النبأ
An-Naba
The Tidings • makkah • 40 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
عَمَّ يَتَسَآءَلُونَ
عَنِ ٱلنَّبَإِ ٱلْعَظِيمِ
The addition of the qualifying word, Al-‘Azim (mighty) to An-Naba’ which itself means a great news or event, suggests the tremendous import of the event referred to here.
38:68.
Important Words:
النبأ (the great Event) among other things means, an announcement of great utility which results either in great knowledge or predominance of opinion and which inspires awe and makes the heart tremble with fear (Lane, Kulliyyat & Raghib).
Commentary:
The addition of the qualifying word العظیم (great) to النبأ which itself means, a great news or event, bespeaks of the tremendous import of the event referred to here. The words النبأ العظیم are taken to signify either the Day of Reckoning or the predominance of the Quran over all revealed Scriptures and that of Islam over other Faiths and religious systems. The disbelievers (the verse purports to say) persuade themselves to believe that the predicted event will never take place. So they ask half-mockingly and half in doubt, when that event, so loudly proclaimed, will happen.
b
38:68.
4525
Important Words:
النبأ (the great Event) among other things means, an announcement of great utility which results either in great knowledge or predominance of opinion and which inspires awe and makes the heart tremble with fear (Lane, Kulliyyat & Raghib).
Commentary:
The addition of the qualifying word العظیم (great) to النبأ which itself means, a great news or event, bespeaks of the tremendous import of the event referred to here. The words النبأ العظیم are taken to signify either the Day of Reckoning or the predominance of the Quran over all revealed Scriptures and that of Islam over other Faiths and religious systems. The disbelievers (the verse purports to say) persuade themselves to believe that the predicted event will never take place. So they ask half-mockingly and half in doubt, when that event, so loudly proclaimed, will happen.
3223
The addition of the qualifying word, Al-‘Azim (mighty) to An-Naba’ which itself means a great news or event, suggests the tremendous import of the event referred to here.
ٱلَّذِى هُمْ فِيهِ مُخْتَلِفُونَ
The disbelievers do not believe that there will ever be a Day of Reckoning.
38:69-70.
Commentary:
The disbelievers do not believe that there will ever be a Day of Reckoning, or that Islam will ever predominate over other religions. Or the verse may mean that they hold divergent views about these things. Some of them call the Quran a jumble of ancient stories, others dub it as magic, yet others say that it is a forgery or at best the creation of the Holy Prophet’s own heated imagination. About the Holy Prophet also their views differ. Some call him a mad man, others a magician, and yet others a poet.
c
38:69-70.
4526
Commentary:
The disbelievers do not believe that there will ever be a Day of Reckoning, or that Islam will ever predominate over other religions. Or the verse may mean that they hold divergent views about these things. Some of them call the Quran a jumble of ancient stories, others dub it as magic, yet others say that it is a forgery or at best the creation of the Holy Prophet’s own heated imagination. About the Holy Prophet also their views differ. Some call him a mad man, others a magician, and yet others a poet.
3224
The disbelievers do not believe that there will ever be a Day of Reckoning.
كَلَّا سَيَعْلَمُونَ
102:4, 5.
102:4, 5.
102:4-5.
b
102:4, 5.
d
102:4-5.
b
102:4, 5.
ثُمَّ كَلَّا سَيَعْلَمُونَ
Commentary:
The verse means that disbelievers are indulging in wild conjectures about the Resurrection, the Quran, and about the Holy Prophet’s future. But time will show that they suffered from illusions, and that the Holy Prophet was bound to succeed in his mission and, as a corollary, that what the Quran has said about the Day of Reckoning is also sure to happen.
4527
Commentary:
The verse means that disbelievers are indulging in wild conjectures about the Resurrection, the Quran, and about the Holy Prophet’s future. But time will show that they suffered from illusions, and that the Holy Prophet was bound to succeed in his mission and, as a corollary, that what the Quran has said about the Day of Reckoning is also sure to happen.
أَلَمْ نَجْعَلِ ٱلْأَرْضَ مِهَٰدًا
2:23; 20:54; 51:49.
2:23; 20:54; 51:49.
2:23; 20:54; 27:62; 51:49.
c
2:23; 20:54; 51:49.
a
2:23; 20:54; 27:62; 51:49.
c
2:23; 20:54; 51:49.
وَٱلْجِبَالَ أَوْتَادًا
وَخَلَقْنَٰكُمْ أَزْوَٰجًا
36:37; 51:50; 75:40; 92:4.
36:37; 51:50; 75:40; 92:4
36:37; 51:50; 75:40; 92:4.
Commentary:
In these verses (vv. 7-9) we are told that God has created the earth and in it all physical needs of man have been provided, and that He has created the mountains which constitute a storehouse of mineral wealth and serve as great reservoirs of water, and that God has created for man his mate in order that his progeny may continue. This shows that man’s life for whose sake all this machinery has been made is not without a definite purpose and that death is not the end of man; it is followed by a better and fuller life where human soul will make everlasting progress.
d
36:37; 51:50; 75:40; 92:4.
b
36:37; 51:50; 75:40; 92:4.
4528
Commentary:
In these verses (vv. 7-9) we are told that God has created the earth and in it all physical needs of man have been provided, and that He has created the mountains which constitute a storehouse of mineral wealth and serve as great reservoirs of water, and that God has created for man his mate in order that his progeny may continue. This shows that man’s life for whose sake all this machinery has been made is not without a definite purpose and that death is not the end of man; it is followed by a better and fuller life where human soul will make everlasting progress.
d
36:37; 51:50; 75:40; 92:4
وَجَعَلْنَا نَوْمَكُمْ سُبَاتًا
Important Words:
سبات (rest) is derived from سبت which means, he rested; he abstained from work. سبات signifies rest and hence sleep, or light or heavy sleep. It also means, a period; a long period, being syn. with دھر (Lane & Aqrab).
Commentary:
Nations and communities, after undergoing heavy sacrifices are disposed to take rest. Consequently there comes upon them a period of forgetfulness. This period is sometimes very long. Then a Divine Reformer appears and they are required again to make sacrifices for the cause of truth. Thus the circle continues. In fact, سبات (rest) is a great Divine gift. After a day’s hard work, sleep gives rest to man’s jaded nerves and tired limbs, and thus he is refreshed and replenished for the next day’s work.
4529
Important Words:
سبات (rest) is derived from سبت which means, he rested; he abstained from work. سبات signifies rest and hence sleep, or light or heavy sleep. It also means, a period; a long period, being syn. with دھر (Lane & Aqrab).
Commentary:
Nations and communities, after undergoing heavy sacrifices are disposed to take rest. Consequently there comes upon them a period of forgetfulness. This period is sometimes very long. Then a Divine Reformer appears and they are required again to make sacrifices for the cause of truth. Thus the circle continues. In fact, سبات (rest) is a great Divine gift. After a day’s hard work, sleep gives rest to man’s jaded nerves and tired limbs, and thus he is refreshed and replenished for the next day’s work.
وَجَعَلْنَا ٱلَّيْلَ لِبَاسًا
6:97; 25:48; 28:74.
6:97; 25:48; 28:74.
6:97; 25:48; 28:74.
Commentary:
As it is difficult to distinguish between different things in the darkness of night, similarly, in the period of spiritual darkness, before the advent of a Divine Reformer, good and bad people remain mixed up, and it is after a Reformer’s appearance that the good people are separated from the bad people.
e
6:97; 25:48; 28:74.
c
6:97; 25:48; 28:74.
4529A
Commentary:
As it is difficult to distinguish between different things in the darkness of night, similarly, in the period of spiritual darkness, before the advent of a Divine Reformer, good and bad people remain mixed up, and it is after a Reformer’s appearance that the good people are separated from the bad people.
e
6:97; 25:48; 28:74.
وَجَعَلْنَا ٱلنَّهَارَ مَعَاشًا
17:13; 28:74.
17:13; 28:74.
17:13; 28:74.
Commentary:
Just as man’s body regains new vigour and strength after restful sleep at night, similarly, after a long period of sloth and inertia in relation to spiritual matters a people become invigorated to make new sacrifices when a Divine Reformer appears among them.
a
17:13; 28:74.
a
17:13; 28:74.
4530
Commentary:
Just as man’s body regains new vigour and strength after restful sleep at night, similarly, after a long period of sloth and inertia in relation to spiritual matters a people become invigorated to make new sacrifices when a Divine Reformer appears among them.
f
17:13; 28:74.
وَبَنَيْنَا فَوْقَكُمْ سَبْعًا شِدَادًا
23:18.
Commentary:
The reference in the verse seemingly being to the seven major planets of the solar system, of which the sun is the centre, the verse means that the fact that God has created such a vast, complex and flawless system for the service of man inevitably leads to the conclusion that man has been placed on the earth to serve a specific, albeit a very noble and sublime purpose. Seven heavens may also refer to seven stages of spiritual development of man mentioned in Surah Al-Mu’minun.
b
23:18.
1573
太阳系的七个主要行星, 太阳是其中心, 或者说, 也就是 «众信者» 章中所提到的人的七个精神发展阶段。
b
23:18.
4531
Commentary:
The reference in the verse seemingly being to the seven major planets of the solar system, of which the sun is the centre, the verse means that the fact that God has created such a vast, complex and flawless system for the service of man inevitably leads to the conclusion that man has been placed on the earth to serve a specific, albeit a very noble and sublime purpose. Seven heavens may also refer to seven stages of spiritual development of man mentioned in Surah Al-Mu’minun.
g
23:18.
3225
Seven major planets of the solar system of which the sun is the centre, or seven stages of spiritual development of man mentioned in Surah Al- Mu’minun.
وَجَعَلْنَا سِرَاجًا وَهَّاجًا
Important Words:
وھاج (bright) is derived from وھج. They say وھجت النار i.e. the fire burned or blazed. یوم وھج means, a hot day. وھاج means, burning very brightly; very hot; very shining (Lane & Aqrab).
4532
Important Words:
وھاج (bright) is derived from وھج. They say وھجت النار i.e. the fire burned or blazed. یوم وھج means, a hot day. وھاج means, burning very brightly; very hot; very shining (Lane & Aqrab).
وَأَنزَلْنَا مِنَ ٱلْمُعْصِرَٰتِ مَآءً ثَجَّاجًا
6:7; 71:12; 78:15; 80:26.
6:7; 71:12; 78:15; 80:26.
6:7; 71:12; 80:26.
Important Words:
المعصرات (the dripping clouds) is derived from عصر which means, he pressed or squeezed the thing so as to force out its juice, etc. he aided or succoured or saved or preserved someone; he did some benefit to someone. They say أعصر السحاب i.e. the clouds were at the point of having rain pressed forth from them by the winds (Lane & Aqrab).
ثجاج (pouring forth abundantly) is derived from ثج. They say ثج الماء i.e. the water flowed or poured forth vehemently or much. مطر ثجاج means, rain pouring forth vehemently or much (Lane).
c
6:7; 71:12; 78:15; 80:26.
c
6:7; 71:12; 80:26.
4533
Important Words:
المعصرات (the dripping clouds) is derived from عصر which means, he pressed or squeezed the thing so as to force out its juice, etc. he aided or succoured or saved or preserved someone; he did some benefit to someone. They say أعصر السحاب i.e. the clouds were at the point of having rain pressed forth from them by the winds (Lane & Aqrab).
ثجاج (pouring forth abundantly) is derived from ثج. They say ثج الماء i.e. the water flowed or poured forth vehemently or much. مطر ثجاج means, rain pouring forth vehemently or much (Lane).
a
6:7; 71:12; 78:15; 80:26.
لِّنُخْرِجَ بِهِۦ حَبًّا وَنَبَاتًا
80:28, 29.
80:28, 29.
80:28-29.
d
80:28, 29.
d
80:28-29.
b
80:28, 29.
وَجَنَّٰتٍ أَلْفَافًا
80:31.
80:31.
In these verses (7-17) some of the basic Divine bounties on which man’s physical sustenance mainly depends have been mentioned, the implication being that God Who has made such adequate arrangement for the physical sustenance of man could not have neglected to make a similar provision for his spiritual sustenance.
80:30-31.
Commentary:
In these verses (7-17) some of the basic Divine bounties on which man’s physical sustenance mainly depends have been mentioned, the implication being that God Who has made such adequate arrangement for the physical sustenance of man could not have omitted to make a similar provision for his spiritual sustenance. The verses also point to a striking parallelism between the physical and the spiritual universes. Just as the sun is the centre of the whole solar system, similarly the Holy Prophet is the pivotal point of the spiritual universe. Like the physical universe the spiritual universe has its "earth", "mountains", "rivers", etc.
e
80:31.
a
80:30-31.
4534
Commentary:
In these verses (7-17) some of the basic Divine bounties on which man’s physical sustenance mainly depends have been mentioned, the implication being that God Who has made such adequate arrangement for the physical sustenance of man could not have omitted to make a similar provision for his spiritual sustenance. The verses also point to a striking parallelism between the physical and the spiritual universes. Just as the sun is the centre of the whole solar system, similarly the Holy Prophet is the pivotal point of the spiritual universe. Like the physical universe the spiritual universe has its "earth", "mountains", "rivers", etc.
c
80:31.
3226
In these verses (7-17) some of the basic Divine bounties on which man’s physical sustenance mainly depends have been mentioned, the implication being that God Who has made such adequate arrangement for the physical sustenance of man could not have neglected to make a similar provision for his spiritual sustenance.
إِنَّ يَوْمَ ٱلْفَصْلِ كَانَ مِيقَٰتًا
Commentary:
"The Day of Decision" may signify the Day of Resurrection or the day of the final and complete triumph of Truth and the utter defeat, discomfiture and destruction of the forces of darkness—the day of the Fall of Mecca which was the centre and citadel of idolatry in Arabia.
4435
Commentary:
"The Day of Decision" may signify the Day of Resurrection or the day of the final and complete triumph of Truth and the utter defeat, discomfiture and destruction of the forces of darkness—the day of the Fall of Mecca which was the centre and citadel of idolatry in Arabia.
يَوْمَ يُنفَخُ فِى ٱلصُّورِ فَتَأْتُونَ أَفْوَاجًا
18:100; 20:103; 27:88; 36:52.
On the Day of Decision—the day of the Fall of Mecca—the Quraish, as if by the blowing of the trumpet, were gathered before the Holy Prophet, requesting him that their tyrannies and transgressions might be forgiven.
18:100; 20:103; 27:88; 36:52.
Commentary:
On the day of the Fall of Mecca the Quraish, as if by the blowing of the trumpet, were gathered before the Holy Prophet, before whom they placed their request that their tyrannies and transgressions might be forgiven and they might be accepted into the fold of Islam.
f
18:100; 20:103; 27:88; 36:52.
1574
在决定日--------麦加攻克的那一天--------古莱西人仿佛在号角声响的召唤下聚集在穆圣的面前, 请求他饶恕他们的残暴的罪行。
b
18:100; 20:103; 27:88; 36:52.
4536
Commentary:
On the day of the Fall of Mecca the Quraish, as if by the blowing of the trumpet, were gathered before the Holy Prophet, before whom they placed their request that their tyrannies and transgressions might be forgiven and they might be accepted into the fold of Islam.
d
18:100; 20:103; 27:88; 36:52.
3227
On the Day of Decision—the day of the Fall of Mecca—the Quraish, as if by the blowing of the trumpet, were gathered before the Holy Prophet, requesting him that their tyrannies and transgressions might be forgiven.
وَفُتِحَتِ ٱلسَّمَآءُ فَكَانَتْ أَبْوَٰبًا
那时天园的迹象将大量昭示, 以支持走正道的人, 并使做坏事的人慌了手脚。
یعنی آسمان سے کثرت سے نشان ظاہر ہوں گے گویا آسمان میں دروازے لگ گئے ہیں۔ مومنوں کے لئے بکثرت رحمت نازل ہوگی اور کافروں کے لئے بکثرت عذاب ظاہر ہوگا۔
At that time heavenly Signs will be shown in large numbers in support of the righteous and to the confusion of the wrongdoers.
Commentary:
The verse means that at that time heavenly signs will be shown in large numbers in support of the righteous, and to the confusion of the wrongdoers.
1575
那时天园的迹象将大量昭示, 以支持走正道的人, 并使做坏事的人慌了手脚。
1
یعنی آسمان سے کثرت سے نشان ظاہر ہوں گے گویا آسمان میں دروازے لگ گئے ہیں۔ مومنوں کے لئے بکثرت رحمت نازل ہوگی اور کافروں کے لئے بکثرت عذاب ظاہر ہوگا۔
4537
Commentary:
The verse means that at that time heavenly signs will be shown in large numbers in support of the righteous, and to the confusion of the wrongdoers.
3228
At that time heavenly Signs will be shown in large numbers in support of the righteous and to the confusion of the wrongdoers.
وَسُيِّرَتِ ٱلْجِبَالُ فَكَانَتْ سَرَابًا
یعنی کفار کی حکومتیں اور تنظیمیں توڑ دی جائیں گی۔
یعنی آخری زمانہ میں دور دور سے لوگ بادشاہوں کا ذکر پڑھیں گے مگر جب قریب جائیں گے تو بادشاہت ایک سراب معلوم ہوگی یعنی کھل جائے گا کہ بادشاہ صرف نام کے ہیں ورنہ عوام ان پر بھی حکومت کر رہے ہیں اور قانون نے ان کو پابند کر رکھا ہے اور اگر اس آیت کو دینی انتظام کے متعلق سمجھا جائے تو اس کے معنے یہ ہوں گے کہ اللہ تعالیٰ تو روحانی علماء کو پہاڑ بنائے گا لیکن جب کبھی بھی عوام دین کی ترقی کے لئے کوئی کوشش کریں گے علمائِ ُسوء ان کے رستہ میں آجائیں گے اور ان کی تدبیروں کو ناکام کر دیں گے اور مومن لوگ حیران ہو جائیں گے کہ ہم تو سمجھتے تھے کہ ان کے آنے سے دین ترقی کر جائے گا مگر دین
18:48; 52:11; 81:4.
The verse means that (1) men of power and position will lose their authority and influence. (2) Before the onrush of the conquests of Islam great and firmly-founded empires will crumble like mounds of loose sand and will disappear so completely that it would seem that their erstwhile existence was only an optical illusion.
18:48; 52:11; 81:4.
Commentary:
The verse signifies that men of power and position will lose their authority or influence; or that before the onrush of the conquests of Islam, great and firmly established empires will crumble like mounds of loose sand and will disappear so completely that it would seem that their erstwhile existence was only an optical illusion.
g
18:48; 52:11; 81:4.
1576
这节经文的意思是: (1) 有权有势的人们将失去他们的权威和影响; (2) 在伊斯兰教的征服的冲击之下, 根深蒂固的强大统治将像一盘散沙那样崩溃, 并彻底消失, 因此它们原来的存在似乎只在瞬息之间。
2
یعنی کفار کی حکومتیں اور تنظیمیں توڑ دی جائیں گی۔
3
یعنی آخری زمانہ میں دور دور سے لوگ بادشاہوں کا ذکر پڑھیں گے مگر جب قریب جائیں گے تو بادشاہت ایک سراب معلوم ہوگی یعنی کھل جائے گا کہ بادشاہ صرف نام کے ہیں ورنہ عوام ان پر بھی حکومت کر رہے ہیں اور قانون نے ان کو پابند کر رکھا ہے اور اگر اس آیت کو دینی انتظام کے متعلق سمجھا جائے تو اس کے معنے یہ ہوں گے کہ اللہ تعالیٰ تو روحانی علماء کو پہاڑ بنائے گا لیکن جب کبھی بھی عوام دین کی ترقی کے لئے کوئی کوشش کریں گے علمائِ ُسوء ان کے رستہ میں آجائیں گے اور ان کی تدبیروں کو ناکام کر دیں گے اور مومن لوگ حیران ہو جائیں گے کہ ہم تو سمجھتے تھے کہ ان کے آنے سے دین ترقی کر جائے گا مگر دین
c
18:48; 52:11; 81:4.
4538
Commentary:
The verse signifies that men of power and position will lose their authority or influence; or that before the onrush of the conquests of Islam, great and firmly established empires will crumble like mounds of loose sand and will disappear so completely that it would seem that their erstwhile existence was only an optical illusion.
e
18:48; 52:11; 81:4.
3229
The verse means that (1) men of power and position will lose their authority and influence. (2) Before the onrush of the conquests of Islam great and firmly-founded empires will crumble like mounds of loose sand and will disappear so completely that it would seem that their erstwhile existence was only an optical illusion.
إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا
لِّلطَّٰغِينَ مَـَٔابًا
یعنی ایک دن جہنم اُن کو پکڑ کر اپنے اندر داخل کرلے گی۔
1
یعنی ایک دن جہنم اُن کو پکڑ کر اپنے اندر داخل کرلے گی۔
لَّٰبِثِينَ فِيهَآ أَحْقَابًا
11:108.
11:108.
11:108.
Important Words:
أحقاب (Ages) is the plural of حقب which means, time; long time; a year or years; seventy years; eighty years or more (Lane & Mufradat).
Commentary:
To continue the metaphor, the verse may refer to the long centuries when Islam was in ascendance and its enemies continued to burn in the fire of malice and envy at the uninterrupted progress and prosperity of Muslims.
As referring to the punishment of Hell, the verse signifies that though its duration will be very, very long yet it will not be eternal, the word أحقابا as shown under Important Words signifying a limited period of time, however, long.
h
11:108.
a
11:108.
4539
Important Words:
أحقاب (Ages) is the plural of حقب which means, time; long time; a year or years; seventy years; eighty years or more (Lane & Mufradat).
Commentary:
To continue the metaphor, the verse may refer to the long centuries when Islam was in ascendance and its enemies continued to burn in the fire of malice and envy at the uninterrupted progress and prosperity of Muslims.
As referring to the punishment of Hell, the verse signifies that though its duration will be very, very long yet it will not be eternal, the word أحقابا as shown under Important Words signifying a limited period of time, however, long.
a
11:108.
لَّا يَذُوقُونَ فِيهَا بَرْدًا وَلَا شَرَابًا
Bard means, coolness; pleasantness; comfort; sleep (Lane).
Important Words:
برد (sleep) is inf. noun from برد which means, he slept; he died; it became cool, etc. برد (bardun) means, coolness; pleasantness; enjoyment; comfort; ease; sleep (Lane & Aqrab).
4540
Important Words:
برد (sleep) is inf. noun from برد which means, he slept; he died; it became cool, etc. برد (bardun) means, coolness; pleasantness; enjoyment; comfort; ease; sleep (Lane & Aqrab).
3230
Bard means, coolness; pleasantness; comfort; sleep (Lane).
إِلَّا حَمِيمًا وَغَسَّاقًا
6:71; 69:37.
6:71; 69:37.
Important Words:
غساق (stinking fluid intensely cold) means, ichor; the washings of wounds; intense cold that burns by reason of its coolness; cold and stinking. حمیم و غساق means, boiling fluid and intensely cold and stinking drink (Lane & Aqrab).
Commentary:
The turbulent pursuit of evil, and cold indifference towards virtue, of wrongdoers will take the form of boiling water and intensely cold and stinking drink.
a
6:71; 69:37.
b
6:71; 69:37.
4541
Important Words:
غساق (stinking fluid intensely cold) means, ichor; the washings of wounds; intense cold that burns by reason of its coolness; cold and stinking. حمیم و غساق means, boiling fluid and intensely cold and stinking drink (Lane & Aqrab).
Commentary:
The turbulent pursuit of evil, and cold indifference towards virtue, of wrongdoers will take the form of boiling water and intensely cold and stinking drink.
b
6:71; 69:37.
3230A
The turbulent pursuit of evil and cold indifference towards virtue and righteousness of wrongdoers will take the form of boiling water and intensely cold and stinking drink.
جَزَآءً وِفَاقًا
یعنی دین پر عمل کرنے میں وہ ٹھنڈک یعنی سستی دکھاتے تھے۔ اور دین کے خلاف عمل کرنے میں وہ گرمی یعنی تیزی دکھاتے تھے۔
2
یعنی دین پر عمل کرنے میں وہ ٹھنڈک یعنی سستی دکھاتے تھے۔ اور دین کے خلاف عمل کرنے میں وہ گرمی یعنی تیزی دکھاتے تھے۔
إِنَّهُمْ كَانُوا۟ لَا يَرْجُونَ حِسَابًا
Important Words:
یرجعون (feared) is formed from رجا . They say رجا الشیء i.e. he hoped to get the thing; he feared the thing (Lane & Aqrab).
Commentary:
The disbelievers did not believe in the Hereafter where they would be rewarded for their good deeds and had no apprehensions that they would be punished for their evil actions. Thus they lacked both the motives—hope and fear—which prompt a man to do good, and refrain from bad, deeds.
4542
Important Words:
یرجعون (feared) is formed from رجا . They say رجا الشیء i.e. he hoped to get the thing; he feared the thing (Lane & Aqrab).
Commentary:
The disbelievers did not believe in the Hereafter where they would be rewarded for their good deeds and had no apprehensions that they would be punished for their evil actions. Thus they lacked both the motives—hope and fear—which prompt a man to do good, and refrain from bad, deeds.
وَكَذَّبُوا۟ بِـَٔايَٰتِنَا كِذَّابًا
2:40; 7:37.
2:40; 7:37.
2:40; 7:36-37; 22:58; 30:17; 64:11.
b
2:40; 7:37.
a
2:40; 7:36-37; 22:58; 30:17; 64:11.
c
2:40; 7:37.
وَكُلَّ شَىْءٍ أَحْصَيْنَٰهُ كِتَٰبًا
c
36:13.
1577
电视、收音机、录音机以及其他类似的发明证实了这个事实;不仅是人的行为, 甚至他说的话都能得到保存和真实的翻版。另见注释1075。
b
36:13.
4543
Commentary:
Invention of television, wireless and other kindred instruments has established the fact that not only man’s actions but even his spoken words can be preserved and reproduced. See also 24:25 & 36:66.
d
36:13.
3231
Invention of television, wireless, tape-record and other kindred instruments has established the fact that not only man’s action but even his spoken words can be preserved and are, in fact, reproduced. See also {2456}.
فَذُوقُوا۟ فَلَن نَّزِيدَكُمْ إِلَّا عَذَابًا
قرآن کریم کے الفاظ میں لَنْ نَّزِیْدَکُمْ اِلاَّ عَذَاباً۔ ہم تک کو عذاب کے سوا کسی چیز میں زیادہ نہیں کریں گے۔ اس کو بامحاورہ اردو میں لکھا جائے تو یہی کہہ سکتے ہیں کہ ہم تم کو عذاب کے بعد عذاب دیتے جائیں گے۔ کیونکہ اس صورت میں عذاب زیادہ ہوجاتا ہے۔
Commentary:
Divine punishment will continue to dog the footsteps of disbelievers. Punishments in various forms will be inflicted upon them one after the other. This is the meaning of the words: "We will give you no increase except in torment."
3
قرآن کریم کے الفاظ میں لَنْ نَّزِیْدَکُمْ اِلاَّ عَذَاباً۔ ہم تک کو عذاب کے سوا کسی چیز میں زیادہ نہیں کریں گے۔ اس کو بامحاورہ اردو میں لکھا جائے تو یہی کہہ سکتے ہیں کہ ہم تم کو عذاب کے بعد عذاب دیتے جائیں گے۔ کیونکہ اس صورت میں عذاب زیادہ ہوجاتا ہے۔
4544
Commentary:
Divine punishment will continue to dog the footsteps of disbelievers. Punishments in various forms will be inflicted upon them one after the other. This is the meaning of the words: "We will give you no increase except in torment."
إِنَّ لِلْمُتَّقِينَ مَفَازًا
4:176; 13:30; 14:24; 30:16; 68:35.
Important Words:
مفاز (triumph) is derived from فاز which means, he gained what he wished or desired; he was successful; he gained the victory. فازبه means he attained, acquired or won it. فاز من مکروه means, he became safe and secure from what he disliked. مفازmeans victory; triumph, a place of safety or security; a cause or means of prosperity or success or of the attainment of that which he deserves; the state of safety. Contrarily it also means, a place of perdition (Lane).
c
4:176; 13:30; 14:24; 30:16; 68:35.
4545
Important Words:
مفاز (triumph) is derived from فاز which means, he gained what he wished or desired; he was successful; he gained the victory. فازبه means he attained, acquired or won it. فاز من مکروه means, he became safe and secure from what he disliked. مفازmeans victory; triumph, a place of safety or security; a cause or means of prosperity or success or of the attainment of that which he deserves; the state of safety. Contrarily it also means, a place of perdition (Lane).
حَدَآئِقَ وَأَعْنَٰبًا
Among the paradisiacal blessings grapevines find very frequent mention in the Qur’an. This is because grape is a delicious and substantial food. It can be preserved for a long time, and causes intoxication. Taqwa (righteousness) also possess all these three characteristics. So grapevine is a fit reward for the righteous.
Commentary:
حدائق being the plural of حدیقة which means, a garden surrounded by a wall or fence, the verse purports to say that as the righteous believers guarded themselves against sin and vice, their virtuous deeds will take the form of gardens protected by walls in the next life.
Among the paradisiacal blessings أعناب (grapevines) finds very frequent mention in the Quran. This is because grape is a delicious and substantial food, can be preserved for a long time, and causes intoxication. تقویٰ (righteousness) also possesses all these three characteristics. So grapevine is a fit reward for متقین (the righteous).
4546
Commentary:
حدائق being the plural of حدیقة which means, a garden surrounded by a wall or fence, the verse purports to say that as the righteous believers guarded themselves against sin and vice, their virtuous deeds will take the form of gardens protected by walls in the next life.
Among the paradisiacal blessings أعناب (grapevines) finds very frequent mention in the Quran. This is because grape is a delicious and substantial food, can be preserved for a long time, and causes intoxication. تقویٰ (righteousness) also possesses all these three characteristics. So grapevine is a fit reward for متقین (the righteous).
3232
Among the paradisiacal blessings grapevines find very frequent mention in the Qur’an. This is because grape is a delicious and substantial food. It can be preserved for a long time, and causes intoxication. Taqwa (righteousness) also possess all these three characteristics. So grapevine is a fit reward for the righteous.
وَكَوَاعِبَ أَتْرَابًا
56:38.
敬畏的人将得到富有青春活力的伴侣或妻子, 并享有显赫的地位。他们将有高尚的后嗣, 并胸怀强烈的高尚抱负。كَاعِب (Ka‘ib) 的复数是 كَوَاعِب (Kawa‘ib), 意思是高尚;或荣耀;或显赫 (Lane)。另外在 «古兰经» 的56:35节中, 敬畏的信者的伴侣被描写成 فُرُشٌ مَرْفُوْعَةٌ (Furushun Marfu‘atun), 即高尚的配偶。关于天园的幸福的性质和意义的讨论, 见 «山岳» 章 (اَلطُّوْر, At-tur)、«无限博爱者» (اَلرَّحْمٰن, Ar-Rahman) 和 «大事»章 (اَلْوَاقِعَة, Al-Waqi‘ah)。
56:38.
The righteous will have companions or wives possessing freshness and vigour of youth and enjoying eminent position. They will be of noble descent and will be fired with high and noble ambitions, Ka‘ib of which the plural is Kawa‘ib meaning nobility; glory; eminence (Lane). Elsewhere (56:35) in the Qur’an, companions of the righteous believers have been described as Furushun Marfu‘atun, i.e. noble spouses. For a full discussion of the nature and significance of heavenly blessings, see Chapters At-Tur, Ar-Rahman and Al-Waqi‘ah.
56:38.
Important Words:
For أتراب see 56:38.
کواعب (young maidens) is the plural of کاعب or کاعبة which is derived from کعب. They say کعبت الجاریة i.e. the breasts of the girl began to swell or became prominent. کعب (ka‘bun) means, any joint; nobility; glory; eminence. أعلی الله کعبھم means, may God exalt their glory. ذھب کعبھم means, their glory departed. جاریة کاعب means, a girl whose breasts are beginning to swell (Aqrab & Lane).
Commentary:
The righteous will have companions or wives possessing freshness and vigour of youth and enjoying eminent positions, being of noble descent, and fired with high and noble ambitions. Elsewhere (56:35) in the Quran the companions of the righteous have been described as فرش مرفوعة i.e. noble spouses. For a full discussion of the nature and significance of heavenly blessings, see Surahs Tur, Rahman and Waqi‘ah.
d
56:38.
1578
敬畏的人将得到富有青春活力的伴侣或妻子, 并享有显赫的地位。他们将有高尚的后嗣, 并胸怀强烈的高尚抱负。كَاعِب (Ka‘ib) 的复数是 كَوَاعِب (Kawa‘ib), 意思是高尚;或荣耀;或显赫 (Lane)。另外在 «古兰经» 的56:35节中, 敬畏的信者的伴侣被描写成 فُرُشٌ مَرْفُوْعَةٌ (Furushun Marfu‘atun), 即高尚的配偶。关于天园的幸福的性质和意义的讨论, 见 «山岳» 章 (اَلطُّوْر, At-tur)、«无限博爱者» (اَلرَّحْمٰن, Ar-Rahman) 和 «大事»章 (اَلْوَاقِعَة, Al-Waqi‘ah)。
a
56:38.
4547
Important Words:
For أتراب see 56:38.
کواعب (young maidens) is the plural of کاعب or کاعبة which is derived from کعب. They say کعبت الجاریة i.e. the breasts of the girl began to swell or became prominent. کعب (ka‘bun) means, any joint; nobility; glory; eminence. أعلی الله کعبھم means, may God exalt their glory. ذھب کعبھم means, their glory departed. جاریة کاعب means, a girl whose breasts are beginning to swell (Aqrab & Lane).
Commentary:
The righteous will have companions or wives possessing freshness and vigour of youth and enjoying eminent positions, being of noble descent, and fired with high and noble ambitions. Elsewhere (56:35) in the Quran the companions of the righteous have been described as فرش مرفوعة i.e. noble spouses. For a full discussion of the nature and significance of heavenly blessings, see Surahs Tur, Rahman and Waqi‘ah.
a
56:38.
3233
The righteous will have companions or wives possessing freshness and vigour of youth and enjoying eminent position. They will be of noble descent and will be fired with high and noble ambitions, Ka‘ib of which the plural is Kawa‘ib meaning nobility; glory; eminence (Lane). Elsewhere (56:35) in the Qur’an, companions of the righteous believers have been described as Furushun Marfu‘atun, i.e. noble spouses. For a full discussion of the nature and significance of heavenly blessings, see Chapters At-Tur, Ar-Rahman and Al-Waqi‘ah.
وَكَأْسًا دِهَاقًا
为安拉而陶醉的朝圣者心中洋溢着安拉的爱, 他们将有资格饮用提高精神使人陶醉且永不降退的满杯饮料。
The God-intoxicated pilgrim, whose heart is so full of the love of God as to overflow with it, will deservedly be given to drink cups full of beverage that will add to their spiritual intoxication which will not abate.
Important Words:
دھاق (overflowing) is derived from دھق. They say دھق الکأس i.e. he filled the cup. دھق الماء means, he vehemently poured the water. کأس دھاق means, a cup so full as to overflow (Lane & Aqrab).
Commentary:
The God-intoxicated pilgrim whose heart is so full of love of God as to overflow with it, will deservedly be given to drink cups, full of beverage that will add to spiritual intoxication which will not abate.
As life in the Hereafter will be a highly developed spiritual copy of the life of this world, therefore, the pleasures of that life have been described in words which we can understand. Otherwise the Quran says: "No soul knows what joy of the eyes is kept hidden for them" (32:18). And the Holy Prophet is reported to have said: "No eye has seen them, nor has any ear heard of them, nor can any mind conceive them" (Bukhari, Kitab bad’ al-Khalq).
1579
为安拉而陶醉的朝圣者心中洋溢着安拉的爱, 他们将有资格饮用提高精神使人陶醉且永不降退的满杯饮料。
4548
Important Words:
دھاق (overflowing) is derived from دھق. They say دھق الکأس i.e. he filled the cup. دھق الماء means, he vehemently poured the water. کأس دھاق means, a cup so full as to overflow (Lane & Aqrab).
Commentary:
The God-intoxicated pilgrim whose heart is so full of love of God as to overflow with it, will deservedly be given to drink cups, full of beverage that will add to spiritual intoxication which will not abate.
As life in the Hereafter will be a highly developed spiritual copy of the life of this world, therefore, the pleasures of that life have been described in words which we can understand. Otherwise the Quran says: "No soul knows what joy of the eyes is kept hidden for them" (32:18). And the Holy Prophet is reported to have said: "No eye has seen them, nor has any ear heard of them, nor can any mind conceive them" (Bukhari, Kitab bad’ al-Khalq).
3234
The God-intoxicated pilgrim, whose heart is so full of the love of God as to overflow with it, will deservedly be given to drink cups full of beverage that will add to their spiritual intoxication which will not abate.
لَّا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا كِذَّٰبًا
19:63; 52:24; 56:26.
صاحبِ اِملاء لکھتے ہیں کہ کِذَّابًا میں تکرار کے معنے پائے جاتے ہیں۔ اس لئے ہم نے کبھی کا لفظ بڑھا دیا ہے۔ دوسرے کِذَّابًا مصدر ہے جو مصدر معروف بھی ہو سکتا ہے اور مجہول بھی۔ اس کے لحاظ سے ہم نے یہ ترجمہ کیا ہے کہ ’’نہ (ان کی باتوں کو) کبھی کوئی جھٹلائے گا۔‘‘
19:63; 52:24; 56:26.
19:63; 52:24; 56:26.
a
19:63; 52:24; 56:26.
1
صاحبِ اِملاء لکھتے ہیں کہ کِذَّابًا میں تکرار کے معنے پائے جاتے ہیں۔ اس لئے ہم نے کبھی کا لفظ بڑھا دیا ہے۔ دوسرے کِذَّابًا مصدر ہے جو مصدر معروف بھی ہو سکتا ہے اور مجہول بھی۔ اس کے لحاظ سے ہم نے یہ ترجمہ کیا ہے کہ ’’نہ (ان کی باتوں کو) کبھی کوئی جھٹلائے گا۔‘‘
a
19:63; 52:24; 56:26.
b
19:63; 52:24; 56:26.
جَزَآءً مِّن رَّبِّكَ عَطَآءً حِسَابًا
رَّبِّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَمَا بَيْنَهُمَا ٱلرَّحْمَٰنِ ۖ لَا يَمْلِكُونَ مِنْهُ خِطَابًا
19:66.
19:66.
19:66; 37:6; 38:67; 44:8.
b
19:66.
b
19:66; 37:6; 38:67; 44:8.
c
19:66.
يَوْمَ يَقُومُ ٱلرُّوحُ وَٱلْمَلَٰٓئِكَةُ صَفًّا ۖ لَّا يَتَكَلَّمُونَ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَٰنُ وَقَالَ صَوَابًا
11:106.
"The Spirit" here may signify the perfect spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection.
11:106; 20:110.
Commentary:
"The Spirit" here may signify the perfect Spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection. As applied to the present world, "the day" may signify the day of the Fall of Mecca and "the angels" may stand for the angelic Companions of the Holy Prophet who were with him on that day. For الروح see 16:3; 19:18; 32:10; 42:53.
c
11:106.
1580
“精神” 在这里可以表示完善的精神--------穆圣; “那一天” 的意思可以是复生日。
c
11:106; 20:110.
4549
Commentary:
"The Spirit" here may signify the perfect Spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection. As applied to the present world, "the day" may signify the day of the Fall of Mecca and "the angels" may stand for the angelic Companions of the Holy Prophet who were with him on that day. For الروح see 16:3; 19:18; 32:10; 42:53.
d
11:106.
3234A
"The Spirit" here may signify the perfect spirit—the Holy Prophet; and "the day" may mean the Day of Resurrection.
ذَٰلِكَ ٱلْيَوْمُ ٱلْحَقُّ ۖ فَمَن شَآءَ ٱتَّخَذَ إِلَىٰ رَبِّهِۦ مَـَٔابًا
إِنَّآ أَنذَرْنَٰكُمْ عَذَابًا قَرِيبًا يَوْمَ يَنظُرُ ٱلْمَرْءُ مَا قَدَّمَتْ يَدَاهُ وَيَقُولُ ٱلْكَافِرُ يَٰلَيْتَنِى كُنتُ تُرَٰبًۢا
یعنی جو عمل وہ کر چکاہے۔
بعض مسلمان فرقے صحابہؓ کے بُغض میں اس قدر بڑھ گئے ہیں کہ وہ کہتے ہیں کہ حضرت ابوبکرؓ موت کے وقت یہی فقرہ کہتے تھے۔ پس ان کا کفر ثابت ہے۔ حالانکہ اگر یہ روایت ثابت ہو اور یہ آیت حضرت ابوبکرؓ کے متعلق ہو‘ تو ابوبکرؓ کے ایمان کے لحاظ سے اس کے یہ معنے ہوں گے کہ کفار کی باتوں کا منکر یعنی ابوبکرؓ یہ کہے گا کہ کاش! میرے ساتھ خداتعالیٰ کا معاملہ ایسا ہی ہوتا کہ نہ وہ میرے نیک اعمال کا بدلہ دیتا اور نہ میری غلطیوں کی سزا دیتا۔ اور یہ فقرہ ایک مومن کامل کا فقرہ ہے۔ حدیثوں میں تو خود رسول کریم صلی اللہ علیہ وسلم کے متعلق بھی آتا ہے کہ آپ یہ فرمایا کرتے تھے کہ میں اپنے اعمال کی و
4:43.
"The punishment" may be the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Qur’an (32:22) this punishment has been described as nearer punishment as against the greater punishment which is punishment in the Hereafter.
4:43.
Commentary:
"The punishment which is near at hand," seems to refer to the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Quran (32:22) this punishment has been described as العذاب الادنی (nearer punishment) as against العذاب الاکبر (the greater punishment) which is punishment in the Hereafter. This nearer punishment took the form of the defeats which the disbelievers suffered at the hands of Muslims, and finally that of the Fall of Mecca when the cup of their utter mortification and humiliation became full to the brim. The verse gives a befitting picture of the state of mind of the Quraish leaders on that day.
d
4:43.
1581
“惩罚” 的意思可以指今世有罪的不信者要遭受的惩罚。另外在 «古兰经» 32:22中, 这个惩罚被描写为更临近的惩罚, 以对照后世更大的惩罚。
1
یعنی جو عمل وہ کر چکاہے۔
2
بعض مسلمان فرقے صحابہؓ کے بُغض میں اس قدر بڑھ گئے ہیں کہ وہ کہتے ہیں کہ حضرت ابوبکرؓ موت کے وقت یہی فقرہ کہتے تھے۔ پس ان کا کفر ثابت ہے۔ حالانکہ اگر یہ روایت ثابت ہو اور یہ آیت حضرت ابوبکرؓ کے متعلق ہو‘ تو ابوبکرؓ کے ایمان کے لحاظ سے اس کے یہ معنے ہوں گے کہ کفار کی باتوں کا منکر یعنی ابوبکرؓ یہ کہے گا کہ کاش! میرے ساتھ خداتعالیٰ کا معاملہ ایسا ہی ہوتا کہ نہ وہ میرے نیک اعمال کا بدلہ دیتا اور نہ میری غلطیوں کی سزا دیتا۔ اور یہ فقرہ ایک مومن کامل کا فقرہ ہے۔ حدیثوں میں تو خود رسول کریم صلی اللہ علیہ وسلم کے متعلق بھی آتا ہے کہ آپ یہ فرمایا کرتے تھے کہ میں اپنے اعمال کی و
d
4:43.
4550
Commentary:
"The punishment which is near at hand," seems to refer to the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Quran (32:22) this punishment has been described as العذاب الادنی (nearer punishment) as against العذاب الاکبر (the greater punishment) which is punishment in the Hereafter. This nearer punishment took the form of the defeats which the disbelievers suffered at the hands of Muslims, and finally that of the Fall of Mecca when the cup of their utter mortification and humiliation became full to the brim. The verse gives a befitting picture of the state of mind of the Quraish leaders on that day.
a
4:43.
3235
"The punishment" may be the punishment which is meted out to the sinful disbelievers in this world. Elsewhere in the Qur’an (32:22) this punishment has been described as nearer punishment as against the greater punishment which is punishment in the Hereafter.
