirs of water on which all life depends for its sustenance.
b
13:4; 15:20; 21:32; 31:11.
1565
山作为巨大的天然水库。
3
یعنی زمین میں دینی اور دنیوی بڑی بڑی قابلیتوں کے آدمی پیدا کیے جاتے ہیں اور مادی اور روحانی پانی جو نہایت میٹھا ہوتا ہے ان روحانی اور جسمانی سرداروں کے ذریعہ سے لوگوں کو پلایا جاتا ہے یعنی روحانی لوگ الہام سنا سنا کر ان کی روحانی پیاس کو بجھاتے ہیں اور جسمانی لوگ نہریں اور ٹیوب ویل لگا لگا کر ان تک میٹھا پانی پہنچاتے ہیں۔
a
13:4; 15:20; 21:32; 31:11.
4515
Important Words:
شامخات (high) is derived from شـمخ which means, it was high or lofty.
شـمخ أنفه means, he raised his nose from pride, i.e. he exalted himself, he was proud or behaved proudly. جبل شامخ means, a high or lofty mountain.
نسب شامخ means, a proud or high lineage. (Lane & Aqrab).
رواسی (mountains) is the plural of راسیة and جبال راسیة means, firm mountains (Lane).
Commentary:
The firm and high mountains not only serve as a safeguard against earthquakes but also as natural reservoirs of water on which all life depends for its sustenance.
b
13:4; 15:20; 21:32; 31:11.
3215
Mountains serve as great natural reservoirs of water.
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
ٱنطَلِقُوٓا۟ إِلَىٰ مَا كُنتُم بِهِۦ تُكَذِّبُونَ
ٱنطَلِقُوٓا۟ إِلَىٰ ظِلٍّ ذِى ثَلَٰثِ شُعَبٍ
不信者的错误信仰、愚蠢的风俗和习惯在后世将化为三个叉尖的影子。根据伊本•阿巴斯传述, 这里也可以指基督教三位一体的教义。这节经文的意思也可以是, 不信者将受到右面、左面和上面三方面的惩罚。此外, 伦理学导师指出有三个因素阻碍责任感的发扬--------缺乏感受性、缺乏思想和缺乏判断。同样, 据说有三个因素阻碍道德推动力--------恐惧、骄傲和肉欲。我们可以用心理学的语言说, 致使人们入火狱应归于这三个因素--------感觉和推理的错误、性的过失和意志薄弱。
یعنی آخری زمانہ میں منکرین اسلام کی پناہ ایسی ہوگی جو پناہ نہیں کہلا سکتی بلکہ تکلیف کا موجب ہوگی۔
The wrong beliefs, foolish usages and practices, of disbelievers will take the form of three-pronged shadow in the next world. Or, according to Ibn-e-‘Abbas the reference is to the Christian doctrine of the Trinity. Or, the verse may mean that disbelievers will be punished from the right, the left and from above. Moreover, teachers of moral wisdom point to three factors which operate against the development of proper awareness of one’s duties—lack of sensitivity, lack of thought and lack of judgment. Similarly, three factors are said to operate against moral impulses having their course—fear, arrogance and sensual desires. In the language of psychology we could say that three factors are responsible for sending a man to Hell—errors of perception and reasoning, delinquencies of sex and weaknesses of will.
Commentary:
ظل (shadow), as given under Important Words, serves three main purposes: it is cool; gives protection and is a means of comfort. As is mentioned in the following two verses disbelievers will be denied all these three things. The verse may also have reference to the wrong beliefs; evil deeds; usages, and practices of disbelievers which would take the form of three-pronged shadow in the next world. Or, according to some authorities, Ibn ‘Abbas being prominent among them, the reference in the verse may be to the Christian doctrine of the Trinity. Or the verse may mean that disbelievers will be punished from the right, the left and from above.