النازعات
An-Nazi'at
Those who drag forth • makkah • 46 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَٱلنَّٰزِعَٰتِ غَرْقًا
ان آیات میں مؤنث کا صیغہ اس لئے استعمال کیا گیا ہے کہ یہاں صحابہؓ کی جماعتوں کا ذکر ہے اور بتایا گیا ہے کہ وہ اخلاق فاضلہ کو دنیا میں قائم کرنے کے لئے زور لگاتے تھے۔ مفسرین کہتے ہیں کہ ان آیات میں فرشتوں کا ذکر ہے مگر میں نے فرشتوں کی جگہ صحابہؓ مراد لئے ہیں۔ کیونکہ واؤ قسم کے لئے آتی ہے اور قسم گواہی کے لئے ہوتی ہے اور فرشتوں کی گواہی کو نہ مومن سمجھ سکتے ہیں کہ کفار۔ ہاں صحابہؓ کی گواہی کو مومن اور کافر دونوں سمجھ سکتے ہیں۔ پس اس جگہ صحابہؓ ہی کا ذکر ہے اور ترجمہ میں مَیں نے انہی کا ذکر کیا ہے۔
Nazi‘at is derived from Naza‘a and means, those beings or groups of people that pluck a thing; depose high officials; resemble; draw with vigour; invite others to truth (Aqrab), the root-word possessing all these senses.
Gharq is used here in the sense of Ighraq which signifies the sending of the arrow to the utmost extent, or falling upon a person and overcoming him; or exerting oneself to the utmost extent (Lane).
Important Words:
النازعات (who draw vigorously) is the plural of نازعة which is act. part. fem. gender from نزع . They say نزع الشیء عن مکانه i.e. he plucked, picked out, the thing from its place, or displaced it. نزع الأمیر العامل means, the chief deposed the governor. نزع بالسھمmeans, he threw the arrow. نزع أباہ means, he resembled his father. نزع فی القوس means, he drew the bow with great vigour. نزع عن کذا means, he abstained from such a thing. نزع الی الشیء means, he desired the thing. نزع بفلان کذا means, he invited such a one to do it (Lane & Aqrab).
غرقا (vigorously) is used here in the sense of إغراقا which is inf. noun from أغرق . They say أغرقه i.e. he drowned him. أغرق الکأس means, he filled the wine cup. أغرق فی القوس means, he drew the bow to the full. الاغراق signifies, the sending of the arrows to the utmost extent. أغرق فی الشیء means, he exerted himself much or to the utmost in the thing. أغرق الناس فلانا means, the people fell upon him and overcame him (Lane & Aqrab).
In view of the different meanings of the words نزع and أغرق the expression النازعات غرقا means: those beings or groups of men who root out evil from its roots; who do their duties to the best of their capacity; who carry out their plans effectively when deposing incompetent rulers; who fight their enemies with the utmost vigour; who abstain from evil things; who fully resemble their spiritual fathers; who are fired with intense zeal for the success of their mission and invite other people to it with fervour and enthusiasm.
1582
غَرْق (Gharq) 在这里用作 اِغْرَاق (Ighraq) 的意思, 表示竭力射箭; 或攻击人家并加以征服; 或表示尽最大努力 (Lane)。
1583
نٰزِِعٰت (Nazi‘at) 源出于 نَزَعَ (Naza‘a), 意思是:拔除一件东西的一些人或拔除一件乐西的成群的人; 或罢免高级官员; 或相似; 或用力使人做; 或邀同他人相信真理 (اَقْرَبْ, Aqrab)。词根具有所有这些意思。
1
ان آیات میں مؤنث کا صیغہ اس لئے استعمال کیا گیا ہے کہ یہاں صحابہؓ کی جماعتوں کا ذکر ہے اور بتایا گیا ہے کہ وہ اخلاق فاضلہ کو دنیا میں قائم کرنے کے لئے زور لگاتے تھے۔ مفسرین کہتے ہیں کہ ان آیات میں فرشتوں کا ذکر ہے مگر میں نے فرشتوں کی جگہ صحابہؓ مراد لئے ہیں۔ کیونکہ واؤ قسم کے لئے آتی ہے اور قسم گواہی کے لئے ہوتی ہے اور فرشتوں کی گواہی کو نہ مومن سمجھ سکتے ہیں کہ کفار۔ ہاں صحابہؓ کی گواہی کو مومن اور کافر دونوں سمجھ سکتے ہیں۔ پس اس جگہ صحابہؓ ہی کا ذکر ہے اور ترجمہ میں مَیں نے انہی کا ذکر کیا ہے۔
4551
Important Words:
النازعات (who draw vigorously) is the plural of نازعة which is act. part. fem. gender from نزع . They say نزع الشیء عن مکانه i.e. he plucked, picked out, the thing from its place, or displaced it. نزع الأمیر العامل means, the chief deposed the governor. نزع بالسھمmeans, he threw the arrow. نزع أباہ means, he resembled his father. نزع فی القوس means, he drew the bow with great vigour. نزع عن کذا means, he abstained from such a thing. نزع الی الشیء means, he desired the thing. نزع بفلان کذا means, he invited such a one to do it (Lane & Aqrab).
غرقا (vigorously) is used here in the sense of إغراقا which is inf. noun from أغرق . They say أغرقه i.e. he drowned him. أغرق الکأس means, he filled the wine cup. أغرق فی القوس means, he drew the bow to the full. الاغراق signifies, the sending of the arrows to the utmost extent. أغرق فی الشیء means, he exerted himself much or to the utmost in the thing. أغرق الناس فلانا means, the people fell upon him and overcame him (Lane & Aqrab).
In view of the different meanings of the words نزع and أغرق the expression النازعات غرقا means: those beings or groups of men who root out evil from its roots; who do their duties to the best of their capacity; who carry out their plans effectively when deposing incompetent rulers; who fight their enemies with the utmost vigour; who abstain from evil things; who fully resemble their spiritual fathers; who are fired with intense zeal for the success of their mission and invite other people to it with fervour and enthusiasm.
3236
Nazi‘at is derived from Naza‘a and means, those beings or groups of people that pluck a thing; depose high officials; resemble; draw with vigour; invite others to truth (Aqrab), the root-word possessing all these senses.
3237
Gharq is used here in the sense of Ighraq which signifies the sending of the arrow to the utmost extent, or falling upon a person and overcoming him; or exerting oneself to the utmost extent (Lane).
وَٱلنَّٰشِطَٰتِ نَشْطًا
نٰشِطٰت (Nashitat) 的意思是: 几个或几群竭力完成职责的人。(اَقْرَبْ, Aqrab)
یعنی اللہ تعالیٰ سے تعلق کو مضبوط کرتے ہیں۔
Nashitat means, those beings or groups of people who exert themselves vigorously in the discharge of their duties (Aqrab).
Important Words:
الناشطات (who tie the knots firmly) is the plural of ناشطة which is act. part. from نشط (nashata). They say نشط الحبل i.e. he tied the cord or rope firmly so as to form a knot. نشط الدلو means, he pulled out the bucket from the well without a pulley i.e. he had to exert himself much to pull out the bucket. نشط من بلد الی بلد means, he travelled from one town to another. نشط زیدا means, he pierced Zaid with an arrow. الناشطات means, those beings or groups of people who exert themselves vigorously in the discharge of their duties (Lane & Aqrab).
1584
نٰشِطٰت (Nashitat) 的意思是: 几个或几群竭力完成职责的人。(اَقْرَبْ, Aqrab)
2
یعنی اللہ تعالیٰ سے تعلق کو مضبوط کرتے ہیں۔
4552
Important Words:
الناشطات (who tie the knots firmly) is the plural of ناشطة which is act. part. from نشط (nashata). They say نشط الحبل i.e. he tied the cord or rope firmly so as to form a knot. نشط الدلو means, he pulled out the bucket from the well without a pulley i.e. he had to exert himself much to pull out the bucket. نشط من بلد الی بلد means, he travelled from one town to another. نشط زیدا means, he pierced Zaid with an arrow. الناشطات means, those beings or groups of people who exert themselves vigorously in the discharge of their duties (Lane & Aqrab).
3238
Nashitat means, those beings or groups of people who exert themselves vigorously in the discharge of their duties (Aqrab).
وَٱلسَّٰبِحَٰتِ سَبْحًا
یعنی صحابہؓ کی جماعتیں جو تبلیغ اسلام کے لئے ملک در ملک پھرتی تھیں۔
Sabihat means, (1) those beings or groups of people who go far into the country in the pursuit of their quest. (2) Who try to excel one another in carrying out their mission (Lane).
Important Words:
السابحات (who glide along swiftly) is the plural of سابحة which is act. part. fem. gender from سبح. They say سبح الرجل i.e. the man occupied himself in the management of his affairs and in earning his subsistence. سبح فی الارض means, he travelled far into the land. سبح فی الکلام means, he was profuse or eloquent in his speech. سبح فی النھر means, he swam in the canal and went far in swimming (Lane & Aqrab). السابحات means: (1) Those beings or groups of people who go far into the country in the pursuit of their quest. (2) Who are eloquent and powerful speakers. (3) Who swim fast, and go far in swimming i.e. who try to excel one another in carrying out their mission. (4) Who earn their own subsistence and are not a burden upon others.
3
یعنی صحابہؓ کی جماعتیں جو تبلیغ اسلام کے لئے ملک در ملک پھرتی تھیں۔
4553
Important Words:
السابحات (who glide along swiftly) is the plural of سابحة which is act. part. fem. gender from سبح. They say سبح الرجل i.e. the man occupied himself in the management of his affairs and in earning his subsistence. سبح فی الارض means, he travelled far into the land. سبح فی الکلام means, he was profuse or eloquent in his speech. سبح فی النھر means, he swam in the canal and went far in swimming (Lane & Aqrab). السابحات means: (1) Those beings or groups of people who go far into the country in the pursuit of their quest. (2) Who are eloquent and powerful speakers. (3) Who swim fast, and go far in swimming i.e. who try to excel one another in carrying out their mission. (4) Who earn their own subsistence and are not a burden upon others.
3239
Sabihat means, (1) those beings or groups of people who go far into the country in the pursuit of their quest. (2) Who try to excel one another in carrying out their mission (Lane).
فَٱلسَّٰبِقَٰتِ سَبْقًا
سٰبِحٰت (Sabihat) 的意思是: (1) 去到遥远的国土, 追求个人的需要; (2) 在完成使命中力求超越别人者。(Lane)
یعنی صحابہؓ میں نیکی میں ایک دوسرے سے بڑھنے کا مادہ پایا جاتا تھا جس کی وجہ سے وہ نیکی میں ایک دوسرے سے بڑھنے کی کوشش میں کوئی دقت محسوس نہیں کرتے تھے اور ان کی تمام کوششیں ایسی ہی تھیں جیسے تیرنے والے کو تیرنے میں پانی کی وجہ سے سہولت ملتی ہے۔
1585
سٰبِحٰت (Sabihat) 的意思是: (1) 去到遥远的国土, 追求个人的需要; (2) 在完成使命中力求超越别人者。(Lane)
4
یعنی صحابہؓ میں نیکی میں ایک دوسرے سے بڑھنے کا مادہ پایا جاتا تھا جس کی وجہ سے وہ نیکی میں ایک دوسرے سے بڑھنے کی کوشش میں کوئی دقت محسوس نہیں کرتے تھے اور ان کی تمام کوششیں ایسی ہی تھیں جیسے تیرنے والے کو تیرنے میں پانی کی وجہ سے سہولت ملتی ہے۔
فَٱلْمُدَبِّرَٰتِ أَمْرًا
مُدَبِّرٰت (Mudabbirat) 的意思是: 以优良的方式计划、设法并处理信托给他们的事情的人或组。
有些 «古兰经» 学者和注经家认为经文 (2-6) 是指众天使的, 并且可以理解为: 众天使证明第7-8节经文所提到的大事曾发生过。但天使的证明超越了人的知识和理解。因此正像经文的前后关联所显示的那样, 看来这几节经文是指穆圣的伙伴们, 并可以认为其中体现了一个预言, 说到了经过他们无私而不倦的努力而使伊斯兰教向四面八方传播。其中还有一个预言是: 他们被委以重任, 能干而公正地指导并处理重要的公共事务。简单地说, 这几节经文提到了穆圣的伙伴们的特出品德。另见《大版本的注释本》。
یعنی دنیا کی اصلاح اور ترقی ان کا مقصدِ زندگی ہوتا ہے۔
Mudabbirat means, those beings or groups of people who plan, manage and conduct the affairs entrusted to them in an excellent manner.
The verses (2-6) are taken to apply to angels by some scholars and Commentators of the Qur’an and have been understood to signify that angels bear witness to the occurrence of the great event mentioned in vv. 7, 8. But the evidence of angels is beyond human knowledge or comprehension. The verses, therefore, as the context shows, seem to refer to the Companions of the Holy Prophet and may be taken as embodying a prophecy about the spread of Islam far and wide through their selfless and vigorous efforts and a further prophecy that they would be entrusted with the responsibility of conducting and administering public affairs of great importance with ability and justice. Briefly, the verses mention some of the prominent qualities of the Holy Prophet’s Companions. See also "The Larger Edition of the Commentary."
Important Words:
المدبرات (manage their affairs in an excellent manner) is the plural of مدبرة which is act. part. fem. gender from دبر(dabbara). They say دبر الامر i.e. he performed or executed the affair with thoughtfulness or consideration; he devised or planned the affair; he governed, managed, conducted or regulated the affair (Lane & Aqrab). المدبرات means, those beings or groups of people who plan, manage and conduct the affairs entrusted to them in an excellent manner.
Commentary:
The five verses (2-6) are taken to apply to angels by some scholars and commentators of the Quran, and واو being a particle of swearing and meaning "I call to witness," they have been understood as signifying that angels bear witness to the occurrence of the great event mentioned in vv. 7-8. But the evidence of angels is beyond human knowledge or comprehension. The verses, therefore, as the context shows, seem to refer to the Companions of the Holy Prophet and may be taken as embodying a prophecy about the spread of Islam far and wide through their selfless and vigorous efforts and a further prophecy about their being entrusted with the responsibility of conducting and administering public affairs of great importance with ability and justice. Briefly, the verses mention some of the prominent qualities of the Holy Prophet’s Companions, viz. that they will diligently acquire spiritual knowledge, and will establish firm relationship with God, and then will carry the Message of Islam to the farthest ends of the earth, will try to excel one another in carrying out their mission and will attain high standards of righteousness in administering public affairs. See also 77:2-6.
1586
مُدَبِّرٰت (Mudabbirat) 的意思是: 以优良的方式计划、设法并处理信托给他们的事情的人或组。
1587
有些 «古兰经» 学者和注经家认为经文 (2-6) 是指众天使的, 并且可以理解为: 众天使证明第7-8节经文所提到的大事曾发生过。但天使的证明超越了人的知识和理解。因此正像经文的前后关联所显示的那样, 看来这几节经文是指穆圣的伙伴们, 并可以认为其中体现了一个预言, 说到了经过他们无私而不倦的努力而使伊斯兰教向四面八方传播。其中还有一个预言是: 他们被委以重任, 能干而公正地指导并处理重要的公共事务。简单地说, 这几节经文提到了穆圣的伙伴们的特出品德。另见《大版本的注释本》。
5
یعنی دنیا کی اصلاح اور ترقی ان کا مقصدِ زندگی ہوتا ہے۔
4554
Important Words:
المدبرات (manage their affairs in an excellent manner) is the plural of مدبرة which is act. part. fem. gender from دبر(dabbara). They say دبر الامر i.e. he performed or executed the affair with thoughtfulness or consideration; he devised or planned the affair; he governed, managed, conducted or regulated the affair (Lane & Aqrab). المدبرات means, those beings or groups of people who plan, manage and conduct the affairs entrusted to them in an excellent manner.
Commentary:
The five verses (2-6) are taken to apply to angels by some scholars and commentators of the Quran, and واو being a particle of swearing and meaning "I call to witness," they have been understood as signifying that angels bear witness to the occurrence of the great event mentioned in vv. 7-8. But the evidence of angels is beyond human knowledge or comprehension. The verses, therefore, as the context shows, seem to refer to the Companions of the Holy Prophet and may be taken as embodying a prophecy about the spread of Islam far and wide through their selfless and vigorous efforts and a further prophecy about their being entrusted with the responsibility of conducting and administering public affairs of great importance with ability and justice. Briefly, the verses mention some of the prominent qualities of the Holy Prophet’s Companions, viz. that they will diligently acquire spiritual knowledge, and will establish firm relationship with God, and then will carry the Message of Islam to the farthest ends of the earth, will try to excel one another in carrying out their mission and will attain high standards of righteousness in administering public affairs. See also 77:2-6.
3240
Mudabbirat means, those beings or groups of people who plan, manage and conduct the affairs entrusted to them in an excellent manner.
The verses (2-6) are taken to apply to angels by some scholars and Commentators of the Qur’an and have been understood to signify that angels bear witness to the occurrence of the great event mentioned in vv. 7, 8. But the evidence of angels is beyond human knowledge or comprehension. The verses, therefore, as the context shows, seem to refer to the Companions of the Holy Prophet and may be taken as embodying a prophecy about the spread of Islam far and wide through their selfless and vigorous efforts and a further prophecy that they would be entrusted with the responsibility of conducting and administering public affairs of great importance with ability and justice. Briefly, the verses mention some of the prominent qualities of the Holy Prophet’s Companions. See also "The Larger Edition of the Commentary."
يَوْمَ تَرْجُفُ ٱلرَّاجِفَةُ
یعنی اوپر کی آیات وہ زمانہ بتاتی ہیں جب مسلمان کفار کی جنگوں کا جواب جنگ سے دینے پر مجبور ہو جائیں گے۔
56:5, 6; 73:15.
The verse means that the prophecy, proclaimed in the foregoing verses, will be fulfilled as a result of fighting that will take place between God’s righteous servants and the forces of evil in which the latter shall be routed, Rajafa meaning to prepare for war (Lane).
56:5-6; 73:15.
Important Words:
رجف (shall quake). رجف means, it was or became in a state of commotion, convulsion or disturbance. They say رجفت الارضi.e. the earth quaked. رجف القلب means, the heart became agitated. رجفته الحمی means, the fever caused him to shiver. رجف القومmeans, the people prepared for war. (Lane & Aqrab).
Commentary:
The verse means that the prophecy proclaimed in the foregoing verses will be fulfilled as the result of fighting that will take place between God’s righteous servants and the forces of evil in which the latter shall be routed (رجف meaning to prepare for war). The utter defeat of disbelief announced long time beforehand will constitute a strong proof of the Resurrection. The verse may apply to the Day of Reckoning also.
a
56:5, 6; 73:15.
1588
这节经文的意思是: 以上几节经文宣称的预言, 将由于安拉的走正道的仆人和邪恶势力之间, 要发生战斗而应验。在这场战斗中后者将被根除。رَجَفَ (Rajafa) 的意思是准备战争。(Lane)
1
یعنی اوپر کی آیات وہ زمانہ بتاتی ہیں جب مسلمان کفار کی جنگوں کا جواب جنگ سے دینے پر مجبور ہو جائیں گے۔
a
56:5-6; 73:15.
4555
Important Words:
رجف (shall quake). رجف means, it was or became in a state of commotion, convulsion or disturbance. They say رجفت الارضi.e. the earth quaked. رجف القلب means, the heart became agitated. رجفته الحمی means, the fever caused him to shiver. رجف القومmeans, the people prepared for war. (Lane & Aqrab).
Commentary:
The verse means that the prophecy proclaimed in the foregoing verses will be fulfilled as the result of fighting that will take place between God’s righteous servants and the forces of evil in which the latter shall be routed (رجف meaning to prepare for war). The utter defeat of disbelief announced long time beforehand will constitute a strong proof of the Resurrection. The verse may apply to the Day of Reckoning also.
a
56:5, 6; 73:15.
3241
The verse means that the prophecy, proclaimed in the foregoing verses, will be fulfilled as a result of fighting that will take place between God’s righteous servants and the forces of evil in which the latter shall be routed, Rajafa meaning to prepare for war (Lane).
تَتْبَعُهَا ٱلرَّادِفَةُ
穆斯林和异教徒之间的战斗一旦开始, 要到邪恶势力接连遭受打击, 而最后彻底被摧毁的时候才会结束。
یعنی مسلمان جب جنگ پر مجبور ہوں گے تو تلوار کو ہاتھ سے نہ رکھیں گے بلکہ حملہ پر حملہ کرتے چلے جائیں گے۔ یہاں تک کہ فاتح ہو جائیں گے۔
Once the fighting starts between Muslims and infidels, it will not cease till the forces of evil are fully and finally crushed as a result of the successive blows they will receive.
Important Words:
الرادفة (that which follows) is derived from ردف which means, it followed or came after. ردفھم الأمر means, the event came upon them suddenly so as to overwhelm them (Lane).
Commentary:
The verse purports to say that once the fighting starts between Muslims and infidels, it will not cease till the forces of evil are fully and finally crushed as the result of successive blows.
1589
穆斯林和异教徒之间的战斗一旦开始, 要到邪恶势力接连遭受打击, 而最后彻底被摧毁的时候才会结束。
2
یعنی مسلمان جب جنگ پر مجبور ہوں گے تو تلوار کو ہاتھ سے نہ رکھیں گے بلکہ حملہ پر حملہ کرتے چلے جائیں گے۔ یہاں تک کہ فاتح ہو جائیں گے۔
4556
Important Words:
الرادفة (that which follows) is derived from ردف which means, it followed or came after. ردفھم الأمر means, the event came upon them suddenly so as to overwhelm them (Lane).
Commentary:
The verse purports to say that once the fighting starts between Muslims and infidels, it will not cease till the forces of evil are fully and finally crushed as the result of successive blows.
3242
Once the fighting starts between Muslims and infidels, it will not cease till the forces of evil are fully and finally crushed as a result of the successive blows they will receive.
قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ
یعنی کفار اس وقت بزدلی دکھانے لگ جائیں گے۔
Commentary:
When disbelievers will suffer defeats in quick succession and they will see Islam prevailing and predominating, then will a feeling of disquietude seize them and doubts about the possibility of the Resurrection will begin to assail their minds. They will be led to think that the triumph of Islam which was predicted at a time when the new Faith was engaged in a seemingly hopeless struggle for its very existence, and which was declared to be a piece of evidence in support of the Last Day, had come true. Therefore the Resurrection was also true.
3
یعنی کفار اس وقت بزدلی دکھانے لگ جائیں گے۔
4557
Commentary:
When disbelievers will suffer defeats in quick succession and they will see Islam prevailing and predominating, then will a feeling of disquietude seize them and doubts about the possibility of the Resurrection will begin to assail their minds. They will be led to think that the triumph of Islam which was predicted at a time when the new Faith was engaged in a seemingly hopeless struggle for its very existence, and which was declared to be a piece of evidence in support of the Last Day, had come true. Therefore the Resurrection was also true.
أَبْصَٰرُهَا خَٰشِعَةٌ
b
70:45.
1590
当不信者接二连三地遭受失败并看到伊斯兰教盛行而占统治地位的时候, 他们才会感到不安, 复生的可能性开始使他们恐惧。
a
70:45.
4558
Commentary:
The disbelievers will get the worst of the war and their pride will be humbled into dust.
b
70:45.
3243
When disbelievers will suffer defeats in quick succession and will see Islam prevailing and predominating, then will a feeling of disquietude seize them, and apprehension about the possibility of the Resurrection will begin to assail their minds.
يَقُولُونَ أَءِنَّا لَمَرْدُودُونَ فِى ٱلْحَافِرَةِ
یعنی کیا جس طرح مسلمان یہاں غالب آگئے ہیں۔ اسی طرح اُن کے دعویٰ کے مطابق ہم اگلے جہان میں بھی ایک نئی زندگی پائیں گے اور عذابِ الٰہی پھر دیکھیں گے۔
Important Words:
الحافرة (former state) is derived from حفر i.e. he dug the ground. حافرة means, the original state of a thing; turning back of a thing so that the end thereof is brought back to its beginning. رجع الی حافرته i.e. he became old and decrepit. رجع علی حافرته means, he returned by the way by which he had gone. The verse means, "shall we be restored to our first state, i.e. to life on earth as we were" (Lane & Aqrab).
4
یعنی کیا جس طرح مسلمان یہاں غالب آگئے ہیں۔ اسی طرح اُن کے دعویٰ کے مطابق ہم اگلے جہان میں بھی ایک نئی زندگی پائیں گے اور عذابِ الٰہی پھر دیکھیں گے۔
4559
Important Words:
الحافرة (former state) is derived from حفر i.e. he dug the ground. حافرة means, the original state of a thing; turning back of a thing so that the end thereof is brought back to its beginning. رجع الی حافرته i.e. he became old and decrepit. رجع علی حافرته means, he returned by the way by which he had gone. The verse means, "shall we be restored to our first state, i.e. to life on earth as we were" (Lane & Aqrab).
أَءِذَا كُنَّا عِظَٰمًا نَّخِرَةً
17:50; 36:79.
یعنی غلبۂ اسلام والی بات جب پوری ہوگی تو کفار کہیں گے کہ اب کیا دوسری بات کہ ہم کو مرنے کے بعد زندہ کرکے اٹھایا جائے گا وہ بھی پوری ہوگی۔
17:50; 36:79.
17:50; 36:79; 46:34.
c
17:50; 36:79.
5
یعنی غلبۂ اسلام والی بات جب پوری ہوگی تو کفار کہیں گے کہ اب کیا دوسری بات کہ ہم کو مرنے کے بعد زندہ کرکے اٹھایا جائے گا وہ بھی پوری ہوگی۔
b
17:50; 36:79; 46:34.
c
17:50; 36:79.
قَالُوا۟ تِلْكَ إِذًا كَرَّةٌ خَاسِرَةٌ
فَإِنَّمَا هِىَ زَجْرَةٌ وَٰحِدَةٌ
یعنی کفار کی سزا صرف بدرؔ کی شکست نہیں بلکہ ایسی بہت سی شکستیں انہیں ملیں گی۔
6
یعنی کفار کی سزا صرف بدرؔ کی شکست نہیں بلکہ ایسی بہت سی شکستیں انہیں ملیں گی۔
فَإِذَا هُم بِٱلسَّاهِرَةِ
یعنی جب جنگوں کا اصلی وقت آئے گا۔ کفار بھی باربار حملوں کی طرف متوجہ ہو جائیں گے مگر آخر شکست کھائیں گے۔
Commentary:
The reference in the verse seems to be to the Battle of Badr when disbelievers had a foretaste of the crushing defeats which they were destined subsequently to suffer at the hands of Muslims.
1
یعنی جب جنگوں کا اصلی وقت آئے گا۔ کفار بھی باربار حملوں کی طرف متوجہ ہو جائیں گے مگر آخر شکست کھائیں گے۔
4560
Commentary:
The reference in the verse seems to be to the Battle of Badr when disbelievers had a foretaste of the crushing defeats which they were destined subsequently to suffer at the hands of Muslims.
هَلْ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ
19:52; 20:10.
Commentary:
Here the Meccan disbelievers are told that they are not the first to reject God’s Message. Divine Messengers had come before. They were also rejected, opposed and persecuted. Moses, was one of them. He preached the Divine Message to Pharaoh, who courted his own destruction by refusing to listen to the voice of God. The Holy Prophet’s opponents should take a lesson from the ignominious end to which Pharaoh came.
c
19:52; 20:10.
4561
Commentary:
Here the Meccan disbelievers are told that they are not the first to reject God’s Message. Divine Messengers had come before. They were also rejected, opposed and persecuted. Moses, was one of them. He preached the Divine Message to Pharaoh, who courted his own destruction by refusing to listen to the voice of God. The Holy Prophet’s opponents should take a lesson from the ignominious end to which Pharaoh came.
إِذْ نَادَىٰهُ رَبُّهُۥ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًى
طُوٰی کے معنے عربی زبان میں چکر کھانے کے ہوتے ہیں۔ پس اس کے معنے یہ ہیں کہ وہ ایسی وادی تھی جہاں سے خداتعالیٰ کی طرف انسان پھرتا ہے۔ یعنی روحانی طور پر اس کی ترقی کے سامان کیے جاتے تھے۔
19:53; 20:12-13; 28:31.
2
طُوٰی کے معنے عربی زبان میں چکر کھانے کے ہوتے ہیں۔ پس اس کے معنے یہ ہیں کہ وہ ایسی وادی تھی جہاں سے خداتعالیٰ کی طرف انسان پھرتا ہے۔ یعنی روحانی طور پر اس کی ترقی کے سامان کیے جاتے تھے۔
a
19:53; 20:12-13; 28:31.
ٱذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ
20:44.
b
20:44.
فَقُلْ هَل لَّكَ إِلَىٰٓ أَن تَزَكَّىٰ
وَأَهْدِيَكَ إِلَىٰ رَبِّكَ فَتَخْشَىٰ
یعنی موسیٰ علیہ السلام نے تمام گذشتہ اور آئندہ نبیوں کے طریق کے مطابق یہی کیا کہ فرعون سے کہا کہ بہتر ہے مجھے مان کر نصیحت حاصل کرو۔ اور میری آمد کو اپنے لئے عذاب کا موجب مَت بناؤ۔
3
یعنی موسیٰ علیہ السلام نے تمام گذشتہ اور آئندہ نبیوں کے طریق کے مطابق یہی کیا کہ فرعون سے کہا کہ بہتر ہے مجھے مان کر نصیحت حاصل کرو۔ اور میری آمد کو اپنے لئے عذاب کا موجب مَت بناؤ۔
فَأَرَىٰهُ ٱلْءَايَةَ ٱلْكُبْرَىٰ
20:57.
Commentary:
"The great Sign" was the sign of the rod, which had precedence over all other signs of Moses (20:21). When confronted with the magic of the magicians it was his rod that swallowed that which the magicians had wrought (20:70). When Moses had to cross the sea he was enjoined to strike the sea with his rod (26:64); and when he prayed for water for his people he was told to strike the rock with his rod (2:61). The sign of the white hand was shown only after the sign of the rod (20:23).
a
20:57.
1591
“伟大的迹象” 就是手杖的迹象。这个迹象比先前穆撒所显示的所有其他迹象更重要 (20:21)。
c
20:57.
4562
Commentary:
"The great Sign" was the sign of the rod, which had precedence over all other signs of Moses (20:21). When confronted with the magic of the magicians it was his rod that swallowed that which the magicians had wrought (20:70). When Moses had to cross the sea he was enjoined to strike the sea with his rod (26:64); and when he prayed for water for his people he was told to strike the rock with his rod (2:61). The sign of the white hand was shown only after the sign of the rod (20:23).
a
20:57.
3244
'The great Sign' was the Sign of the Rod, which had precedence over all other Signs shown by Moses (20:21).
فَكَذَّبَ وَعَصَىٰ
ثُمَّ أَدْبَرَ يَسْعَىٰ
فَحَشَرَ فَنَادَىٰ
فَقَالَ أَنَا۠ رَبُّكُمُ ٱلْأَعْلَىٰ
26:30; 28:39.
26:30; 28:39.
26:30; 28:39.
b
26:30; 28:39.
d
26:30; 28:39.
b
26:30; 28:39.
فَأَخَذَهُ ٱللَّهُ نَكَالَ ٱلْءَاخِرَةِ وَٱلْأُولَىٰٓ
Commentary:
The basic doctrine of Islam (in fact of all religions), second in importance only to belief in the existence of God, is belief in life after death. The primary mission of all Divine Prophets was to instil this belief in the minds of men. The Quran has given four arguments in support of this belief: (a) Complete knowledge of God about a thing which presupposes His power to create it. (b) Creation and development of man in the mother’s womb, from an insignificant sperm drop into a full-fledged human being. (c) Rising up of a people from the depths of moral degradation to the heights of spiritual glory through a Divine Reformer, such rising, in Quranic terminology, being known as their resurrection. (d) The triumph of a Prophet over his enemies, predicted at a time when the Prophet and his community are fighting for their very life, and the human mind cannot even conceive of a happy sequel to their efforts. It is to this last argument that reference has been made in the verse under comment.
Incidentally, the verse refers to the double punishment of disbelievers— in this life and in the Hereafter.
4563
Commentary:
The basic doctrine of Islam (in fact of all religions), second in importance only to belief in the existence of God, is belief in life after death. The primary mission of all Divine Prophets was to instil this belief in the minds of men. The Quran has given four arguments in support of this belief: (a) Complete knowledge of God about a thing which presupposes His power to create it. (b) Creation and development of man in the mother’s womb, from an insignificant sperm drop into a full-fledged human being. (c) Rising up of a people from the depths of moral degradation to the heights of spiritual glory through a Divine Reformer, such rising, in Quranic terminology, being known as their resurrection. (d) The triumph of a Prophet over his enemies, predicted at a time when the Prophet and his community are fighting for their very life, and the human mind cannot even conceive of a happy sequel to their efforts. It is to this last argument that reference has been made in the verse under comment.
Incidentally, the verse refers to the double punishment of disbelievers— in this life and in the Hereafter.
إِنَّ فِى ذَٰلِكَ لَعِبْرَةً لِّمَن يَخْشَىٰٓ
ءَأَنتُمْ أَشَدُّ خَلْقًا أَمِ ٱلسَّمَآءُ ۚ بَنَىٰهَا
太阳系的复杂而完美无缺的创造, 真是说明了死后有复生的无可辩驳的证明, 那就是说, 伟大的安拉可以在无有之中创造这样一个广漠的宇宙, 也能使人在死去之后赋有新生, 而人只不过是死后新生命中一个斑点而已。这就是这一节和下面六节经文的大意。
The complex, but flawless and consummate, creation of the solar system, does indeed constitute an invincible argument in support of Life after death, viz. that the Great God, Who could bring into being from nothing such a vast universe, could also give man, who is but a mere speck in it, a new life after he is dead. This is the purport of the present and the following six verses.
Commentary:
The complex, but flawless and consummate, creation of the solar system, constitutes, indeed, an invincible argument about life after death, viz. that the Great God Who could bring into being from nothing such a vast universe could also give man, who is but a mere speck in it, a new life after he is dead. This is the purport of the present and the following six verses. The verses further point out that when God has created such a complete system for man’s physical needs. He could not have failed to make similar provision for his spiritual needs.
1592
太阳系的复杂而完美无缺的创造, 真是说明了死后有复生的无可辩驳的证明, 那就是说, 伟大的安拉可以在无有之中创造这样一个广漠的宇宙, 也能使人在死去之后赋有新生, 而人只不过是死后新生命中一个斑点而已。这就是这一节和下面六节经文的大意。
4564
Commentary:
The complex, but flawless and consummate, creation of the solar system, constitutes, indeed, an invincible argument about life after death, viz. that the Great God Who could bring into being from nothing such a vast universe could also give man, who is but a mere speck in it, a new life after he is dead. This is the purport of the present and the following six verses. The verses further point out that when God has created such a complete system for man’s physical needs. He could not have failed to make similar provision for his spiritual needs.
3245
The complex, but flawless and consummate, creation of the solar system, does indeed constitute an invincible argument in support of Life after death, viz. that the Great God, Who could bring into being from nothing such a vast universe, could also give man, who is but a mere speck in it, a new life after he is dead. This is the purport of the present and the following six verses.
رَفَعَ سَمْكَهَا فَسَوَّىٰهَا
c
21:33.
1593
سَمْك (Samk) 的意思是屋顶; 或屋子的天花板;或一物的高度、深度和宽度。(Lane)
a
21:33; 31:11.
4565
Commentary:
The verse points to the fact that it is due to the sun, the moon and other heavenly bodies that life exists on earth.
a
21:33.
3245A
Samk means, the roof; the ceiling of a house; height, depth and thickness of a thing (Lane).
وَأَغْطَشَ لَيْلَهَا وَأَخْرَجَ ضُحَىٰهَا
d
78:11, 12.
1594
日夜是属于地球的自然现象, 在这节经中: 我们把它归因于太阳是因为太阳系的作用, 我们才有日夜。
b
17:13.
4566
Commentary:
The phenomenon of night and day, which pertains to the earth, has been attributed to the heaven because it is due to the working of the solar system that we have day and night.
b
78:11, 12.
3246
The phenomenon of night and day, which pertains to the earth, has been attributed to the heaven in this verse because it is due to the working of the solar system that we have day and night.
وَٱلْأَرْضَ بَعْدَ ذَٰلِكَ دَحَىٰهَآ
عربی زبان میں کبھی بَعْد ’’ساتھ‘‘ کے معنوں میں بھی استعمال ہوتا ہے (دیکھئے اقرب) اسی کے مطابق ترجمہ کیا گیا ہے۔ کیونکہ نظام شمسی جیسا کہ علمِ ہیئت سے ثابت ہے ایک وقت میں بنا ہے۔
20:54; 51:49.
Important Words:
دحاھا (spread it). دحا الله الارض means, God had spread, expanded or extended the earth. دحا الحجر بیدہ means, he threw or cast the stone with his hand. دحا البطن means, the belly was or became inflated (Lane).
Commentary:
Besides the meaning given in the text the verse signifies that the earth became cast away from a bigger mass which shows that it was part of a larger planet from which it became separated in the very remote past.
a
20:54; 51:49.
1595
这节经文还有一个意思是, 地球是一个更大物质所遗下的东西。
1
عربی زبان میں کبھی بَعْد ’’ساتھ‘‘ کے معنوں میں بھی استعمال ہوتا ہے (دیکھئے اقرب) اسی کے مطابق ترجمہ کیا گیا ہے۔ کیونکہ نظام شمسی جیسا کہ علمِ ہیئت سے ثابت ہے ایک وقت میں بنا ہے۔
a
20:54; 51:49.
4567
Important Words:
دحاھا (spread it). دحا الله الارض means, God had spread, expanded or extended the earth. دحا الحجر بیدہ means, he threw or cast the stone with his hand. دحا البطن means, the belly was or became inflated (Lane).
Commentary:
Besides the meaning given in the text the verse signifies that the earth became cast away from a bigger mass which shows that it was part of a larger planet from which it became separated in the very remote past.
c
20:54; 51:49.
3247
Besides the meaning given in the text, the verse signifies that the earth became castaway from a bigger mass.
أَخْرَجَ مِنْهَا مَآءَهَا وَمَرْعَىٰهَا
20:54; 50:8.
20:54; 50:8.
20:54; 50:8.
b
20:54; 50:8.
b
20:54; 50:8.
d
20:54; 50:8.
وَٱلْجِبَالَ أَرْسَىٰهَا
50:8.
50:8.
50:8.
c
50:8.
c
50:8.
e
50:8.
مَتَٰعًا لَّكُمْ وَلِأَنْعَٰمِكُمْ
80:33.
80:33.
80:33.
d
80:33.
d
80:33.
f
80:33.
فَإِذَا جَآءَتِ ٱلطَّآمَّةُ ٱلْكُبْرَىٰ
74:36; 80:34.
74:36; 80:34.
74:36; 80:34.
Important Words:
الطامة (Calamity) is derived from طم. They say طم الوادی i.e. the torrent of the valley rose high and predominated. طم الامرmeans, the affair was or became great or formidable. طمت الفتنة means, the conflict was or became severe. طامة means, a calamity that predominates over others; a formidable thing; a vehement cry that overcomes everything. (Lane & Aqrab).
Commentary:
Besides the Final Resurrection the reference here may be to the Fall of Mecca which proved to be a great calamity for the Meccans.
e
74:36; 80:34.
e
74:36; 80:34.
4568
Important Words:
الطامة (Calamity) is derived from طم. They say طم الوادی i.e. the torrent of the valley rose high and predominated. طم الامرmeans, the affair was or became great or formidable. طمت الفتنة means, the conflict was or became severe. طامة means, a calamity that predominates over others; a formidable thing; a vehement cry that overcomes everything. (Lane & Aqrab).
Commentary:
Besides the Final Resurrection the reference here may be to the Fall of Mecca which proved to be a great calamity for the Meccans.
g
74:36; 80:34.
يَوْمَ يَتَذَكَّرُ ٱلْإِنسَٰنُ مَا سَعَىٰ
89:24.
89:24.
89:24.
f
89:24.
f
89:24.
h
89:24.
وَبُرِّزَتِ ٱلْجَحِيمُ لِمَن يَرَىٰ
26:92.
26:92.
26:92.
Commentary:
Hell has been mentioned twice, in the present verse and in v. 40 signifying the punishment of this world and of the Hereafter. This double punishment is mentioned in v. 26 above in the words نکال الاخرة و الاولی i.e. punishment of the Hereafter and of the present world.
g
26:92.
g
26:92.
4569
Commentary:
Hell has been mentioned twice, in the present verse and in v. 40 signifying the punishment of this world and of the Hereafter. This double punishment is mentioned in v. 26 above in the words نکال الاخرة و الاولی i.e. punishment of the Hereafter and of the present world.
i
26:92.
فَأَمَّا مَن طَغَىٰ
وَءَاثَرَ ٱلْحَيَوٰةَ ٱلدُّنْيَا
فَإِنَّ ٱلْجَحِيمَ هِىَ ٱلْمَأْوَىٰ
وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِۦ وَنَهَى ٱلنَّفْسَ عَنِ ٱلْهَوَىٰ
h
55:47.
1596
害怕作为罪人站在他养主面前的人或害怕他养主的威严的人。
a
23:58; 55:47.
4570
Commentary:
The verse means: (1) who fears to stand before his Lord as a guilty person; (2) who fears the Majesty of his Lord.
a
55:47.
3248
(1) Who fears to stand before his Lord as a guilty person; or (2) who fears the Majesty of his Lord.
فَإِنَّ ٱلْجَنَّةَ هِىَ ٱلْمَأْوَىٰ
يَسْـَٔلُونَكَ عَنِ ٱلسَّاعَةِ أَيَّانَ مُرْسَىٰهَا
7:188; 33:64; 51:13.
7:188; 33:64; 51:13.
7:188; 33:64; 51:13.
i
7:188; 33:64; 51:13.
b
7:188; 33:64; 51:13.
b
7:188; 33:64; 51:13.
فِيمَ أَنتَ مِن ذِكْرَىٰهَآ
إِلَىٰ رَبِّكَ مُنتَهَىٰهَآ
إِنَّمَآ أَنتَ مُنذِرُ مَن يَخْشَىٰهَا
كَأَنَّهُمْ يَوْمَ يَرَوْنَهَا لَمْ يَلْبَثُوٓا۟ إِلَّا عَشِيَّةً أَوْ ضُحَىٰهَا
10:46; 30:56; 46:36.
It is not the time, the place, the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment in the world was of a very short duration—only an evening or a morning.
10:46; 30:56; 46:36; 79:47.
Commentary:
It is disbelievers’ way that whenever they are warned that they will be overtaken by Divine punishment if they rejected the Divine Message they impudently demand from their Prophet, half mockingly and half in doubt, that he should let them know the exact time when the punishment will take place. In verses 43-46 they are told that knowledge of the time when they would render themselves deserving of God’s punishment is within God’s own special prerogative; the Prophet’s duty is only to administer a warning to them. But, says the verse, it is not the time, or the place or the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment was of a very short duration, and that the punishment had come too soon. This seems to be the purport of vv. 43-47.
a
10:46; 30:56; 46:36.
1597
有关系的并不是惩罚的时间、地点、方式和形式。有关系的是, 不信者应当认识到, 当真主的惩罚来临的时候, 是那么的神速、突然而严厉, 所以他们只感觉到他们在人世的富贵和享乐十分短促--------旦夕而已。
c
10:46; 30:56; 46:36; 79:47.
4570A
Commentary:
It is disbelievers’ way that whenever they are warned that they will be overtaken by Divine punishment if they rejected the Divine Message they impudently demand from their Prophet, half mockingly and half in doubt, that he should let them know the exact time when the punishment will take place. In verses 43-46 they are told that knowledge of the time when they would render themselves deserving of God’s punishment is within God’s own special prerogative; the Prophet’s duty is only to administer a warning to them. But, says the verse, it is not the time, or the place or the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment was of a very short duration, and that the punishment had come too soon. This seems to be the purport of vv. 43-47.
c
10:46; 30:56; 46:36.
3249
It is not the time, the place, the manner or the form of the punishment that matters. What matters is that disbelievers should realize that when Divine punishment comes, it will be so swift, sudden and severe that they will feel as if the period of their prosperity and enjoyment in the world was of a very short duration—only an evening or a morning.
عبس
Abasa
He Frowned • makkah • 42 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
عَبَسَ وَتَوَلَّىٰٓ
这节经文提到一段有名的历史事件。一天, 穆圣正和几个古莱西首领谈到有关信仰的问题, 这时阿布杜拉•彬•乌姆•马克图姆来了, 后者认为穆圣把宝贵的时间和精力浪费在绝不信者头子身上, 所以想转移他的注意, 就请求他开导一些信仰问题。穆圣不喜欢他插嘴, 显得不高兴, 不再答理阿布杜拉 (طَبَرِی, Tabari, بَيَان, Bayan)。这说明穆圣很焦虑古莱西人首领的精神健康, 因为他继续和他们交谈而不理会阿布杜拉的干扰。这件事也证明了他很关心盲人的敏感心, 因为他只不过转过脸去不向着他--------后者看不见的举动--------对于他不合时宜的鲁莽干扰, 连一句责备或不满的话都没有, 注意不损伤他的自尊心和敏感心, 因此这节经文鲜明地显示出穆圣的十分高尚的精神境界; 不是像有些注释家似乎会想到的那样, 带有责备或不满的意思, 而是嘱咐他, 并且实际上是通过他来嘱咐他的信徒应当关心贫贱者的敏感心。
تفصیل کے لئے دیکھئے تفسیر کبیر جلد ہشتم صفحہ ۱۴۹ تا ۱۵۷۔
The verse refers to a well-known historical incident. As the Holy Prophet was engaged one day in a talk with some of the Quraish chiefs about some matters of belief, there came up ‘Abdullah ibn Umm-e-Maktum and, thinking that the Holy Prophet’s precious time and energy were being wasted on the confirmed leaders of disbelief, he sought to divert his attention and asked to be enlightened on some religious questions. The Holy Prophet disliked the intrusion, and showed his displeasure by turning aside from ‘Abdullah (Tabari & Bayan). While it showed the Holy Prophet’s solicitude for the spiritual well- being of the Quraish leaders in that he continued his discourse with them and paid no heed to ‘Abdullah’s interruption, the incident constituted also an evidence of his great regard for the tender susceptibilities of the blind man, because he merely turned his face away from him—an act which the latter could not see—and did not say even a word of reproach or disapprobation to him for his inop
74:23.
Commentary:
The verse refers to a well-known historical incident. As the Holy Prophet was engaged one day in a talk with some of the Quraish Chiefs about some matters of belief, there came up ‘Abdullah bin Ummi Maktum and, thinking that the Holy Prophet’s precious time and energy were being wasted on the confirmed leaders of disbelief, he sought to divert his attention and asked to be enlightened on some religious questions. The Holy Prophet disliked the intrusion, and showed his displeasure by turning aside from ‘Abdullah (Tabari and Bayan). The incident, while it showed the Holy Prophet’s solicitude for the spiritual well-being of the Quraish leaders, in that he continued his discourse with them and paid no heed to ‘Abdullah’s interruption was evidence of his great regard for the tender susceptibilities of the poor blind man, inasmuch as the Prophet merely turned his face from ‘Abdullah, an act which the latter could not see, not saying even a word of reproach or disapprobation to him for his inopportune and rash interruption. The verse thus throws a flood of light on the moral stature of the Holy Prophet; and instead of implying a reproach or rebuke, as some commentators seem to think, enjoins him and, through him, his followers, to have due regard for the tender susceptibilities of the poor, the humble, and the downtrodden.
The words "he frowned and turned aside," according to most commentators of the Quran refer to the Holy Prophet, but more correctly they seem to refer to the arrogant attitude of the conceited Quraish leader with whom the Holy Prophet was engaged in conversation and who turned away his face disdainfully, thinking how a humble and lowly person could dare interfere in the talk he was having with the Prophet.
1598
这节经文提到一段有名的历史事件。一天, 穆圣正和几个古莱西首领谈到有关信仰的问题, 这时阿布杜拉•彬•乌姆•马克图姆来了, 后者认为穆圣把宝贵的时间和精力浪费在绝不信者头子身上, 所以想转移他的注意, 就请求他开导一些信仰问题。穆圣不喜欢他插嘴, 显得不高兴, 不再答理阿布杜拉 (طَبَرِی, Tabari, بَيَان, Bayan)。这说明穆圣很焦虑古莱西人首领的精神健康, 因为他继续和他们交谈而不理会阿布杜拉的干扰。这件事也证明了他很关心盲人的敏感心, 因为他只不过转过脸去不向着他--------后者看不见的举动--------对于他不合时宜的鲁莽干扰, 连一句责备或不满的话都没有, 注意不损伤他的自尊心和敏感心, 因此这节经文鲜明地显示出穆圣的十分高尚的精神境界; 不是像有些注释家似乎会想到的那样, 带有责备或不满的意思, 而是嘱咐他, 并且实际上是通过他来嘱咐他的信徒应当关心贫贱者的敏感心。
1
تفصیل کے لئے دیکھئے تفسیر کبیر جلد ہشتم صفحہ ۱۴۹ تا ۱۵۷۔
b
74:23.
4571
Commentary:
The verse refers to a well-known historical incident. As the Holy Prophet was engaged one day in a talk with some of the Quraish Chiefs about some matters of belief, there came up ‘Abdullah bin Ummi Maktum and, thinking that the Holy Prophet’s precious time and energy were being wasted on the confirmed leaders of disbelief, he sought to divert his attention and asked to be enlightened on some religious questions. The Holy Prophet disliked the intrusion, and showed his displeasure by turning aside from ‘Abdullah (Tabari and Bayan). The incident, while it showed the Holy Prophet’s solicitude for the spiritual well-being of the Quraish leaders, in that he continued his discourse with them and paid no heed to ‘Abdullah’s interruption was evidence of his great regard for the tender susceptibilities of the poor blind man, inasmuch as the Prophet merely turned his face from ‘Abdullah, an act which the latter could not see, not saying even a word of reproach or disapprobation to him for his inopportune and rash interruption. The verse thus throws a flood of light on the moral stature of the Holy Prophet; and instead of implying a reproach or rebuke, as some commentators seem to think, enjoins him and, through him, his followers, to have due regard for the tender susceptibilities of the poor, the humble, and the downtrodden.
The words "he frowned and turned aside," according to most commentators of the Quran refer to the Holy Prophet, but more correctly they seem to refer to the arrogant attitude of the conceited Quraish leader with whom the Holy Prophet was engaged in conversation and who turned away his face disdainfully, thinking how a humble and lowly person could dare interfere in the talk he was having with the Prophet.
3250
The verse refers to a well-known historical incident. As the Holy Prophet was engaged one day in a talk with some of the Quraish chiefs about some matters of belief, there came up ‘Abdullah ibn Umm-e-Maktum and, thinking that the Holy Prophet’s precious time and energy were being wasted on the confirmed leaders of disbelief, he sought to divert his attention and asked to be enlightened on some religious questions. The Holy Prophet disliked the intrusion, and showed his displeasure by turning aside from ‘Abdullah (Tabari & Bayan). While it showed the Holy Prophet’s solicitude for the spiritual well- being of the Quraish leaders in that he continued his discourse with them and paid no heed to ‘Abdullah’s interruption, the incident constituted also an evidence of his great regard for the tender susceptibilities of the blind man, because he merely turned his face away from him—an act which the latter could not see—and did not say even a word of reproach or disapprobation to him for his inop
أَن جَآءَهُ ٱلْأَعْمَىٰ
وَمَا يُدْرِيكَ لَعَلَّهُۥ يَزَّكَّىٰٓ
这节经文中的代词 “你” 可以像下一节经文一样用来指穆圣, 代词 “他” 用来指那个古莱西人首领。
The pronoun "thee" in the verse may be applied, as is done in the text, to the Holy Prophet and the pronoun "he" to the Quraish leader.
Commentary:
The pronoun "thee" has been taken as applying to the Holy Prophet and the pronoun "he" to the Quraish leader with whom the Holy Prophet was holding conversation. But "thee" may more appropriately be applied lo those carping critics who, being hypersensitive, would not relish the attitude of the Holy Prophet on that occasion which was the only right and correct attitude for him to adopt.
1599
这节经文中的代词 “你” 可以像下一节经文一样用来指穆圣, 代词 “他” 用来指那个古莱西人首领。
4572
Commentary:
The pronoun "thee" has been taken as applying to the Holy Prophet and the pronoun "he" to the Quraish leader with whom the Holy Prophet was holding conversation. But "thee" may more appropriately be applied lo those carping critics who, being hypersensitive, would not relish the attitude of the Holy Prophet on that occasion which was the only right and correct attitude for him to adopt.
3251
The pronoun "thee" in the verse may be applied, as is done in the text, to the Holy Prophet and the pronoun "he" to the Quraish leader.
أَوْ يَذَّكَّرُ فَتَنفَعَهُ ٱلذِّكْرَىٰٓ
أَمَّا مَنِ ٱسْتَغْنَىٰ
Important Words:
استغنی (is disdainfully indifferent) is derived from غنی which means, he became rich. استغنی means, he wanted to be rich. استغنی عنه به means, he became indifferent after he got what he desired. The verse thus means, he desires wealth, or he is indifferent or careless (Lane & Aqrab).
Commentary:
See a collective note, on this and the following six verses, on v. 11 below.
4573
Important Words:
استغنی (is disdainfully indifferent) is derived from غنی which means, he became rich. استغنی means, he wanted to be rich. استغنی عنه به means, he became indifferent after he got what he desired. The verse thus means, he desires wealth, or he is indifferent or careless (Lane & Aqrab).
Commentary:
See a collective note, on this and the following six verses, on v. 11 below.
فَأَنتَ لَهُۥ تَصَدَّىٰ
Tasadda la-hu means, he addressed or applied or directed himself or his regard or attention or mind to him or it; he wanted; he inclined towards him or it (Lane),
Important Words:
تصدی (thou dost pay attention) is derived from صد . They say تصدی له i.e. he addressed or applied or directed himself or his regard or attention or mind to him or it; and he asked him or petitioned him for a thing that he wanted; he inclined towards him or it; he raised head towards him or it (Lane & Aqrab).
4574
Important Words:
تصدی (thou dost pay attention) is derived from صد . They say تصدی له i.e. he addressed or applied or directed himself or his regard or attention or mind to him or it; and he asked him or petitioned him for a thing that he wanted; he inclined towards him or it; he raised head towards him or it (Lane & Aqrab).
3252
Tasadda la-hu means, he addressed or applied or directed himself or his regard or attention or mind to him or it; he wanted; he inclined towards him or it (Lane),
وَمَا عَلَيْكَ أَلَّا يَزَّكَّىٰ
这节经文有效地证实了穆圣对阿布杜拉•彬•乌姆•马克图姆的正确态度, 大意是说, 如果古莱西人首领不听取穆圣的话, 穆圣将撒手不管。他对阿布杜拉•彬•乌姆•马克图姆的态度似乎是冷淡的, 或对古莱西人首领的态度似乎是敬重的, 这些都不是出于个人利益的考虑。这完全是经典的命令: 对客人要和蔼有礼。
The verse constitutes an effective justification of the Holy Prophet’s attitude towards ‘Abdullah ibn Umm-e-Maktum. It purports to say that the Holy Prophet was not responsible if the Quraish leader did not benefit by his talk. His attitude of seeming indifference towards ‘Abdullah or of deference towards the Quraish leader proceeded from no consideration of any personal interest. It was solely dictated by the commandments of the Shari‘ah about behaving kindly and courteously towards one’s visitors.
Commentary:
The verse seems to constitute an effective justification of the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum. It purports to say that it would have brought no good to the Holy Prophet if ‘Abdullah or, for that matter, the Quraish leader did or did not benefit by his talk. Thus the attitude of fancied indifference towards ‘Abdullah or of deference towards the Quraish leader shown by the Holy Prophet proceeded from no consideration of any personal interest. The Holy Prophet’s reaction was solely due to compliance with the commandments of the Shari‘ah about behaving kindly and courteously towards one’s guests and visitors.
1600
这节经文有效地证实了穆圣对阿布杜拉•彬•乌姆•马克图姆的正确态度, 大意是说, 如果古莱西人首领不听取穆圣的话, 穆圣将撒手不管。他对阿布杜拉•彬•乌姆•马克图姆的态度似乎是冷淡的, 或对古莱西人首领的态度似乎是敬重的, 这些都不是出于个人利益的考虑。这完全是经典的命令: 对客人要和蔼有礼。
4574A
Commentary:
The verse seems to constitute an effective justification of the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum. It purports to say that it would have brought no good to the Holy Prophet if ‘Abdullah or, for that matter, the Quraish leader did or did not benefit by his talk. Thus the attitude of fancied indifference towards ‘Abdullah or of deference towards the Quraish leader shown by the Holy Prophet proceeded from no consideration of any personal interest. The Holy Prophet’s reaction was solely due to compliance with the commandments of the Shari‘ah about behaving kindly and courteously towards one’s guests and visitors.
3253
The verse constitutes an effective justification of the Holy Prophet’s attitude towards ‘Abdullah ibn Umm-e-Maktum. It purports to say that the Holy Prophet was not responsible if the Quraish leader did not benefit by his talk. His attitude of seeming indifference towards ‘Abdullah or of deference towards the Quraish leader proceeded from no consideration of any personal interest. It was solely dictated by the commandments of the Shari‘ah about behaving kindly and courteously towards one’s visitors.
وَأَمَّا مَن جَآءَكَ يَسْعَىٰ
وَهُوَ يَخْشَىٰ
فَأَنتَ عَنْهُ تَلَهَّىٰ
经文6-11是指穆圣的, 副词 اَمَّا (Amma) 在第6节的意思是 “这怎么可能”, 即 “不可能”; 所以这几节经可以解释为: “你怎么竟然可能去注意他这个倨傲冷漠的人, 而忽视他这个敬畏安拉并匆匆到你身旁来的人。” 但这几节经也可以用来指古莱西人首领, 根据有些 «古兰经» 注解家的看法, 这位古莱西人首领皱着眉头转过身去, 因为盲人到先知那里来了。据此, 这几节经可以理解为带有讽刺的意味, 使穆圣的批评者清楚地认识到他们自己的心境, 并不指他们所说的穆圣的任何弱点。
Verses 6-11 are applied to the Holy Prophet, the particle Amma in the 6th verse signifies "how could it be that," i.e. 'it cannot be;' and these verses would be interpreted as: 'How could it be possible that thou shouldst pay attention to him who is disdainfully indifferent and should neglect him who fears God and comes to thee hastening.' But these verses may also be applied to the Quraish leader who, as some Commentators are of the view, frowned and turned aside because there came to the Prophet the blind man. In this case these verses would be understood as having been used ironically and as bringing home to the critics of the Holy Prophet their own state of mind, and not referring to any weakness imputed to the Holy Prophet.
Commentary:
If vv. 6-11 are taken to apply to the Holy Prophet, then the particle أما in the 6th verse would signify "how could it be that" i.e. it cannot be; and these verses would be interpreted as: "How could it be possible that thou shouldst pay attention to him who is disdainfully indifferent and should neglect him who fears God and comes to thee hastening." These verses again constitute an eloquent commentary on the Holy Prophet’s regard for the humble and the suppressed. But the verse under comment may be applied more fittingly to those critics who would find fault with the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum on that particular occasion but who themselves, in their conceit and pride, would behave arrogantly towards the poor and the lowly. Thus these verses have been used ironically; they bring home to the critics their own state of mind; and do not refer to any weakness of the Holy Prophet. The next verse also supports this interpretation.
1601
经文6-11是指穆圣的, 副词 اَمَّا (Amma) 在第6节的意思是 “这怎么可能”, 即 “不可能”; 所以这几节经可以解释为: “你怎么竟然可能去注意他这个倨傲冷漠的人, 而忽视他这个敬畏安拉并匆匆到你身旁来的人。” 但这几节经也可以用来指古莱西人首领, 根据有些 «古兰经» 注解家的看法, 这位古莱西人首领皱着眉头转过身去, 因为盲人到先知那里来了。据此, 这几节经可以理解为带有讽刺的意味, 使穆圣的批评者清楚地认识到他们自己的心境, 并不指他们所说的穆圣的任何弱点。
4575
Commentary:
If vv. 6-11 are taken to apply to the Holy Prophet, then the particle أما in the 6th verse would signify "how could it be that" i.e. it cannot be; and these verses would be interpreted as: "How could it be possible that thou shouldst pay attention to him who is disdainfully indifferent and should neglect him who fears God and comes to thee hastening." These verses again constitute an eloquent commentary on the Holy Prophet’s regard for the humble and the suppressed. But the verse under comment may be applied more fittingly to those critics who would find fault with the Holy Prophet’s attitude towards ‘Abdullah bin Ummi Maktum on that particular occasion but who themselves, in their conceit and pride, would behave arrogantly towards the poor and the lowly. Thus these verses have been used ironically; they bring home to the critics their own state of mind; and do not refer to any weakness of the Holy Prophet. The next verse also supports this interpretation.
3254
Verses 6-11 are applied to the Holy Prophet, the particle Amma in the 6th verse signifies "how could it be that," i.e. 'it cannot be;' and these verses would be interpreted as: 'How could it be possible that thou shouldst pay attention to him who is disdainfully indifferent and should neglect him who fears God and comes to thee hastening.' But these verses may also be applied to the Quraish leader who, as some Commentators are of the view, frowned and turned aside because there came to the Prophet the blind man. In this case these verses would be understood as having been used ironically and as bringing home to the critics of the Holy Prophet their own state of mind, and not referring to any weakness imputed to the Holy Prophet.
كَلَّآ إِنَّهَا تَذْكِرَةٌ
20:4; 73:20; 74:55.
The verse means that the charge of indifference is not correct. Why at all the Holy Prophet should have adopted an attitude of sullen indifference towards a blind man when the Qur’an was meant equally for the rich and the poor? It was not only inconsistent with his own high moral stature but also against human reason to do so. What the Holy Prophet did on the specific occasion was demanded by the situation and, therefore, was the right thing for him to do.
20:4; 73:20; 74:55; 76:30.
Important Words:
کلا (nay) means, nay; by no means; on the contrary. The particle is also used to remonstrate with a person and to tell him that he is saying something which is not correct (Aqrab & Baqa).
Commentary:
The verse means that the charge of indifference is not correct. Moreover, why at all the Prophet should have adopted an attitude of sullen indifference towards a poor man when the Quran, being meant equally for the rich and the poor, it was not only inconsistent with his own high moral stature but also against human reason to do so? What the Prophet did on the specific occasion was dictated by the exigency of the occasion and was demanded by the situation and, therefore, was the right thing to do.
a
20:4; 73:20; 74:55.
1602
这节经文的意思是指责冷淡是不对的。«古兰经» 的态度对富人和穷人一视同仁, 为什么穆圣竟然对一个盲人抱着冷漠的态度? 这不仅与他自己崇高的精神境界不一致, 而且这样做也不合人的理智。在这样一个特殊的场合, 穆圣的表现是处境使然, 因此他这样做是对的。
a
20:4; 73:20; 74:55; 76:30.
4576
Important Words:
کلا (nay) means, nay; by no means; on the contrary. The particle is also used to remonstrate with a person and to tell him that he is saying something which is not correct (Aqrab & Baqa).
Commentary:
The verse means that the charge of indifference is not correct. Moreover, why at all the Prophet should have adopted an attitude of sullen indifference towards a poor man when the Quran, being meant equally for the rich and the poor, it was not only inconsistent with his own high moral stature but also against human reason to do so? What the Prophet did on the specific occasion was dictated by the exigency of the occasion and was demanded by the situation and, therefore, was the right thing to do.
a
20:4; 73:20; 74:55.
3255
The verse means that the charge of indifference is not correct. Why at all the Holy Prophet should have adopted an attitude of sullen indifference towards a blind man when the Qur’an was meant equally for the rich and the poor? It was not only inconsistent with his own high moral stature but also against human reason to do so. What the Holy Prophet did on the specific occasion was demanded by the situation and, therefore, was the right thing for him to do.
فَمَن شَآءَ ذَكَرَهُۥ
فِى صُحُفٍ مُّكَرَّمَةٍ
«古兰经» 是体现在各种启示经典中的一切永恒不灭的教义, 仿佛是一部天书的总集。这就是 “在这珍贵、崇高、纯洁的书页中” 这句经文的意义。这节经文还说, «古兰经» 要写成书的形式; 这部经典要受到尊敬、尊重, 要得到妥善保护与保存, 并防止任何的窜改和阻碍。
The Qur’an, being a compendium of all permanent and imperishable teachings embodied in various revealed Scriptures, constitutes, as it were, a collection of all heavenly Books. This is the significance of the words Contained in honoured Books. The verse further says that the Qur’an will be written in the form of a Book; it will be honoured and respected and will be protected and preserved against every kind of interpolation and interference.
Commentary:
The Quran being a compendium of all permanent and imperishable teachings which are embodied in various revealed Scriptures, constitutes, as it were, a collection of all heavenly Books. This is the significance of the words "Contained in honoured Books." The verse further says that the Quran will be written in the form of a Book, will be honoured and respected and will be protected and preserved against every kind of interpolation and interference.
1603
«古兰经» 是体现在各种启示经典中的一切永恒不灭的教义, 仿佛是一部天书的总集。这就是 “在这珍贵、崇高、纯洁的书页中” 这句经文的意义。这节经文还说, «古兰经» 要写成书的形式; 这部经典要受到尊敬、尊重, 要得到妥善保护与保存, 并防止任何的窜改和阻碍。
4577
Commentary:
The Quran being a compendium of all permanent and imperishable teachings which are embodied in various revealed Scriptures, constitutes, as it were, a collection of all heavenly Books. This is the significance of the words "Contained in honoured Books." The verse further says that the Quran will be written in the form of a Book, will be honoured and respected and will be protected and preserved against every kind of interpolation and interference.
3256
The Qur’an, being a compendium of all permanent and imperishable teachings embodied in various revealed Scriptures, constitutes, as it were, a collection of all heavenly Books. This is the significance of the words Contained in honoured Books. The verse further says that the Qur’an will be written in the form of a Book; it will be honoured and respected and will be protected and preserved against every kind of interpolation and interference.
مَّرْفُوعَةٍ مُّطَهَّرَةٍۭ
بِأَيْدِى سَفَرَةٍ
跟以上14-15节经中提到的 «古兰经» 的三个显著的特点相对照, 这一节和上一节经文中提到了得到 «古兰经» 启示的人同样有三个明显个性。得到 «古兰经» 启示的人不仅高尚、善良、而且走遍天涯海角解释、传播真主的启示。
یعنی صحابہؓ قرآن مجید کو لے کر دور دور پھیل جائیں گے۔
Important Words:
سفرة (writers) is derived from سفر which means, he travelled. They say سفر الکتاب i.e. he wrote the book. سفر الصبح means, the morning shone forth (Lane & Aqrab).
1604
跟以上14-15节经中提到的 «古兰经» 的三个显著的特点相对照, 这一节和上一节经文中提到了得到 «古兰经» 启示的人同样有三个明显个性。得到 «古兰经» 启示的人不仅高尚、善良、而且走遍天涯海角解释、传播真主的启示。
1
یعنی صحابہؓ قرآن مجید کو لے کر دور دور پھیل جائیں گے۔
4578
Important Words:
سفرة (writers) is derived from سفر which means, he travelled. They say سفر الکتاب i.e. he wrote the book. سفر الصبح means, the morning shone forth (Lane & Aqrab).
كِرَامٍۭ بَرَرَةٍ
یعنی قرآن مجید کی برکت سے صحابہؓ بڑی بڑی عزتیں پائیں گے اور نیکیوں میں ترقی کریں گے۔
As against three prominent characteristics of the Qur’an mentioned in the preceding verses (14, 15) three equally marked qualities of the bearers of its Message have been mentioned in this and the preceding verse. The bearers of the Quranic Message are not only noble and virtuous but they travel far and wide to explain and spread it.
Commentary:
As against three prominent characteristics of the Quran mentioned in the preceding vv. 12-15 above, three equally marked qualities of the bearers of its Message have been mentioned in this and the preceding verse. The bearers of the Quranic Message are not only noble and virtuous but travel far and wide to explain and spread it.
2
یعنی قرآن مجید کی برکت سے صحابہؓ بڑی بڑی عزتیں پائیں گے اور نیکیوں میں ترقی کریں گے۔
4579
Commentary:
As against three prominent characteristics of the Quran mentioned in the preceding vv. 12-15 above, three equally marked qualities of the bearers of its Message have been mentioned in this and the preceding verse. The bearers of the Quranic Message are not only noble and virtuous but travel far and wide to explain and spread it.
3257
As against three prominent characteristics of the Qur’an mentioned in the preceding verses (14, 15) three equally marked qualities of the bearers of its Message have been mentioned in this and the preceding verse. The bearers of the Quranic Message are not only noble and virtuous but they travel far and wide to explain and spread it.
قُتِلَ ٱلْإِنسَٰنُ مَآ أَكْفَرَهُۥ
不信者真是忘恩负义, 他们竟然拒绝一部像 «古兰经» 这样伟大而高尚的经典。只要他们肯接受启示, 他们就会从邪恶道德的泥潭中升到精神光辉的高峰。
یعنی کافر انسان ہلاکت کا مستحق ہے۔ کیونکہ اس نے بڑی ناشکر گذاری سے کام لیا ہے۔
How ungrateful are disbelievers that they should reject such a great and noble Book as the Qur’an, which has been revealed to raise them from the dust and squalor of moral turpitude to the heights of spiritual glory, if only they should accept its Message.
Commentary:
How ungrateful are disbelievers, says the verse, that they should reject such a great and noble Book as the Quran which has been revealed to raise them from the dust and squalor of moral turpitude to the heights of spiritual glory.
1605
不信者真是忘恩负义, 他们竟然拒绝一部像 «古兰经» 这样伟大而高尚的经典。只要他们肯接受启示, 他们就会从邪恶道德的泥潭中升到精神光辉的高峰。
3
یعنی کافر انسان ہلاکت کا مستحق ہے۔ کیونکہ اس نے بڑی ناشکر گذاری سے کام لیا ہے۔
4580
Commentary:
How ungrateful are disbelievers, says the verse, that they should reject such a great and noble Book as the Quran which has been revealed to raise them from the dust and squalor of moral turpitude to the heights of spiritual glory.
3258
How ungrateful are disbelievers that they should reject such a great and noble Book as the Qur’an, which has been revealed to raise them from the dust and squalor of moral turpitude to the heights of spiritual glory, if only they should accept its Message.
مِنْ أَىِّ شَىْءٍ خَلَقَهُۥ
مِن نُّطْفَةٍ خَلَقَهُۥ فَقَدَّرَهُۥ
18:38; 35:12; 36:78; 40:68.
18:38; 35:12; 36:78; 40:68.
18:38; 35:12; 36:78; 40:68.
Commentary:
The verse draws pointed attention to the very humble beginning of man, so that it may be brought home to him that God having created him from such an insignificant thing as a sperm drop, did not endow him with an infinite capacity for progress or did not reveal the Quran for his guidance, for nothing. Man has been created to pursue a noble ideal and achieve a great goal.
a
18:38; 35:12; 36:78; 40:68.
a
18:38; 35:12; 36:78; 40:68.
4581
Commentary:
The verse draws pointed attention to the very humble beginning of man, so that it may be brought home to him that God having created him from such an insignificant thing as a sperm drop, did not endow him with an infinite capacity for progress or did not reveal the Quran for his guidance, for nothing. Man has been created to pursue a noble ideal and achieve a great goal.
a
18:38; 35:12; 36:78; 40:68.
ثُمَّ ٱلسَّبِيلَ يَسَّرَهُۥ
یعنی اس کی ترقی کے راستہ کو جو قرآن مجید ہے عمل کے لئے آسان بنایا ہے۔
4
یعنی اس کی ترقی کے راستہ کو جو قرآن مجید ہے عمل کے لئے آسان بنایا ہے۔
ثُمَّ أَمَاتَهُۥ فَأَقْبَرَهُۥ
چونکہ یہاں ثُمَّ ہے‘ جو بعض دفعہ ترتیب مع التراخی پر دلالت کرتا ہے۔ اس لئے ہم نے بریکٹ میں ’’عمر طبعی‘‘ کے الفاظ بڑھا دئے ہیں تاکہ عربی کا صحیح ترجمہ ہو جائے۔
اس سے مراد یہ ہے کہ دنیا میں تو انسان کو اس کے رشتہ دار قبر میں رکھتے ہیں۔ لیکن اصل قبر انسان کی وہ ہے جہاں اللہ تعالیٰ انسان کی روح کو رکھتا ہے۔ اس لئے ہم نے ’’موعود‘‘ کا لفظ اس جگہ بڑھا دیا ہے۔
After its departure from its physical habitat the human soul acquires a new body and an abode according to the nature of the actions which man might have done during his life on earth. That is man’s real sepulchre. It is not the pit in which his body is placed by his relatives but an abode of happiness or misery according to his spiritual condition.
Commentary:
The natural powers with which man has been endowed signify that a very high spiritual destiny awaits him. But the physical body of man is too dense for an immeasurable and unending spiritual progress. To achieve his high destiny, God has decreed death for man, so that when the human soul is freed from the trammels of its physical tabernacle it should travel on the path leading to the goal of its infinite progress.
The 'grave' in this verse does not mean the tomb to which a dead body is consigned, but the state of the soul after death.
5
چونکہ یہاں ثُمَّ ہے‘ جو بعض دفعہ ترتیب مع التراخی پر دلالت کرتا ہے۔ اس لئے ہم نے بریکٹ میں ’’عمر طبعی‘‘ کے الفاظ بڑھا دئے ہیں تاکہ عربی کا صحیح ترجمہ ہو جائے۔
6
اس سے مراد یہ ہے کہ دنیا میں تو انسان کو اس کے رشتہ دار قبر میں رکھتے ہیں۔ لیکن اصل قبر انسان کی وہ ہے جہاں اللہ تعالیٰ انسان کی روح کو رکھتا ہے۔ اس لئے ہم نے ’’موعود‘‘ کا لفظ اس جگہ بڑھا دیا ہے۔
4582
Commentary:
The natural powers with which man has been endowed signify that a very high spiritual destiny awaits him. But the physical body of man is too dense for an immeasurable and unending spiritual progress. To achieve his high destiny, God has decreed death for man, so that when the human soul is freed from the trammels of its physical tabernacle it should travel on the path leading to the goal of its infinite progress.
The 'grave' in this verse does not mean the tomb to which a dead body is consigned, but the state of the soul after death.
3259
After its departure from its physical habitat the human soul acquires a new body and an abode according to the nature of the actions which man might have done during his life on earth. That is man’s real sepulchre. It is not the pit in which his body is placed by his relatives but an abode of happiness or misery according to his spiritual condition.
ثُمَّ إِذَا شَآءَ أَنشَرَهُۥ
یہ آیت بھی بتاتی ہے کہ یہاں قبر سے مراد اس دنیا کی قبر نہیں بلکہ اُخروی قبر ہے اور معنے یہ ہیں کہ اللہ تعالیٰ انسان کو اگلے جہان میں ایک دوسری زندگی بخشے گا۔
Commentary:
Man’s humble and insignificant beginning, his having been endowed with marvellous natural powers, his death—all this shows (says the verse) that death is not the end of man but that there is a life beyond.
1
یہ آیت بھی بتاتی ہے کہ یہاں قبر سے مراد اس دنیا کی قبر نہیں بلکہ اُخروی قبر ہے اور معنے یہ ہیں کہ اللہ تعالیٰ انسان کو اگلے جہان میں ایک دوسری زندگی بخشے گا۔
4583
Commentary:
Man’s humble and insignificant beginning, his having been endowed with marvellous natural powers, his death—all this shows (says the verse) that death is not the end of man but that there is a life beyond.
كَلَّا لَمَّا يَقْضِ مَآ أَمَرَهُۥ
یعنی تم یہ سمجھتے ہو کہ مرنے کے بعد کوئی زندگی انسان کو نہیں ملے گی۔
مطلب یہ ہے کہ جب انسان نے خداتعالیٰ کی بھیجی ہوئی شریعت پر عمل نہیں کیا تو یہ کس طرح ہو سکتا ہے کہ اس کا محاسبہ نہ کیا جائے۔ اور محاسبہ کی صورت میں ضروری ہے کہ اس کو مرنے کے بعد زندہ کیا جائے۔
Commentary:
Though God endowed man with great natural faculties and revealed Himself to him through His Messengers and heavenly Scriptures, yet unregenerate man fails to carry out the purpose of his creation which the Quran has summarized in the words: ما خلقت الجن و الانس الا لیعبدون i.e. man has been created to develop divine attributes and imbue himself with divine personality.
2
یعنی تم یہ سمجھتے ہو کہ مرنے کے بعد کوئی زندگی انسان کو نہیں ملے گی۔
3
مطلب یہ ہے کہ جب انسان نے خداتعالیٰ کی بھیجی ہوئی شریعت پر عمل نہیں کیا تو یہ کس طرح ہو سکتا ہے کہ اس کا محاسبہ نہ کیا جائے۔ اور محاسبہ کی صورت میں ضروری ہے کہ اس کو مرنے کے بعد زندہ کیا جائے۔
4584
Commentary:
Though God endowed man with great natural faculties and revealed Himself to him through His Messengers and heavenly Scriptures, yet unregenerate man fails to carry out the purpose of his creation which the Quran has summarized in the words: ما خلقت الجن و الانس الا لیعبدون i.e. man has been created to develop divine attributes and imbue himself with divine personality.
فَلْيَنظُرِ ٱلْإِنسَٰنُ إِلَىٰ طَعَامِهِۦٓ
أَنَّا صَبَبْنَا ٱلْمَآءَ صَبًّا
71:12; 78:15.
71:12; 78:15.
71:12; 78:15.
b
71:12; 78:15.
a
71:12; 78:15.
a
71:12; 78:15.
ثُمَّ شَقَقْنَا ٱلْأَرْضَ شَقًّا
یعنی دانہ اگانے کے قابل بنایا ہے۔
4
یعنی دانہ اگانے کے قابل بنایا ہے۔
فَأَنۢبَتْنَا فِيهَا حَبًّا
78:16.
78:16.
78:16.
c
78:16.
b
78:16.
b
78:16.
وَعِنَبًا وَقَضْبًا
وَزَيْتُونًا وَنَخْلًا
وَحَدَآئِقَ غُلْبًا
78:17.
پہلے الگ الگ قسم کے پھل گِنے تھے‘ پھر بتایا کہ انسانی دستکاری کا کمال الگ الگ درختوں سے نہیں کھلتا بلکہ باغات سے کھلتا ہے۔ سو ہم نے باغات بنانے کی عقل بھی انسان کو بخشی اور چونکہ وہ عقل ہم نے بخشی ہے اس لئے باغات کا بنانا ہماری طرف منسوب ہے۔
78:17.
78:17.
a
78:17.
5
پہلے الگ الگ قسم کے پھل گِنے تھے‘ پھر بتایا کہ انسانی دستکاری کا کمال الگ الگ درختوں سے نہیں کھلتا بلکہ باغات سے کھلتا ہے۔ سو ہم نے باغات بنانے کی عقل بھی انسان کو بخشی اور چونکہ وہ عقل ہم نے بخشی ہے اس لئے باغات کا بنانا ہماری طرف منسوب ہے۔
a
78:17.
c
78:17.
وَفَٰكِهَةً وَأَبًّا
یہاں اَبّ کا لفظ ہے جس کے معنے لُغت میں ان تمام خود رو بوٹیوں کے ہوتے ہیں جن کو انسان نہیں کھاتا (فتح البیان) اسی لئے ہم نے اس کا ترجمہ ’’خشک گھاس اور جھاڑیاں‘‘ کر دیا ہے۔
یہ سارے الفاظ چونکہ حَدَائِقَ غُلْبًا کے ماتحت ہیں اس لئے فَاکِھَۃً کے معنے ہوں گے قسم قسم کے پھل‘ جو باغ کا ہی حصہ ہوتے ہیں اور اَبًّا کے معنے ہوں گے قسم قسم کی خود رو جھاڑیاں‘ اور یہ بھی حَدَائِقَ غُلْـبًا کے تابع ہے کیونکہ بعض جنگلی پودے ایسے ہوتے ہیں کہ جن کو بڑے بڑے خوشنما پھول لگتے ہیں اور اُن سے بڑی اعلیٰ درجہ کی خوشبو آتی ہے جیسے ہائیمو سائیمس کا پودا ہے کہ اس پر ہزاروں ہزار پھول لگے ہوئے ہوتے ہیں اور وہ بڑی خوشبو دیتے ہیں۔ خوشبو دار ویزلین جو بازاروں میں بکتی ہے اس میں اسی کی خوشبو ملائی جاتی ہے۔
6
یہاں اَبّ کا لفظ ہے جس کے معنے لُغت میں ان تمام خود رو بوٹیوں کے ہوتے ہیں جن کو انسان نہیں کھاتا (فتح البیان) اسی لئے ہم نے اس کا ترجمہ ’’خشک گھاس اور جھاڑیاں‘‘ کر دیا ہے۔
7
یہ سارے الفاظ چونکہ حَدَائِقَ غُلْبًا کے ماتحت ہیں اس لئے فَاکِھَۃً کے معنے ہوں گے قسم قسم کے پھل‘ جو باغ کا ہی حصہ ہوتے ہیں اور اَبًّا کے معنے ہوں گے قسم قسم کی خود رو جھاڑیاں‘ اور یہ بھی حَدَائِقَ غُلْـبًا کے تابع ہے کیونکہ بعض جنگلی پودے ایسے ہوتے ہیں کہ جن کو بڑے بڑے خوشنما پھول لگتے ہیں اور اُن سے بڑی اعلیٰ درجہ کی خوشبو آتی ہے جیسے ہائیمو سائیمس کا پودا ہے کہ اس پر ہزاروں ہزار پھول لگے ہوئے ہوتے ہیں اور وہ بڑی خوشبو دیتے ہیں۔ خوشبو دار ویزلین جو بازاروں میں بکتی ہے اس میں اسی کی خوشبو ملائی جاتی ہے۔
مَّتَٰعًا لَّكُمْ وَلِأَنْعَٰمِكُمْ
79:34.
یعنی انسانی لگائے ہوئے درختوں کے پھل یا خودرو پودوں کے پھل یا ان پر لگنے والے پھولوں کو تو انسان استعمال کرتا ہے لیکن ان کے پتے اور گرے ہوئے پھل جانور بھی کھاتے ہیں۔ پس یہ سب کچھ انسانوں اور جانوروں ں کے فائدہ کے لئے پیدا کیا گیا ہے۔
79:34.
79:34.
Commentary:
These verses (v. 25-33) contain a beautiful description of the consummate arrangement that God has made for the physical sustenance of man, and from it the moral is drawn that when God has made so complete and full a provision for man’s temporary and limited life, He could not have omitted to make a similar provision for his everlasting spiritual life, and further that if there was no life after death, God would not have made such consummate arrangement.
b
79:34.
1
یعنی انسانی لگائے ہوئے درختوں کے پھل یا خودرو پودوں کے پھل یا ان پر لگنے والے پھولوں کو تو انسان استعمال کرتا ہے لیکن ان کے پتے اور گرے ہوئے پھل جانور بھی کھاتے ہیں۔ پس یہ سب کچھ انسانوں اور جانوروں ں کے فائدہ کے لئے پیدا کیا گیا ہے۔
b
79:34.
4585
Commentary:
These verses (v. 25-33) contain a beautiful description of the consummate arrangement that God has made for the physical sustenance of man, and from it the moral is drawn that when God has made so complete and full a provision for man’s temporary and limited life, He could not have omitted to make a similar provision for his everlasting spiritual life, and further that if there was no life after death, God would not have made such consummate arrangement.
d
79:34.
فَإِذَا جَآءَتِ ٱلصَّآخَّةُ
79:35.
79:35.
c
79:35.
c
79:35.
4586
Commentary:
The word الصاخة (the deafening shout) signifies that as disbelievers turned a deaf ear to Quranic teaching, the punishment that will be inflicted upon them will take the form of "a deafening shout."
e
79:35.
يَوْمَ يَفِرُّ ٱلْمَرْءُ مِنْ أَخِيهِ
44:42.
44:42.
44:42.
d
44:42.
d
44:42.
f
44:42.
وَأُمِّهِۦ وَأَبِيهِ
وَصَٰحِبَتِهِۦ وَبَنِيهِ
70:13.
70:13.
e
70:13.
e
70:13.
a
70:13.
3259A
What an alarming picture of the Day of Reckoning!
لِكُلِّ ٱمْرِئٍ مِّنْهُمْ يَوْمَئِذٍ شَأْنٌ يُغْنِيهِ
人处于苦难和悲伤之中就连他的至亲都容易忘掉。他自己的麻烦也够他操心的了。
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own enough troubles to keep him busy.
Commentary:
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own troubles to keep him occupied. Such will be the condition of disbelievers on the Day of Resurrection. The advent of the Holy Prophet has also been likened to "Resurrection" in the Quran, as also the advent of every great Divine Reformer. With the advent of a Divine Messenger a wide gulf intervenes between believers and disbelievers, however closely related they may be. It is to this unpalatable truth that Jesus referred when he said:
I have come to set a man against his father, a daughter against her mother, young wife against her mother-in-law. (Matt. 10:35).
1606
人处于苦难和悲伤之中就连他的至亲都容易忘掉。他自己的麻烦也够他操心的了。
4587
Commentary:
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own troubles to keep him occupied. Such will be the condition of disbelievers on the Day of Resurrection. The advent of the Holy Prophet has also been likened to "Resurrection" in the Quran, as also the advent of every great Divine Reformer. With the advent of a Divine Messenger a wide gulf intervenes between believers and disbelievers, however closely related they may be. It is to this unpalatable truth that Jesus referred when he said:
I have come to set a man against his father, a daughter against her mother, young wife against her mother-in-law. (Matt. 10:35).
3260
In time of tribulation and sorrow a man is apt to forget even his nearest relations. He has his own enough troubles to keep him busy.
وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ
3:107; 10:27.
3:107; 10:27.
3:107; 10:27.
f
3:107; 10:27.
a
3:107; 10:27.
b
3:107; 10:27.
ضَاحِكَةٌ مُّسْتَبْشِرَةٌ
وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ
68:44; 75:25; 88:3, 4.
68:44; 75:25; 88:3, 4.
68:44; 75:25; 88:3-4.
g
68:44; 75:25; 88:3, 4.
b
68:44; 75:25; 88:3-4.
c
68:44; 75:25; 88:3, 4.
تَرْهَقُهَا قَتَرَةٌ
14:51; 23:105.
14:51; 23:105.
14:51; 23:105.
h
14:51; 23:105.
c
14:51; 23:105.
d
14:51; 23:105.
أُو۟لَٰٓئِكَ هُمُ ٱلْكَفَرَةُ ٱلْفَجَرَةُ
Important Words:
کفرة is plural of کافر which being act. part. from کفر means: (1) one who disbelieves in the Divine Message; (2) one who conceals a thing (Aqrab).
فجرة is plural of فاجر which is act. part. from فجر and means: (1) one who turns away from truth; (2) a false swearer of oaths; (3) a rejecter and disbeliever of Divine commandments; (4) a shameless fellow; and (5) one whose affair has become spoilt (Lane & Aqrab).
4588
Important Words:
کفرة is plural of کافر which being act. part. from کفر means: (1) one who disbelieves in the Divine Message; (2) one who conceals a thing (Aqrab).
فجرة is plural of فاجر which is act. part. from فجر and means: (1) one who turns away from truth; (2) a false swearer of oaths; (3) a rejecter and disbeliever of Divine commandments; (4) a shameless fellow; and (5) one whose affair has become spoilt (Lane & Aqrab).
التكوير
At-Takwir
The Overthrowing • makkah • 29 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
إِذَا ٱلشَّمْسُ كُوِّرَتْ
有一种普遍的说法, 这一经章谈的是最后复生, 在那时候, 我们所知道的自然规律和程序都将不再起作用。但是这一经章总的要旨十分清楚地说明了现实物质世界的情况, 所以如果仅将它看作是指最后复生的话, 这经章中的几节经文就完全没有意义了。事实上, 这一经章谈到了穆圣时代以来, 尤其是在我们时代已经在现实世界上发生的巨大变化。这节经文的意思可以是: 这时全世界笼罩着精神上的黑暗--------精神上的太阳 (穆圣) 之光暗淡或者说完全消失了。这节经文也可以指日蚀和月蚀, 从穆圣的一段圣训中可以看出, 那是发生在受道教长时代, 在斋月中, 这是世界上从未见过的自然现象 (قُطْنِی, Qutni, P.188)。这个日蚀和月蚀发生在1894年和预言完全一样。
یہ اس عارضی ضعف کی طرف اشارہ ہے جو مسلمانوں پر آنے والا تھا۔ رسول کریم صلی اللہ علیہ وسلم کو قرآن مجید میں سورج کہا گیا ہے اور اس آیت میں بتایا گیا ہے کہ ایک زمانہ میں سورج پر پردہ ڈال دیا جائے گا۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کی عظمت لوگوں کے دلوں میں اتنی نہیں رہے گی جس کے آپ مستحق ہیں۔
It is generally said that the Surah deals with the Final Resurrection, when the laws and processes of nature as we know them will cease to operate. But its whole trend and tenor speak so clearly of the conditions which obtain in the physical world that some of the verses will lose all sense if they are taken as referring only to the Final Resurrection. In fact, the Surah speaks of the great changes that have already taken place in the material world and in human life since the time of the Holy Prophet, particularly in our own time. The verse may mean: When there will be spiritual darkness all over the world—the light of the Spiritual Sun (The Holy Prophet) having become dim or disappeared altogether. Or, it may refer to the eclipses of the sun and the moon, which according to a well-known saying of the Holy Prophet, were to take place in the time of the Mahdi, in the month of Ramadan, a phenomenon which the world had never witnessed before (Qutni, p. 188). These eclipses of the sun and the
Important Words:
کورت (wrapped up) is derived from کور. They say کور العمامة i.e. he wound round the turban upon his head. کورت الشمس means, the light of the sun became folded up or became dim or it disappeared or the sun became eclipsed (Aqrab). اذا الشمس کورتmeans, when the sun shall be wound with darkness like a turban; or when it shall be wrapped up and have its light taken away or shall lose its light; or shall be divested of its light; or shall be cast away. These are some of the meanings of the verse given by Jalalain, Qatadah, ‘Ikrimah and Mujahid as quoted by Lane.