1566
不信者的错误信仰、愚蠢的风俗和习惯在后世将化为三个叉尖的影子。根据伊本•阿巴斯传述, 这里也可以指基督教三位一体的教义。这节经文的意思也可以是, 不信者将受到右面、左面和上面三方面的惩罚。此外, 伦理学导师指出有三个因素阻碍责任感的发扬--------缺乏感受性、缺乏思想和缺乏判断。同样, 据说有三个因素阻碍道德推动力--------恐惧、骄傲和肉欲。我们可以用心理学的语言说, 致使人们入火狱应归于这三个因素--------感觉和推理的错误、性的过失和意志薄弱。
4
یعنی آخری زمانہ میں منکرین اسلام کی پناہ ایسی ہوگی جو پناہ نہیں کہلا سکتی بلکہ تکلیف کا موجب ہوگی۔
4516
Commentary:
ظل (shadow), as given under Important Words, serves three main purposes: it is cool; gives protection and is a means of comfort. As is mentioned in the following two verses disbelievers will be denied all these three things. The verse may also have reference to the wrong beliefs; evil deeds; usages, and practices of disbelievers which would take the form of three-pronged shadow in the next world. Or, according to some authorities, Ibn ‘Abbas being prominent among them, the reference in the verse may be to the Christian doctrine of the Trinity. Or the verse may mean that disbelievers will be punished from the right, the left and from above.
3216
The wrong beliefs, foolish usages and practices, of disbelievers will take the form of three-pronged shadow in the next world. Or, according to Ibn-e-‘Abbas the reference is to the Christian doctrine of the Trinity. Or, the verse may mean that disbelievers will be punished from the right, the left and from above. Moreover, teachers of moral wisdom point to three factors which operate against the development of proper awareness of one’s duties—lack of sensitivity, lack of thought and lack of judgment. Similarly, three factors are said to operate against moral impulses having their course—fear, arrogance and sensual desires. In the language of psychology we could say that three factors are responsible for sending a man to Hell—errors of perception and reasoning, delinquencies of sex and weaknesses of will.
لَّا ظَلِيلٍ وَلَا يُغْنِى مِنَ ٱللَّهَبِ
见 56:43-45。
See 56:43-45.
Commentary:
See 56:43-44.
1567
见 56:43-45。
4517
Commentary:
See 56:43-44.
3217
See 56:43-45.
إِنَّهَا تَرْمِى بِشَرَرٍ كَٱلْقَصْرِ
因为不信者追求安逸, 自豪于华贵的高楼大厦, 他们的罪恶和犯罪将化为高高升腾的火焰, 就像高楼大厦一样。
As disbelievers sought ease and comfort and took pride in castles and stately buildings, their sins and transgressions will take the form of flames of fire rising high like huge castles.
Commentary:
As disbelievers sought ease and comfort and took pride in castles and stately buildings, their sins and transgressions will take the form of flames of fire rising high like huge castles.
1568
因为不信者追求安逸, 自豪于华贵的高楼大厦, 他们的罪恶和犯罪将化为高高升腾的火焰, 就像高楼大厦一样。
4518
Commentary:
As disbelievers sought ease and comfort and took pride in castles and stately buildings, their sins and transgressions will take the form of flames of fire rising high like huge castles.
3218
As disbelievers sought ease and comfort and took pride in castles and stately buildings, their sins and transgressions will take the form of flames of fire rising high like huge castles.
كَأَنَّهُۥ جِمَٰلَتٌ صُفْرٌ
阿拉伯人为他们的骆驼骄傲, 因为骆驼是他们的最大财源。
The Arabs took pride in their camels which formed their greatest source of wealth.
Commentary:
The Arabs took pride in their camels of yellow colour which formed the greatest source of their wealth.
1569
阿拉伯人为他们的骆驼骄傲, 因为骆驼是他们的最大财源。
4519
Commentary:
The Arabs took pride in their camels of yellow colour which formed the greatest source of their wealth.
3218A
The Arabs took pride in their camels which formed their greatest source of wealth.
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
هَٰذَا يَوْمُ لَا يَنطِقُونَ
a
78:39.
1570
见注释1076。
a
36:66; 78:39.
4520
Commentary:
See 36:66.
a
78:39.
3219
See {2457}.
وَلَا يُؤْذَنُ لَهُمْ فَيَعْتَذِرُونَ
کیونکہ اس دن خود ان کے اعضا ان پر شہادت دے رہے ہوں گے اور کسی زبانی شہادت کی ضرورت نہیں ہوگی۔
b
9:66; 66:8.