Commentary:
It is generally said that this Surah deals with the Resurrection, when the laws and processes of nature as we know them, will cease to operate. But this does not appear to be plausible, the whole trend and tenor of the Surah speaks so patently of the conditions which obtain in the physical world that some of the verses will lose all sense if they are taken as referring to the Final Resurrection. In fact, the Surah speaks of the great changes that have taken place in the material world and in human life since the time of the Holy Prophet, particularly in our own time. The Surah thus makes a special reference to the present era—the era of the Promised Messiah. Some verses may equally be interpreted literally as well as metaphorically.
The Holy Prophet is described in the Quran as the Bright Sun (25:62). The verse, therefore, may mean: When there will be spiritual darkness all over the world—the light of the Spiritual Sun having become dim or having disappeared altogether. Or the verse may refer to the eclipse of the sun and the moon, which according to a well-known saying of the Holy Prophet, was to take place in the time of the Mahdi, a phenomenon that the world had never witnessed before (Qutni, p. 188). A reference to this is also to be found in 75:10. This predicted eclipse of the sun and the moon took place in 1894 in the month of Ramadan.
1607
有一种普遍的说法, 这一经章谈的是最后复生, 在那时候, 我们所知道的自然规律和程序都将不再起作用。但是这一经章总的要旨十分清楚地说明了现实物质世界的情况, 所以如果仅将它看作是指最后复生的话, 这经章中的几节经文就完全没有意义了。事实上, 这一经章谈到了穆圣时代以来, 尤其是在我们时代已经在现实世界上发生的巨大变化。这节经文的意思可以是: 这时全世界笼罩着精神上的黑暗--------精神上的太阳 (穆圣) 之光暗淡或者说完全消失了。这节经文也可以指日蚀和月蚀, 从穆圣的一段圣训中可以看出, 那是发生在受道教长时代, 在斋月中, 这是世界上从未见过的自然现象 (قُطْنِی, Qutni, P.188)。这个日蚀和月蚀发生在1894年和预言完全一样。
1
یہ اس عارضی ضعف کی طرف اشارہ ہے جو مسلمانوں پر آنے والا تھا۔ رسول کریم صلی اللہ علیہ وسلم کو قرآن مجید میں سورج کہا گیا ہے اور اس آیت میں بتایا گیا ہے کہ ایک زمانہ میں سورج پر پردہ ڈال دیا جائے گا۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کی عظمت لوگوں کے دلوں میں اتنی نہیں رہے گی جس کے آپ مستحق ہیں۔
4589
Important Words:
کورت (wrapped up) is derived from کور. They say کور العمامة i.e. he wound round the turban upon his head. کورت الشمس means, the light of the sun became folded up or became dim or it disappeared or the sun became eclipsed (Aqrab). اذا الشمس کورتmeans, when the sun shall be wound with darkness like a turban; or when it shall be wrapped up and have its light taken away or shall lose its light; or shall be divested of its light; or shall be cast away. These are some of the meanings of the verse given by Jalalain, Qatadah, ‘Ikrimah and Mujahid as quoted by Lane.
Commentary:
It is generally said that this Surah deals with the Resurrection, when the laws and processes of nature as we know them, will cease to operate. But this does not appear to be plausible, the whole trend and tenor of the Surah speaks so patently of the conditions which obtain in the physical world that some of the verses will lose all sense if they are taken as referring to the Final Resurrection. In fact, the Surah speaks of the great changes that have taken place in the material world and in human life since the time of the Holy Prophet, particularly in our own time. The Surah thus makes a special reference to the present era—the era of the Promised Messiah. Some verses may equally be interpreted literally as well as metaphorically.
The Holy Prophet is described in the Quran as the Bright Sun (25:62). The verse, therefore, may mean: When there will be spiritual darkness all over the world—the light of the Spiritual Sun having become dim or having disappeared altogether. Or the verse may refer to the eclipse of the sun and the moon, which according to a well-known saying of the Holy Prophet, was to take place in the time of the Mahdi, a phenomenon that the world had never witnessed before (Qutni, p. 188). A reference to this is also to be found in 75:10. This predicted eclipse of the sun and the moon took place in 1894 in the month of Ramadan.
3261
It is generally said that the Surah deals with the Final Resurrection, when the laws and processes of nature as we know them will cease to operate. But its whole trend and tenor speak so clearly of the conditions which obtain in the physical world that some of the verses will lose all sense if they are taken as referring only to the Final Resurrection. In fact, the Surah speaks of the great changes that have already taken place in the material world and in human life since the time of the Holy Prophet, particularly in our own time. The verse may mean: When there will be spiritual darkness all over the world—the light of the Spiritual Sun (The Holy Prophet) having become dim or disappeared altogether. Or, it may refer to the eclipses of the sun and the moon, which according to a well-known saying of the Holy Prophet, were to take place in the time of the Mahdi, in the month of Ramadan, a phenomenon which the world had never witnessed before (Qutni, p. 188). These eclipses of the sun and the
وَإِذَا ٱلنُّجُومُ ٱنكَدَرَتْ
اَلنُّجُوْم (An-Nujum) 若干星星表示宗教学者。这意思为穆圣的一段圣训所证实: “我的伙伴们像星星, 不管你追随哪一颗星, 都会得到正确的指引” (بَيْهَقِی, Baihaqi)。所以这节经文的意思可以是: 当宗教领袖腐朽而不再产生影响的时候。这里也可以指在真主的复兴者的时代流星数量特大。
An-Nujum (stars) signifies religious Ulema. This meaning is supported by a well-known saying of the Holy Prophet: 'My Companions are like stars, whomsoever you will follow, you will receive right guidance' (Baihaqi). So the verse may mean: When religious leaders will become corrupt and will cease to exercise any influence. The reference may also be to the falling of the stars in exceptionally large numbers in the time of a Divine Reformer.
Commentary:
The word النجوم meaning stars, signifies religious ulema. The well-known hadith أصحابی کالنجوم بأیھم اقتدیتم اھتدیتم i.e. My Companions are like stars, whomsoever you will follow, you will receive right guidance (Baihaqi), supports this meaning. In this sense of the word, the verse means: "When religious leaders become corrupt, and cease to exercise any influence." Literally, the verse means: "When stars fall in large numbers." This may be a reference to the falling of stars in exceptionally large numbers in 1885 when the Promised Messiah, Founder of the Ahmadiyya Movement, had already announced his claim to be a Divine Reformer.
1608
اَلنُّجُوْم (An-Nujum) 若干星星表示宗教学者。这意思为穆圣的一段圣训所证实: “我的伙伴们像星星, 不管你追随哪一颗星, 都会得到正确的指引” (بَيْهَقِی, Baihaqi)。所以这节经文的意思可以是: 当宗教领袖腐朽而不再产生影响的时候。这里也可以指在真主的复兴者的时代流星数量特大。
4590
Commentary:
The word النجوم meaning stars, signifies religious ulema. The well-known hadith أصحابی کالنجوم بأیھم اقتدیتم اھتدیتم i.e. My Companions are like stars, whomsoever you will follow, you will receive right guidance (Baihaqi), supports this meaning. In this sense of the word, the verse means: "When religious leaders become corrupt, and cease to exercise any influence." Literally, the verse means: "When stars fall in large numbers." This may be a reference to the falling of stars in exceptionally large numbers in 1885 when the Promised Messiah, Founder of the Ahmadiyya Movement, had already announced his claim to be a Divine Reformer.
3262
An-Nujum (stars) signifies religious Ulema. This meaning is supported by a well-known saying of the Holy Prophet: 'My Companions are like stars, whomsoever you will follow, you will receive right guidance' (Baihaqi). So the verse may mean: When religious leaders will become corrupt and will cease to exercise any influence. The reference may also be to the falling of the stars in exceptionally large numbers in the time of a Divine Reformer.
وَإِذَا ٱلْجِبَالُ سُيِّرَتْ
18:48; 52:11; 78:21.
Important Words:
سیرت (made to move) is derived from سار i.e. he or it went, passed away or departed. سیرہ من بلده means, he expelled him from his town (Lane & Aqrab).
الجبال (mountains) is plural of جبل which means, a mountain; a man who does not move from his place, i.e. a big man; the chief of a people; a learned man (Lane).
Commentary:
The verse means: When mountains will be blown away by dynamite and roads will be made through them; or (metaphorically) when men wielding great authority and influence will be expelled from their own countries; or when the authority of rulers will become undermined.
b
18:48; 52:11; 78:21.
1609
当炸药炸开山峦从中铺路的时候; 或者比喻地说, 当统治者的权威遭到伤害的时候。جَبَلْ (Jabal) 这个字的意思是民族首领 (Lane)。
a
18:48; 52:11; 78:21.
4591
Important Words:
سیرت (made to move) is derived from سار i.e. he or it went, passed away or departed. سیرہ من بلده means, he expelled him from his town (Lane & Aqrab).
الجبال (mountains) is plural of جبل which means, a mountain; a man who does not move from his place, i.e. a big man; the chief of a people; a learned man (Lane).
Commentary:
The verse means: When mountains will be blown away by dynamite and roads will be made through them; or (metaphorically) when men wielding great authority and influence will be expelled from their own countries; or when the authority of rulers will become undermined.
b
18:48; 52:11; 78:21.
3263
When mountains will be blown away by dynamite and roads will be made through them; or metaphorically, when the authority of rulers will become undermined; the word Jabal meaning, the chief of a people (Lane).
وَإِذَا ٱلْعِشَارُ عُطِّلَتْ
عِشَار (‘Ishar) 是 عُشَرَاء (‘Ushara’) 的复数, 意思是十月怀孕的母驼。عِشَار (‘Ishar)可指有些已经产仔和有些可望要产仔的母驼 (Lane)。这节经文的意思是: 当母驼甚至在阿拉伯也要失去意义的时候。这里似乎是指, 骆驼要被更好、更迅速的交通工具所取代--------火车、轮船、汽车、飞机等等。在穆圣的一段圣训中特别提到了骆驼被其他交通工具所取代, 这段圣训的大意是: “骆驼将被抛弃, 不再用来旅行”。(《穆斯林》)
یعنی ریل اور موٹر ایجاد ہو جائیں گی تو حجاز میں اونٹوں پر سفر کرنے کی ضرورت بہت کم ہو جائے گی۔ دس مہینے کی گابھن اونٹنی اس لئے کہا کہ جب اونٹنی دس مہینے کی گابھن ہو تو اس کے بچہ کے انتظار میں اس کی قیمت بڑھ جاتی ہے اور تبھی اسے چھوڑا جا سکتا ہے جب اونٹ کی ضرورت باقی نہ رہے۔ چنانچہ ریل‘ ہوائی جہاز اور موٹر کی ایجادنے اس پیشگوئی کو پورا کر دیا ہے۔
‘Ishar is the plural of ‘Ushara’ which means, a she-camel that has been ten-months with young. ‘Ishar is applied to she-camels until some of them have brought forth and others are expected to bring forth (Lane). The verse means that when she-camels will lose their importance even in Arabia. The reference seems to be to the replacement of camels by better and swifter means of transport—railway trains, steamships, motor cars, aeroplanes, etc. There is a pointed reference to camels being replaced by other means of transport in a saying of the Holy Prophet which is to the effect: 'The camels will be abandoned and will not be used for going from one place to another' (Muslim).
Important Words:
عشار (she-camels, ten months with young) is the plural of عشراء which means, a she-camel that has been ten months with young. عشار is applied to she-camels until some of them have brought forth and others are expected to bring forth. Such she-camels were considered to be a very valuable possession by the Arabs (Lane & Aqrab).
عطلت (are abandoned) is derived from عطل. They say عطل الأجیر i.e. the hired man was without occupation. عطل الشیء (attala) means, he left the thing unattended or neglected. عطل البئر means, he left off going to the well for taking water (Lane & Aqrab).
Commentary:
The reference in the verse is to the replacement of camels by better and swifter means of transport—railway trains, steamships motor cars, aeroplanes, etc. Or the verse may signify that, in Promised Mahdi’s time, camels—she-camels ten months with young—will lose their importance, even in Arabia. There is a pointed reference to camels being replaced by other means of transport in a saying of the Holy Prophet which is to the effect: ولیترکن القلاص فلا یسعی علیھا i.e. the camels will be abandoned and will not be used for going from one place to another (Muslim).
1610
عِشَار (‘Ishar) 是 عُشَرَاء (‘Ushara’) 的复数, 意思是十月怀孕的母驼。عِشَار (‘Ishar)可指有些已经产仔和有些可望要产仔的母驼 (Lane)。这节经文的意思是: 当母驼甚至在阿拉伯也要失去意义的时候。这里似乎是指, 骆驼要被更好、更迅速的交通工具所取代--------火车、轮船、汽车、飞机等等。在穆圣的一段圣训中特别提到了骆驼被其他交通工具所取代, 这段圣训的大意是: “骆驼将被抛弃, 不再用来旅行”。(《穆斯林》)
2
یعنی ریل اور موٹر ایجاد ہو جائیں گی تو حجاز میں اونٹوں پر سفر کرنے کی ضرورت بہت کم ہو جائے گی۔ دس مہینے کی گابھن اونٹنی اس لئے کہا کہ جب اونٹنی دس مہینے کی گابھن ہو تو اس کے بچہ کے انتظار میں اس کی قیمت بڑھ جاتی ہے اور تبھی اسے چھوڑا جا سکتا ہے جب اونٹ کی ضرورت باقی نہ رہے۔ چنانچہ ریل‘ ہوائی جہاز اور موٹر کی ایجادنے اس پیشگوئی کو پورا کر دیا ہے۔
4592
Important Words:
عشار (she-camels, ten months with young) is the plural of عشراء which means, a she-camel that has been ten months with young. عشار is applied to she-camels until some of them have brought forth and others are expected to bring forth. Such she-camels were considered to be a very valuable possession by the Arabs (Lane & Aqrab).
عطلت (are abandoned) is derived from عطل. They say عطل الأجیر i.e. the hired man was without occupation. عطل الشیء (attala) means, he left the thing unattended or neglected. عطل البئر means, he left off going to the well for taking water (Lane & Aqrab).
Commentary:
The reference in the verse is to the replacement of camels by better and swifter means of transport—railway trains, steamships motor cars, aeroplanes, etc. Or the verse may signify that, in Promised Mahdi’s time, camels—she-camels ten months with young—will lose their importance, even in Arabia. There is a pointed reference to camels being replaced by other means of transport in a saying of the Holy Prophet which is to the effect: ولیترکن القلاص فلا یسعی علیھا i.e. the camels will be abandoned and will not be used for going from one place to another (Muslim).
3264
‘Ishar is the plural of ‘Ushara’ which means, a she-camel that has been ten-months with young. ‘Ishar is applied to she-camels until some of them have brought forth and others are expected to bring forth (Lane). The verse means that when she-camels will lose their importance even in Arabia. The reference seems to be to the replacement of camels by better and swifter means of transport—railway trains, steamships, motor cars, aeroplanes, etc. There is a pointed reference to camels being replaced by other means of transport in a saying of the Holy Prophet which is to the effect: 'The camels will be abandoned and will not be used for going from one place to another' (Muslim).
وَإِذَا ٱلْوُحُوشُ حُشِرَتْ
由于词根 حُشِرَ (Hushira) 有多种不同的意思 (Lane), 这节经文表示: 当动物聚在动物园的时候; 或当原始的人们安顿在有组织的文明社会中的时候; 或当他们不得不离开家园的时候。
یعنی چڑیا گھر بنائے جائیں گے یا یہ کہ وحشی انسان متمدن ہو جائیں گے یا یہ کہ وحشی قوموں کو ان کے ملکوں سے نکال دیا جائے گا۔ جیسے امریکہ اور آسٹریلیا میں ہوا۔ حُشِرَتْ کے معنے جلا وطن کرنے کے بھی ہوتے ہیں (اقرب)
In view of the different meanings of the root-word Hushira (Lane), the verse would signify: When animals will be collected in zoos, or when primitive people will be settled in organized civil communities; or, when they will be compelled to leave their homelands.
Important Words:
حشرت (gathered together) is passive voice in the fem. gen. from حشر. They say حشر الناس i.e. he collected the people. حشر الجمعmeans, he drove the people from one place to another. حشره عن وطنه means, he banished him from his native country. حشرت الوحوش means, the wild beasts died or were destroyed (Lane)
Commentary:
In view of different meanings of the root word حشر the verse would signify: When animals will be collected in zoos or when primitive people will be settled in organized, civil communities; or when they will be compelled to leave their homelands, as the natives in Uganda and the Kenya Colony, etc. were told to till their lands or go out; or when they will be destroyed as the Native Americans in the United States of America and the Aborigines in Australia and New Zealand, etc. have been practically annihilated.
1611
由于词根 حُشِرَ (Hushira) 有多种不同的意思 (Lane), 这节经文表示: 当动物聚在动物园的时候; 或当原始的人们安顿在有组织的文明社会中的时候; 或当他们不得不离开家园的时候。
3
یعنی چڑیا گھر بنائے جائیں گے یا یہ کہ وحشی انسان متمدن ہو جائیں گے یا یہ کہ وحشی قوموں کو ان کے ملکوں سے نکال دیا جائے گا۔ جیسے امریکہ اور آسٹریلیا میں ہوا۔ حُشِرَتْ کے معنے جلا وطن کرنے کے بھی ہوتے ہیں (اقرب)
4593
Important Words:
حشرت (gathered together) is passive voice in the fem. gen. from حشر. They say حشر الناس i.e. he collected the people. حشر الجمعmeans, he drove the people from one place to another. حشره عن وطنه means, he banished him from his native country. حشرت الوحوش means, the wild beasts died or were destroyed (Lane)
Commentary:
In view of different meanings of the root word حشر the verse would signify: When animals will be collected in zoos or when primitive people will be settled in organized, civil communities; or when they will be compelled to leave their homelands, as the natives in Uganda and the Kenya Colony, etc. were told to till their lands or go out; or when they will be destroyed as the Native Americans in the United States of America and the Aborigines in Australia and New Zealand, etc. have been practically annihilated.
3265
In view of the different meanings of the root-word Hushira (Lane), the verse would signify: When animals will be collected in zoos, or when primitive people will be settled in organized civil communities; or, when they will be compelled to leave their homelands.
وَإِذَا ٱلْبِحَارُ سُجِّرَتْ
یہ موجودہ زمانہ کی خبر ہے اور آخری زمانہ میں انجینئرنگ کی ترقی پر دلالت کرتی ہے۔ چنانچہ اس وقت پاکستان میں بھی کئی دریا ملائے جا رہے ہیں اور ہندوستان میں بھی اور روس اور امریکہ میں بھی اور جرمن میں تو رُبع صدی سے ملائے جا چکے ہیں۔
سَجَّرَ کے معنے خشک کر دینے کے بھی ہوتے ہیں اور اسی لئے مفسرین نے اس کے یہ معنے کیے ہیں کہ دریا خشک کر دیئے جائیں گے لیکن سَجَّرَ کے یہ بھی معنے ہوتے ہیں کہ اس کا پانی نکال کر اپنی مرضی کے مطابق کہیں لے جائیں جو نہروں کا اصول ہے (اقرب) پس دونوں لحاظ سے یہی معنے بنتے ہیں کہ نہریں نکال نکال کر دریاؤں کو خشک کیا جائے گا نہ کہ ان کا پانی آسمان کی طرف اڑا کر خشک کیا جائے گا۔
52:7; 82:4.
The verse signifies: When the waters of rivers will be drained away for irrigation and other purposes; or, when in sea-fights very large ships will be set on fire and it would seem as if the seas had caught fire; or, when large oceans will be joined together by means of canals; or, when rural population will go into towns and cities will overflow with their inhabitants. The word, Sujjira, possesses all these meanings (Lane).
52:7; 82:4.
Important Words:
البحار (seas) is the plural of بحر which means, a sea; a great river; a spacious place comprising a large quantity of water. It is also the plural of بحرة which means, a town or village (Lane & Aqrab).
سجرت (made to flow forth). They say سجر الماء النھر i.e. the water filled the stream. سجر الماء (sajjara) means, he made the water to flow forth whithersoever it would. Thus اذا البحار سجرت means: When the seas are filled; when the rivers are made to flow into one another; when the seas will be set on fire; when the seas will meet together and become one; when towns or cities will swell with their populations (Lane & Aqrab).
Commentary:
In view of different meanings of the words سجرت and البحار given under Important Words the verse signifies: When the waters of rivers will be drained away for irrigation and other purposes, and rivers will be linked up together for these purposes; when in sea battles very large ships will be set on fire and it would seem as if the seas were on fire; when large oceans will be joined together by means of canals; when the rural population will go into towns and cities and they will overflow with their inhabitants.
a
52:7; 82:4.
1612
这节经文的意思是: 当江河的水被抽去灌溉或作其他用途的时候; 当在海战中许多海船被装备在战斗中, 好像海洋已经着火或当条条运河把大洋连接在一起的时候; 或当农村人口进入城市而城市人民拥挤的时候。سُجِّرَ (Sujjira) 这个字具有所有这些意义 (Lane)。
4
یہ موجودہ زمانہ کی خبر ہے اور آخری زمانہ میں انجینئرنگ کی ترقی پر دلالت کرتی ہے۔ چنانچہ اس وقت پاکستان میں بھی کئی دریا ملائے جا رہے ہیں اور ہندوستان میں بھی اور روس اور امریکہ میں بھی اور جرمن میں تو رُبع صدی سے ملائے جا چکے ہیں۔
5
سَجَّرَ کے معنے خشک کر دینے کے بھی ہوتے ہیں اور اسی لئے مفسرین نے اس کے یہ معنے کیے ہیں کہ دریا خشک کر دیئے جائیں گے لیکن سَجَّرَ کے یہ بھی معنے ہوتے ہیں کہ اس کا پانی نکال کر اپنی مرضی کے مطابق کہیں لے جائیں جو نہروں کا اصول ہے (اقرب) پس دونوں لحاظ سے یہی معنے بنتے ہیں کہ نہریں نکال نکال کر دریاؤں کو خشک کیا جائے گا نہ کہ ان کا پانی آسمان کی طرف اڑا کر خشک کیا جائے گا۔
a
52:7; 82:4.
4594
Important Words:
البحار (seas) is the plural of بحر which means, a sea; a great river; a spacious place comprising a large quantity of water. It is also the plural of بحرة which means, a town or village (Lane & Aqrab).
سجرت (made to flow forth). They say سجر الماء النھر i.e. the water filled the stream. سجر الماء (sajjara) means, he made the water to flow forth whithersoever it would. Thus اذا البحار سجرت means: When the seas are filled; when the rivers are made to flow into one another; when the seas will be set on fire; when the seas will meet together and become one; when towns or cities will swell with their populations (Lane & Aqrab).
Commentary:
In view of different meanings of the words سجرت and البحار given under Important Words the verse signifies: When the waters of rivers will be drained away for irrigation and other purposes, and rivers will be linked up together for these purposes; when in sea battles very large ships will be set on fire and it would seem as if the seas were on fire; when large oceans will be joined together by means of canals; when the rural population will go into towns and cities and they will overflow with their inhabitants.
a
52:7; 82:4.
3266
The verse signifies: When the waters of rivers will be drained away for irrigation and other purposes; or, when in sea-fights very large ships will be set on fire and it would seem as if the seas had caught fire; or, when large oceans will be joined together by means of canals; or, when rural population will go into towns and cities will overflow with their inhabitants. The word, Sujjira, possesses all these meanings (Lane).
وَإِذَا ٱلنُّفُوسُ زُوِّجَتْ
当交通、通讯工具得到了很大的发展, 彼此相距很远的人们之间的交谈变得非常容易而经常, 以致使他们结合成为一个民族的时候。这节经文也可以表示, 持有社会和政治的类似观点的人将把自己分成若干党派。
یعنی سفر آسان ہو جائیں گے اور مختلف ملکوں کے لوگ ریلوں اور جہازوں کے ذریعہ سے آپس میں ملنے کے قابل ہو جائیں گے۔
When means of transport and communication will become so developed, and intercourse between peoples living in far off lands become so easy and frequent as to make them unite into one people. The verse may also signify that people holding analogous social or political views will form themselves into parties.
Commentary:
The verse means: When the means of transport and communication will become so developed and when intercourse between peoples living in far off lands will become so easy and frequent as to make them unite into one people. Or the verse may signify that people holding analogous social or political views will form themselves into "parties." The reference may be to the Labour, Communist, Nazi and Fascist parties.
1613
当交通、通讯工具得到了很大的发展, 彼此相距很远的人们之间的交谈变得非常容易而经常, 以致使他们结合成为一个民族的时候。这节经文也可以表示, 持有社会和政治的类似观点的人将把自己分成若干党派。
1
یعنی سفر آسان ہو جائیں گے اور مختلف ملکوں کے لوگ ریلوں اور جہازوں کے ذریعہ سے آپس میں ملنے کے قابل ہو جائیں گے۔
4595
Commentary:
The verse means: When the means of transport and communication will become so developed and when intercourse between peoples living in far off lands will become so easy and frequent as to make them unite into one people. Or the verse may signify that people holding analogous social or political views will form themselves into "parties." The reference may be to the Labour, Communist, Nazi and Fascist parties.
3267
When means of transport and communication will become so developed, and intercourse between peoples living in far off lands become so easy and frequent as to make them unite into one people. The verse may also signify that people holding analogous social or political views will form themselves into parties.
وَإِذَا ٱلْمَوْءُۥدَةُ سُئِلَتْ
یعنی لڑکیوں کا زندہ گاڑا جانا قانونی جرم بن جائے گا۔
2
یعنی لڑکیوں کا زندہ گاڑا جانا قانونی جرم بن جائے گا۔
بِأَىِّ ذَنۢبٍ قُتِلَتْ
活埋或活焚少女将是死罪。
The burying or burning alive of girls will be made a capital crime.
Commentary:
The burying or burning alive of girls will be declared a capital crime.
1614
活埋或活焚少女将是死罪。
4596
Commentary:
The burying or burning alive of girls will be declared a capital crime.
3268
The burying or burning alive of girls will be made a capital crime.
وَإِذَا ٱلصُّحُفُ نُشِرَتْ
这里似乎指报纸、杂志、书籍的广泛发行, 图书馆和阅览室和其他处所的体系以及 “近代” 传播知识的手段。
یعنی پریس کثرت سے ہوں گے۔
The reference seems to be to the vast circulation of newspapers, journals and books and to the system of libraries and reading rooms and such other places and means of spreading knowledge in the Latter Days.
Commentary:
The reference clearly seems to be to the vast circulation of newspapers, journals, and books and to the system of libraries and reading rooms and such other places and means of spreading knowledge in the latter days—in the time of the Promised Messiah and Mahdi.
1615
这里似乎指报纸、杂志、书籍的广泛发行, 图书馆和阅览室和其他处所的体系以及 “近代” 传播知识的手段。
3
یعنی پریس کثرت سے ہوں گے۔
4597
Commentary:
The reference clearly seems to be to the vast circulation of newspapers, journals, and books and to the system of libraries and reading rooms and such other places and means of spreading knowledge in the latter days—in the time of the Promised Messiah and Mahdi.
3269
The reference seems to be to the vast circulation of newspapers, journals and books and to the system of libraries and reading rooms and such other places and means of spreading knowledge in the Latter Days.
وَإِذَا ٱلسَّمَآءُ كُشِطَتْ
这节经文指天文学在 “近代” 将作出的巨大进步。在过去10年中这门学科的进展使全世界震惊。
یعنی علم ہیئت میں بہت ترقی ہوگی۔
The verse may refer to the vast strides that the science of astronomy will make in the Latter Days. The advance in this branch of science during the past decade has startled the world.
Important Words:
کشطت (laid bare). کشط الشیء means, he removed, took off or stripped off from the thing what had covered it. کشطت البعیرmeans, I skinned the camel. کشط روعه means, his fright was removed (Lane & Aqrab).
Commentary:
The reference in the verse may be to the vast strides that the science of astronomy has made in the latter days. The advance in this branch of science during the past decade has startled the world.
The verse also signifies that with the advent of the Promised Messiah the doors of spiritual sciences will be thrown wide open.
1616
这节经文指天文学在 “近代” 将作出的巨大进步。在过去10年中这门学科的进展使全世界震惊。
4
یعنی علم ہیئت میں بہت ترقی ہوگی۔
4598
Important Words:
کشطت (laid bare). کشط الشیء means, he removed, took off or stripped off from the thing what had covered it. کشطت البعیرmeans, I skinned the camel. کشط روعه means, his fright was removed (Lane & Aqrab).
Commentary:
The reference in the verse may be to the vast strides that the science of astronomy has made in the latter days. The advance in this branch of science during the past decade has startled the world.
The verse also signifies that with the advent of the Promised Messiah the doors of spiritual sciences will be thrown wide open.
3270
The verse may refer to the vast strides that the science of astronomy will make in the Latter Days. The advance in this branch of science during the past decade has startled the world.
وَإِذَا ٱلْجَحِيمُ سُعِّرَتْ
由于人类的罪恶品性引起了安拉的愤怒, 一个名符其实的火狱将以毁灭性的战争形式来到人世间。
یعنی اس آخری زمانہ میں گناہ بہت بڑھ جائے گا۔ اور گناہوں کے بڑھنے کی وجہ سے دوزخ انسان کے قریب آجائے گا۔
On account of the sinful and iniquitous conduct of man, God’s wrath will be kindled and a veritable hell will be let loose upon the world in the form of destructive wars.
Commentary:
On account of the sinful and iniquitous behaviour of man, God’s wrath will be kindled, and a veritable Hell will be let loose upon the world in the form of destructive wars in which all that human civilization has achieved will be consumed in the fire caused by shots, shells and bombs. Mankind had a foretaste of this Hell "let loose" in the last two World Wars, and the world now stands in terrible fright of a third war, compared to which the last Two Wars would appear to be mere child’s play, and which will reduce to ashes all human achievements.
1617
由于人类的罪恶品性引起了安拉的愤怒, 一个名符其实的火狱将以毁灭性的战争形式来到人世间。
5
یعنی اس آخری زمانہ میں گناہ بہت بڑھ جائے گا۔ اور گناہوں کے بڑھنے کی وجہ سے دوزخ انسان کے قریب آجائے گا۔
4599
Commentary:
On account of the sinful and iniquitous behaviour of man, God’s wrath will be kindled, and a veritable Hell will be let loose upon the world in the form of destructive wars in which all that human civilization has achieved will be consumed in the fire caused by shots, shells and bombs. Mankind had a foretaste of this Hell "let loose" in the last two World Wars, and the world now stands in terrible fright of a third war, compared to which the last Two Wars would appear to be mere child’s play, and which will reduce to ashes all human achievements.
3271
On account of the sinful and iniquitous conduct of man, God’s wrath will be kindled and a veritable hell will be let loose upon the world in the form of destructive wars.
وَإِذَا ٱلْجَنَّةُ أُزْلِفَتْ
یعنی مذہب کی حکمتیں اس طرح کھول کر بیان کی جائیں گی کہ لوگوں کے لئے ان کا ماننا اور ان پر عمل کرنا آسان ہو جائے گا۔
2:91; 50:32.
Commentary:
As in the latter days, evil will abound and man will abandon himself to vice and the worship of Mammon, even a small act of righteousness will make him deserving of great reward and will draw him closer to Heaven.
The verse may also mean that God will reveal Himself through the Reformer of the day and so many signs and miracles will be shown by him that reality will be easy to realize, and Paradise, as it were, will be brought near to man.
b
50:32.
1618
因为在 “现代” 罪恶将盛行, 人类将放任自己作恶和崇拜贪欲之神, 所以即使走正道的一点小事也能使自己得到大的报答而更接近天园。
6
یعنی مذہب کی حکمتیں اس طرح کھول کر بیان کی جائیں گی کہ لوگوں کے لئے ان کا ماننا اور ان پر عمل کرنا آسان ہو جائے گا۔
a
2:91; 50:32.
4600
Commentary:
As in the latter days, evil will abound and man will abandon himself to vice and the worship of Mammon, even a small act of righteousness will make him deserving of great reward and will draw him closer to Heaven.
The verse may also mean that God will reveal Himself through the Reformer of the day and so many signs and miracles will be shown by him that reality will be easy to realize, and Paradise, as it were, will be brought near to man.
a
50:32.
3272
As in the Latter Days evil will abound and man will abandon himself to vice and the worship of Mammon, even a small act of righteousness will make him deserving of great reward and will draw him closer to Heaven.
عَلِمَتْ نَفْسٌ مَّآ أَحْضَرَتْ
3:31; 82:6.
Commentary:
The verse means that fulfilment of prophecies mentioned in the foregoing verse will serve as a strong proof that life after death is a certain reality. Or it may signify that God’s special decree will come into force and the punishment of man’s evil deeds will take the form of wide-spread calamities and miseries.
a
3:31; 82:6.
1619
安拉的特令将开始实施, 对人类恶行的惩罚将化为广为散布的自然灾害。
b
3:31; 82:6.
4601
Commentary:
The verse means that fulfilment of prophecies mentioned in the foregoing verse will serve as a strong proof that life after death is a certain reality. Or it may signify that God’s special decree will come into force and the punishment of man’s evil deeds will take the form of wide-spread calamities and miseries.
b
3:31; 82:6.
3273
God’s special decree will come into force and the punishment of man’s evil deeds will take the form of widespread natural calamities.
فَلَآ أُقْسِمُ بِٱلْخُنَّسِ
Important Words:
الخنس (those that recede) is the plural of خانس which is act. part. from خنس. They say خنس عنه i.e. he drew back; receded; retracted or held back from it or him خنس الکوکب means, the star receded or became hidden or concealed in the day time. خناس means, a sneaking whisperer; one who whispers an evil suggestion and then stealthily retires and conceals himself (Lane & Aqrab).
Commentary:
See next verse.
4602
Important Words:
الخنس (those that recede) is the plural of خانس which is act. part. from خنس. They say خنس عنه i.e. he drew back; receded; retracted or held back from it or him خنس الکوکب means, the star receded or became hidden or concealed in the day time. خناس means, a sneaking whisperer; one who whispers an evil suggestion and then stealthily retires and conceals himself (Lane & Aqrab).
Commentary:
See next verse.
ٱلْجَوَارِ ٱلْكُنَّسِ
在 “现代”, 穆斯林的卓越地位将日渐式微, 因为他们要么不经深思熟虑马上轻率地工作, 期望达到预期的计划;要么就放弃一切创造性的和建设性的努力, 陷自己于绝望之中。
یہاں تباہ ہونے والی قوموں کی علامت بتائی ہے (مسلمان اس پر غور کریں ) ایک علامت یہ کہ خطرہ کے وقت پیچھے ہٹ جانا اور دوسری علامت یہ کہ انجام سوچے بغیر جرأت کر لینا اور تیسری علامت یہ کہ سب کام چھوڑ کر گھر میں بیٹھ جانا۔
In the Latter Days Muslims will begin to decline from their position of eminence, as they will either rush forward headlong thoughtlessly to carry out their contemplated programmes; or will give up all creative and constructive efforts in despair.
Important Words:
الکنس (those that hide) is the plural of کانس which is act. part. from کنس which means, it entered into its cave or hiding place among the trees. کنست النجوم means, the stars hid themselves in their places of setting; or continued their course and then departed returning or became stationary in their revolving (Lane & Aqrab).
Commentary:
In the preceding verse it was stated that in the latter days—in the time of the Promised Messiah—Muslims will begin to decline from their position of eminence. This verse gives some of the reasons that will lead to their decline and downfall, viz. that they will either rush forward headlong thoughtlessly for the carrying out of their contemplated programmes; or will give up all creative and constructive efforts in despair.
1620
在 “现代”, 穆斯林的卓越地位将日渐式微, 因为他们要么不经深思熟虑马上轻率地工作, 期望达到预期的计划;要么就放弃一切创造性的和建设性的努力, 陷自己于绝望之中。
7
یہاں تباہ ہونے والی قوموں کی علامت بتائی ہے (مسلمان اس پر غور کریں ) ایک علامت یہ کہ خطرہ کے وقت پیچھے ہٹ جانا اور دوسری علامت یہ کہ انجام سوچے بغیر جرأت کر لینا اور تیسری علامت یہ کہ سب کام چھوڑ کر گھر میں بیٹھ جانا۔
4603
Important Words:
الکنس (those that hide) is the plural of کانس which is act. part. from کنس which means, it entered into its cave or hiding place among the trees. کنست النجوم means, the stars hid themselves in their places of setting; or continued their course and then departed returning or became stationary in their revolving (Lane & Aqrab).
Commentary:
In the preceding verse it was stated that in the latter days—in the time of the Promised Messiah—Muslims will begin to decline from their position of eminence. This verse gives some of the reasons that will lead to their decline and downfall, viz. that they will either rush forward headlong thoughtlessly for the carrying out of their contemplated programmes; or will give up all creative and constructive efforts in despair.
3274
In the Latter Days Muslims will begin to decline from their position of eminence, as they will either rush forward headlong thoughtlessly to carry out their contemplated programmes; or will give up all creative and constructive efforts in despair.
وَٱلَّيْلِ إِذَا عَسْعَسَ
Important Words:
عسعس (passes away) means, he went round by night to guard the people; he made search by night after suspected persons. عسعس اللیل means, the night came on with its darkness; the night departed; the night was dark (Lane & Aqrab).
Commentary:
This and the next verse mean that with the advent of the Promised Messiah, the night of moral decline and degradation of Muslims will begin to depart, giving place to the dawn of a great and glorious future for Islam.
4604
Important Words:
عسعس (passes away) means, he went round by night to guard the people; he made search by night after suspected persons. عسعس اللیل means, the night came on with its darkness; the night departed; the night was dark (Lane & Aqrab).
Commentary:
This and the next verse mean that with the advent of the Promised Messiah, the night of moral decline and degradation of Muslims will begin to depart, giving place to the dawn of a great and glorious future for Islam.
وَٱلصُّبْحِ إِذَا تَنَفَّسَ
یعنی مسلمانوں پر تباہی کا دور ابدی نہیں ہوگا‘ رات کے بعد صبح آئے گی۔
b
74:35.
1621
随着 “现代” 复兴者的再临, 穆斯林道德的衰退和堕落的黑夜将开始过去, 让位于伊斯兰教伟大而光辉的未来的黎明。
1
یعنی مسلمانوں پر تباہی کا دور ابدی نہیں ہوگا‘ رات کے بعد صبح آئے گی۔
a
74:35.
4605
Important Words:
تنفس (begins to breathe) is derived from نفس which means, he breathed. تنفس الصبح means, the morning advanced so that it became noon or it extended so that it became clear, bright, cheerful, etc. (Aqrab).
c
74:35.
3275
With the advent of the Reformer of the Latter Days the night of moral decline and degradation of Muslims will begin to depart, giving place to the dawn of a great and glorious future for Islam.
إِنَّهُۥ لَقَوْلُ رَسُولٍ كَرِيمٍ
یہ مطلب نہیں کہ قرآن مجید محمد رسول اللہ صلی اللہ علیہ وسلم کا کلام ہے بلکہ اس آیت نے یہ بتایا ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم اللہ کے مقرب ہیں اور فرشتے یہ کلام لے کر آتے ہیں۔ اس لئے یہ کلام‘ کلام اللہ بھی ہے اور محمد رسول اللہ صلی اللہ علیہ وسلم کا کلام بھی۔ کیونکہ اُن کے منہ سے دنیا نے سنا۔ لیکن قرآن مجیدنے اس کے کلام اللہ ہونے پر زیادہ زور دیا ہے جیسے کہ فرماتا ہے وَاِنَّہٗ لَتَنَزِیْلُ رَبِّ الْعَالَمِیْنَ۔ نَزَلَ بِہِ الرُّوْحُ الْاَمِیْنُ۔ عَلٰی قَلْبِکَ لِتَکُوْنَ مِنَ الْمُنْذَرِیْنَ (شعراء آیت۱۹۳ تا ۱۹۵)
69:41.
Commentary:
The verse signifies that though the prediction that after the decline of Islam had touched its nadir it will again come to its own, may seem to be a far cry, it shall certainly be fulfilled because the prediction is embodied in the revealed Word of God, spoken through the mouth of a noble Messenger.
The words "a noble Messenger" refer to the Holy Prophet and not to Archangel Gabriel as generally misunderstood.
c
69:41.
1622
“尊贵的使者” 一语指穆圣, 不是一般所误解地指天使长吉布里尔。
2
یہ مطلب نہیں کہ قرآن مجید محمد رسول اللہ صلی اللہ علیہ وسلم کا کلام ہے بلکہ اس آیت نے یہ بتایا ہے کہ محمد رسول اللہ صلی اللہ علیہ وسلم اللہ کے مقرب ہیں اور فرشتے یہ کلام لے کر آتے ہیں۔ اس لئے یہ کلام‘ کلام اللہ بھی ہے اور محمد رسول اللہ صلی اللہ علیہ وسلم کا کلام بھی۔ کیونکہ اُن کے منہ سے دنیا نے سنا۔ لیکن قرآن مجیدنے اس کے کلام اللہ ہونے پر زیادہ زور دیا ہے جیسے کہ فرماتا ہے وَاِنَّہٗ لَتَنَزِیْلُ رَبِّ الْعَالَمِیْنَ۔ نَزَلَ بِہِ الرُّوْحُ الْاَمِیْنُ۔ عَلٰی قَلْبِکَ لِتَکُوْنَ مِنَ الْمُنْذَرِیْنَ (شعراء آیت۱۹۳ تا ۱۹۵)
b
69:41.
4605A
Commentary:
The verse signifies that though the prediction that after the decline of Islam had touched its nadir it will again come to its own, may seem to be a far cry, it shall certainly be fulfilled because the prediction is embodied in the revealed Word of God, spoken through the mouth of a noble Messenger.
The words "a noble Messenger" refer to the Holy Prophet and not to Archangel Gabriel as generally misunderstood.
a
69:41.
3276
The words, 'a noble Messenger,' refer to the Holy Prophet and not to Archangel Gabriel as generally misunderstood.
ذِى قُوَّةٍ عِندَ ذِى ٱلْعَرْشِ مَكِينٍ
Commentary:
The verse embodies yet another mighty prophecy, viz. that the Holy Prophet will triumph over his enemies.
4606
Commentary:
The verse embodies yet another mighty prophecy, viz. that the Holy Prophet will triumph over his enemies.
مُّطَاعٍ ثَمَّ أَمِينٍ
尊贵的使者, 拥有权力的人, 在养主帝位前享有高位, 值得服从的人, 忠于信仰安拉的迹象--------这五种常德都十分适合于穆圣。
یعنی چونکہ یہ رسول ہے اس پر کلام اترنا چاہیے تھا اور پھر اس کے غیر معمولی دعویٰ کے بعد ایک بڑی فرمانبردار جماعت اسے ملی ہے۔ پس یہ سچا ہے اور دشمنوں کے اقرار کے مطابق یہ امین بھی ہے۔ پس جب یہ کہتا ہے کہ یہ کلام خدا کا ہے تو اس کا یہ دعویٰ جھوٹا نہیں ہو سکتا۔
All the five attributes—noble Messenger, possessor of power, enjoying a high rank before the Lord of the Throne, the one entitled to obedience, and faithful to his trust in the Sight of God, quite fittingly apply to the Holy Prophet.
Important Words:
ثم means, there; yonder; syn. ھناک. It is a noun of indication denoting a place that is remote from the speaker (Lane).
Elsewhere the Quran says with respect to the Holy Prophet: "And We sent not a Messenger but that he should be obeyed by Allah’s permission" (4:65). In the verse under comment it is added that he is also امین i.e. when the Holy Prophet will come to gain great power he will not lose his balance of mind, but will have proper regard for other peoples’ rights and will give everyone his due. This word may also refer to the well-known title by which the Holy Prophet was known among his compatriots. All the five attributes—noble Messenger, possessor of power, enjoying a high rank before the Lord of the Throne, the one obeyed, and faithful to his trust in the sight of God, quite fittingly apply to the Holy Prophet.
1623
尊贵的使者, 拥有权力的人, 在养主帝位前享有高位, 值得服从的人, 忠于信仰安拉的迹象--------这五种常德都十分适合于穆圣。
3
یعنی چونکہ یہ رسول ہے اس پر کلام اترنا چاہیے تھا اور پھر اس کے غیر معمولی دعویٰ کے بعد ایک بڑی فرمانبردار جماعت اسے ملی ہے۔ پس یہ سچا ہے اور دشمنوں کے اقرار کے مطابق یہ امین بھی ہے۔ پس جب یہ کہتا ہے کہ یہ کلام خدا کا ہے تو اس کا یہ دعویٰ جھوٹا نہیں ہو سکتا۔
4607
Important Words:
ثم means, there; yonder; syn. ھناک. It is a noun of indication denoting a place that is remote from the speaker (Lane).
Elsewhere the Quran says with respect to the Holy Prophet: "And We sent not a Messenger but that he should be obeyed by Allah’s permission" (4:65). In the verse under comment it is added that he is also امین i.e. when the Holy Prophet will come to gain great power he will not lose his balance of mind, but will have proper regard for other peoples’ rights and will give everyone his due. This word may also refer to the well-known title by which the Holy Prophet was known among his compatriots. All the five attributes—noble Messenger, possessor of power, enjoying a high rank before the Lord of the Throne, the one obeyed, and faithful to his trust in the sight of God, quite fittingly apply to the Holy Prophet.
3277
All the five attributes—noble Messenger, possessor of power, enjoying a high rank before the Lord of the Throne, the one entitled to obedience, and faithful to his trust in the Sight of God, quite fittingly apply to the Holy Prophet.
وَمَا صَاحِبُكُم بِمَجْنُونٍ
52:30; 68:3.
52:30; 68:3.
d
52:30; 68:3.
a
34:47; 52:30.
4608
Commentary:
The verse clearly shows that vv. 20-22 apply to the Holy Prophet and not to Gabriel as wrongly understood by certain commentators of the Quran.
b
52:30; 68:3.
وَلَقَدْ رَءَاهُ بِٱلْأُفُقِ ٱلْمُبِينِ
53:8.
The pronoun hu meaning "it" (glorious future of Islam), or "him" (the Holy Prophet), may signify in the first place the fulfilment of the prophecy about the glorious future of Islam and in the second place it may mean that the Holy Prophet saw himself in the distant East in the person of the Promised Messiah.
53:8
Commentary:
The pronoun "ہ" may mean "it" or "him." In the first place it may signify the fulfilment of the prophecy about the glorious future of Islam. In the second, it may refer to the Holy Prophet himself, meaning that the Holy Prophet saw himself in the distant East in the person of the Promised Messiah.
The words الأفق المبین meaning the side of the East, the verse not only points to a remote future but to the distant East where the foundations for the renaissance of Islam would be laid through the Holy Prophet in his Second Coming in the person of the Promised Messiah.
e
53:8.
1624
代词 hu 的意思是 “它” (伊斯兰教的光辉未来); 或 “他” (穆圣), 因此其意思首先可以是有关伊斯兰教的光辉未来的预言的应验;其次是谈及穆圣自己, 意思是穆圣看到他自己在长远的将来和遥远的东方以主许迈喜合的资格的第二次来临以复兴伊斯兰教。
b
53:8
4609
Commentary:
The pronoun "ہ" may mean "it" or "him." In the first place it may signify the fulfilment of the prophecy about the glorious future of Islam. In the second, it may refer to the Holy Prophet himself, meaning that the Holy Prophet saw himself in the distant East in the person of the Promised Messiah.
The words الأفق المبین meaning the side of the East, the verse not only points to a remote future but to the distant East where the foundations for the renaissance of Islam would be laid through the Holy Prophet in his Second Coming in the person of the Promised Messiah.
c
53:8.
3278
The pronoun hu meaning "it" (glorious future of Islam), or "him" (the Holy Prophet), may signify in the first place the fulfilment of the prophecy about the glorious future of Islam and in the second place it may mean that the Holy Prophet saw himself in the distant East in the person of the Promised Messiah.
وَمَا هُوَ عَلَى ٱلْغَيْبِ بِضَنِينٍ
安拉通过穆圣的口向世间披露了未知领域的伟大奥秘。
God has disclosed to the world great secrets of the unknown from the mouth of the Holy Prophet.
Important Words:
ضنین (niggardly) is derived from ضن. They say ضن به i.e. he was or became niggardly of it. ضنین means, niggardly; tenacious, stingy; or avaricious (Lane & Aqrab).
Commentary:
The verse means that it is not only the prophecy about the dawn of a glorious future of Islam in a far-off eastern country which the Prophet has made, but God has disclosed to the world many other very weighty secrets of the unknown from the mouth of the Holy Prophet. The fulfilment of the prophecies will prove that their origin is Divine.
1625
安拉通过穆圣的口向世间披露了未知领域的伟大奥秘。
4610
Important Words:
ضنین (niggardly) is derived from ضن. They say ضن به i.e. he was or became niggardly of it. ضنین means, niggardly; tenacious, stingy; or avaricious (Lane & Aqrab).
Commentary:
The verse means that it is not only the prophecy about the dawn of a glorious future of Islam in a far-off eastern country which the Prophet has made, but God has disclosed to the world many other very weighty secrets of the unknown from the mouth of the Holy Prophet. The fulfilment of the prophecies will prove that their origin is Divine.
3279
God has disclosed to the world great secrets of the unknown from the mouth of the Holy Prophet.
وَمَا هُوَ بِقَوْلِ شَيْطَٰنٍ رَّجِيمٍ
26:211.
26:211.
26:211.
a
26:211.
a
26:211.
d
26:211.
فَأَيْنَ تَذْهَبُونَ
Commentary:
The verse drives home to disbelievers the untenability of their position and asks them in forcible terms whether in view of very solid and strong arguments, given in the above verses about the truth of the Holy Prophet’s claim as a Messenger of God, is it possible for them, consistently with honesty, reason and common sense, to reject his Message?
4611
Commentary:
The verse drives home to disbelievers the untenability of their position and asks them in forcible terms whether in view of very solid and strong arguments, given in the above verses about the truth of the Holy Prophet’s claim as a Messenger of God, is it possible for them, consistently with honesty, reason and common sense, to reject his Message?
إِنْ هُوَ إِلَّا ذِكْرٌ لِّلْعَٰلَمِينَ
12:105; 38:88.
12:105; 38:88.
b
12:105; 38:88.
b
12:105; 38:88.
4612
Commentary:
The verse purports to say that the Quran is a safe guidance for men of all temperaments, dispositions, aptitudes, and of every age, clime and status, if only they are honest seekers after truth.
e
12:105; 38:88.
لِمَن شَآءَ مِنكُمْ أَن يَسْتَقِيمَ
وَمَا تَشَآءُونَ إِلَّآ أَن يَشَآءَ ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ
اس کا یہ مطلب نہیں کہ خداتعالیٰ نے کوئی تقدیر مقرر کر دی ہے کہ فلاں شخص نیک ہو اور فلاں بد۔ قرآن مجید اس عقیدہ کو غلط قرار دیتا ہے۔ اس آیت میں قرآن مجید کی ایک دوسری آیت کی طرف اشارہ ہے جو یہ ہے کہ مَاخَلَقْتُ الْجِنَّ وَالْاِنْسَ اِلَّا لِیَعْبُدُوْنِ (ذاریات: ۵۷) یعنی میں نے جِنّ و انس کو صرف اس لئے پیدا کیا ہے کہ وہ میری عبادت کریں۔ اسی طرح اس آیت کی طرف اشارہ ہے کہ وَنَفْسٍ وَّ مَا سَوّٰھَا (سورۃ شمس) یعنی ہر انسانی جان کو ہم نے اعلیٰ درجہ کی طاقتوں کے ساتھ بھیجا ہے۔ پس سورۃ تکویر کی اس آیت میں بتایا گیا ہے کہ چونکہ خداتعالیٰ کی یہ مشیئت نازل ہو چکی ہے کہ ت
18:40; 74:57; 76:31.
Commentary:
The verse along with the one preceding it may mean: (1) He alone would be guided to the right path who makes an attempt to find it and conforms his will to the will of God. (2) It is only when God’s decree comes into operation and He manifests His will by sending down guidance that men feel an inward urge to discover and walk on the right path.
c
74:57; 76:31.
1626
只有试图寻找正道并使自己的意志服从安拉的意志的人才会被引导到正道上来。
1
اس کا یہ مطلب نہیں کہ خداتعالیٰ نے کوئی تقدیر مقرر کر دی ہے کہ فلاں شخص نیک ہو اور فلاں بد۔ قرآن مجید اس عقیدہ کو غلط قرار دیتا ہے۔ اس آیت میں قرآن مجید کی ایک دوسری آیت کی طرف اشارہ ہے جو یہ ہے کہ مَاخَلَقْتُ الْجِنَّ وَالْاِنْسَ اِلَّا لِیَعْبُدُوْنِ (ذاریات: ۵۷) یعنی میں نے جِنّ و انس کو صرف اس لئے پیدا کیا ہے کہ وہ میری عبادت کریں۔ اسی طرح اس آیت کی طرف اشارہ ہے کہ وَنَفْسٍ وَّ مَا سَوّٰھَا (سورۃ شمس) یعنی ہر انسانی جان کو ہم نے اعلیٰ درجہ کی طاقتوں کے ساتھ بھیجا ہے۔ پس سورۃ تکویر کی اس آیت میں بتایا گیا ہے کہ چونکہ خداتعالیٰ کی یہ مشیئت نازل ہو چکی ہے کہ ت
c
18:40; 74:57; 76:31.
4613
Commentary:
The verse along with the one preceding it may mean: (1) He alone would be guided to the right path who makes an attempt to find it and conforms his will to the will of God. (2) It is only when God’s decree comes into operation and He manifests His will by sending down guidance that men feel an inward urge to discover and walk on the right path.
a
74:57; 76:31.
3280
He alone would be guided to the right path who makes an attempt to find it and conforms his will to the Will of God.
الإنفطار
Al-Infitar
The Cleaving • makkah • 19 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
إِذَا ٱلسَّمَآءُ ٱنفَطَرَتْ
اس سورۃ میں بیان کردہ سب علامات بھی آخری زمانہ کے متعلق ہیں۔ مگر تفصیل لمبی تفسیر سے تعلق رکھتی ہے۔ بہرحال مختصر نوٹ یہاں ترجمہ کے ساتھ دئے جاتے ہیں (تفصیل کے لئے دیکھئے تفسیر کبیر جلد ہشتم صفحہ ۲۴۷)
یعنی دنیا میں شرک اور کفر اتنا پھیل جائے گا کہ خداتعالیٰ زمین پر عذاب نازل کرنے کا فیصلہ کر دے گا۔
73:19.
As mentioned in the "Introductory Remarks" the Surah deals particularly with the time when Christianity will be very much in the ascendant and the Christian doctrines of trinity, the sonship of Jesus and atonement will reign supreme. To this dominance of the false Christian doctrines the Qur’an has referred in very strong words; 'The heavens might well-nigh be rent thereat, and the earth cleave asunder, and the mountains fall down into pieces because they ascribe a son to Allah' (19:91, 92). The verse under comment refers to these two verses and signifies that at that time false doctrines of Christianity will dominate the world, and as a result of it God’s wrath will be excited and Divine punishment will overtake the world in various forms.
73:19.
Commentary:
As mentioned in the Introduction, the Surah deals particularly with the time when Christianity would be very much in the ascendant, and Christian doctrines of the Trinity and the Sonship of Jesus Christ would reign supreme. To this dominance of Christian beliefs, the Quran has referred in very strong language in the words: "The heavens might well-nigh be rent thereat, and the earth cleave asunder, and the mountains fall down in pieces, because they ascribe a son to the Gracious God" (19:91-92). The verse under comment thus signifies that at that time false doctrines of Christianity would dominate the world, and as a result of it God’s wrath would be excited and Divine punishment would overtake the world in various forms. The reference is clearly to the present time.
The verse may also signify that God’s righteous servants would feel so grieved at seeing sin and iniquity spreading all round in the world as a result of false Christian doctrines that their hearts would, as it were, become rent; the word "heavens" referring to the hearts of the righteous believers which in religious phraseology are called God’s Throne.
b
73:19.
1627
正像 «引言» 中所提到的那样, 这一经章特别谈到了这样一个时刻, 这时基督教将占有很大的优势, 基督教三位一体的教旨, 作为儿子的耶稣和赎罪将占最高统治地位。«古兰经» 以十分强调的语言提到了这种十分错误的基督教的统治: “天几乎要破开, 地几乎要碎裂, 山几乎要崩坠, 就因为那些人妄称无限博爱者有子。” (19:91-92)。这节加注的经文指这两节经文, 意思是: 那时错误的基督教将统治世界, 由此安拉将被激怒, 安拉将以各种形式降罪人间。
2
اس سورۃ میں بیان کردہ سب علامات بھی آخری زمانہ کے متعلق ہیں۔ مگر تفصیل لمبی تفسیر سے تعلق رکھتی ہے۔ بہرحال مختصر نوٹ یہاں ترجمہ کے ساتھ دئے جاتے ہیں (تفصیل کے لئے دیکھئے تفسیر کبیر جلد ہشتم صفحہ ۲۴۷)
3
یعنی دنیا میں شرک اور کفر اتنا پھیل جائے گا کہ خداتعالیٰ زمین پر عذاب نازل کرنے کا فیصلہ کر دے گا۔
b
73:19.
4614
Commentary:
As mentioned in the Introduction, the Surah deals particularly with the time when Christianity would be very much in the ascendant, and Christian doctrines of the Trinity and the Sonship of Jesus Christ would reign supreme. To this dominance of Christian beliefs, the Quran has referred in very strong language in the words: "The heavens might well-nigh be rent thereat, and the earth cleave asunder, and the mountains fall down in pieces, because they ascribe a son to the Gracious God" (19:91-92). The verse under comment thus signifies that at that time false doctrines of Christianity would dominate the world, and as a result of it God’s wrath would be excited and Divine punishment would overtake the world in various forms. The reference is clearly to the present time.
The verse may also signify that God’s righteous servants would feel so grieved at seeing sin and iniquity spreading all round in the world as a result of false Christian doctrines that their hearts would, as it were, become rent; the word "heavens" referring to the hearts of the righteous believers which in religious phraseology are called God’s Throne.
b
73:19.
3281
As mentioned in the "Introductory Remarks" the Surah deals particularly with the time when Christianity will be very much in the ascendant and the Christian doctrines of trinity, the sonship of Jesus and atonement will reign supreme. To this dominance of the false Christian doctrines the Qur’an has referred in very strong words; 'The heavens might well-nigh be rent thereat, and the earth cleave asunder, and the mountains fall down into pieces because they ascribe a son to Allah' (19:91, 92). The verse under comment refers to these two verses and signifies that at that time false doctrines of Christianity will dominate the world, and as a result of it God’s wrath will be excited and Divine punishment will overtake the world in various forms.
وَإِذَا ٱلْكَوَاكِبُ ٱنتَثَرَتْ
这节经文的比喻是: 在 “现代”, 具有精神上的真知和指导者将消失或罕见。
یعنی علماء دنیا سے نابود ہو جائیں گے یا ہدایت دینے والے لوگ کم ہو جائیں گے۔
Metaphorically speaking the verse means that in the Latter Days men possessing true spiritual knowledge and guidance will disappear or become rare.
Commentary:
Metaphorically, the verse means that in the latter days men possessing true spiritual knowledge and guidance would disappear or become rare. The difference in the words in this and the corresponding verse of the preceding Surah is significant. Whereas the verse under comment signifies that wealthy people and skilled craftsmen would yield place to Labour and Communist organisations, the corresponding verse of the preceding Surah meant that old aristocratic houses would lose their influence and prestige.
1628
这节经文的比喻是: 在 “现代”, 具有精神上的真知和指导者将消失或罕见。
4
یعنی علماء دنیا سے نابود ہو جائیں گے یا ہدایت دینے والے لوگ کم ہو جائیں گے۔
4615
Commentary:
Metaphorically, the verse means that in the latter days men possessing true spiritual knowledge and guidance would disappear or become rare. The difference in the words in this and the corresponding verse of the preceding Surah is significant. Whereas the verse under comment signifies that wealthy people and skilled craftsmen would yield place to Labour and Communist organisations, the corresponding verse of the preceding Surah meant that old aristocratic houses would lose their influence and prestige.
3282
Metaphorically speaking the verse means that in the Latter Days men possessing true spiritual knowledge and guidance will disappear or become rare.
وَإِذَا ٱلْبِحَارُ فُجِّرَتْ
یعنی بڑی بڑی آبنائیں بنا دی جائیں گی جیسے آبنائے پانامہ اور آبنائے سویز۔
52:7; 81:7.
Commentary:
The verse signifies that great seas and oceans would be made to flow into one another by means of canals; or their mouths would be dug wide open so as to make large ships ply in them. The reference may be to the Panama and Suez canals. The substitution of the word فجرت in the present verse for سجرت in the 7th verse of the preceding Surah is also worthy of note.
c
81:7.
1629
那时大海大洋将借助运河连结起来; 或河口要拓宽, 让大船往返其间。这里可以指巴拿马运河和苏伊士运河。
5
یعنی بڑی بڑی آبنائیں بنا دی جائیں گی جیسے آبنائے پانامہ اور آبنائے سویز۔
c
52:7; 81:7.
4616
Commentary:
The verse signifies that great seas and oceans would be made to flow into one another by means of canals; or their mouths would be dug wide open so as to make large ships ply in them. The reference may be to the Panama and Suez canals. The substitution of the word فجرت in the present verse for سجرت in the 7th verse of the preceding Surah is also worthy of note.
c
81:7.
3283
At that time great seas and oceans will be made to flow into one another by means of canals; or their mouths will be dug wide open so as to make large ships ply in them. The reference may be to the Panama and Suez Canals.
وَإِذَا ٱلْقُبُورُ بُعْثِرَتْ
یعنی پرانے فراعنہ کی قبریں کھود کر ان کی ممیاں فرانس‘ روس اور انگلستان پہنچا دی جائیں گی۔
100:10.
Commentary:
The verse may signify that in the latter days graves will be laid open as has been done in the case of the tombs of the ancient kings of Egypt; or it may mean that towns and monuments submerged and long forgotten would be dug out. These verses (2-5) may also refer to the great spiritual resolution brought about by the Holy Prophet. In this case "the cleaving asunder of the heaven" would signify that the gates of heaven would be thrown open and heavenly signs in support of the Holy Prophet would appear in large numbers. And "the scattering of the stars" would mean that the Companions of the Holy Prophet would spread out in the world and scatter the seeds of the Quranic Message far and wide. "The flowing forth of the rivers" would signify that the rivers of Quranic knowledge would be made to flow and would fertilize the land that had lain dry and parched for long centuries. And "the laying open of the graves" would mean that through the teachings of Islam the spiritually dead people would receive a new life and, as it were, come out of their graves. Or the verse may mean that the earth would throw out its treasures of mineral wealth.
d
100:10.
1630
在 “近代”, 要开掘坟墓, 就像开掘古代埃及帝王陵墓一样; 这节经文的意思也可以是: 早已湮没和被人忘却的城市和纪念碑将被开掘出来。
1
یعنی پرانے فراعنہ کی قبریں کھود کر ان کی ممیاں فرانس‘ روس اور انگلستان پہنچا دی جائیں گی۔
a
100:10.
4617
Commentary:
The verse may signify that in the latter days graves will be laid open as has been done in the case of the tombs of the ancient kings of Egypt; or it may mean that towns and monuments submerged and long forgotten would be dug out. These verses (2-5) may also refer to the great spiritual resolution brought about by the Holy Prophet. In this case "the cleaving asunder of the heaven" would signify that the gates of heaven would be thrown open and heavenly signs in support of the Holy Prophet would appear in large numbers. And "the scattering of the stars" would mean that the Companions of the Holy Prophet would spread out in the world and scatter the seeds of the Quranic Message far and wide. "The flowing forth of the rivers" would signify that the rivers of Quranic knowledge would be made to flow and would fertilize the land that had lain dry and parched for long centuries. And "the laying open of the graves" would mean that through the teachings of Islam the spiritually dead people would receive a new life and, as it were, come out of their graves. Or the verse may mean that the earth would throw out its treasures of mineral wealth.
d
100:10.
3284
In the Latter Days graves will be dug open as has been done in the case of the tombs of the ancient Kings of Egypt; or, the verse may mean that towns and monuments, submerged and long forgotten, will be dug out.
عَلِمَتْ نَفْسٌ مَّا قَدَّمَتْ وَأَخَّرَتْ
اس جگہ نفس سے مراد عیسائیت ہے کیونکہ شرک اور الحاد اسی کے ذریعہ سے دنیا میں پھیل رہا ہے۔
یعنی خداتعالیٰ ایسی علامتیں پیدا کر دے گا جس سے عیسائیت کی تباہی کے آثار ظاہر ہو جائیں گے اور عیسائی قوم معلوم کر لے گی کہ ہم نے بڑے گندے عمل کیے ہیں اور اپنے پیچھے ایسے نشان چھوڑے جا رہے ہیں۔ جو لوگوں کے دلوں میں ہمارے متعلق نفرت پیدا کرتے رہیں گے۔
3:31; 81:15.
Commentary:
In this and the next few verses the address is to the protagonists and propagandists of the false Christian doctrines. They will come to realize the enormity and heinousness of their false teaching.
e
3:31; 81:15.
1631
这一节和以下几节经文是针对错误的基督教教旨的提倡者和宣传者而言的。他们终将认识到他们的错误的教义的凶恶和可憎。
2
اس جگہ نفس سے مراد عیسائیت ہے کیونکہ شرک اور الحاد اسی کے ذریعہ سے دنیا میں پھیل رہا ہے۔
3
یعنی خداتعالیٰ ایسی علامتیں پیدا کر دے گا جس سے عیسائیت کی تباہی کے آثار ظاہر ہو جائیں گے اور عیسائی قوم معلوم کر لے گی کہ ہم نے بڑے گندے عمل کیے ہیں اور اپنے پیچھے ایسے نشان چھوڑے جا رہے ہیں۔ جو لوگوں کے دلوں میں ہمارے متعلق نفرت پیدا کرتے رہیں گے۔
b
3:31; 81:15.
4618
Commentary:
In this and the next few verses the address is to the protagonists and propagandists of the false Christian doctrines. They will come to realize the enormity and heinousness of their false teaching.
e
3:31; 81:15.
3285
In this and the next few verses the address is to the protagonists and propagandists of the false Christian doctrines. They will come to realize the enormity and heinousness of their false teachings.
يَٰٓأَيُّهَا ٱلْإِنسَٰنُ مَا غَرَّكَ بِرَبِّكَ ٱلْكَرِيمِ
اس میں بھی یورپین فلسفہ کی طرف اشارہ کیا ہے کہ اس کے پڑھنے والے اپنے آپ کو شریعت اور خدا سے بالا سمجھتے ہیں اور یہ نہیں سوچتے کہ ان کو خداتعالیٰ نے پیدا کیا ہے بلکہ اپنے گندے فلسفہ کی بنا پر یہ خیال کرتے ہیں کہ ہم آپ ہی پیدا ہو گئے ہیں۔
Commentary:
The reference in the verse may be to preachers of the false doctrines of Christianity and may imply a subtle rebuke to them, saying in effect: How could they dare invent such self-contradictory doctrines as those of Atonement and the Sonship of Jesus, describing God as a loving Father and at the same time accusing Him of condemning an innocent man––"His own so-called son," that he might wash away the sins of corrupt humanity?
4
اس میں بھی یورپین فلسفہ کی طرف اشارہ کیا ہے کہ اس کے پڑھنے والے اپنے آپ کو شریعت اور خدا سے بالا سمجھتے ہیں اور یہ نہیں سوچتے کہ ان کو خداتعالیٰ نے پیدا کیا ہے بلکہ اپنے گندے فلسفہ کی بنا پر یہ خیال کرتے ہیں کہ ہم آپ ہی پیدا ہو گئے ہیں۔
4619
Commentary:
The reference in the verse may be to preachers of the false doctrines of Christianity and may imply a subtle rebuke to them, saying in effect: How could they dare invent such self-contradictory doctrines as those of Atonement and the Sonship of Jesus, describing God as a loving Father and at the same time accusing Him of condemning an innocent man––"His own so-called son," that he might wash away the sins of corrupt humanity?
ٱلَّذِى خَلَقَكَ فَسَوَّىٰكَ فَعَدَلَكَ
87:3; 91:8.
Commentary:
The verse contains a refutation of Atonement. It purports to say that man is not born sinful and he does not stand in need of the vicarious sacrifice of anybody for His redemption. Instead of being born sinful, he has been endowed with great natural powers and faculties in order that he may rise to the highest peaks of spiritual eminence. The verse may also signify that God revealed His guidance in every age in the form best suited to man’s needs.
a
87:3; 91:8.
1632
安拉使人赋有巨大的才能和力量, 目的是使人进升到最高的精神境界。
a
87:3; 91:8.
4620
Commentary:
The verse contains a refutation of Atonement. It purports to say that man is not born sinful and he does not stand in need of the vicarious sacrifice of anybody for His redemption. Instead of being born sinful, he has been endowed with great natural powers and faculties in order that he may rise to the highest peaks of spiritual eminence. The verse may also signify that God revealed His guidance in every age in the form best suited to man’s needs.
a
87:3; 91:8.
3286
God has endowed man with great natural powers and faculties in order that he may rise to the highest peaks of spiritual eminence.
فِىٓ أَىِّ صُورَةٍ مَّا شَآءَ رَكَّبَكَ
كَلَّا بَلْ تُكَذِّبُونَ بِٱلدِّينِ
Commentary:
Christians are here told that by their false doctrines they, in fact, deny the Last Judgement, that is to say, man’s responsibility for his actions and his accountability before God. The doctrine of Atonement and man’s sinful birth directly negative man’s freedom of action and responsibility.
4621
Commentary:
Christians are here told that by their false doctrines they, in fact, deny the Last Judgement, that is to say, man’s responsibility for his actions and his accountability before God. The doctrine of Atonement and man’s sinful birth directly negative man’s freedom of action and responsibility.
وَإِنَّ عَلَيْكُمْ لَحَٰفِظِينَ
6:62.
6:62.
6:62.
b
6:62.
b
6:62.
b
6:62.
كِرَامًا كَٰتِبِينَ
c
43:81; 50:19.
1633
人是天生自由的行动者, 对他所做出的决定和他所干的事负有责任, 这一切都由 “尊贵的记录者” 作记录。
c
43:81; 50:19.
4622
Commentary:
See 50:18-19.
c
43:81; 50:19.
3287
Man is born a free agent and is responsible for the decisions he takes and the deeds he does, which are recorded by "Noble Recorders."
يَعْلَمُونَ مَا تَفْعَلُونَ
Commentary:
The verse purports to say that man is born fully free and is responsible for the decisions he takes and for the deeds he does, which are recorded by "noble recorders."
4623
Commentary:
The verse purports to say that man is born fully free and is responsible for the decisions he takes and for the deeds he does, which are recorded by "noble recorders."
إِنَّ ٱلْأَبْرَارَ لَفِى نَعِيمٍ
45:31; 83:23.
45:31; 83:23.
45:31; 83:23.
d
45:31; 83:23.
d
45:31; 83:23.
d
45:31; 83:23.
وَإِنَّ ٱلْفُجَّارَ لَفِى جَحِيمٍ
83:8.
83:8.
83:8.
e
83:8.
e
83:8.
e
83:8.
يَصْلَوْنَهَا يَوْمَ ٱلدِّينِ
23:104; 83:17.
23:104; 83:17.
23:104; 83:17.
f
23:104; 83:17.
a
23:104; 83:17.
f
23:104; 83:17.
وَمَا هُمْ عَنْهَا بِغَآئِبِينَ
وَمَآ أَدْرَىٰكَ مَا يَوْمُ ٱلدِّينِ
Commentary:
This and the preceding verse again signify that man will be punished and rewarded according to his actions and that the vicarious sacrifice of no one will be of any use to him.
4624
Commentary:
This and the preceding verse again signify that man will be punished and rewarded according to his actions and that the vicarious sacrifice of no one will be of any use to him.
ثُمَّ مَآ أَدْرَىٰكَ مَا يَوْمُ ٱلدِّينِ
يَوْمَ لَا تَمْلِكُ نَفْسٌ لِّنَفْسٍ شَيْـًٔا ۖ وَٱلْأَمْرُ يَوْمَئِذٍ لِّلَّهِ
یعنی یہ جزا سزا اگلے جہان میں ہوگی۔ جب کوئی دوست کسی دوست کو نفع نہیں پہنچا سکے گا۔
2:124; 31:34.
18:45; 40:17.
Commentary:
The verse constitutes an emphatic repudiation of the doctrine of Atonement. It purports to say that every person shall have to carry his own cross and to answer for his actions. Only God’s mercy and grace can help him on the Day of Reckoning, and not anyone’s suffering or sacrifice.
Applied to this life, the verse may be taken to hold a message of solace and good cheer to the followers of Islam. They are consoled and comforted that they should not be discouraged by the temporary glory and ascendancy of Christian doctrines and political power. The day is fast approaching when the kingdom of God would be established on earth and Islam would come into its own after routing false Christian doctrines.
g
2:124; 31:34.
h
18:45; 40:17.
1
یعنی یہ جزا سزا اگلے جہان میں ہوگی۔ جب کوئی دوست کسی دوست کو نفع نہیں پہنچا سکے گا۔
b
2:124; 31:34.
c
18:45; 40:17.
4625
Commentary:
The verse constitutes an emphatic repudiation of the doctrine of Atonement. It purports to say that every person shall have to carry his own cross and to answer for his actions. Only God’s mercy and grace can help him on the Day of Reckoning, and not anyone’s suffering or sacrifice.
Applied to this life, the verse may be taken to hold a message of solace and good cheer to the followers of Islam. They are consoled and comforted that they should not be discouraged by the temporary glory and ascendancy of Christian doctrines and political power. The day is fast approaching when the kingdom of God would be established on earth and Islam would come into its own after routing false Christian doctrines.
a
2:124; 31:34.
b
18:45; 40:17.
المطففين
Al-Mutaffifin
The Defrauding • makkah • 36 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَيْلٌ لِّلْمُطَفِّفِينَ
11:85; 26:182-184; 55:9.
11:85; 26:182-184; 55:9.
11:85; 26:182-184; 55:9.
Important Words:
المطففین (those who give short measure) is derived from طفف which means, he made defective and deficient. طفف علی عیالهmeans, he was niggardly to his family. طفف المکیال والمیزان means, he gave short measure and short weight. طفیف means, little in quantity; also base, low, vile, mean; paltry or contemptible (Lane).
Commentary:
The word المطففین has been used here in a general sense. Stress is laid on honesty, justice and equity in all sorts of dealings with men. See Introduction to the Surah.
b
11:85; 26:182-184; 55:9.
b
11:85; 26:182-184; 55:9.
4626
Important Words:
المطففین (those who give short measure) is derived from طفف which means, he made defective and deficient. طفف علی عیالهmeans, he was niggardly to his family. طفف المکیال والمیزان means, he gave short measure and short weight. طفیف means, little in quantity; also base, low, vile, mean; paltry or contemptible (Lane).
Commentary:
The word المطففین has been used here in a general sense. Stress is laid on honesty, justice and equity in all sorts of dealings with men. See Introduction to the Surah.
b
11:85; 26:182-184; 55:9.
ٱلَّذِينَ إِذَا ٱكْتَالُوا۟ عَلَى ٱلنَّاسِ يَسْتَوْفُونَ
وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ
55:10.
آیت میں کَالُوْھُمْ کے الفاظ ہیں جس کے معنے ہیں ان کو تول کر دیتے ہیں۔ مگر چونکہ پہلی آیت میں ان کا ذکر ہے جن سے تول کر لیا جاتا ہے اور دوسری آیت میں ان لوگوں کا ذکر ہے جن کو تول کر دیا جاتا ہے اور سلوک بھی مختلف قسم کے بیان کئے ہیں۔ یعنی ایک پر زیادہ لے کر ظلم کیاگیا ہے اور ایک کو کم دے کر ظلم کیا گیا ہے اس لئے صاف ثابت ہو گیا کہ یہاں ایک قوم نہیں بلکہ دو الگ الگ قوموں کا ذکر ہے اس لئے ہم نے ترجمہ میں دوسروں کا لفظ بڑھا دیا ہے۔
55:10.
55:10.
c
55:10.
1
آیت میں کَالُوْھُمْ کے الفاظ ہیں جس کے معنے ہیں ان کو تول کر دیتے ہیں۔ مگر چونکہ پہلی آیت میں ان کا ذکر ہے جن سے تول کر لیا جاتا ہے اور دوسری آیت میں ان لوگوں کا ذکر ہے جن کو تول کر دیا جاتا ہے اور سلوک بھی مختلف قسم کے بیان کئے ہیں۔ یعنی ایک پر زیادہ لے کر ظلم کیاگیا ہے اور ایک کو کم دے کر ظلم کیا گیا ہے اس لئے صاف ثابت ہو گیا کہ یہاں ایک قوم نہیں بلکہ دو الگ الگ قوموں کا ذکر ہے اس لئے ہم نے ترجمہ میں دوسروں کا لفظ بڑھا دیا ہے۔
c
55:10.
c
55:10.
أَلَا يَظُنُّ أُو۟لَٰٓئِكَ أَنَّهُم مَّبْعُوثُونَ
后世有 “清算日”, 那时人们将必须向他们的养主汇报自己的作为, 但是今世也有清算日, 当他们的恶行逾越合法范围时, 亦将遭到天惩。
Commentary:
In the heyday of their power and prosperity nations, like individuals, are apt to forget the most sure and certain truth writ large on the face of history that sin and injustice never go unpunished. There is a Day of Reckoning in the afterlife, when men shall have to render account of their actions to their Lord and Master, but a day of reckoning comes upon a people in this very life, when their evil doings exceed legitimate bounds and they meet their nemesis.
1634
后世有 “清算日”, 那时人们将必须向他们的养主汇报自己的作为, 但是今世也有清算日, 当他们的恶行逾越合法范围时, 亦将遭到天惩。
4627
Commentary:
In the heyday of their power and prosperity nations, like individuals, are apt to forget the most sure and certain truth writ large on the face of history that sin and injustice never go unpunished. There is a Day of Reckoning in the afterlife, when men shall have to render account of their actions to their Lord and Master, but a day of reckoning comes upon a people in this very life, when their evil doings exceed legitimate bounds and they meet their nemesis.
لِيَوْمٍ عَظِيمٍ
There is a Day of Reckoning in the after-life when men shall have to render account of their actions to their Lord and Master, but a day of reckoning also comes upon a people in this very life when their evil doings exceed legitimate bounds and they meet their Nemesis.
Commentary:
"An awful day", besides referring to the Last Day of Judgement, signifies the day of reckoning when a whole people are punished for their sins of omission and commission. Their power and glory depart and they sink into the depths of misery and degradation.
The history of mankind is the story of the rise of different peoples at different times to the dizzy heights of grandeur and prosperity and of their day of reckoning when they sink into oblivion.
4628
Commentary:
"An awful day", besides referring to the Last Day of Judgement, signifies the day of reckoning when a whole people are punished for their sins of omission and commission. Their power and glory depart and they sink into the depths of misery and degradation.
The history of mankind is the story of the rise of different peoples at different times to the dizzy heights of grandeur and prosperity and of their day of reckoning when they sink into oblivion.
3288
There is a Day of Reckoning in the after-life when men shall have to render account of their actions to their Lord and Master, but a day of reckoning also comes upon a people in this very life when their evil doings exceed legitimate bounds and they meet their Nemesis.
يَوْمَ يَقُومُ ٱلنَّاسُ لِرَبِّ ٱلْعَٰلَمِينَ
كَلَّآ إِنَّ كِتَٰبَ ٱلْفُجَّارِ لَفِى سِجِّينٍ
سِجِّيْن (Sijjin, 随景) 被有些 «古兰经» 注释家错误地理解为非阿拉伯语, 但根据卓越的权威像法拉 (فَرَّاء, Farra’)、扎贾兹 (زَجَّاج, Zajjaj)、阿布•乌贝达 (اَبُوْ عُبَيْدَة Abu ‘Ubaidah) 和穆巴拉德 (مُبَرَّد Mubarrad) 诸人的意见, 这是一个源出 سَجَنَ (Sajana) 的阿拉伯字。(لِسَان, Lisan) 认为这是 سِجْن (Sijn, 监狱) 的等同语。سِجِّيْن (Sijjin, 随景) 是一本 “登记簿” 或 “书”, 据说里面记录了坏人的恶行, 要保存到后世。这个字的意思也是任何刻苦、热烈和严厉的事物;继续的、持续的或永恒的 (Lane)。
سِجِّیْن کے معنے عربی میں دائم اور سخت کے ہیں۔ پس سجین میں نام لکھنے کے معنے یہ ہوئے کہ کفار کا عذاب سخت اور دائمی ہوگا (فتح البیان جلد۱۰)
Sijjin is wrongly considered by some Commentators of the Qur’an as a non-Arabic word, but according to such eminent authorities as Farra’, Zajjaj, Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from Sajana. Lisan considers it as equivalent to Sijn (prison). Sijjin is a Register or Book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane).
45:29; 69:26.
Important Words:
سجین (Sijjin) is wrongly considered by some commentators of the Quran as a non-Arabic word. According to such eminent authorities as Farra’, Zajjaj. Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from the root سجن(sajana). Lisan considers it as equivalent to سجن (sijn) meaning, a prison. سجین is a register or book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane & Aqrab).
1635
سِجِّيْن (Sijjin, 随景) 被有些 «古兰经» 注释家错误地理解为非阿拉伯语, 但根据卓越的权威像法拉 (فَرَّاء, Farra’)、扎贾兹 (زَجَّاج, Zajjaj)、阿布•乌贝达 (اَبُوْ عُبَيْدَة Abu ‘Ubaidah) 和穆巴拉德 (مُبَرَّد Mubarrad) 诸人的意见, 这是一个源出 سَجَنَ (Sajana) 的阿拉伯字。(لِسَان, Lisan) 认为这是 سِجْن (Sijn, 监狱) 的等同语。سِجِّيْن (Sijjin, 随景) 是一本 “登记簿” 或 “书”, 据说里面记录了坏人的恶行, 要保存到后世。这个字的意思也是任何刻苦、热烈和严厉的事物;继续的、持续的或永恒的 (Lane)。
2
سِجِّیْن کے معنے عربی میں دائم اور سخت کے ہیں۔ پس سجین میں نام لکھنے کے معنے یہ ہوئے کہ کفار کا عذاب سخت اور دائمی ہوگا (فتح البیان جلد۱۰)
a
45:29; 69:26.
4629
Important Words:
سجین (Sijjin) is wrongly considered by some commentators of the Quran as a non-Arabic word. According to such eminent authorities as Farra’, Zajjaj. Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from the root سجن(sajana). Lisan considers it as equivalent to سجن (sijn) meaning, a prison. سجین is a register or book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane & Aqrab).
3289
Sijjin is wrongly considered by some Commentators of the Qur’an as a non-Arabic word, but according to such eminent authorities as Farra’, Zajjaj, Abu ‘Ubaidah and Mubarrad, it is an Arabic word derived from Sajana. Lisan considers it as equivalent to Sijn (prison). Sijjin is a Register or Book in which the record of evil deeds of the wicked is said to be kept in the next world. The word also means, anything hard, vehement and severe; continuous, lasting or everlasting (Lane).
وَمَآ أَدْرَىٰكَ مَا سِجِّينٌ
Commentary:
It is worthy of note that two expressions of almost identical import have been used in the Quran, viz. ما أدرک and ما یدریک, both meaning, "what should make thee know." The former expression is used in answer to an inquiry in the past tense, thus making the answer definite and certain. The latter expression is invariably followed by the word لعل which connotes that the answer is vague and indefinite.
4629A
Commentary:
It is worthy of note that two expressions of almost identical import have been used in the Quran, viz. ما أدرک and ما یدریک, both meaning, "what should make thee know." The former expression is used in answer to an inquiry in the past tense, thus making the answer definite and certain. The latter expression is invariably followed by the word لعل which connotes that the answer is vague and indefinite.
كِتَٰبٌ مَّرْقُومٌ
سِجِّيْن (Sijjin) 这个名称的含义是, 对邪恶的不信者的惩罚将是严厉而持续的。这节经文的意思也可以是, 邪恶的人将被置于羞辱和丑行的境地, 这是一个不可更改的决定。سِجِّيْن (Sijjin) 和 عِلِّيِّيْن (‘Illiyyin) 也可以是 «古兰经» 的两个部分的名称, 前者论述拒绝真知的启示的人以及他们将遭受的惩罚, 后者论述走正道的安拉的仆人以及将赐予他们的回赐。因此这节经文的意思就是, 记录在这两部分经文中的定论不得更动或改变。
The name Sijjin signifies that the punishment for the wicked disbelievers will be severe and lasting. Or, the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or, Sijjin and ‘Illiyyin may be the names of two portions of the Qur’an, the former dealing with the rejectors of the Divine Message and the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards which will be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be altered or changed.
Important Words:
کتاب means, a book; a record or register; a revealed Scripture; Divine decree; judgement or sentence. etc. (Lane & Aqrab).
Commentary:
In view of different significations of سجین and کتاب the verse under comment, along with v. 8, would signify that the register in which the record of the evil deeds of the wicked are kept is known by the name سجین i.e. the name of the book would show that their punishment would be severe and lasting. Or the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or سجین and علیین may be the names of two portions of the Quran, the former dealing with the wicked rejecters of the Divine Message and with the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards to be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be recalled and so cannot be altered or changed.
1636
سِجِّيْن (Sijjin) 这个名称的含义是, 对邪恶的不信者的惩罚将是严厉而持续的。这节经文的意思也可以是, 邪恶的人将被置于羞辱和丑行的境地, 这是一个不可更改的决定。سِجِّيْن (Sijjin) 和 عِلِّيِّيْن (‘Illiyyin) 也可以是 «古兰经» 的两个部分的名称, 前者论述拒绝真知的启示的人以及他们将遭受的惩罚, 后者论述走正道的安拉的仆人以及将赐予他们的回赐。因此这节经文的意思就是, 记录在这两部分经文中的定论不得更动或改变。
4630
Important Words:
کتاب means, a book; a record or register; a revealed Scripture; Divine decree; judgement or sentence. etc. (Lane & Aqrab).
Commentary:
In view of different significations of سجین and کتاب the verse under comment, along with v. 8, would signify that the register in which the record of the evil deeds of the wicked are kept is known by the name سجین i.e. the name of the book would show that their punishment would be severe and lasting. Or the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or سجین and علیین may be the names of two portions of the Quran, the former dealing with the wicked rejecters of the Divine Message and with the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards to be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be recalled and so cannot be altered or changed.
3290
The name Sijjin signifies that the punishment for the wicked disbelievers will be severe and lasting. Or, the verse may mean that the wicked will be kept in a place of disgrace and ignominy and this is an irrevocable decision. Or, Sijjin and ‘Illiyyin may be the names of two portions of the Qur’an, the former dealing with the rejectors of the Divine Message and the punishments to be meted out to them, and the latter with the righteous servants of God and the rewards which will be bestowed upon them. Thus the meaning of the verse would be that the verdicts recorded in these two portions cannot be altered or changed.
وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ
ٱلَّذِينَ يُكَذِّبُونَ بِيَوْمِ ٱلدِّينِ
وَمَا يُكَذِّبُ بِهِۦٓ إِلَّا كُلُّ مُعْتَدٍ أَثِيمٍ
إِذَا تُتْلَىٰ عَلَيْهِ ءَايَٰتُنَا قَالَ أَسَٰطِيرُ ٱلْأَوَّلِينَ
8:32; 16:25; 68:16.
8:32; 16:25; 68:16.
8:32; 16:25; 68:16.
a
8:32; 16:25; 68:16.
a
8:32; 16:25; 68:16.
a
8:32; 16:25; 68:16.
كَلَّا ۖ بَلْ ۜ رَانَ عَلَىٰ قُلُوبِهِم مَّا كَانُوا۟ يَكْسِبُونَ
Important Words:
ران (has rusted). ران الثوب means, the garment was or became rusty or covered with rust, dust, or filth. ران ھواہ علی قلبه means, his evil desire covered or overcame his heart. رین means, rust that overspreads the sword; dirt, filth or soil (Lane & Aqrab).
4631
Important Words:
ران (has rusted). ران الثوب means, the garment was or became rusty or covered with rust, dust, or filth. ران ھواہ علی قلبه means, his evil desire covered or overcame his heart. رین means, rust that overspreads the sword; dirt, filth or soil (Lane & Aqrab).