1571
不信者的犯罪得到了充分的证实, 就不容他们找借口狡辩。
1
کیونکہ اس دن خود ان کے اعضا ان پر شہادت دے رہے ہوں گے اور کسی زبانی شہادت کی ضرورت نہیں ہوگی۔
b
9:66; 66:8.
4521
Commentary:
The guilt of disbelievers having been fully established, they will not be allowed to offer any excuse or explanation.
b
9:66; 66:8.
3220
The guilt of disbelievers having been fully established, they will not be allowed to offer any excuse or explanation.
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
هَٰذَا يَوْمُ ٱلْفَصْلِ ۖ جَمَعْنَٰكُمْ وَٱلْأَوَّلِينَ
37:22.
37:22.
37:22.
c
37:22.
c
37:22.
c
37:22.
فَإِن كَانَ لَكُمْ كَيْدٌ فَكِيدُونِ
穆圣的敌人受到了挑战, 根本没办法反对他。
The Holy Prophet’s enemies have been challenged to do their worst against him.
Commentary:
The Holy Prophet’s enemies have been challenged to do their worst against him.
1572
穆圣的敌人受到了挑战, 根本没办法反对他。
4522
Commentary:
The Holy Prophet’s enemies have been challenged to do their worst against him.
3221
The Holy Prophet’s enemies have been challenged to do their worst against him.
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
إِنَّ ٱلْمُتَّقِينَ فِى ظِلَٰلٍ وَعُيُونٍ
56:31.
56:31.
56:31.
d
56:31.
a
56:31.
a
56:31.
وَفَوَٰكِهَ مِمَّا يَشْتَهُونَ
52:23; 55:53; 56:33.
52:23; 55:53; 56:33.
52:23; 55:53; 56:33.
a
52:23; 55:53; 56:33.
b
52:23; 55:53; 56:33.
b
52:23; 55:53; 56:33.
كُلُوا۟ وَٱشْرَبُوا۟ هَنِيٓـًٔۢا بِمَا كُنتُمْ تَعْمَلُونَ
إِنَّا كَذَٰلِكَ نَجْزِى ٱلْمُحْسِنِينَ
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
كُلُوا۟ وَتَمَتَّعُوا۟ قَلِيلًا إِنَّكُم مُّجْرِمُونَ
14:31.
14:31.
14:31; 47:13.
b
14:31.
c
14:31; 47:13.
c
14:31.
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
وَإِذَا قِيلَ لَهُمُ ٱرْكَعُوا۟ لَا يَرْكَعُونَ
Important Words:
لا یرکعون (do not bow down). رکع means, he bowed down. The word is sometimes used to denote humility and self-abasement. رکع الی الله means, he humbled himself to God; he completely turned towards God and worshipped Him alone. The famous pre-Islamic poet Nabighah says:
سیبلغ عذرا أو نجا من امرء
الی ربه رب البریة راکع
i.e. he who worships God alone, the Creator of the world, will have a good plea and will get salvation.
4523
Important Words:
لا یرکعون (do not bow down). رکع means, he bowed down. The word is sometimes used to denote humility and self-abasement. رکع الی الله means, he humbled himself to God; he completely turned towards God and worshipped Him alone. The famous pre-Islamic poet Nabighah says:
سیبلغ عذرا أو نجا من امرء
الی ربه رب البریة راکع
i.e. he who worships God alone, the Creator of the world, will have a good plea and will get salvation.
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
فَبِأَىِّ حَدِيثٍۭ بَعْدَهُۥ يُؤْمِنُونَ
As these ill-fated disbelievers have refused to accept such an infallible Book as the Qur’an, they will never listen to Truth and find the right path.
Commentary:
The verse purports to say that as these ill-fated people have refused to accept such an infallible Book as the Quran, they will never listen to truth or find the right path.
4524
Commentary:
The verse purports to say that as these ill-fated people have refused to accept such an infallible Book as the Quran, they will never listen to truth or find the right path.
3222
As these ill-fated disbelievers have refused to accept such an infallible Book as the Qur’an, they will never listen to Truth and find the right path.