كَلَّآ إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ
3:78.
The sight of God is granted to a believer in two stages. The initial stage is that of belief, when he acquires firm faith in Divine attributes. The second or the higher stage consists in his being granted realization of the Divine Being. The sinners, on account of their sins, will remain deprived of the realization of the Divine Being on the Day of Judgment—they will not see the face of God.
3:78.
Commentary:
The sight of God is granted to a believer in two stages. The first stage is that of belief, when the believer acquires a firm faith in the Divine attributes. This is the initial stage. The second or the higher stage consists in his being granted realization of the Divine Being. This stage is achieved after one has witnessed the manifestation of God’s powers and attributes in the form of great signs and miracles. The sinners, on account of their rusted hearts, will remain deprived of the realization of the Divine Being on the Day of Judgement. They will not see the face of God. The Surah particularly deals with the fraudulent behaviour of the Christian powers of the west.
The use of the particle کلا (by no means) three times after referring to the wicked deeds of disbelievers seems to suggest that the Christian powers of the west will receive three severe shocks, may be in the form of three world wars, two of which have already taken place.
b
3:78.
1637
安拉赐给两个阶段的信者瞻仰自己。第一阶段是信仰的阶段。这时信者得以笃信安拉的常德; 第二阶段或更高阶段在于他获得对真主的亲身体会。罪人由于自己的罪恶在最后审判日仍然不得对真主有亲身体会--------他们将不会见到安拉的容颜。
b
3:78.
4632
Commentary:
The sight of God is granted to a believer in two stages. The first stage is that of belief, when the believer acquires a firm faith in the Divine attributes. This is the initial stage. The second or the higher stage consists in his being granted realization of the Divine Being. This stage is achieved after one has witnessed the manifestation of God’s powers and attributes in the form of great signs and miracles. The sinners, on account of their rusted hearts, will remain deprived of the realization of the Divine Being on the Day of Judgement. They will not see the face of God. The Surah particularly deals with the fraudulent behaviour of the Christian powers of the west.
The use of the particle کلا (by no means) three times after referring to the wicked deeds of disbelievers seems to suggest that the Christian powers of the west will receive three severe shocks, may be in the form of three world wars, two of which have already taken place.
b
3:78.
3291
The sight of God is granted to a believer in two stages. The initial stage is that of belief, when he acquires firm faith in Divine attributes. The second or the higher stage consists in his being granted realization of the Divine Being. The sinners, on account of their sins, will remain deprived of the realization of the Divine Being on the Day of Judgment—they will not see the face of God.
ثُمَّ إِنَّهُمْ لَصَالُوا۟ ٱلْجَحِيمِ
23:104; 82:16.
23:104; 82:16.
23:104; 82:16.
c
23:104; 82:16.
a
23:104; 82:16.
c
23:104; 82:16.
ثُمَّ يُقَالُ هَٰذَا ٱلَّذِى كُنتُم بِهِۦ تُكَذِّبُونَ
52:15.
52:15.
52:15.
a
52:15.
b
52:15.
d
52:15.
كَلَّآ إِنَّ كِتَٰبَ ٱلْأَبْرَارِ لَفِى عِلِّيِّينَ
有些人认为 عِلِّيُّوْن (‘Illiyyun) 源出于 عَلٰی (‘Ala), 意思是: 它是或变高。这个字表示走正道的信者将享有的最崇高的地位。根据 مُفْرَدَات (Mufradat), عِلِّيُّوْن (‘Illiyyun) 是主选的走正道的信者们, 他们比其他人将享有更高的精神地位。这个字也可以代表包括预言的 «古兰经» 部分, 预言信者有巨大进步和成功。根据伊本•阿巴斯的看法, 这个字表示天园 (كَثِيْر, Kathir), 而教长拉吉布 (رَاغِب, Raghib) 认为这是住在天园中的人们的名字。
مفردات میں لکھا ہے اس کے معنے ایسے اعلیٰ مدارج والے لوگوں کے ہیں جو دوسروں سے افضل ہوں گے۔
‘Illiyyun considered by some to have been derived from ‘Ala, which means, it was or became high, signifies the most exalted ranks which the righteous believers will enjoy. According to Mufradat ‘Illiyyun are those select righteous believers who will enjoy spiritual precedence over others. The word may also stand for those parts of the Qur’an which contain prophecies about the great progress and prosperity of believers. According to Ibn-e- ‘Abbas the word signifies Paradise (Kathir), while Imam Raghib considers it to be the name of the dwellers thereof.
Important Words:
علیین is considered by some to have been derived from علا which means, it was or became high, and thus may mean, the most exalted ranks which the righteous will enjoy. The word may also mean liberty or freedom which signifies that the righteous will be free to go anywhere in Paradise. The word may also stand for those parts of the Quran which contain prophecies about the great progress and prosperity of believers. According to Ibn ‘Abbas the word means Paradise (Ibn Kathir), while Imam Raghib considers it to be the name of the dwellers thereof.
Commentary:
The word سجین being singular and علیین plural it appears that the punishment of evildoers will be static, i.e. stationary in one place, but the spiritual progress of the righteous will continue without interruption, assuming different forms. They will go from one rank to another.
1638
有些人认为 عِلِّيُّوْن (‘Illiyyun) 源出于 عَلٰی (‘Ala), 意思是: 它是或变高。这个字表示走正道的信者将享有的最崇高的地位。根据 مُفْرَدَات (Mufradat), عِلِّيُّوْن (‘Illiyyun) 是主选的走正道的信者们, 他们比其他人将享有更高的精神地位。这个字也可以代表包括预言的 «古兰经» 部分, 预言信者有巨大进步和成功。根据伊本•阿巴斯的看法, 这个字表示天园 (كَثِيْر, Kathir), 而教长拉吉布 (رَاغِب, Raghib) 认为这是住在天园中的人们的名字。
1
مفردات میں لکھا ہے اس کے معنے ایسے اعلیٰ مدارج والے لوگوں کے ہیں جو دوسروں سے افضل ہوں گے۔
4633
Important Words:
علیین is considered by some to have been derived from علا which means, it was or became high, and thus may mean, the most exalted ranks which the righteous will enjoy. The word may also mean liberty or freedom which signifies that the righteous will be free to go anywhere in Paradise. The word may also stand for those parts of the Quran which contain prophecies about the great progress and prosperity of believers. According to Ibn ‘Abbas the word means Paradise (Ibn Kathir), while Imam Raghib considers it to be the name of the dwellers thereof.
Commentary:
The word سجین being singular and علیین plural it appears that the punishment of evildoers will be static, i.e. stationary in one place, but the spiritual progress of the righteous will continue without interruption, assuming different forms. They will go from one rank to another.
3292
‘Illiyyun considered by some to have been derived from ‘Ala, which means, it was or became high, signifies the most exalted ranks which the righteous believers will enjoy. According to Mufradat ‘Illiyyun are those select righteous believers who will enjoy spiritual precedence over others. The word may also stand for those parts of the Qur’an which contain prophecies about the great progress and prosperity of believers. According to Ibn-e- ‘Abbas the word signifies Paradise (Kathir), while Imam Raghib considers it to be the name of the dwellers thereof.
وَمَآ أَدْرَىٰكَ مَا عِلِّيُّونَ
سِجِّيْن (Sijjin) 是单数, عِلِّيُّوْن (‘Illiyyun) 是复数。似乎对恶人的惩罚是固定的, 即固定在一个地方, 而走正道的人的精神上的进步将是继续不断的, 有不同的形式。他们将一级比一级高。
Sijjin, being singular and ‘Illiyyin plural, it appears that while the punishment of evil-doers will be static, i.e. stationary in one place, the spiritual progress of the righteous will be continuous without interruption, assuming different forms. They will go from one rank to another higher rank.
1639
سِجِّيْن (Sijjin) 是单数, عِلِّيُّوْن (‘Illiyyun) 是复数。似乎对恶人的惩罚是固定的, 即固定在一个地方, 而走正道的人的精神上的进步将是继续不断的, 有不同的形式。他们将一级比一级高。
3293
Sijjin, being singular and ‘Illiyyin plural, it appears that while the punishment of evil-doers will be static, i.e. stationary in one place, the spiritual progress of the righteous will be continuous without interruption, assuming different forms. They will go from one rank to another higher rank.
كِتَٰبٌ مَّرْقُومٌ
یعنی عِلِّیُّوْنَ وہ لوگ ہیں جن کے بارہ میں خاص احکام جاری ہوتے ہیں اور صاحبِ قرب لوگ اپنی آنکھوں سے اسے پڑھیں گے اور خوش ہوں گے۔
45:30; 69:20.
2
یعنی عِلِّیُّوْنَ وہ لوگ ہیں جن کے بارہ میں خاص احکام جاری ہوتے ہیں اور صاحبِ قرب لوگ اپنی آنکھوں سے اسے پڑھیں گے اور خوش ہوں گے۔
c
45:30; 69:20.
يَشْهَدُهُ ٱلْمُقَرَّبُونَ
إِنَّ ٱلْأَبْرَارَ لَفِى نَعِيمٍ
45:31; 82:14.
45:31; 82:14.
b
45:31; 82:14.
d
45:31; 82:14.
4634
Commentary:
The verse means that it is an unalterable Divine decree that the righteous will make unending progress.
a
45:31; 82:14.
عَلَى ٱلْأَرَآئِكِ يَنظُرُونَ
15:48; 18:32; 36:57; 76:14.
15:48; 18:32; 36:57; 76:14.
c
15:48; 18:32; 36:57; 76:14.
a
15:48; 18:32; 36:57; 76:14.
4635
Commentary:
Sinners will not be able to see the face of God, but the righteous believers will be granted the favour of having a view of the Divine Being.
b
15:48; 18:32; 36:57; 76:14.
تَعْرِفُ فِى وُجُوهِهِمْ نَضْرَةَ ٱلنَّعِيمِ
75:23; 76:12.
b
75:23; 76:12.
يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ
如果 “纯洁饮料” 可以指 «古兰经», 那么, تَسْنِيْم (Tasnim) 可以被认为是惠予安拉恩选的人们--------穆圣的走正道的信徒的启示。
If 'pure beverage' may refer to the Qur’an, Tasnim may be considered as revelations vouchsafed to the chosen ones of God—the righteous followers of the Holy Prophet.
Important Words:
رحیق (pure beverage) means, the oldest, choicest, sweetest, most excellent of wine; wine easy to swallow; honey; a sort of perfume. مسک رحیق means, unadulterated musk (Lane).
1640
如果 “纯洁饮料” 可以指 «古兰经», 那么, تَسْنِيْم (Tasnim) 可以被认为是惠予安拉恩选的人们--------穆圣的走正道的信徒的启示。
4636
Important Words:
رحیق (pure beverage) means, the oldest, choicest, sweetest, most excellent of wine; wine easy to swallow; honey; a sort of perfume. مسک رحیق means, unadulterated musk (Lane).
3294
If 'pure beverage' may refer to the Qur’an, Tasnim may be considered as revelations vouchsafed to the chosen ones of God—the righteous followers of the Holy Prophet.
خِتَٰمُهُۥ مِسْكٌ ۚ وَفِى ذَٰلِكَ فَلْيَتَنَافَسِ ٱلْمُتَنَٰفِسُونَ
وَمِزَاجُهُۥ مِن تَسْنِيمٍ
تَسْنِیْم کے معنے لغت میں بلند شان ہونے کے ہوتے ہیں۔ پس تسنیم کی آمیزش سے مراد یہ ہے کہ تسنیم کا پانی ان جنتیوں کے پینے والے پانی میں ملا ہوا ہوگا جن کی وجہ سے ان کے درجے بلند ہوتے چلے جائیں گے۔
Important Words:
تسنیم (tasnim) is inf. noun from سنم (sannama). They say سنم الشیء i.e. he raised the thing. سنم فلان الاناء means, such a one filled the vessel. تسنیم is taken to be a fountain in Paradise; water coming from above: the knowledge of God. Figuratively, it means, the Word of God.
Commentary:
If رحیق (pure beverage) be taken as referring to the Quran, تسنیم are revelations that are sent down to the Chosen Ones of God—the righteous followers of the Holy Prophet.
3
تَسْنِیْم کے معنے لغت میں بلند شان ہونے کے ہوتے ہیں۔ پس تسنیم کی آمیزش سے مراد یہ ہے کہ تسنیم کا پانی ان جنتیوں کے پینے والے پانی میں ملا ہوا ہوگا جن کی وجہ سے ان کے درجے بلند ہوتے چلے جائیں گے۔
4637
Important Words:
تسنیم (tasnim) is inf. noun from سنم (sannama). They say سنم الشیء i.e. he raised the thing. سنم فلان الاناء means, such a one filled the vessel. تسنیم is taken to be a fountain in Paradise; water coming from above: the knowledge of God. Figuratively, it means, the Word of God.
Commentary:
If رحیق (pure beverage) be taken as referring to the Quran, تسنیم are revelations that are sent down to the Chosen Ones of God—the righteous followers of the Holy Prophet.
عَيْنًا يَشْرَبُ بِهَا ٱلْمُقَرَّبُونَ
Commentary:
The Chosen Ones of God, from among the Holy Prophet’s followers, will be made to drink deep at the fountain of Divine realization that God will cause to flow.
4638
Commentary:
The Chosen Ones of God, from among the Holy Prophet’s followers, will be made to drink deep at the fountain of Divine realization that God will cause to flow.
إِنَّ ٱلَّذِينَ أَجْرَمُوا۟ كَانُوا۟ مِنَ ٱلَّذِينَ ءَامَنُوا۟ يَضْحَكُونَ
اوپر جو مومنوں کا حال بیان کیا گیا ہے وہ تو دنیوی فتوحات اور اخروی نعماء کا ہے۔ اس کے مقابلہ میں کفار کا حال دنیا میں اس طرح گذرا ہے کہ وہ مومنوں سے ہنسی ٹھٹھا کرنے میں ہی اپنا وقت گذار دیتے تھے۔
23:111
Commentary:
The verse means that disbelievers used to laugh in their sleeves at the frequent prophecies about the rapid spread and triumph of Islam, made at a time when it was fighting a seemingly losing battle for its existence.
a
23:111.
1641
当伊斯兰教正在为自己的生存进行一场看来要打败的战斗的时候却预言伊斯兰教将迅速传播和胜利。不信者过去常常窃笑这种预言。
1
اوپر جو مومنوں کا حال بیان کیا گیا ہے وہ تو دنیوی فتوحات اور اخروی نعماء کا ہے۔ اس کے مقابلہ میں کفار کا حال دنیا میں اس طرح گذرا ہے کہ وہ مومنوں سے ہنسی ٹھٹھا کرنے میں ہی اپنا وقت گذار دیتے تھے۔
c
23:111
4639
Commentary:
The verse means that disbelievers used to laugh in their sleeves at the frequent prophecies about the rapid spread and triumph of Islam, made at a time when it was fighting a seemingly losing battle for its existence.
a
23:111.
3295
Disbelievers used to laugh in their sleeves at the prophecies about the rapid spread and triumph of Islam, made at a time when it was fighting a seemingly losing battle for its very existence.
وَإِذَا مَرُّوا۟ بِهِمْ يَتَغَامَزُونَ
Important Words:
یتغامزون (they winked at one another in mockery) is derived from غمز. They say غمزہ بالعین i.e. he made a sign to him with the eye. تغامزوا means, they made signs to one another with their eyes, eyebrows, hands, indicating something blameable and faulty (Lane).
4640
Important Words:
یتغامزون (they winked at one another in mockery) is derived from غمز. They say غمزہ بالعین i.e. he made a sign to him with the eye. تغامزوا means, they made signs to one another with their eyes, eyebrows, hands, indicating something blameable and faulty (Lane).
وَإِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمُ ٱنقَلَبُوا۟ فَكِهِينَ
84:14.
84:14.
84:14.
Commentary:
The verses (31-33) refer to the jibes, jests, and insults to which the Muslims were subjected at Mecca; in fact, to the mockeries and railleries hurled at believers in the time of every Prophet of God and Divine Reformer.
b
84:14.
a
84:14.
4641
Commentary:
The verses (31-33) refer to the jibes, jests, and insults to which the Muslims were subjected at Mecca; in fact, to the mockeries and railleries hurled at believers in the time of every Prophet of God and Divine Reformer.
b
84:14.
وَإِذَا رَأَوْهُمْ قَالُوٓا۟ إِنَّ هَٰٓؤُلَآءِ لَضَآلُّونَ
وَمَآ أُرْسِلُوا۟ عَلَيْهِمْ حَٰفِظِينَ
اس آیت میں بتایا گیا ہے کہ کسی کے دلی عقیدہ کے متعلق فتویٰ لگانا جائز نہیں کیونکہ ممکن ہے کہ اس کے دل کی بات فتویٰ لگانے والے پر ظاہر نہ ہو اور وہ جھوٹا فتویٰ لگا دے۔
2
اس آیت میں بتایا گیا ہے کہ کسی کے دلی عقیدہ کے متعلق فتویٰ لگانا جائز نہیں کیونکہ ممکن ہے کہ اس کے دل کی بات فتویٰ لگانے والے پر ظاہر نہ ہو اور وہ جھوٹا فتویٰ لگا دے۔
فَٱلْيَوْمَ ٱلَّذِينَ ءَامَنُوا۟ مِنَ ٱلْكُفَّارِ يَضْحَكُونَ
2:213.
Commentary:
The verse says that disbelievers will have tables turned on them, and that they will be made to realize, to their shame and chagrin, that it were they and not the believers who deserved to be laughed at for rejecting the Divine Message. "This day" means the day of the triumph of truth over untruth.
b
2:213.
4642
Commentary:
The verse says that disbelievers will have tables turned on them, and that they will be made to realize, to their shame and chagrin, that it were they and not the believers who deserved to be laughed at for rejecting the Divine Message. "This day" means the day of the triumph of truth over untruth.
عَلَى ٱلْأَرَآئِكِ يَنظُرُونَ
这里的意思是: (1) 信者将坐在尊严的宝座上目睹骄傲的不信者的可悲命运; 或 (2) 他们坐在权威的宝座上将为人们主持正义; 或 (3) 他们将恰当地关心他人的需要。这也是 نَظَرَ (Nazara) 的意思 (Lane)。
The words mean: (1) Seated on the thrones of dignity the believers will witness the sad fate of the arrogant disbelievers; or, (2) seated on the thrones of authority they will administer justice to men; or, (3) they will pay due regard to the needs of others, this also being the meaning of Nazara (Lane).
Important Words:
ینظرون (viewing) نظر means, he looked. Contemplated, judged, decided; he paid regard to; he supervised or had superintendence over. نظر بینھم means, he judged between them, نظر فی احوال الیتامی means, he examined the property of the orphans to manage it (Lane & Aqrab).
Commentary:
Seated on the thrones of dignity the believers will witness the sad fate of arrogant disbelievers. Or, the meaning may be: seated on the thrones of authority they will administer justice to men, or will pay due regard to the needs of others.
1642
这里的意思是: (1) 信者将坐在尊严的宝座上目睹骄傲的不信者的可悲命运; 或 (2) 他们坐在权威的宝座上将为人们主持正义; 或 (3) 他们将恰当地关心他人的需要。这也是 نَظَرَ (Nazara) 的意思 (Lane)。
4643
Important Words:
ینظرون (viewing) نظر means, he looked. Contemplated, judged, decided; he paid regard to; he supervised or had superintendence over. نظر بینھم means, he judged between them, نظر فی احوال الیتامی means, he examined the property of the orphans to manage it (Lane & Aqrab).
Commentary:
Seated on the thrones of dignity the believers will witness the sad fate of arrogant disbelievers. Or, the meaning may be: seated on the thrones of authority they will administer justice to men, or will pay due regard to the needs of others.
3296
The words mean: (1) Seated on the thrones of dignity the believers will witness the sad fate of the arrogant disbelievers; or, (2) seated on the thrones of authority they will administer justice to men; or, (3) they will pay due regard to the needs of others, this also being the meaning of Nazara (Lane).
هَلْ ثُوِّبَ ٱلْكُفَّارُ مَا كَانُوا۟ يَفْعَلُونَ
الإنشقاق
Al-Inshiqaq
The Sundering • makkah • 25 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
إِذَا ٱلسَّمَآءُ ٱنشَقَّتْ
یعنی جب آسمان سے متواتر نشان ظاہر ہونے لگ جائیں گے۔
55:38; 69:17.
Commentary:
The verse refers to the time when the gates of heaven will open and heavenly signs in support of Islam will appear in large numbers and highly placed persons will begin to give serious thought to the revealed guidance. For a detailed note on this spiritual phenomenon of the bursting forth or opening out of the heaven see 21:31.
b
55:38; 69:17.
1643
这节经文指这样的时刻: 天园的大门将被打开, 支持伊斯兰教的神圣的迹象将大量显现, 身居高位的人们将严肃考虑启示的引导。
1
یعنی جب آسمان سے متواتر نشان ظاہر ہونے لگ جائیں گے۔
b
55:38; 69:17.
4643A
Commentary:
The verse refers to the time when the gates of heaven will open and heavenly signs in support of Islam will appear in large numbers and highly placed persons will begin to give serious thought to the revealed guidance. For a detailed note on this spiritual phenomenon of the bursting forth or opening out of the heaven see 21:31.
b
55:38; 69:17.
3297
The verse refers to the time when the gates of heaven will be thrown open and heavenly Signs in support of Islam will appear in large numbers and highly placed persons will begin to give serious thought to the revealed guidance.
وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ
یعنی نشانات کی کثرت کی وجہ سے بڑے بڑے لوگ اور عالم بھی خداتعالیٰ کی باتوں پر غور کرنے کے لئے تیار ہو جائیں گے۔
یعنی بندے کا اصل فرض تو یہ ہے کہ آسمانی نشان آئیں نہ آئیں اپنی عقل سے کام لے کر ہی خدا کی طرف چلا جائے اور اس بات کا انتظار نہ کرے کہ انذاری یا تبشیری نشانات ظاہر ہوں لیکن وہ ایسا کرتا نہیں۔
41:12.
A new Adam will be born and the angels of the heaven will take their stand on his side, ready to help him in the furtherance and propagation of his Divine mission (69:18), because that is mainly the object of their creation and is their duty and obligation.
41:12.
Important Words:
أذنت لربھا (hearkens to her Lord). They say أذن الیه و له i.e. he listened to him, being pleased with him (Lane). The Holy Prophet is reported to have said: ما أذن الله لشیء ما أذن للنبی یتغنی بالقرآن i.e. God is not so fond of listening to anything as when the Prophet recites the Quran (Bukhari, chapter Fada’ilul Qur’an).
حقت (this is incumbent upon her). حق means, it was or became necessary or unavoidable; it was or became binding, obligatory, incumbent or due. حق لک أن تفعل کذا i.e. it is incumbent, obligatory, necessary, etc. for thee that thou shouldst do this (Lane & Aqrab).
Commentary:
The verse taken with its predecessor purports to say that a new Adam will be born and the angels of the heaven will take their stand on his side, ready to help him in the furtherance and propagation of his divine mission (69:18), because that is mainly the object of their creation. The verse further implies that a new order will come into being and great heavenly signs will appear and the Word of God will descend in quick succession, disclosing to the God-fearing heavenly mysteries and spiritual sciences.
c
41:12.
1644
一位新的阿丹将降生, 天园的众天使将站在他身旁, 准备帮助他推广和宣传他的真主的使命 (69:18), 因为那是他们的创造的主要目标, 而且是他们的职责和义务。
2
یعنی نشانات کی کثرت کی وجہ سے بڑے بڑے لوگ اور عالم بھی خداتعالیٰ کی باتوں پر غور کرنے کے لئے تیار ہو جائیں گے۔
3
یعنی بندے کا اصل فرض تو یہ ہے کہ آسمانی نشان آئیں نہ آئیں اپنی عقل سے کام لے کر ہی خدا کی طرف چلا جائے اور اس بات کا انتظار نہ کرے کہ انذاری یا تبشیری نشانات ظاہر ہوں لیکن وہ ایسا کرتا نہیں۔
c
41:12.
4644
Important Words:
أذنت لربھا (hearkens to her Lord). They say أذن الیه و له i.e. he listened to him, being pleased with him (Lane). The Holy Prophet is reported to have said: ما أذن الله لشیء ما أذن للنبی یتغنی بالقرآن i.e. God is not so fond of listening to anything as when the Prophet recites the Quran (Bukhari, chapter Fada’ilul Qur’an).
حقت (this is incumbent upon her). حق means, it was or became necessary or unavoidable; it was or became binding, obligatory, incumbent or due. حق لک أن تفعل کذا i.e. it is incumbent, obligatory, necessary, etc. for thee that thou shouldst do this (Lane & Aqrab).
Commentary:
The verse taken with its predecessor purports to say that a new Adam will be born and the angels of the heaven will take their stand on his side, ready to help him in the furtherance and propagation of his divine mission (69:18), because that is mainly the object of their creation. The verse further implies that a new order will come into being and great heavenly signs will appear and the Word of God will descend in quick succession, disclosing to the God-fearing heavenly mysteries and spiritual sciences.
c
41:12.
3298
A new Adam will be born and the angels of the heaven will take their stand on his side, ready to help him in the furtherance and propagation of his Divine mission (69:18), because that is mainly the object of their creation and is their duty and obligation.
وَإِذَا ٱلْأَرْضُ مُدَّتْ
یعنی اس زمانہ میں یہ ثابت ہو جائے گا کہ بہت سے کُرّے جو بظاہر آسمان کے ساتھ وابستہ نظر آتے ہیں وہ زمین کا حصہ ہیں جیسے چاند اور مریخ وغیرہ۔ یہ سائنس کا انکشاف اس زمانہ میں ہوا ہے پہلے نہیں ہوا تھا بلکہ مزید بات یہ ہے کہ ان کُرّوں کو زمین کا حصہ سمجھ کر بعض لوگ یہ کوشش کر رہے ہیں کہ راکٹ کے ذریعہ سے ان تک پہنچ جائیں یا ان کو بھی رہائش کے لحاظ سے زمین کا ہی ایک حصہ ثابت کر دیں اگر یہ ہو جائے یا بعض لحاظ سے چاند اور دوسرے کُرّوں سے ایسے فائدے اٹھائے جا سکیں جس سے زمین متمتع ہو تو اس کا مفہوم یہی ہوگا کہ زمین پھیل گئی ہے۔
78:7.
The earth will get a new lease of life and the destruction which it had deserved on account of men’s sins will be deferred; and new means will be provided for the spiritual progress of its dwellers. The verse may also signify that some planets which appear to pertain to the heaven will be discovered to form a part of the earth and men will try to reach them by means of rockets, etc. The word Mudda possesses all these meanings (Lane).
50:45.
Important Word:
مدت (is spread out). مد الله الارض means, God expanded or stretched out and made level the earth. مد فی عمره means, he had his life lengthened. أمد له فی الأجل means, he deferred or postponed for him the period of duration. مد القوم means, he aided or succoured the people or became an auxiliary to them. مد الارض means, he put manure in the land (Lane & Aqrab).
Commentary:
The verse signifies that the earth will get a new lease of life and the destruction which it had deserved on account of men’s sins will be deferred; and it will receive fresh manure, i.e. new means will be provided for the spiritual progress of its dwellers. The verse may also signify that some planets which appear to pertain to the heaven will be discovered to form a part of the earth and men will try to reach them by means of rockets, etc.
d
78:7.
1645
大地将获得新的希望, 由于人们的罪恶而应得的毁灭将被展缓;大地上的人们在精神上的进步将得到新的方法。这节经文也可以表示, 天空中有些行星将被发现, 形成大地的一部分, 人们将依靠火箭等手段试图到那儿去。مُدَّت (Muddat) 这词含有所有这些意义 (Lane)。
4
یعنی اس زمانہ میں یہ ثابت ہو جائے گا کہ بہت سے کُرّے جو بظاہر آسمان کے ساتھ وابستہ نظر آتے ہیں وہ زمین کا حصہ ہیں جیسے چاند اور مریخ وغیرہ۔ یہ سائنس کا انکشاف اس زمانہ میں ہوا ہے پہلے نہیں ہوا تھا بلکہ مزید بات یہ ہے کہ ان کُرّوں کو زمین کا حصہ سمجھ کر بعض لوگ یہ کوشش کر رہے ہیں کہ راکٹ کے ذریعہ سے ان تک پہنچ جائیں یا ان کو بھی رہائش کے لحاظ سے زمین کا ہی ایک حصہ ثابت کر دیں اگر یہ ہو جائے یا بعض لحاظ سے چاند اور دوسرے کُرّوں سے ایسے فائدے اٹھائے جا سکیں جس سے زمین متمتع ہو تو اس کا مفہوم یہی ہوگا کہ زمین پھیل گئی ہے۔
d
50:45.
4645
Important Word:
مدت (is spread out). مد الله الارض means, God expanded or stretched out and made level the earth. مد فی عمره means, he had his life lengthened. أمد له فی الأجل means, he deferred or postponed for him the period of duration. مد القوم means, he aided or succoured the people or became an auxiliary to them. مد الارض means, he put manure in the land (Lane & Aqrab).
Commentary:
The verse signifies that the earth will get a new lease of life and the destruction which it had deserved on account of men’s sins will be deferred; and it will receive fresh manure, i.e. new means will be provided for the spiritual progress of its dwellers. The verse may also signify that some planets which appear to pertain to the heaven will be discovered to form a part of the earth and men will try to reach them by means of rockets, etc.
d
78:7.
3299
The earth will get a new lease of life and the destruction which it had deserved on account of men’s sins will be deferred; and new means will be provided for the spiritual progress of its dwellers. The verse may also signify that some planets which appear to pertain to the heaven will be discovered to form a part of the earth and men will try to reach them by means of rockets, etc. The word Mudda possesses all these meanings (Lane).
وَأَلْقَتْ مَا فِيهَا وَتَخَلَّتْ
大地将大量涌现出埋藏着的宝藏, 仿佛本身即将被挖空般。
مطلب یہ ہے کہ علم طبقات الارض بڑا وسیع ہو جائے گا اور باریک در باریک راز زمین کے معلوم ہو جائیں گے۔ جیسا کہ آج کل زمین کے مختلف طبقات کا علم ہو رہا ہے اور اس سے زمین اور آسمان کی عمروں کا اندازہ لگایا جا رہا ہے اور ان طبقات کے لحاظ سے بہت سے ایسے فائدے حاصل کیے جاتے ہیں جن سے انسان متمتع ہو رہا ہے۔
خالی ہو جائے گی سے مراد یہ نہیں کہ کوئی فائدہ بھی اس کے اندر نہیں رہے گا۔ بلکہ مطلب یہ ہے کہ اتنی اکثرت سے اس کے راز ظاہر ہوں گے کہ یوں معلوم ہو گا کہ گویا کوئی راز باقی ہی نہیں رہا۔
The earth will throw out its hidden treasures so abundantly that it would appear as if it was going to empty itself out.
Commentary:
The verse may mean:
(a) The earth will throw out its hidden treasures so abundantly that it would appear as if it was going to empty itself out.
(b) Spiritual sciences will make great progress.
(c) The science of archaeology will specially develop and expand.
(d) The earth will become cleansed of sin and iniquity on account of great miracles and signs that it will witness and people will listen to the Divine Message.
1646
大地将大量涌现出埋藏着的宝藏, 仿佛本身即将被挖空般。
5
مطلب یہ ہے کہ علم طبقات الارض بڑا وسیع ہو جائے گا اور باریک در باریک راز زمین کے معلوم ہو جائیں گے۔ جیسا کہ آج کل زمین کے مختلف طبقات کا علم ہو رہا ہے اور اس سے زمین اور آسمان کی عمروں کا اندازہ لگایا جا رہا ہے اور ان طبقات کے لحاظ سے بہت سے ایسے فائدے حاصل کیے جاتے ہیں جن سے انسان متمتع ہو رہا ہے۔
6
خالی ہو جائے گی سے مراد یہ نہیں کہ کوئی فائدہ بھی اس کے اندر نہیں رہے گا۔ بلکہ مطلب یہ ہے کہ اتنی اکثرت سے اس کے راز ظاہر ہوں گے کہ یوں معلوم ہو گا کہ گویا کوئی راز باقی ہی نہیں رہا۔
4646
Commentary:
The verse may mean:
(a) The earth will throw out its hidden treasures so abundantly that it would appear as if it was going to empty itself out.
(b) Spiritual sciences will make great progress.
(c) The science of archaeology will specially develop and expand.
(d) The earth will become cleansed of sin and iniquity on account of great miracles and signs that it will witness and people will listen to the Divine Message.
3300
The earth will throw out its hidden treasures so abundantly that it would appear as if it was going to empty itself out.
وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ
اس جگہ زمین سے مراد زمین کے رہنے والے ہیں اور مطلب یہ ہے کہ جس وقت یہ امور ظاہر ہوں گے اللہ تعالیٰ قرآن کریم کی اشاعت کے ایسے سامان پیدا کر دے گا کہ زمین کے باشندے اس پر تعجب کرنے لگ جائیں گے۔
اس میں اس طرف اشارہ ہے کہ اس آخری زمانہ کے آنے سے پہلے بھی اس کا یہی فرض تھا۔ مگر افسوس کہ اس نے آخری زمانہ کا انتظار کیا۔ اور اس دن کا انتظار کیا جب زمین بھی نشان ظاہر کرنے لگی اور آسمان بھی۔
2
اس جگہ زمین سے مراد زمین کے رہنے والے ہیں اور مطلب یہ ہے کہ جس وقت یہ امور ظاہر ہوں گے اللہ تعالیٰ قرآن کریم کی اشاعت کے ایسے سامان پیدا کر دے گا کہ زمین کے باشندے اس پر تعجب کرنے لگ جائیں گے۔
3
اس میں اس طرف اشارہ ہے کہ اس آخری زمانہ کے آنے سے پہلے بھی اس کا یہی فرض تھا۔ مگر افسوس کہ اس نے آخری زمانہ کا انتظار کیا۔ اور اس دن کا انتظار کیا جب زمین بھی نشان ظاہر کرنے لگی اور آسمان بھی۔
يَٰٓأَيُّهَا ٱلْإِنسَٰنُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا فَمُلَٰقِيهِ
2:224; 11:30; 18:111.
یعنی اللہ کی زیارت عمر بھر محنت کرکے حاصل ہوتی ہے۔ اِلَّا اَنْ یَّشَآءَ اللّٰہ۔
2:224; 11:30; 18:111.
2:224; 11:30; 18:111; 29:6.
Important Words:
کادح (toiling hard) is act. part. from کدح which means, he laboured hard and actively; he toiled or laboured hard till he wearied himself (Lane & Aqrab).
Commentary:
Man has to work hard to attain to God. To suffer physical, mental and monetary sacrifice in order to achieve this goal.
e
2:224; 11:30; 18:111.
4
یعنی اللہ کی زیارت عمر بھر محنت کرکے حاصل ہوتی ہے۔ اِلَّا اَنْ یَّشَآءَ اللّٰہ۔
a
2:224; 11:30; 18:111; 29:6.
4647
Important Words:
کادح (toiling hard) is act. part. from کدح which means, he laboured hard and actively; he toiled or laboured hard till he wearied himself (Lane & Aqrab).
Commentary:
Man has to work hard to attain to God. To suffer physical, mental and monetary sacrifice in order to achieve this goal.
e
2:224; 11:30; 18:111.
فَأَمَّا مَنْ أُوتِىَ كِتَٰبَهُۥ بِيَمِينِهِۦ
17:72; 69:20.
داہنے سے مرادنیکی ہے پس داہنے ہاتھ میں اعمال نامہ دینے کے معنے یہ ہیں کہ اس کی نیکیاں غالب ہوں گی اور اس کے داہنے ہاتھ میں اعمال نامہ آتے ہی اسے پتہ لگ جائے گا کہ وہ جنتی ہے۔
17:72; 69:20.
17:72; 56:28; 69:20.
Commentary:
"The right hand" being a metaphor for power and strength, the verse means that those fortunate people who had acted upon the teachings of the Quran with patience and perseverance will be given their record in their right hand, signifying that they had lived up to its commandments to the best of their ability.
f
17:72; 69:20.
5
داہنے سے مرادنیکی ہے پس داہنے ہاتھ میں اعمال نامہ دینے کے معنے یہ ہیں کہ اس کی نیکیاں غالب ہوں گی اور اس کے داہنے ہاتھ میں اعمال نامہ آتے ہی اسے پتہ لگ جائے گا کہ وہ جنتی ہے۔
b
17:72; 56:28; 69:20.
4648
Commentary:
"The right hand" being a metaphor for power and strength, the verse means that those fortunate people who had acted upon the teachings of the Quran with patience and perseverance will be given their record in their right hand, signifying that they had lived up to its commandments to the best of their ability.
a
17:72; 69:20.
فَسَوْفَ يُحَاسَبُ حِسَابًا يَسِيرًا
مطلب یہ ہے کہ داہنے ہاتھ میں اس کا اعمال نامہ دینے سے اسے پتہ لگ جائے گا کہ خدا نے اس کا حساب لے لیا ہے اور اس کی جنتی قرار دے دیا ہے اور اس سے زیادہ آسان حساب اور کیا ہو سکتا ہے۔
6
مطلب یہ ہے کہ داہنے ہاتھ میں اس کا اعمال نامہ دینے سے اسے پتہ لگ جائے گا کہ خدا نے اس کا حساب لے لیا ہے اور اس کی جنتی قرار دے دیا ہے اور اس سے زیادہ آسان حساب اور کیا ہو سکتا ہے۔
وَيَنقَلِبُ إِلَىٰٓ أَهْلِهِۦ مَسْرُورًا
یعنی چونکہ اس کو پتہ لگ جائے گا کہ وہ جنتی ہے وہ اپنے اہل کو خوشخبری دینے کے لئے ان کی طرف جائے گا اور ان کو یہ خوش خبری سنائے گا۔
7
یعنی چونکہ اس کو پتہ لگ جائے گا کہ وہ جنتی ہے وہ اپنے اہل کو خوشخبری دینے کے لئے ان کی طرف جائے گا اور ان کو یہ خوش خبری سنائے گا۔
وَأَمَّا مَنْ أُوتِىَ كِتَٰبَهُۥ وَرَآءَ ظَهْرِهِۦ
قرآن کریم سے پتہ لگتا ہے کہ منافق اور کافر شریعت حقّہ کو اپنی پیٹھوں کے پیچھے پھینک دیتے ہیں۔ اسی محاورہ کو اس جگہ استعمال کیا گیا ہے۔ یعنی جس طرح وہ قرآن کریم کو پیٹھ کے پیچھے پھینکتے تھے۔ اسی طرح بدکاروں کو ان کا اعمال نامہ پیٹھ کے پیچھے کی طرف سے دیا جائے گا۔ یہ اشارہ کرنے کے لئے کہ تم بھی دنیا میں ہماری کتاب کو پیٹھ کے پیچھے پھینکتے تھے۔
56:42; 69:26.
Commentary:
Those "who had thrown the Book of God behind their backs, i.e. those who had treated the Quran as a discarded thing" (25:31), will be given their record behind their backs. This will constitute a sign that they had not acted upon its teaching.
a
69:26.
1647
那些把 «古兰经» 当作弃物的人 (25:31)。
8
قرآن کریم سے پتہ لگتا ہے کہ منافق اور کافر شریعت حقّہ کو اپنی پیٹھوں کے پیچھے پھینک دیتے ہیں۔ اسی محاورہ کو اس جگہ استعمال کیا گیا ہے۔ یعنی جس طرح وہ قرآن کریم کو پیٹھ کے پیچھے پھینکتے تھے۔ اسی طرح بدکاروں کو ان کا اعمال نامہ پیٹھ کے پیچھے کی طرف سے دیا جائے گا۔ یہ اشارہ کرنے کے لئے کہ تم بھی دنیا میں ہماری کتاب کو پیٹھ کے پیچھے پھینکتے تھے۔
a
56:42; 69:26.
4649
Commentary:
Those "who had thrown the Book of God behind their backs, i.e. those who had treated the Quran as a discarded thing" (25:31), will be given their record behind their backs. This will constitute a sign that they had not acted upon its teaching.
b
69:26.
3301
Those who had treated the Qur’an as a discarded thing (25:31).
فَسَوْفَ يَدْعُوا۟ ثُبُورًا
当人处于极度悲痛的时候就想以死了结一生。
یعنی اس وقت ایسے کافر پر یہ حقیقت کھل جائے گی کہ وہ بہت بڑا عذاب پانے والا ہے اور وہ سمجھے گا کہ اس عذاب سے نجات پانے کا ایک ہی ذریعہ ہے کہ اس کو بالکل مٹا دیا جائے اور خدا سے دعائیں مانگے گا کہ مجھے عذاب نہ دو‘ مجھے مٹا دو۔
When a man is in extreme distress, he desires that death might end his life.
Important Words:
ثبور (destruction) is derived from ثبر which means, he perished; he suffered loss; he erred; he became lost. ثبور means, loss, perdition; complete destruction, woe, etc. (Lane). See also 25:15.
Commentary:
When a man is in extreme distress, he desires death might end his life. The verse under comment describes this state of mind of the disbelievers. Face to face with Divine punishment in the form of blazing fire, the disbelievers will wish death to come upon them and "death will come to them from every direction but they will not die" (14:18).
1648
当人处于极度悲痛的时候就想以死了结一生。
1
یعنی اس وقت ایسے کافر پر یہ حقیقت کھل جائے گی کہ وہ بہت بڑا عذاب پانے والا ہے اور وہ سمجھے گا کہ اس عذاب سے نجات پانے کا ایک ہی ذریعہ ہے کہ اس کو بالکل مٹا دیا جائے اور خدا سے دعائیں مانگے گا کہ مجھے عذاب نہ دو‘ مجھے مٹا دو۔
4650
Important Words:
ثبور (destruction) is derived from ثبر which means, he perished; he suffered loss; he erred; he became lost. ثبور means, loss, perdition; complete destruction, woe, etc. (Lane). See also 25:15.
Commentary:
When a man is in extreme distress, he desires death might end his life. The verse under comment describes this state of mind of the disbelievers. Face to face with Divine punishment in the form of blazing fire, the disbelievers will wish death to come upon them and "death will come to them from every direction but they will not die" (14:18).
3302
When a man is in extreme distress, he desires that death might end his life.
وَيَصْلَىٰ سَعِيرًا
یعنی اس کی دعا سنی نہیں جائے گی اور اسے بہرحال دوزخ میں ڈال دیا جائے گا۔
2
یعنی اس کی دعا سنی نہیں جائے گی اور اسے بہرحال دوزخ میں ڈال دیا جائے گا۔
إِنَّهُۥ كَانَ فِىٓ أَهْلِهِۦ مَسْرُورًا
83:32.
یعنی وہ دنیا میں بڑا متکبر تھا اور اپنے اہل و عیال میں ایسی خوش بخوش زندگی بسر کرتا تھا گویا وہ بڑا کامیاب انسان ہے۔
83:32.
83:32.
b
83:32.
3
یعنی وہ دنیا میں بڑا متکبر تھا اور اپنے اہل و عیال میں ایسی خوش بخوش زندگی بسر کرتا تھا گویا وہ بڑا کامیاب انسان ہے۔
b
83:32.
c
83:32.
إِنَّهُۥ ظَنَّ أَن لَّن يَحُورَ
یعنی اسے یقین ہوتا تھا کہ اس کی فراخی کا زمانہ کبھی نہیں بدلے گا۔
18:36.
Important Words:
یحور (would return) is formed from حار which means, he returned from a good state to a bad state. They say نعوذ بالله من الحور بعد الکور i.e. we seek protection with God that we should return to a bad state after a good state. حار also means, it decreased or became defective or deficient; he perished or died; he became changed from one state or condition to another; he was or became perplexed and confounded and was unable to see his right course. The Arabs say حار و بار i.e. he was reduced to or became in a defective and bad state (Lane & Aqrab).
4
یعنی اسے یقین ہوتا تھا کہ اس کی فراخی کا زمانہ کبھی نہیں بدلے گا۔
c
18:36.
4651
Important Words:
یحور (would return) is formed from حار which means, he returned from a good state to a bad state. They say نعوذ بالله من الحور بعد الکور i.e. we seek protection with God that we should return to a bad state after a good state. حار also means, it decreased or became defective or deficient; he perished or died; he became changed from one state or condition to another; he was or became perplexed and confounded and was unable to see his right course. The Arabs say حار و بار i.e. he was reduced to or became in a defective and bad state (Lane & Aqrab).
بَلَىٰٓ إِنَّ رَبَّهُۥ كَانَ بِهِۦ بَصِيرًا
فرماتا ہے اس کا یہ خیال غلط نکلا کیونکہ خداتعالیٰ اس کے اعمال کو دیکھ رہا تھا اور اس کے اعمال کے مطابق اس کو جزا دینے کے لئے گھات میں بیٹھا ہوا تھا۔
5
فرماتا ہے اس کا یہ خیال غلط نکلا کیونکہ خداتعالیٰ اس کے اعمال کو دیکھ رہا تھا اور اس کے اعمال کے مطابق اس کو جزا دینے کے لئے گھات میں بیٹھا ہوا تھا۔
فَلَآ أُقْسِمُ بِٱلشَّفَقِ
یعنی جس طرح شفق کا زمانہ چھوٹا ہوتا ہے اسی طرح اسلام کا سورج جب ڈوبے گا تو وہ زمانہ بھی چھوٹا ہوگا۔ اور دوبارہ سورج نکلنے کا زمانہ قریب ہوگا۔
Commentary:
See note on 84:19.
6
یعنی جس طرح شفق کا زمانہ چھوٹا ہوتا ہے اسی طرح اسلام کا سورج جب ڈوبے گا تو وہ زمانہ بھی چھوٹا ہوگا۔ اور دوبارہ سورج نکلنے کا زمانہ قریب ہوگا۔
4651A
Commentary:
See note on 84:19.
وَٱلَّيْلِ وَمَا وَسَقَ
Commentary:
See note on 84:19.
4651B
Commentary:
See note on 84:19.
وَٱلْقَمَرِ إِذَا ٱتَّسَقَ
这几节经文 (17-19) 含有一个预言, 说到穆斯林的暂时衰弱以及他们通过穆圣的伟大代表, 主许迈喜合而获得新生。这位主许迈喜合像一轮满月, 将从自身完全而忠实地反射太阳 (穆圣) 的灿烂光辉。
یعنی جس طرح تیرھویں‘ چودھویں‘ پندرھویں اور سولھویں کا چاند قریبًا مکمل ہوتا ہے اسی طرح تیرھویں‘ چودھویں‘ پندرھویں اور سولھویں صدی میں اسلام کی ترقی مکمل ہوتی چلی جائے گی۔ اِ تَّسَقَ کے یہی معنے علّامہ شوکانی نے فتح القدیر میں کیے ہیں۔
The verses (17-19) contain a prophecy about the temporary decline of Muslims and their renaissance through the Great Deputy of the Holy Prophet—the Promised Messiah—who like the full moon was to reflect in his person fully and faithfully the glorious light of the Sun (the Holy Prophet).
Important Words:
اتسق (becomes full) is derived from وسق . They say وسق الشیء i.e. he gathered and heaped up the thing. اتسق الامر means, the affair became in good order, complete, perfect, whole.
اتسق القمر means, the moon became full; its light became complete and it became بدر (moon of the 14th night); the moon became full and its light became complete, from the 13th to the 16th night (Lane, Farra’).
Commentary:
In this verse reference is made to the moon of the 14th night which, shining in all its brightness, would dispel the spiritual darkness that had enshrouded the entire face of the earth. This moon was the Promised Messiah who was born in the 13th century of Hijrah and who announced his claim in the 14th century, the period of his ministry extending to the end of the 16th century, A. H. (Taryaqul-Qulub). Thus these verses (17-19) contained a prophecy about the temporary decline of Muslims, and their renaissance through the Promised Messiah who was to reflect in his person fully and faithfully the glorious light of the sun, i.e. the Holy Prophet.
1649
这几节经文 (17-19) 含有一个预言, 说到穆斯林的暂时衰弱以及他们通过穆圣的伟大代表, 主许迈喜合而获得新生。这位主许迈喜合像一轮满月, 将从自身完全而忠实地反射太阳 (穆圣) 的灿烂光辉。
7
یعنی جس طرح تیرھویں‘ چودھویں‘ پندرھویں اور سولھویں کا چاند قریبًا مکمل ہوتا ہے اسی طرح تیرھویں‘ چودھویں‘ پندرھویں اور سولھویں صدی میں اسلام کی ترقی مکمل ہوتی چلی جائے گی۔ اِ تَّسَقَ کے یہی معنے علّامہ شوکانی نے فتح القدیر میں کیے ہیں۔
4652
Important Words:
اتسق (becomes full) is derived from وسق . They say وسق الشیء i.e. he gathered and heaped up the thing. اتسق الامر means, the affair became in good order, complete, perfect, whole.
اتسق القمر means, the moon became full; its light became complete and it became بدر (moon of the 14th night); the moon became full and its light became complete, from the 13th to the 16th night (Lane, Farra’).
Commentary:
In this verse reference is made to the moon of the 14th night which, shining in all its brightness, would dispel the spiritual darkness that had enshrouded the entire face of the earth. This moon was the Promised Messiah who was born in the 13th century of Hijrah and who announced his claim in the 14th century, the period of his ministry extending to the end of the 16th century, A. H. (Taryaqul-Qulub). Thus these verses (17-19) contained a prophecy about the temporary decline of Muslims, and their renaissance through the Promised Messiah who was to reflect in his person fully and faithfully the glorious light of the sun, i.e. the Holy Prophet.
3303
The verses (17-19) contain a prophecy about the temporary decline of Muslims and their renaissance through the Great Deputy of the Holy Prophet—the Promised Messiah—who like the full moon was to reflect in his person fully and faithfully the glorious light of the Sun (the Holy Prophet).
لَتَرْكَبُنَّ طَبَقًا عَن طَبَقٍ
穆斯林将经历前几章经文中所述及的所有情况。
Muslims will pass through all the conditions referred to in the preceding verses.
Commentary:
The verse purports to say that the renaissance of Islam will take place through the indefatigable missionary efforts of the Promised Messiah and his devoted followers, gradually and in stages. Or the verse may mean that Muslims will pass through all the conditions referred to in the preceding verses—periods of light and darkness.
1650
穆斯林将经历前几章经文中所述及的所有情况。
4653
Commentary:
The verse purports to say that the renaissance of Islam will take place through the indefatigable missionary efforts of the Promised Messiah and his devoted followers, gradually and in stages. Or the verse may mean that Muslims will pass through all the conditions referred to in the preceding verses—periods of light and darkness.
3304
Muslims will pass through all the conditions referred to in the preceding verses.
فَمَا لَهُمْ لَا يُؤْمِنُونَ
43:89.
Why have the disbelievers, after having witnessed the fulfilment of the first two parts of the prophecy, despaired of the fulfilment of the third part? They have seen the ruddy glow of the sunset of Islam, followed by the darkness of spiritual night, and yet they do not believe that the moon of the 14th night will appear to dispel that darkness.
43:89.
Commentary:
What is the matter with the disbelievers (the verse asks) that after having witnessed the fulfilment of the first two parts of the prophecy, they have despaired of the fulfilment of the third part? They have seen the ruddy glow of the sunset of Islam, followed by the darkness of spiritual night for thirteen hundred years after the Holy Prophet, and yet they do not believe that the moon of the 14th night will appear to dispel darkness.
c
43:89.
1651
不信的人在目睹那预言的第一和第二部分实现后, 为什么对第三部分的实现却放弃了希望?他们见到了伊斯兰教落日的余辉, 随之是精神黑夜的昏暗, 但是他们却不信第14个夜晚的月亮将会出现而驱散那种黑暗。
a
43:89.
4654
Commentary:
What is the matter with the disbelievers (the verse asks) that after having witnessed the fulfilment of the first two parts of the prophecy, they have despaired of the fulfilment of the third part? They have seen the ruddy glow of the sunset of Islam, followed by the darkness of spiritual night for thirteen hundred years after the Holy Prophet, and yet they do not believe that the moon of the 14th night will appear to dispel darkness.
a
43:89.
3305
Why have the disbelievers, after having witnessed the fulfilment of the first two parts of the prophecy, despaired of the fulfilment of the third part? They have seen the ruddy glow of the sunset of Islam, followed by the darkness of spiritual night, and yet they do not believe that the moon of the 14th night will appear to dispel that darkness.
وَإِذَا قُرِئَ عَلَيْهِمُ ٱلْقُرْءَانُ لَا يَسْجُدُونَ ۩
Commentary:
The allusion in the verse may be to the renaissance of Islam in the Latter Days and the bringing back of faith from the Pleiades by a man of Persian descent—the Promised Messiah, which, as it were, will amount to the Quran being revealed again. Instead of being grateful to God for this great boon, the disbelievers will oppose him and reject the Divine Message.
4655
Commentary:
The allusion in the verse may be to the renaissance of Islam in the Latter Days and the bringing back of faith from the Pleiades by a man of Persian descent—the Promised Messiah, which, as it were, will amount to the Quran being revealed again. Instead of being grateful to God for this great boon, the disbelievers will oppose him and reject the Divine Message.
بَلِ ٱلَّذِينَ كَفَرُوا۟ يُكَذِّبُونَ
85:20.
85:20.
85:20.
a
85:20.
b
85:20.
b
85:20.
وَٱللَّهُ أَعْلَمُ بِمَا يُوعُونَ
不信的人受到警告说, 安拉深知他们心中对他派遣的使者怀有仇恨和恶意; 他也知道他们策划种种阴谋, 想把使者促进真理事业的使命和努力化为乌有。
Disbelievers are warned that God knows well the animosity and malice they harbour in their hearts against God’s Messenger; He also knows the secret plots they hatch to bring to naught his mission and his efforts to promote the cause of Truth.
Important Words:
یوعون (keep hidden in their hearts) is derived from وعی which means, he gathered and preserved, grasped together and put in a receptacle.
أوعی الکلام means, he preserved in his memory, remembered and gathered the talk (Aqrab).
Commentary:
The verse warns disbelievers that God knows well the animosity and malice they harbour in their hearts against God’s Messenger; He also knows the secret plots they hatch to bring to nought his mission and his efforts to promote the cause of Truth.
1652
不信的人受到警告说, 安拉深知他们心中对他派遣的使者怀有仇恨和恶意; 他也知道他们策划种种阴谋, 想把使者促进真理事业的使命和努力化为乌有。
4656
Important Words:
یوعون (keep hidden in their hearts) is derived from وعی which means, he gathered and preserved, grasped together and put in a receptacle.
أوعی الکلام means, he preserved in his memory, remembered and gathered the talk (Aqrab).
Commentary:
The verse warns disbelievers that God knows well the animosity and malice they harbour in their hearts against God’s Messenger; He also knows the secret plots they hatch to bring to nought his mission and his efforts to promote the cause of Truth.
3306
Disbelievers are warned that God knows well the animosity and malice they harbour in their hearts against God’s Messenger; He also knows the secret plots they hatch to bring to naught his mission and his efforts to promote the cause of Truth.
فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ
9:34.
9:34.
9:34.
b
9:34.
c
9:34.
c
9:34.
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍۭ
11:12; 41:9; 95:7.
11:12; 41:9; 95:7.
11:12; 41:9; 95:7.
c
11:12; 41:9; 95:7.
d
11:12; 41:9; 95:7.
d
11:12; 41:9; 95:7.
البروج
Al-Buruj
The Mansions of the Stars • makkah • 22 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَٱلسَّمَآءِ ذَاتِ ٱلْبُرُوجِ
بُرج آسمان کے ان فرضی مقامات کو کہتے ہیں جن میں فرض کیا جاتا ہے کہ سورج گذرتا ہے۔ پس اس جگہ کہا گیا ہے کہ مَیں بُرجوں والے آسمان کی شہادت پیش کرتا ہوں یعنی آسمان روحانی کے جو سورج ہیں ان کی ترقیات روحانی کو میں گواہی کے طور پر پیش کرتا ہوں۔ یعنی جُوں جُوں وہ اپنی سیر روحانی میں ترقی کریں گے۔ قرآن کریم کی سچائی کی گواہی دیتے چلے جائیں گے۔
15:17; 25:62.
Mujaddids, or twelve mansions in the spiritual firmament of Islam, who will keep its light burning after the Spiritual Sun will have set, i.e. after the first three best centuries of Islam will have passed, resulting in the spread of spiritual darkness over the whole world. These Reformers will bear witness to the truth of Islam, and of the Qur’an and to that of the Holy Prophet.
15:17; 25:62.
Important Words:
البروج (mansions of stars) is the plural of برج (burj) which is substantive noun from برج (baraja) which means, it was or became apparent, manifest or conspicuous or it was or became high or elevated. برج means, a tower; a sign of the Zodiac. بروج means, mansions (i.e. courses or stages) of the moon or the stars; or asterisms or constellations. See also 15:17 (Lane).
Commentary:
The verse purports to say that just as there are twelve mansions of stars in the physical heaven, similarly there will be twelve Divine Reformers or Mujaddids or twelve mansions in the spiritual firmament of Islam who will keep its light burning after the sun had set, i.e. after the first three best centuries of Islam will have passed resulting in the spread of spiritual darkness over the whole world. These Reformers will bear witness to the truth of Islam, the Quran and that of the Holy Prophet.
b
15:17; 25:62.
1653
مُجَدِّدِيْن (Mujaddidin) 即伊斯兰教精神穹苍的十二座星宫。精神上的太阳将落下, 就是说, 伊斯兰教最卓越的头三个世纪将过去而导致全世界一片精神黑暗, 但在这之后伊斯兰教将保持其熊熊光辉。这些复兴者将证明伊斯兰教的真理, 证明 «古兰经» 的真理和穆圣的真理。
1
بُرج آسمان کے ان فرضی مقامات کو کہتے ہیں جن میں فرض کیا جاتا ہے کہ سورج گذرتا ہے۔ پس اس جگہ کہا گیا ہے کہ مَیں بُرجوں والے آسمان کی شہادت پیش کرتا ہوں یعنی آسمان روحانی کے جو سورج ہیں ان کی ترقیات روحانی کو میں گواہی کے طور پر پیش کرتا ہوں۔ یعنی جُوں جُوں وہ اپنی سیر روحانی میں ترقی کریں گے۔ قرآن کریم کی سچائی کی گواہی دیتے چلے جائیں گے۔
b
15:17; 25:62.
4657
Important Words:
البروج (mansions of stars) is the plural of برج (burj) which is substantive noun from برج (baraja) which means, it was or became apparent, manifest or conspicuous or it was or became high or elevated. برج means, a tower; a sign of the Zodiac. بروج means, mansions (i.e. courses or stages) of the moon or the stars; or asterisms or constellations. See also 15:17 (Lane).
Commentary:
The verse purports to say that just as there are twelve mansions of stars in the physical heaven, similarly there will be twelve Divine Reformers or Mujaddids or twelve mansions in the spiritual firmament of Islam who will keep its light burning after the sun had set, i.e. after the first three best centuries of Islam will have passed resulting in the spread of spiritual darkness over the whole world. These Reformers will bear witness to the truth of Islam, the Quran and that of the Holy Prophet.
b
15:17; 25:62.
3307
Mujaddids, or twelve mansions in the spiritual firmament of Islam, who will keep its light burning after the Spiritual Sun will have set, i.e. after the first three best centuries of Islam will have passed, resulting in the spread of spiritual darkness over the whole world. These Reformers will bear witness to the truth of Islam, and of the Qur’an and to that of the Holy Prophet.
وَٱلْيَوْمِ ٱلْمَوْعُودِ
“受约的日子” 可以指主许的迈喜合将被唤起促发伊斯兰教的复兴。事实上, 在伊斯兰教的历史上有很多可以称为受约的日子, 即白德尔 (بَدْر, Badr) 战役之日、壕沟战役光荣地结束的日子、麦加攻克之日。但是典型的受约日, 是穆圣在伊历纪元14世纪作为他的代表再次降临的时刻, 那时伊斯兰教将获得新生, 并将战胜其他宗教。“受约的日子” 也可以指知行正道的人将得福会见他们的养主的那天。
یعنی وہ دن جبکہ انسان خدا کے فضل سے پھر اپنے ربّ کو پا لے گا۔
"The Promised Day" may signify the day when the Promised Messiah will be raised to bring about the renaissance of Islam. In fact, there have been many such days in the history of Islam which could be called the promised day namely, the day of the Battle of Badr, the day when the Battle of the Trench came to a glorious end and the day of the Fall of Mecca. But the Promised Day par excellence is the time of the Second Advent of the Holy Prophet in the person of his Deputy in the 14th century A.H., when Islam is to receive a new life and to prevail over all other religions. The "Promised Day" may also mean the day when the righteous will enjoy the bliss of meeting with their Lord.
Commentary:
"The Promised Day" here signifies the day when the Promised Messiah will be raised to bring about the renaissance of Islam. There have been many such days in the history of Islam which could be called the "Promised Day," namely, the day of the Battle of Badr, the day when the Battle of Ditch came to a glorious end, and the day of the Fall of Mecca. But the Promised Day par excellence was the time of the Second Coming of the Holy Prophet in the person of the Promised Messiah in the 14th Century A.H. when Islam was to receive a new life and to prevail over all other religions.
The verse may also signify the day when the righteous will enjoy the ecstasy of meeting with their Lord.
1654
“受约的日子” 可以指主许的迈喜合将被唤起促发伊斯兰教的复兴。事实上, 在伊斯兰教的历史上有很多可以称为受约的日子, 即白德尔 (بَدْر, Badr) 战役之日、壕沟战役光荣地结束的日子、麦加攻克之日。但是典型的受约日, 是穆圣在伊历纪元14世纪作为他的代表再次降临的时刻, 那时伊斯兰教将获得新生, 并将战胜其他宗教。“受约的日子” 也可以指知行正道的人将得福会见他们的养主的那天。
1
یعنی وہ دن جبکہ انسان خدا کے فضل سے پھر اپنے ربّ کو پا لے گا۔
4658
Commentary:
"The Promised Day" here signifies the day when the Promised Messiah will be raised to bring about the renaissance of Islam. There have been many such days in the history of Islam which could be called the "Promised Day," namely, the day of the Battle of Badr, the day when the Battle of Ditch came to a glorious end, and the day of the Fall of Mecca. But the Promised Day par excellence was the time of the Second Coming of the Holy Prophet in the person of the Promised Messiah in the 14th Century A.H. when Islam was to receive a new life and to prevail over all other religions.
The verse may also signify the day when the righteous will enjoy the ecstasy of meeting with their Lord.
3308
"The Promised Day" may signify the day when the Promised Messiah will be raised to bring about the renaissance of Islam. In fact, there have been many such days in the history of Islam which could be called the promised day namely, the day of the Battle of Badr, the day when the Battle of the Trench came to a glorious end and the day of the Fall of Mecca. But the Promised Day par excellence is the time of the Second Advent of the Holy Prophet in the person of his Deputy in the 14th century A.H., when Islam is to receive a new life and to prevail over all other religions. The "Promised Day" may also mean the day when the righteous will enjoy the bliss of meeting with their Lord.
وَشَاهِدٍ وَمَشْهُودٍ
每一个先知或复兴者都是一个见证人 (شَاهِد, Shahid), 因为他亲眼目睹安拉的存在, 他也是受见证的人 (مَشْهُوْد, Mashhud), 因为安拉假借他的双手显示征象和奇迹, 从而证明他的真理。但是就像经文所表明的, 这里的见证人就是主许迈喜合, 受见证人就是穆圣。这节经文的含意是: 主许迈喜合将以他的讲话、交谈、写作以及安拉假借他的双手显示的迹象来证明穆圣的真理。他在这个意义上还将证明: 穆圣说主许迈喜合和受道教长在伊历纪元14世纪降世的预言将得到应验。主许迈喜合也是受道教长, 因为穆圣亲身作证了他的真理。因此穆圣和主许迈喜合一位是见证人, 另一位是被见证人。
یعنی اس دن ایک ایسا انسان ظاہر ہوگا جو خداتعالیٰ سے الہام پاکر محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کی گواہی دے گا اور دوسری طرف محمدرسول اللہ صلی اللہ علیہ وسلم کے کلام میں اس کی سچائی پر گواہی ہوگی۔ اس لئے وہ گواہ بھی ہوگا اور مشہود بھی ہوگا۔ یعنی جس پر گواہی دی گئی ہے۔
Every Prophet or Divine Reformer is a Shahid, i.e. bearer of witness, because he is a living witness to the existence of God, and he is also Mashhud (to whom witness is borne) because God bears witness to his truth by showing Signs and miracles at his hands. But here, as the text shows, the Shahid is the Promised Messiah and Mashhud is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings and by the Signs that God will show at his hands. He will also bear witness in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Promised Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah is also Mashhud in the sense that the Holy Prophet himself has borne witness to his truth. Thus the Holy Prophet and the Promised Messiah are both Shahids (bearers of witness) and Mashhuds (to whom witness is born
Commentary:
Every Prophet or Divine Reformer is شاھد i.e. bearer of witness, because he is a living witness to the existence of God, and he is also مشھود (about whom witness is borne) because God bears witness to his truth by showing signs and miracles at his hands, and by creating conditions and circumstances which establish the truth of his Message and mission. But here, as the text shows, the شاھد (bearer of witness) is the Promised Messiah and (about whom witness is borne) is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings, and by the signs that God will show at his hands. The Promised Messiah will also bear witness to the truth of the Holy Prophet in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah will also be مشھودin the sense that the hadith of the Holy Prophet will bear witness to his truth. Thus the Holy Prophet and the Promised Messiah will both be شاھد (bearer of witness) and مشھود (about whom witness is borne).
1655
每一个先知或复兴者都是一个见证人 (شَاهِد, Shahid), 因为他亲眼目睹安拉的存在, 他也是受见证的人 (مَشْهُوْد, Mashhud), 因为安拉假借他的双手显示征象和奇迹, 从而证明他的真理。但是就像经文所表明的, 这里的见证人就是主许迈喜合, 受见证人就是穆圣。这节经文的含意是: 主许迈喜合将以他的讲话、交谈、写作以及安拉假借他的双手显示的迹象来证明穆圣的真理。他在这个意义上还将证明: 穆圣说主许迈喜合和受道教长在伊历纪元14世纪降世的预言将得到应验。主许迈喜合也是受道教长, 因为穆圣亲身作证了他的真理。因此穆圣和主许迈喜合一位是见证人, 另一位是被见证人。
2
یعنی اس دن ایک ایسا انسان ظاہر ہوگا جو خداتعالیٰ سے الہام پاکر محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کی گواہی دے گا اور دوسری طرف محمدرسول اللہ صلی اللہ علیہ وسلم کے کلام میں اس کی سچائی پر گواہی ہوگی۔ اس لئے وہ گواہ بھی ہوگا اور مشہود بھی ہوگا۔ یعنی جس پر گواہی دی گئی ہے۔
4659
Commentary:
Every Prophet or Divine Reformer is شاھد i.e. bearer of witness, because he is a living witness to the existence of God, and he is also مشھود (about whom witness is borne) because God bears witness to his truth by showing signs and miracles at his hands, and by creating conditions and circumstances which establish the truth of his Message and mission. But here, as the text shows, the شاھد (bearer of witness) is the Promised Messiah and (about whom witness is borne) is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings, and by the signs that God will show at his hands. The Promised Messiah will also bear witness to the truth of the Holy Prophet in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah will also be مشھودin the sense that the hadith of the Holy Prophet will bear witness to his truth. Thus the Holy Prophet and the Promised Messiah will both be شاھد (bearer of witness) and مشھود (about whom witness is borne).
3309
Every Prophet or Divine Reformer is a Shahid, i.e. bearer of witness, because he is a living witness to the existence of God, and he is also Mashhud (to whom witness is borne) because God bears witness to his truth by showing Signs and miracles at his hands. But here, as the text shows, the Shahid is the Promised Messiah and Mashhud is the Holy Prophet, and the verse signifies that the Promised Messiah will bear witness to the truth of the Holy Prophet by his speeches, discourses and writings and by the Signs that God will show at his hands. He will also bear witness in the sense that in his person the prophecy of the Holy Prophet about the appearance of the Promised Messiah and Mahdi in the 14th century A.H. will be fulfilled. The Promised Messiah is also Mashhud in the sense that the Holy Prophet himself has borne witness to his truth. Thus the Holy Prophet and the Promised Messiah are both Shahids (bearers of witness) and Mashhuds (to whom witness is born
قُتِلَ أَصْحَٰبُ ٱلْأُخْدُودِ
有些 «古兰经» 注释家认为这节经文是阐明也门的犹太王祖•努瓦什 (ذُوْنُوَاس, Dhu Nuwas) 将有些基督徒烧死的情况的。但有些注释家认为是阐明巴比伦的尼布甲尼国王 (Nebuchadnezzar) 把以色列民族的一些领袖投入熔炉的情况的 («但以理书» 3:19-22)。这节经文也许用来说明那些真理的敌人更贴切, 他们在宗教复兴者的每个时代都剧烈反对、迫害信者。这节经文的用意并不是指过去的事情真实性可疑。在 «古兰经» 中任何地方安拉都没有凭过去的事情作证。但在第三节经文中, 安拉凭 “受约的日子” 作证。在这节经文和下面几节经文中似乎是暗示主许迈喜合的信从者为了迎接那伟大的日子必须承受巨大的苦难。
یعنی سچے مذہبوں کے دشمن ہمیشہ مومنوں کو ہلاک کرنے کے لئے آگ بھڑکاتے رہتے ہیں لیکن ان کو ہلاک کرنے میں ناکام رہتے ہیں اور خود ہلاک ہو جاتے ہیں۔
By some Commentators of the Qur’an the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may more fittingly apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. It is not intended here to refer to any past incident of doubtful authenticity. Nowhere in the Qur’an has God sworn by past incidents. In v. 3 God swears by the "Promised Day." In the present and the next few verses it seems to be hinted that the followers of the Promised Messiah will have to suffer great hardships to usher in that great day.
Commentary:
By some commentators of the Quran the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may also apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. But as the context shows, the verse applies particularly to the enemies of the Promised Messiah and the persecutors and tormentors of his righteous followers. The word "trench" may possess a prophetical reference to the trenches of modern warfare.
It is not intended there to refer to any past incident of doubtful authenticity. Nowhere in the Quran has God sworn by past incidents. In v. 3. God swears by the "Promised Day." In the present and the next few verses it is hinted that the followers of the Promised Messiah will have to render great sacrifices to usher in that Great Day.
1656
有些 «古兰经» 注释家认为这节经文是阐明也门的犹太王祖•努瓦什 (ذُوْنُوَاس, Dhu Nuwas) 将有些基督徒烧死的情况的。但有些注释家认为是阐明巴比伦的尼布甲尼国王 (Nebuchadnezzar) 把以色列民族的一些领袖投入熔炉的情况的 («但以理书» 3:19-22)。这节经文也许用来说明那些真理的敌人更贴切, 他们在宗教复兴者的每个时代都剧烈反对、迫害信者。这节经文的用意并不是指过去的事情真实性可疑。在 «古兰经» 中任何地方安拉都没有凭过去的事情作证。但在第三节经文中, 安拉凭 “受约的日子” 作证。在这节经文和下面几节经文中似乎是暗示主许迈喜合的信从者为了迎接那伟大的日子必须承受巨大的苦难。
3
یعنی سچے مذہبوں کے دشمن ہمیشہ مومنوں کو ہلاک کرنے کے لئے آگ بھڑکاتے رہتے ہیں لیکن ان کو ہلاک کرنے میں ناکام رہتے ہیں اور خود ہلاک ہو جاتے ہیں۔
4660
Commentary:
By some commentators of the Quran the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may also apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. But as the context shows, the verse applies particularly to the enemies of the Promised Messiah and the persecutors and tormentors of his righteous followers. The word "trench" may possess a prophetical reference to the trenches of modern warfare.
It is not intended there to refer to any past incident of doubtful authenticity. Nowhere in the Quran has God sworn by past incidents. In v. 3. God swears by the "Promised Day." In the present and the next few verses it is hinted that the followers of the Promised Messiah will have to render great sacrifices to usher in that Great Day.
3310
By some Commentators of the Qur’an the verse is taken to refer to the burning to death of some Christians by the Jewish King, Dhu Nuwas of Yemen; by some others to the casting into a burning furnace of some Israelite leaders by King Nebuchadnezzar of Babylon (Dan. 3:19-22). The verse may more fittingly apply to those enemies of truth, who in the time of every Divine Reformer bitterly oppose and persecute believers. It is not intended here to refer to any past incident of doubtful authenticity. Nowhere in the Qur’an has God sworn by past incidents. In v. 3 God swears by the "Promised Day." In the present and the next few verses it seems to be hinted that the followers of the Promised Messiah will have to suffer great hardships to usher in that great day.
ٱلنَّارِ ذَاتِ ٱلْوَقُودِ
یعنی یہ آگ جو سچے مذہبوں کے خلاف یا ان کے لیڈروں کے خلاف بھڑکائی جاتی ہے معمولی آگ نہیں ہوتی بلکہ باربار دشمنی کے ایندھن سے اس کو بھڑکایا جاتا ہے۔
یہ لفظ دو طرح آتا ہے‘ ایک وُقُوْدٌ (واؤ کی پیش کے ساتھ) جس کے معنے ہیں آگ بھڑکانا اور ایک وَقُوْدٌ (واؤ کی زبر کے ساتھ) جس کے معنے ایندھن کے ہیں اسی لئے ہم نے اس کے معنے یہ کئے ہیں کہ اس میں باربار ایندھن ڈالا جائے گا۔ ورنہ جلنے والی تو ہر آگ ہوتی ہے۔ یہ کہنا کہ ایندھن والی آگ ہوگی اس کے معنے یہی ہیں کہ اس میں باربار ایندھن ڈالا جائے گا۔
4
یعنی یہ آگ جو سچے مذہبوں کے خلاف یا ان کے لیڈروں کے خلاف بھڑکائی جاتی ہے معمولی آگ نہیں ہوتی بلکہ باربار دشمنی کے ایندھن سے اس کو بھڑکایا جاتا ہے۔
5
یہ لفظ دو طرح آتا ہے‘ ایک وُقُوْدٌ (واؤ کی پیش کے ساتھ) جس کے معنے ہیں آگ بھڑکانا اور ایک وَقُوْدٌ (واؤ کی زبر کے ساتھ) جس کے معنے ایندھن کے ہیں اسی لئے ہم نے اس کے معنے یہ کئے ہیں کہ اس میں باربار ایندھن ڈالا جائے گا۔ ورنہ جلنے والی تو ہر آگ ہوتی ہے۔ یہ کہنا کہ ایندھن والی آگ ہوگی اس کے معنے یہی ہیں کہ اس میں باربار ایندھن ڈالا جائے گا۔
إِذْ هُمْ عَلَيْهَا قُعُودٌ
第5-9节经文提到了那些真理的敌人, 他们在整个时代引燃起迫害走正道的信者的火焰, 并继续不断地煽风点火。在第11节经中有关于他们的结局的预言。
یعنی سچائی کے دشمن اس آگ کے پاس رہتے ہیں تا کہ ذرا وہ کم ہو تو اس میں وہ اور ایندھن ڈال دیں۔
In vv. 5-9 mention is made of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.
Commentary:
These verses (vv. 5-8) show that all the forces of darkness will combine to oppose and persecute the Promised Messiah and his righteous followers, and that the persecution will be severe and continuous. In fact, in these verses a description is given of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.
1657
第5-9节经文提到了那些真理的敌人, 他们在整个时代引燃起迫害走正道的信者的火焰, 并继续不断地煽风点火。在第11节经中有关于他们的结局的预言。
6
یعنی سچائی کے دشمن اس آگ کے پاس رہتے ہیں تا کہ ذرا وہ کم ہو تو اس میں وہ اور ایندھن ڈال دیں۔
4661
Commentary:
These verses (vv. 5-8) show that all the forces of darkness will combine to oppose and persecute the Promised Messiah and his righteous followers, and that the persecution will be severe and continuous. In fact, in these verses a description is given of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.
3311
In vv. 5-9 mention is made of those enemies of truth who kindle the fire of persecution against righteous believers in all ages and constantly keep it ablaze. Their end is predicted in v. 11.
وَهُمْ عَلَىٰ مَا يَفْعَلُونَ بِٱلْمُؤْمِنِينَ شُهُودٌ
真理的敌人在自己内心深处知道, 他们的反对是残忍和不公平的, 在他们残暴下的牺牲者是无罪的。
یعنی گو مجددوں اور کامل مومنوں کی مخالفت کرنے والے لوگ ان کو دکھ دیتے ہیں۔ مگر ان کا دل گواہی دیتا ہے کہ وہ ظلم کرتے ہیں۔ اور کئی دفعہ ان کے منہ سے نکل جاتا ہے کہ یہ تو بہت بُری بات ہے۔
The enemies of truth know in their heart of hearts that their opposition is cruel and unjustified and that the victims of their tyranny are innocent.
Commentary:
The enemies of truth know in their heart of hearts that their opposition is cruel and unjustified and that the victims of their tyranny are innocent.
1658
真理的敌人在自己内心深处知道, 他们的反对是残忍和不公平的, 在他们残暴下的牺牲者是无罪的。
7
یعنی گو مجددوں اور کامل مومنوں کی مخالفت کرنے والے لوگ ان کو دکھ دیتے ہیں۔ مگر ان کا دل گواہی دیتا ہے کہ وہ ظلم کرتے ہیں۔ اور کئی دفعہ ان کے منہ سے نکل جاتا ہے کہ یہ تو بہت بُری بات ہے۔
4662
Commentary:
The enemies of truth know in their heart of hearts that their opposition is cruel and unjustified and that the victims of their tyranny are innocent.
3312
The enemies of truth know in their heart of hearts that their opposition is cruel and unjustified and that the victims of their tyranny are innocent.
وَمَا نَقَمُوا۟ مِنْهُمْ إِلَّآ أَن يُؤْمِنُوا۟ بِٱللَّهِ ٱلْعَزِيزِ ٱلْحَمِيدِ
7:127.
یہ آیت اس دعویٰ کی دلیل ہے جو پہلی آیت میں بیان ہوا ہے۔ یعنی ان کی مخالفت کسی بنیاد پر نہیں ہوتی بلکہ صرف حسد کی وجہ سے ہوتی ہے۔
5:60; 7:127.
Commentary:
The verse is full of pathos. The only fault of the believers is that they believe in One, Merciful and Almighty God. Is belief in God really such a heinous crime that its holders should be subjected to cruel persecution? These verses may also refer to the persecution of the early Muslims at Mecca. They had done nothing to excite the enmity of their compatriots except that they had given up worshipping idols of wood and stone and instead had believed in God, the Maker of the heavens and earth.
a
7:127.
8
یہ آیت اس دعویٰ کی دلیل ہے جو پہلی آیت میں بیان ہوا ہے۔ یعنی ان کی مخالفت کسی بنیاد پر نہیں ہوتی بلکہ صرف حسد کی وجہ سے ہوتی ہے۔
a
5:60; 7:127.
4663
Commentary:
The verse is full of pathos. The only fault of the believers is that they believe in One, Merciful and Almighty God. Is belief in God really such a heinous crime that its holders should be subjected to cruel persecution? These verses may also refer to the persecution of the early Muslims at Mecca. They had done nothing to excite the enmity of their compatriots except that they had given up worshipping idols of wood and stone and instead had believed in God, the Maker of the heavens and earth.
a
7:127.
3313
The verse is full of pathos. Is belief in God really such a heinous crime, it asks, that its holders should be subjected to cruel persecution?
ٱلَّذِى لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۚ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍ شَهِيدٌ
14:3.
یعنی ان کی مخالفت جتنے جتنے بغض اور کینہ کے نتیجہ میں ہوگی اس کے مطابق ان کو سزا ملے گی۔
14:3.
14:3.
Commentary:
The verse at once holds a message of comfort for the believers and a severe warning to their persecutors. Let the disbelievers, it says, vent their spleen against God’s holy men and persecute them to their heart’s content. God is witness to all their inhumanities and barbarities, and the time is fast approaching when they will be punished for their evil deeds and the kingdom of the earth will be given over to the persecuted believers.
b
14:3.
1
یعنی ان کی مخالفت جتنے جتنے بغض اور کینہ کے نتیجہ میں ہوگی اس کے مطابق ان کو سزا ملے گی۔
b
14:3.
4664
Commentary:
The verse at once holds a message of comfort for the believers and a severe warning to their persecutors. Let the disbelievers, it says, vent their spleen against God’s holy men and persecute them to their heart’s content. God is witness to all their inhumanities and barbarities, and the time is fast approaching when they will be punished for their evil deeds and the kingdom of the earth will be given over to the persecuted believers.
b
14:3.
إِنَّ ٱلَّذِينَ فَتَنُوا۟ ٱلْمُؤْمِنِينَ وَٱلْمُؤْمِنَٰتِ ثُمَّ لَمْ يَتُوبُوا۟ فَلَهُمْ عَذَابُ جَهَنَّمَ وَلَهُمْ عَذَابُ ٱلْحَرِيقِ
مومنوں میں مرد بھی ہوتے ہیں اور عورتیں بھی۔ ان کے ساتھ جو کچھ سلوک کفار کیا کرتے ہیں اس کی تفصیل پہلے آچکی ہے اس لئے اس کے دہرانے کی ضرورت نہیں۔
2
مومنوں میں مرد بھی ہوتے ہیں اور عورتیں بھی۔ ان کے ساتھ جو کچھ سلوک کفار کیا کرتے ہیں اس کی تفصیل پہلے آچکی ہے اس لئے اس کے دہرانے کی ضرورت نہیں۔
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَهُمْ جَنَّٰتٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْكَبِيرُ
قرآن کریم میں باربار جنتوں کے متعلق آتا ہے کہ ان کے نیچے نہریں بہتی ہیں حالانکہ جو نہریں باغوں میں بہتی ہیں وہ ان کے نیچے نہیں بہتیں۔ سو یاد رکھنا چاہیے کہ دنیا کے باغات کے اندر جو نہریں بہتی ہیں وہ گورنمنٹ یا کسی بڑے زمیندار کے ماتحت ہوتی ہیں مگر اللہ تعالیٰ فرماتا ہے کہ جنتوں میں بہنے والی نہریں ان جنتوں میں رہنے والوں کے قبضہ میں ہوں گی اور وہ درختوں کے بھی اور پانیوں کے بھی کامل مالک ہوں گے۔
11:24; 31:9; 41:9; 98:8-9.
3
قرآن کریم میں باربار جنتوں کے متعلق آتا ہے کہ ان کے نیچے نہریں بہتی ہیں حالانکہ جو نہریں باغوں میں بہتی ہیں وہ ان کے نیچے نہیں بہتیں۔ سو یاد رکھنا چاہیے کہ دنیا کے باغات کے اندر جو نہریں بہتی ہیں وہ گورنمنٹ یا کسی بڑے زمیندار کے ماتحت ہوتی ہیں مگر اللہ تعالیٰ فرماتا ہے کہ جنتوں میں بہنے والی نہریں ان جنتوں میں رہنے والوں کے قبضہ میں ہوں گی اور وہ درختوں کے بھی اور پانیوں کے بھی کامل مالک ہوں گے۔
a
11:24; 31:9; 41:9; 98:8-9.
إِنَّ بَطْشَ رَبِّكَ لَشَدِيدٌ
11:103; 22:3.
اس لئے اس سے بچتے رہنے کی کوشش کرنی چاہیے۔
11:103; 22:3.
11:103; 22:3.
a
11:103; 22:3.
4
اس لئے اس سے بچتے رہنے کی کوشش کرنی چاہیے۔
b
11:103; 22:3.
a
11:103; 22:3.
إِنَّهُۥ هُوَ يُبْدِئُ وَيُعِيدُ
29:20; 30:12.
یعنی گناہ پر مصر رہے تو عذاب بھی باربار آتا ہے۔
b
29:20; 30:12.
5
یعنی گناہ پر مصر رہے تو عذاب بھی باربار آتا ہے۔
c
29:20; 30:12.
4665
Commentary:
The verse means that God will punish the cruel and tyrannical persecutors of believers, in this world and in the life to come.
b
29:20; 30:12.
3314
God will punish the cruel and tyrannical persecutors of believers in this world and in the life to come.
وَهُوَ ٱلْغَفُورُ ٱلْوَدُودُ
یعنی خداتعالیٰ کے عذاب دینے سے یہ نہیں سمجھنا چاہیے کہ اللہ تعالیٰ رحم سے خالی ہے کیونکہ تمام قرآن مجید اس بات سے بھرا پڑا ہے کہ اللہ تعالیٰ کفار پر بھی کبھی اس دنیا میں اور کبھی اگلے جہان میں رحم کرتا ہے۔
6
یعنی خداتعالیٰ کے عذاب دینے سے یہ نہیں سمجھنا چاہیے کہ اللہ تعالیٰ رحم سے خالی ہے کیونکہ تمام قرآن مجید اس بات سے بھرا پڑا ہے کہ اللہ تعالیٰ کفار پر بھی کبھی اس دنیا میں اور کبھی اگلے جہان میں رحم کرتا ہے۔
ذُو ٱلْعَرْشِ ٱلْمَجِيدُ
عرش سے مراد خداتعالیٰ کا تخت حکومت ہے اور عرش کا مالک ہونے سے مراد یہ ہے کہ خداتعالیٰ ایسے قانونوں کے ساتھ دنیا میں حکومت کرتا ہے کہ جن سے اس کی اعلیٰ شان ظاہر ہوتی ہے۔ ظلم اور جبر ثابت نہیں ہوتا۔
Commentary:
The word عرش (Throne) signifying regal might, power and sovereignty (Lane), the verse means that God has the power to punish evildoers and to confer the kingdom of the earth on His righteous servants. He can do what He likes.
1
عرش سے مراد خداتعالیٰ کا تخت حکومت ہے اور عرش کا مالک ہونے سے مراد یہ ہے کہ خداتعالیٰ ایسے قانونوں کے ساتھ دنیا میں حکومت کرتا ہے کہ جن سے اس کی اعلیٰ شان ظاہر ہوتی ہے۔ ظلم اور جبر ثابت نہیں ہوتا۔
4666
Commentary:
The word عرش (Throne) signifying regal might, power and sovereignty (Lane), the verse means that God has the power to punish evildoers and to confer the kingdom of the earth on His righteous servants. He can do what He likes.
فَعَّالٌ لِّمَا يُرِيدُ
2:254; 22:15.
d
2:254; 22:15.
هَلْ أَتَىٰكَ حَدِيثُ ٱلْجُنُودِ
10:91; 28:40-41; 51:41.
e
10:91; 28:40-41; 51:41.
فِرْعَوْنَ وَثَمُودَ
Commentary:
The believers are again comforted by this verse and the disbelievers warned. Both of them are told that not only will the followers of the Holy Prophet or, for that matter, the followers of the Promised Messiah, be subjected to persecution, but during the ages the votaries of Satan have harried and harassed men of God and in the long run were themselves destroyed. The cases of Pharaoh’s hosts and of the tribe of Thamud are cited as instances of Divine retribution. These two peoples of antiquity possessed great power and ruled over vast dominions. For the might, majesty and material resources of Pharaoh and the tribe of Thamud see 43:52-55 and 11:62.
4667
Commentary:
The believers are again comforted by this verse and the disbelievers warned. Both of them are told that not only will the followers of the Holy Prophet or, for that matter, the followers of the Promised Messiah, be subjected to persecution, but during the ages the votaries of Satan have harried and harassed men of God and in the long run were themselves destroyed. The cases of Pharaoh’s hosts and of the tribe of Thamud are cited as instances of Divine retribution. These two peoples of antiquity possessed great power and ruled over vast dominions. For the might, majesty and material resources of Pharaoh and the tribe of Thamud see 43:52-55 and 11:62.
بَلِ ٱلَّذِينَ كَفَرُوا۟ فِى تَكْذِيبٍ
84:23.
a
84:23.
وَٱللَّهُ مِن وَرَآئِهِم مُّحِيطٌۢ
17:60.
17:60.
c
17:60.
c
17:60.
بَلْ هُوَ قُرْءَانٌ مَّجِيدٌ
50:2; 56:78.
یہ معنے ہم نے لفظ قُرْاٰنٌ کے کیے ہیں۔ جس کے معنے ہیں وہ چیز جو ہمیشہ پڑھی جائے۔
50:2; 56:78.
d
50:2; 56:78.
2
یہ معنے ہم نے لفظ قُرْاٰنٌ کے کیے ہیں۔ جس کے معنے ہیں وہ چیز جو ہمیشہ پڑھی جائے۔
b
50:2; 56:78.
4668
Commentary:
The verse challenges disbelievers to do their worst to discredit the Quran. The Quran however, will continue to be read and held in high esteem all over the world.
d
50:2; 56:78.
فِى لَوْحٍ مَّحْفُوظٍۭ
یعنی قیامت تک قائم رہے گا۔
e
41:43; 56:79.
1659
这节经文构成了一个挑战性的预言: «古兰经» 要受到保护, 不准每一种干扰和歪曲。另见注释654。关于81-85章, 见《大版本的注释本》。
3
یعنی قیامت تک قائم رہے گا۔
c
41:43; 56:79.
4669
Commentary:
The verse constitutes a challenging prophecy about the Quran being guarded against every kind of interference and distortion. See also 15:l0.
e
41:43; 56:79.
3315
The verse constitutes a challenging prophecy about the Qur’an being guarded against every kind of interference and distortion. See also {1482}. For Chapters 81-85 see "The Larger Edition of the Commentary."
الطارق
At-Tariq
The Nightcommer • makkah • 17 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَٱلسَّمَآءِ وَٱلطَّارِقِ
这节经文可以指穆圣的代表。伊斯兰教蒙受的精神黑夜过去之后, 穆圣的代表的降临犹如晨星, 预示了伊斯兰教的胜利的黎明和传播。但是根据有些 «古兰经» 注释家的看法, 这节经文是指穆圣本人的出现, 当时精神黑夜笼罩全世界, 阿拉伯一团漆黑, 穆圣就在那儿出现。
The reference in the verse may be to the Holy Prophet’s Deputy whose advent like the morning star was to herald the dawn of the triumph and spread of Islam, after the night of spiritual darkness, which had come over Islam will have passed. According to some Commentators, however, the verse refers to the Holy Prophet himself who appeared when the night of spiritual darkness had spread over the entire world, it being pitch dark in Arabia, the land where he made his appearance.
Important Words:
الطارق (Morning Star) is derived from طرق. They say طرق الباب i.e. he knocked at the door. طرق أھله لیلاً means, he came to his family by night. The Arabs say, طرقه الزمان بنوائبه i.e. the time visited him with its calamities like one knocking at the door in the night. طارق means, a comer by night, because he has generally to knock; the star that appears in the night; the morning star because it comes in the end of night (Lane, Aqrab & Qadir). The word also means, a chief or great man, as the expression used by Hind on the day of Uhud shows, viz. نحن بنات طارق نـمشی علی النمارق i.e. we are the daughters of great men; and we walk upon pillows (Tarikhul-Kamil, vol. 2. and "The Life of Mahomet" by Muir).
Commentary:
The reference in the verse may be to the Promised Messiah whose advent like the morning star was to herald the dawn of the triumph and spread of Islam, after the night of spiritual darkness had passed. According to some commentators, however, the verse refers to the Holy Prophet who appeared when the night of spiritual darkness had spread over the entire world, it being pitch dark in Arabia, the land where he made his appearance.
1660
这节经文可以指穆圣的代表。伊斯兰教蒙受的精神黑夜过去之后, 穆圣的代表的降临犹如晨星, 预示了伊斯兰教的胜利的黎明和传播。但是根据有些 «古兰经» 注释家的看法, 这节经文是指穆圣本人的出现, 当时精神黑夜笼罩全世界, 阿拉伯一团漆黑, 穆圣就在那儿出现。
4670
Important Words:
الطارق (Morning Star) is derived from طرق. They say طرق الباب i.e. he knocked at the door. طرق أھله لیلاً means, he came to his family by night. The Arabs say, طرقه الزمان بنوائبه i.e. the time visited him with its calamities like one knocking at the door in the night. طارق means, a comer by night, because he has generally to knock; the star that appears in the night; the morning star because it comes in the end of night (Lane, Aqrab & Qadir). The word also means, a chief or great man, as the expression used by Hind on the day of Uhud shows, viz. نحن بنات طارق نـمشی علی النمارق i.e. we are the daughters of great men; and we walk upon pillows (Tarikhul-Kamil, vol. 2. and "The Life of Mahomet" by Muir).
Commentary:
The reference in the verse may be to the Promised Messiah whose advent like the morning star was to herald the dawn of the triumph and spread of Islam, after the night of spiritual darkness had passed. According to some commentators, however, the verse refers to the Holy Prophet who appeared when the night of spiritual darkness had spread over the entire world, it being pitch dark in Arabia, the land where he made his appearance.
3316
The reference in the verse may be to the Holy Prophet’s Deputy whose advent like the morning star was to herald the dawn of the triumph and spread of Islam, after the night of spiritual darkness, which had come over Islam will have passed. According to some Commentators, however, the verse refers to the Holy Prophet himself who appeared when the night of spiritual darkness had spread over the entire world, it being pitch dark in Arabia, the land where he made his appearance.
وَمَآ أَدْرَىٰكَ مَا ٱلطَّارِقُ
Commentary:
The expression ما ادراک ما which occurs in several places in the Quran is used to impart a particular sense to the word or expression used after it. The word الطارق having several meanings may therefore be taken in one particular sense here, viz. النجم الثاقب i.e. the star of piercing brightness in the next verse.
4671
Commentary:
The expression ما ادراک ما which occurs in several places in the Quran is used to impart a particular sense to the word or expression used after it. The word الطارق having several meanings may therefore be taken in one particular sense here, viz. النجم الثاقب i.e. the star of piercing brightness in the next verse.
ٱلنَّجْمُ ٱلثَّاقِبُ
Important Words:
الثاقب (of piercing brightness) is act. part. from ثقب which means, he bored or pierced a thing. ثقب الکوکب means, the star shone brightly as though it pierced through the darkness, dispelling it. ثاقب الرأی means, a man of sound and penetrating judgement. حسب ثاقب means, a famous, exalted lineage (Lane & Aqrab).
4672
Important Words:
الثاقب (of piercing brightness) is act. part. from ثقب which means, he bored or pierced a thing. ثقب الکوکب means, the star shone brightly as though it pierced through the darkness, dispelling it. ثاقب الرأی means, a man of sound and penetrating judgement. حسب ثاقب means, a famous, exalted lineage (Lane & Aqrab).
إِن كُلُّ نَفْسٍ لَّمَّا عَلَيْهَا حَافِظٌ
安拉将保护晨星--------穆圣的代表和光亮耀眼的星辰--------穆圣。
God will protect the Morning Star—the Holy Prophet’s Deputy and the Star of piercing brightness—the Holy Prophet.
Commentary:
"Soul" signifying the souls or persons of the class of النجم الثاقب i.e. the bright stars that dispel spiritual darkness, the verse means that God will guard and protect the Promised Messiah, the الطارق (the Morning Star) or النجم الثاقب (the Star of Piercing Brightness) of Islam.
The verse has also been taken to mean that God has appointed a guardian over every person who records his good or bad deeds. For this meaning of the verse see 50:19.
1661
安拉将保护晨星--------穆圣的代表和光亮耀眼的星辰--------穆圣。
4673
Commentary:
"Soul" signifying the souls or persons of the class of النجم الثاقب i.e. the bright stars that dispel spiritual darkness, the verse means that God will guard and protect the Promised Messiah, the الطارق (the Morning Star) or النجم الثاقب (the Star of Piercing Brightness) of Islam.
The verse has also been taken to mean that God has appointed a guardian over every person who records his good or bad deeds. For this meaning of the verse see 50:19.
3317
God will protect the Morning Star—the Holy Prophet’s Deputy and the Star of piercing brightness—the Holy Prophet.
فَلْيَنظُرِ ٱلْإِنسَٰنُ مِمَّ خُلِقَ
خُلِقَ مِن مَّآءٍ دَافِقٍ
人的精神发展会有进步和倒退的交替期, 就像精液的涌出和退落。
Man’s spiritual development is subject to alternate periods of progression and retrogression, like the seminal fluid that gushes forth and falls.
24:46; 25:55.
Commentary:
The fact that man has been created from a fluid which gushes forth may signify that he has been endowed with great natural faculties to make rapid progress, but he is also likely to sink to the lowest depths of degradation, if he does not make use of those God-gifted powers. Thus the verse means that man’s spiritual development is subject to alternate periods of progression and retrogression, like the seminal fluid that gushes forth and falls.
1662
人的精神发展会有进步和倒退的交替期, 就像精液的涌出和退落。
a
24:46; 25:55.
4674
Commentary:
The fact that man has been created from a fluid which gushes forth may signify that he has been endowed with great natural faculties to make rapid progress, but he is also likely to sink to the lowest depths of degradation, if he does not make use of those God-gifted powers. Thus the verse means that man’s spiritual development is subject to alternate periods of progression and retrogression, like the seminal fluid that gushes forth and falls.
3318
Man’s spiritual development is subject to alternate periods of progression and retrogression, like the seminal fluid that gushes forth and falls.
يَخْرُجُ مِنۢ بَيْنِ ٱلصُّلْبِ وَٱلتَّرَآئِبِ
«古兰经» 用温和而不说明的用语来代替严厉而粗鲁的用语, 这是 «古兰经» 风格的特点。“从腰部和胸骨之间” 是 «古兰经» 所用的一个这样的委婉语。这节经文的意思可以是: 人是由他父亲腰部而来的水生养的, 并由他母亲的胸乳喂养。人的创造是根据涌出而又退落的液体, 这个意思可以是: 他赋有伟大的天然才能做出神速的进步, 但也可能下降而掉入坠落的深渊--------如果他不恰当使用安拉赐予的那些力量的话。这节经文的含意是说, 人的精神发展会有进步和倒退的交替期, 就像精液的涌出而又退落。
یعنی آلاتِ تناسل سے جو پیٹھ اور سینہ کی ہڈیوں کے درمیان ہوتے ہیں۔ یہ قرآنی کمال ہے کہ ننگی سے ننگی بات کو لطیف اشارہ میں بیان کر دیتا ہے۔
It is characteristic of the Quranic style that it substitutes mild or vague words of expressions for harsh and blunt ones. 'From between the loins and the breastbones,' is one of such euphemisms used by the Qur’an. The verse may signify that man is born of the water that comes out of the loins of his father and is fed by the breast of his mother. The fact that man has been created from a fluid which gushes forth and then falls may signify that he has been endowed with great natural faculties to make rapid progress but he is also likely to fall to the lowest depths of degradation, if he does not make proper use of those God-given powers. The verse signifies that man’s spiritual development is subject to alternate periods of progression and retrogression, like the seminal fluid which gushes forth and then falls.
Commentary:
It is characteristic of the Quranic style that it substitutes mild or vague words or expressions for harsh and blunt ones. "From between the loins and the breastbones," is one of such euphemisms used by the Quran. Or the verse may mean that man is born of the water that comes out of the loins of his father and is fed by the breast of his mother.
1663
«古兰经» 用温和而不说明的用语来代替严厉而粗鲁的用语, 这是 «古兰经» 风格的特点。“从腰部和胸骨之间” 是 «古兰经» 所用的一个这样的委婉语。这节经文的意思可以是: 人是由他父亲腰部而来的水生养的, 并由他母亲的胸乳喂养。人的创造是根据涌出而又退落的液体, 这个意思可以是: 他赋有伟大的天然才能做出神速的进步, 但也可能下降而掉入坠落的深渊--------如果他不恰当使用安拉赐予的那些力量的话。这节经文的含意是说, 人的精神发展会有进步和倒退的交替期, 就像精液的涌出而又退落。
1
یعنی آلاتِ تناسل سے جو پیٹھ اور سینہ کی ہڈیوں کے درمیان ہوتے ہیں۔ یہ قرآنی کمال ہے کہ ننگی سے ننگی بات کو لطیف اشارہ میں بیان کر دیتا ہے۔
4674A
Commentary:
It is characteristic of the Quranic style that it substitutes mild or vague words or expressions for harsh and blunt ones. "From between the loins and the breastbones," is one of such euphemisms used by the Quran. Or the verse may mean that man is born of the water that comes out of the loins of his father and is fed by the breast of his mother.
3318A
It is characteristic of the Quranic style that it substitutes mild or vague words of expressions for harsh and blunt ones. 'From between the loins and the breastbones,' is one of such euphemisms used by the Qur’an. The verse may signify that man is born of the water that comes out of the loins of his father and is fed by the breast of his mother. The fact that man has been created from a fluid which gushes forth and then falls may signify that he has been endowed with great natural faculties to make rapid progress but he is also likely to fall to the lowest depths of degradation, if he does not make proper use of those God-given powers. The verse signifies that man’s spiritual development is subject to alternate periods of progression and retrogression, like the seminal fluid which gushes forth and then falls.
إِنَّهُۥ عَلَىٰ رَجْعِهِۦ لَقَادِرٌ
46:34.
46:34.
17:100; 36:82; 46:34.
a
46:34.
b
17:100; 36:82; 46:34.
a
46:34.
يَوْمَ تُبْلَى ٱلسَّرَآئِرُ
10:31.
10:31.
10:31.
Commentary:
The verse means that all the evil designs of the enemies of the Promised Messiah will be brought to light and they will suffer the consequences of their evil deeds. It may also mean that man will be called to account on the Day of Reckoning for the actions he had done in this life, when all secrets will become unmasked and all his actions, motives and thoughts will come to light, nothing will remain hidden, so much so that even his hands, feet and, tongue will bear witness against him (24:25).
b
10:31.
c
10:31.
4675
Commentary:
The verse means that all the evil designs of the enemies of the Promised Messiah will be brought to light and they will suffer the consequences of their evil deeds. It may also mean that man will be called to account on the Day of Reckoning for the actions he had done in this life, when all secrets will become unmasked and all his actions, motives and thoughts will come to light, nothing will remain hidden, so much so that even his hands, feet and, tongue will bear witness against him (24:25).
b
10:31.
فَمَا لَهُۥ مِن قُوَّةٍ وَلَا نَاصِرٍ
وَٱلسَّمَآءِ ذَاتِ ٱلرَّجْعِ
اس جگہ سَمَآء کا لفظ ہے جو عام طور پر آسمان کے معنے میں استعمال ہوتا ہے۔ مگر لغت میں اس کے معنے بادل کے بھی لکھے ہیں۔ چونکہ اس کے بعد ذَاتِ الرَّجْع کے الفاظ آتے ہیں جس کے معنے باربار لوٹنے والے کے ہیں اور باربار آنا برسنے والے بادل کی صفت ہے اس لئے ہم نے اس کا ترجمہ بادل کر دیا ہے۔
Important Words:
ذات الرجع (which gives water repeatedly) is derived from رجع meaning, he returned. رجع (raj‘un) means, rain; hail, because it gives back the water that it takes; rain that returns; the place that retains water; a pool of water left by torrent; a place in which the torrent has returned; water in general; benefit; a good turn (Lane & Aqrab).
Commentary:
See next verse.
2
اس جگہ سَمَآء کا لفظ ہے جو عام طور پر آسمان کے معنے میں استعمال ہوتا ہے۔ مگر لغت میں اس کے معنے بادل کے بھی لکھے ہیں۔ چونکہ اس کے بعد ذَاتِ الرَّجْع کے الفاظ آتے ہیں جس کے معنے باربار لوٹنے والے کے ہیں اور باربار آنا برسنے والے بادل کی صفت ہے اس لئے ہم نے اس کا ترجمہ بادل کر دیا ہے۔
4676
Important Words:
ذات الرجع (which gives water repeatedly) is derived from رجع meaning, he returned. رجع (raj‘un) means, rain; hail, because it gives back the water that it takes; rain that returns; the place that retains water; a pool of water left by torrent; a place in which the torrent has returned; water in general; benefit; a good turn (Lane & Aqrab).
Commentary:
See next verse.
وَٱلْأَرْضِ ذَاتِ ٱلصَّدْعِ
这一节和上一节的意思是: 大地上植物的生长和茂繁所主要依靠的雨自天而降, 雨一停, 地上的水就开始逐渐干涸, 同样, 没有安拉的启示, 人的理性就失去圣洁和力量。
اصل الفاظ ذَاتِ الصَّدْعِ کے ہیں جس کے عام معنے پھٹنے کے ہوتے ہیں۔ لیکن لغت میں اس کے معنے روئیدگی نکالنے والی شے کے بھی ہوتے ہیں جو زمین کا کام ہے اور یہی معنے اس جگہ ہم نے کیے ہیں۔ خصوصاً اس لئے کہ پہلے بادلوں کا ذکر ہے اور بادل کے نتیجہ میں روئیدگی پیدا ہوتی ہے۔ یہ نہیں ہوتا کہ زمین پھٹ جائے۔
This and the preceding verse mean that just as the rain on which depends very largely the greenness and vegetation of the earth comes down from heaven and with its cessation earthly water begins gradually to dry up, similarly human reason loses its purity and strength without heavenly revelation.
Commentary:
This and the preceding verse signify that rain on which depends very largely the greenness and vegetation of the earth comes down from heaven in times of need. If it ceases for a time, the water in upper strata of the earth gradually dries up. Thus there exists a connection between heavenly and earthly water. As with the cessation of heavenly water, earthly water begins gradually to dry up, so does human reason lose its purity and strength without heavenly revelation.
1664
这一节和上一节的意思是: 大地上植物的生长和茂繁所主要依靠的雨自天而降, 雨一停, 地上的水就开始逐渐干涸, 同样, 没有安拉的启示, 人的理性就失去圣洁和力量。
3
اصل الفاظ ذَاتِ الصَّدْعِ کے ہیں جس کے عام معنے پھٹنے کے ہوتے ہیں۔ لیکن لغت میں اس کے معنے روئیدگی نکالنے والی شے کے بھی ہوتے ہیں جو زمین کا کام ہے اور یہی معنے اس جگہ ہم نے کیے ہیں۔ خصوصاً اس لئے کہ پہلے بادلوں کا ذکر ہے اور بادل کے نتیجہ میں روئیدگی پیدا ہوتی ہے۔ یہ نہیں ہوتا کہ زمین پھٹ جائے۔
4677
Commentary:
This and the preceding verse signify that rain on which depends very largely the greenness and vegetation of the earth comes down from heaven in times of need. If it ceases for a time, the water in upper strata of the earth gradually dries up. Thus there exists a connection between heavenly and earthly water. As with the cessation of heavenly water, earthly water begins gradually to dry up, so does human reason lose its purity and strength without heavenly revelation.
3319
This and the preceding verse mean that just as the rain on which depends very largely the greenness and vegetation of the earth comes down from heaven and with its cessation earthly water begins gradually to dry up, similarly human reason loses its purity and strength without heavenly revelation.
إِنَّهُۥ لَقَوْلٌ فَصْلٌ
یعنی جب خداتعالیٰ نے مادی دنیا کی سیرابی کے لئے بارش نازل کی ہے اور ایک ہی دفعہ نہیں کی بلکہ تھوڑے تھوڑے فاصلہ پر وہ بارش نازل کرتا رہتا ہے تو یہ کیونکر ہو سکتاتھا کہ ضرورت کے موقعہ پر روحانی بارش نازل نہ ہو۔ جو قرآن یا قرآن کی تائیدی و حیاں ہیں۔
Commentary:
See next verse.
1
یعنی جب خداتعالیٰ نے مادی دنیا کی سیرابی کے لئے بارش نازل کی ہے اور ایک ہی دفعہ نہیں کی بلکہ تھوڑے تھوڑے فاصلہ پر وہ بارش نازل کرتا رہتا ہے تو یہ کیونکر ہو سکتاتھا کہ ضرورت کے موقعہ پر روحانی بارش نازل نہ ہو۔ جو قرآن یا قرآن کی تائیدی و حیاں ہیں۔
4678
Commentary:
See next verse.
وَمَا هُوَ بِٱلْهَزْلِ
اوپر کے دلیلوں سے یہ بھی ثابت ہوتا ہے کہ قرآن ایک فیصلہ کرنے والی کتاب ہے کیونکہ وہ ہر ایک بات کو دلیل سے بیان کرتی ہے اگر اس کی دلیلیں غلط نکلیں گی تو جھوٹی ثابت ہو جائے گی اور دلیلیں ٹھیک نکلیں گی تو سچی ثابت ہو جائے گی۔ اس کے خلاف دوسری کتابیں بغیر دلیل کے بات کرتی ہے اس لئے ان کے سچے اور جھوٹے ہونے کا فرق نکالنا مشکل ہو جاتا ہے۔
اس جگہ بادلوں اور زمین کو قرآن کریم کی سچائی کے طور پر پیش کیا گیا ہے۔ یعنی جس طرح بارش نازل ہوتی ہے اور زمین روئیدگی اگاتی ہے۔ اسی طرح قرآن کریم کے نازل ہونے پر نہایت پاکیزہ اور نیک نسل پیدا ہوگی اور ایسی اعلیٰ نسل پیدا ہوگی جو ثابت کر دے گی کہ قرآن مجید آخری کتاب ہے اور اس کے بعد کسی اور کتاب کی امید فضول ہے۔ نہ اس میں کوئی کمزوری ہے اور نہ کوئی بے فائدہ بات ہے۔ جو بات بھی بیان ہوئی ہے بڑی فائدہ والی اور بڑی مضبوط ہے۔
Commentary:
In vv. 12-13, the Quran is represented as life-giving rain whereby those who believe in it and act upon its teaching are purified and fostered in the ways of righteousness. This constitutes a strong proof, not a "joke," that the Quran is God’s own revealed Word which distinguishes and discriminates between truth and falsehood; (ھزل meaning, a joke, jest or obscene talk or weak discourse) (Aqrab).
2
اوپر کے دلیلوں سے یہ بھی ثابت ہوتا ہے کہ قرآن ایک فیصلہ کرنے والی کتاب ہے کیونکہ وہ ہر ایک بات کو دلیل سے بیان کرتی ہے اگر اس کی دلیلیں غلط نکلیں گی تو جھوٹی ثابت ہو جائے گی اور دلیلیں ٹھیک نکلیں گی تو سچی ثابت ہو جائے گی۔ اس کے خلاف دوسری کتابیں بغیر دلیل کے بات کرتی ہے اس لئے ان کے سچے اور جھوٹے ہونے کا فرق نکالنا مشکل ہو جاتا ہے۔
3
اس جگہ بادلوں اور زمین کو قرآن کریم کی سچائی کے طور پر پیش کیا گیا ہے۔ یعنی جس طرح بارش نازل ہوتی ہے اور زمین روئیدگی اگاتی ہے۔ اسی طرح قرآن کریم کے نازل ہونے پر نہایت پاکیزہ اور نیک نسل پیدا ہوگی اور ایسی اعلیٰ نسل پیدا ہوگی جو ثابت کر دے گی کہ قرآن مجید آخری کتاب ہے اور اس کے بعد کسی اور کتاب کی امید فضول ہے۔ نہ اس میں کوئی کمزوری ہے اور نہ کوئی بے فائدہ بات ہے۔ جو بات بھی بیان ہوئی ہے بڑی فائدہ والی اور بڑی مضبوط ہے۔
4679
Commentary:
In vv. 12-13, the Quran is represented as life-giving rain whereby those who believe in it and act upon its teaching are purified and fostered in the ways of righteousness. This constitutes a strong proof, not a "joke," that the Quran is God’s own revealed Word which distinguishes and discriminates between truth and falsehood; (ھزل meaning, a joke, jest or obscene talk or weak discourse) (Aqrab).
إِنَّهُمْ يَكِيدُونَ كَيْدًا
52:43.
52:43.
52:43.
c
52:43.
a
52:43.
c
52:43.
وَأَكِيدُ كَيْدًا
فَمَهِّلِ ٱلْكَٰفِرِينَ أَمْهِلْهُمْ رُوَيْدًۢا
اس آیت میں بتایا ہے کہ کفار قرآن مجید کے خلاف ہر قسم کی تدبیریں کریں گے۔ اگر وہ جھوٹا ہوتا تو کامیاب نہ ہوتا۔ لیکن چونکہ وہ خدا کی طرف سے ہے۔ جب وہ خداتعالیٰ کے کلام کو مٹانے کی کوشش کریں گے تو وہ بھی ان کو مٹانے کی تدبیریں کرے گا۔ اور نتیجہ یہی نکلے گا کہ اللہ تعالیٰ جیت جائے گا اور وہ ہار جائیں گے۔ ہاں جیسا کہ الٰہی سنت ہے عذاب ذرا دیر سے آتا ہے۔ اور اسی کی طرف اس اٹھارھویں آیت میں اشارہ کیا ہے جس میں کہا ہے کہ اے رسول! کفار کو مہلت دے یعنی مہلت دینے کے نتیجہ میں وہ اپنا سارا زور اسلام کے مٹانے میں لگا دیں گے اور یہ کہنے کا موقعہ ان کو نہیں ملے گا کہ ہم کو مسلمانوں کے تب
68:46; 73:12.
The verse purports to say that disbelievers are granted respite that they may try all their evil plans and employ all the strength and resources they possess against Islam and the Holy Prophet. The triumph of Islam, despite all their planning and boasted strength, will be an irrefutable proof that it is from Allah and has His support.
68:45-46; 73:12.
Commentary:
Disbelievers are granted respite that they may try all their evil plans and employ all the strength and resources they possess against Islam and the Holy Prophet. The triumph of Islam, despite all their planning and their boasted strength, will be an irrefutable proof that it is from Allah and has His full support.
d
68:46; 73:12.
1665
这节经文的大意是说: 不信者被赐予延缓, 他们可以尝试他们的种种罪恶计划, 利用他们所有的力量和资源来反对伊斯兰教和穆圣。尽管他们的种种计谋和自负的力量, 伊斯兰教的胜利将是一个无可辩驳的证明, 即胜利是安拉赐予的, 而且得到安拉的佑助。
4
اس آیت میں بتایا ہے کہ کفار قرآن مجید کے خلاف ہر قسم کی تدبیریں کریں گے۔ اگر وہ جھوٹا ہوتا تو کامیاب نہ ہوتا۔ لیکن چونکہ وہ خدا کی طرف سے ہے۔ جب وہ خداتعالیٰ کے کلام کو مٹانے کی کوشش کریں گے تو وہ بھی ان کو مٹانے کی تدبیریں کرے گا۔ اور نتیجہ یہی نکلے گا کہ اللہ تعالیٰ جیت جائے گا اور وہ ہار جائیں گے۔ ہاں جیسا کہ الٰہی سنت ہے عذاب ذرا دیر سے آتا ہے۔ اور اسی کی طرف اس اٹھارھویں آیت میں اشارہ کیا ہے جس میں کہا ہے کہ اے رسول! کفار کو مہلت دے یعنی مہلت دینے کے نتیجہ میں وہ اپنا سارا زور اسلام کے مٹانے میں لگا دیں گے اور یہ کہنے کا موقعہ ان کو نہیں ملے گا کہ ہم کو مسلمانوں کے تب
b
68:45-46; 73:12.
4680
Commentary:
Disbelievers are granted respite that they may try all their evil plans and employ all the strength and resources they possess against Islam and the Holy Prophet. The triumph of Islam, despite all their planning and their boasted strength, will be an irrefutable proof that it is from Allah and has His full support.
d
68:46; 73:12.
3319A
The verse purports to say that disbelievers are granted respite that they may try all their evil plans and employ all the strength and resources they possess against Islam and the Holy Prophet. The triumph of Islam, despite all their planning and boasted strength, will be an irrefutable proof that it is from Allah and has His support.
الأعلى
Al-A'la
The Most High • makkah • 19 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
سَبِّحِ ٱسْمَ رَبِّكَ ٱلْأَعْلَى
56:75; 69:53.
The Divine attribute Rabb (Lord Who makes things grow and develop by stages) disposes of the objection: Why was the perfect Law not revealed in the beginning of creation? The word implies that perfect Law should have been revealed when man’s intellect and reason had attained their fullest development which could and did take place after a long and gradual process of evolution.
56:75; 69:53.
Important Words:
For سبح (glorify) see 61:2.
Commentary:
The verse may be interpreted as: (a) glorify the name of thy Lord, the most High; and (b) glorify the most high name of thy Lord. The words ربک الاعلٰی (the most High Lord) signify that as God has created man for unlimited progress, therefore, He has endowed him with great natural powers and faculties that he may fulfil his high destiny; only his development is to be progressive and in stages. Incidentally, the Divine attribute رب (The Lord Who makes things grow and develop by stages) disposes of the objection, viz. why the perfect Law was not revealed in the beginning of creation? The word implies that perfect Law could only have been revealed after man’s intellect and reason had attained their highest development which happened after a long and gradual process of evolution.
b
56:75; 69:53.
1666
真主的常德 رَبّ (Rabb, 使万物逐渐成长和发展的养主) 排除了这个异议: 完美的天经为什么不在万物初创时启示? 这个字隐示, 人类的智慧与理性势将也确实会在一段漫长及逐步的进化后获得最充份的发展, 到时最完善的天经也获得启示了。
b
56:75; 69:53.
4681
Important Words:
For سبح (glorify) see 61:2.
Commentary:
The verse may be interpreted as: (a) glorify the name of thy Lord, the most High; and (b) glorify the most high name of thy Lord. The words ربک الاعلٰی (the most High Lord) signify that as God has created man for unlimited progress, therefore, He has endowed him with great natural powers and faculties that he may fulfil his high destiny; only his development is to be progressive and in stages. Incidentally, the Divine attribute رب (The Lord Who makes things grow and develop by stages) disposes of the objection, viz. why the perfect Law was not revealed in the beginning of creation? The word implies that perfect Law could only have been revealed after man’s intellect and reason had attained their highest development which happened after a long and gradual process of evolution.
b
56:75; 69:53.
3320
The Divine attribute Rabb (Lord Who makes things grow and develop by stages) disposes of the objection: Why was the perfect Law not revealed in the beginning of creation? The word implies that perfect Law should have been revealed when man’s intellect and reason had attained their fullest development which could and did take place after a long and gradual process of evolution.
ٱلَّذِى خَلَقَ فَسَوَّىٰ
یعنی انسان کے وجود میں روحانی ترقی کا بے انتہا مادہ رکھا گیا ہے۔ اسی طرح علمی ترقی کا بھی بے انتہا مادہ رکھا گیا ہے۔ فرماتا ہے یہ اس بات کاثبوت ہے کہ اس انسان کو پیدا کرنے والا بے عیب ہے اگر وہ خود بے عیب نہ ہوتا اور ساری خوبیوں کا جامع نہ ہوتا تو ایسا انسان کس طرح پیدا کرتا۔
82:8; 91:8.
Important Words:
قدر means, he measured; determined; decreed; designed (Lane & Aqrab).
سوی (perfected). سواه means, he made it equal, uniform, right; (2) he made it symmetrical; made it congruous or consistent in its several parts; (3) he made it to be adapted to the requirements of wisdom; (4) he made it complete, or perfected its make; he adjusted it; (5) God made his constitution symmetrical or made him complete and perfect (Lane & Aqrab).
Commentary:
The verse shows that a high destiny awaits man and that for the fulfilment of it God has endowed him with the highest natural faculties and capacities. He can attain the highest spiritual stature; can reflect in his person Divine attributes so as to become the mirror of his Creator. This implies that the Creator Himself is perfect and is completely free from all conceivable defects and weaknesses.
c
82:8; 91:8.
1667
高贵的命运等待着人类。人能够达到精神的最高境界, 并能在自身反映出真主的常德, 从而成为他创造者的镜子。
1
یعنی انسان کے وجود میں روحانی ترقی کا بے انتہا مادہ رکھا گیا ہے۔ اسی طرح علمی ترقی کا بھی بے انتہا مادہ رکھا گیا ہے۔ فرماتا ہے یہ اس بات کاثبوت ہے کہ اس انسان کو پیدا کرنے والا بے عیب ہے اگر وہ خود بے عیب نہ ہوتا اور ساری خوبیوں کا جامع نہ ہوتا تو ایسا انسان کس طرح پیدا کرتا۔
c
82:8; 91:8.
4682
Important Words:
قدر means, he measured; determined; decreed; designed (Lane & Aqrab).
سوی (perfected). سواه means, he made it equal, uniform, right; (2) he made it symmetrical; made it congruous or consistent in its several parts; (3) he made it to be adapted to the requirements of wisdom; (4) he made it complete, or perfected its make; he adjusted it; (5) God made his constitution symmetrical or made him complete and perfect (Lane & Aqrab).
Commentary:
The verse shows that a high destiny awaits man and that for the fulfilment of it God has endowed him with the highest natural faculties and capacities. He can attain the highest spiritual stature; can reflect in his person Divine attributes so as to become the mirror of his Creator. This implies that the Creator Himself is perfect and is completely free from all conceivable defects and weaknesses.
c
82:8; 91:8.
3321
A high destiny awaits man. He can attain the highest spiritual stature and can reflect in his person Divine attributes so as to become the mirror of his Creator.
وَٱلَّذِى قَدَّرَ فَهَدَىٰ
80:20.
80:20.
80:20.
Commentary:
This and the preceding verse give four reasons for the glorification of God, viz. (1) God brought us into being. (2) He endowed us with all the faculties and capacities that are needed for our spiritual and intellectual development. (3) He determined man’s physical and spiritual needs and (4) for the fulfilment of those needs He revealed guidance that man might attain the object of his creation.
d
80:20.
a
80:20.
4683
Commentary:
This and the preceding verse give four reasons for the glorification of God, viz. (1) God brought us into being. (2) He endowed us with all the faculties and capacities that are needed for our spiritual and intellectual development. (3) He determined man’s physical and spiritual needs and (4) for the fulfilment of those needs He revealed guidance that man might attain the object of his creation.
d
80:20.
وَٱلَّذِىٓ أَخْرَجَ ٱلْمَرْعَىٰ
فَجَعَلَهُۥ غُثَآءً أَحْوَىٰ
18:46; 57:21.
这节经文构成了这个异议的微妙回答: 安拉一开头启示不完全的圣典, 只能满足那经典所受启示的某一民族和某一时代的需要, 而到结束时才以 «古兰经» 的形式启示了最后而最完美无缺的经典, 这究竟是为什么? 回答是, 安拉创造了两类事物: (a) 那些像植物和牧草这种能够满足人类一时需要而有一定的有限生命期的东西。前一部分圣典就像这样, 只满足人的一时需要, 因此是容易腐烂和死亡的。(b) 那些像太阳、月亮、地球等等东西, 是对人类具有永久用途的。这些东西的存在和宇宙一样长久。«古兰经» 像宇宙, 目的是当人类正确的带路者, 直到永远; 因此 «古兰经» 不会变化, 不可代替, 不会受到时间消蚀的影响。
18:46; 57:21.
The verse constitutes a subtle answer to the objection: Why did God first reveal incomplete Laws, suited only to the needs of the peoples and the periods in which they were revealed, and then towards the end revealed the last and most perfect Shari‘ah in the form of the Qur’an? The answer is that God has created two kinds of things: (a) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled only man’s temporary needs and, therefore, were subject to decay and death. (b) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last till the universe lasts. The Qur’an is like the universe and is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.
18:46; 57:21.
Important Words:
غثاء (stubble) means, the rubbish or refuse and scum and rotten leaves mixed with the scum borne upon the surface of a torrent; decayed and broken pieces of herbage that are seen upon a torrent; a perishable thing. They say ماله غثاء وعمله ھباء و سعیه خفاء i.e. his property is as rubbish borne by a torrent and his work is as motes and his labour is unseen. غثاء الناس means, the refuse of mankind (Lane).
Commentary:
The verse constitutes a subtle answer to the objection: Why God first revealed incomplete laws, suited only to the needs of the peoples and the periods in which they were revealed, and then revealed the last and most perfect Shari‘ah in the form of the Quran, which was meant to guide mankind for all time? It purports to say that God has created two kinds of things: (1) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled man’s temporary needs and, therefore, were subject to decay and death. (2) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last with the universe. Like the latter the Quran is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.
e
18:46; 57:21.
1668
这节经文构成了这个异议的微妙回答: 安拉一开头启示不完全的圣典, 只能满足那经典所受启示的某一民族和某一时代的需要, 而到结束时才以 «古兰经» 的形式启示了最后而最完美无缺的经典, 这究竟是为什么? 回答是, 安拉创造了两类事物: (a) 那些像植物和牧草这种能够满足人类一时需要而有一定的有限生命期的东西。前一部分圣典就像这样, 只满足人的一时需要, 因此是容易腐烂和死亡的。(b) 那些像太阳、月亮、地球等等东西, 是对人类具有永久用途的。这些东西的存在和宇宙一样长久。«古兰经» 像宇宙, 目的是当人类正确的带路者, 直到永远; 因此 «古兰经» 不会变化, 不可代替, 不会受到时间消蚀的影响。
b
18:46; 57:21.
4684
Important Words:
غثاء (stubble) means, the rubbish or refuse and scum and rotten leaves mixed with the scum borne upon the surface of a torrent; decayed and broken pieces of herbage that are seen upon a torrent; a perishable thing. They say ماله غثاء وعمله ھباء و سعیه خفاء i.e. his property is as rubbish borne by a torrent and his work is as motes and his labour is unseen. غثاء الناس means, the refuse of mankind (Lane).
Commentary:
The verse constitutes a subtle answer to the objection: Why God first revealed incomplete laws, suited only to the needs of the peoples and the periods in which they were revealed, and then revealed the last and most perfect Shari‘ah in the form of the Quran, which was meant to guide mankind for all time? It purports to say that God has created two kinds of things: (1) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled man’s temporary needs and, therefore, were subject to decay and death. (2) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last with the universe. Like the latter the Quran is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.
e
18:46; 57:21.
3322
The verse constitutes a subtle answer to the objection: Why did God first reveal incomplete Laws, suited only to the needs of the peoples and the periods in which they were revealed, and then towards the end revealed the last and most perfect Shari‘ah in the form of the Qur’an? The answer is that God has created two kinds of things: (a) Those that like herbage and pasture satisfy man’s temporary needs and thus have a limited tenure of life. The former Scriptures, like these things, fulfilled only man’s temporary needs and, therefore, were subject to decay and death. (b) Those things such as the sun, the moon, the earth, etc. which are of permanent use for man. They will last till the universe lasts. The Qur’an is like the universe and is meant to be man’s unerring guide till the end of time; hence it is immune to change, replacement and the wasting effect of time.
سَنُقْرِئُكَ فَلَا تَنسَىٰٓ
穆圣是人, 所以他会忘却, 就生活事务来说, 他确实忘却过。但安拉以其绝对可靠的智慧是这样处理的: 穆圣虽然不识字, 但有时一次向他启示长篇的经文, 这启示在他心灵上留下了不可磨灭的印象, 所以从来没有发现他在背诵这些启示的经文时有忘却或结结巴巴。篇幅很长的经章像 «黄牛»章、«伊姆兰家属» 章和 «妇女» 章是零碎启示的, 每次启示之间彼此相隔几年, 然而穆圣在背诵启示经节的时候从没有一刻背诵错误或结巴, 这确是十分惊人的。这一事实, 即使对 «古兰经» 最抱有敌意的批评家也没有争辩过。
یعنی قرآن کریم مسلمانوں کے دلوں میں اس طرح رچا دیا جائے گا کہ کوئی نہ کوئی حصہ قیامت تک اس کی محبت میں سرشار رہے گا۔ اور باربار ایسے کامل انسان مسلمانوں میں پیدا ہوتے رہیں گے جو قرآن مجید کا جھنڈا اونچا رکھیں گے۔
The Holy Prophet was human and as such was apt to forget and he did forget things as far as the affairs of life were concerned. But God in his infallible wisdom had so arranged that though the Holy Prophet was not literate and that sometimes long Chapters were revealed to him in one piece, the revelation remained so indelibly imprinted on his mind that he was never found to forget or falter in reciting the revealed portions. It is marvellous, indeed, that very long Chapters such as Al-Baqarah, Al-e-‘Imran and An-Nisa’,were revealed piecemeal, and a period of several years had intervened between the revelation of one piece and another and yet the Holy Prophet never, for a moment, fumbled or faltered in putting the revealed verses in their proper places. This is a fact which has not been disputed by even the most hostile critics of the Qur’an.
Commentary:
The verse develops the argument implied in the preceding one. It purports to say that the Quran being God’s last Message for mankind has been granted Divine protection against interference, distortion or interpolation. The promise of protection has been given in emphatic and clear terms, viz. “Verily, We Ourself have sent down the Reminder, and most surely We will be its Guardian” (15:10). The last fourteen centuries have witnessed the fulfilment of this mighty prophecy, in that the Quran has become a part of the thought and life of the Muslims as a whole, so much, that at all times there is found in the world a section of Muslims who proclaim and uphold its true teachings and learn its text by heart. The Quran that we have with us today is the same, without the change of a word or letter, which was given to the world by the Holy Prophet.
The Holy Prophet was human and as such he was apt to forget and he did forget things as far as the affairs of life were concerned. But God, in His infallible wisdom, had so arranged that despite the fact that the Prophet was not literate and sometimes long Surahs were revealed to him in one piece, the revelation remained so indelibly imprinted on his mind that he was never found to forget or falter in reciting the revealed portions. It is marvellous indeed that very long Surahs such as Al-Baqarah, Al-e-‘Imran or An-Nisa’, were revealed piecemeal, and a period of several years had intervened between the revelation of different parts of each of those Surahs and yet the Prophet never for a moment fumbled or faltered in putting the revealed verses in their proper places.
1669
穆圣是人, 所以他会忘却, 就生活事务来说, 他确实忘却过。但安拉以其绝对可靠的智慧是这样处理的: 穆圣虽然不识字, 但有时一次向他启示长篇的经文, 这启示在他心灵上留下了不可磨灭的印象, 所以从来没有发现他在背诵这些启示的经文时有忘却或结结巴巴。篇幅很长的经章像 «黄牛»章、«伊姆兰家属» 章和 «妇女» 章是零碎启示的, 每次启示之间彼此相隔几年, 然而穆圣在背诵启示经节的时候从没有一刻背诵错误或结巴, 这确是十分惊人的。这一事实, 即使对 «古兰经» 最抱有敌意的批评家也没有争辩过。
2
یعنی قرآن کریم مسلمانوں کے دلوں میں اس طرح رچا دیا جائے گا کہ کوئی نہ کوئی حصہ قیامت تک اس کی محبت میں سرشار رہے گا۔ اور باربار ایسے کامل انسان مسلمانوں میں پیدا ہوتے رہیں گے جو قرآن مجید کا جھنڈا اونچا رکھیں گے۔
4685
Commentary:
The verse develops the argument implied in the preceding one. It purports to say that the Quran being God’s last Message for mankind has been granted Divine protection against interference, distortion or interpolation. The promise of protection has been given in emphatic and clear terms, viz. “Verily, We Ourself have sent down the Reminder, and most surely We will be its Guardian” (15:10). The last fourteen centuries have witnessed the fulfilment of this mighty prophecy, in that the Quran has become a part of the thought and life of the Muslims as a whole, so much, that at all times there is found in the world a section of Muslims who proclaim and uphold its true teachings and learn its text by heart. The Quran that we have with us today is the same, without the change of a word or letter, which was given to the world by the Holy Prophet.
The Holy Prophet was human and as such he was apt to forget and he did forget things as far as the affairs of life were concerned. But God, in His infallible wisdom, had so arranged that despite the fact that the Prophet was not literate and sometimes long Surahs were revealed to him in one piece, the revelation remained so indelibly imprinted on his mind that he was never found to forget or falter in reciting the revealed portions. It is marvellous indeed that very long Surahs such as Al-Baqarah, Al-e-‘Imran or An-Nisa’, were revealed piecemeal, and a period of several years had intervened between the revelation of different parts of each of those Surahs and yet the Prophet never for a moment fumbled or faltered in putting the revealed verses in their proper places.
3323
The Holy Prophet was human and as such was apt to forget and he did forget things as far as the affairs of life were concerned. But God in his infallible wisdom had so arranged that though the Holy Prophet was not literate and that sometimes long Chapters were revealed to him in one piece, the revelation remained so indelibly imprinted on his mind that he was never found to forget or falter in reciting the revealed portions. It is marvellous, indeed, that very long Chapters such as Al-Baqarah, Al-e-‘Imran and An-Nisa’,were revealed piecemeal, and a period of several years had intervened between the revelation of one piece and another and yet the Holy Prophet never, for a moment, fumbled or faltered in putting the revealed verses in their proper places. This is a fact which has not been disputed by even the most hostile critics of the Qur’an.
إِلَّا مَا شَآءَ ٱللَّهُ ۚ إِنَّهُۥ يَعْلَمُ ٱلْجَهْرَ وَمَا يَخْفَىٰ
اس سے پتہ لگتا ہے کہ صداقت سے دور اللہ تعالیٰ نہیں کرتا‘ بلکہ انسان آپ ہوتا ہے۔ اسی لئے فرماتا ہے کہ ہمارا کام تو یہ ہے کہ ہم قرآن مسلمانوں کو سکھائیں گے۔ لیکن اگر مسلمانوں میں سے بعض بدبخت اسے بھلانا چاہیں۔ تو چونکہ خداتعالیٰ ان کے ظاہر و باطن کو جانتا ہے۔ وہ ان کے ارادہ میں روک نہیں بنے گا اور کہے گا کہ جب یہ آپ تباہ ہونا چاہتے ہیں تو ہونے دو۔
2:34; 20:8; 21:111; 24:30.
Commentary:
The expression "as God wills", pertains only to matters of ordinary everyday life.
The words, "He knows what is manifest and what is hidden," mean that as God knew all the needs of man of which man himself was unconscious and which he was incapable of knowing, God provided those needs in the Quran, and so there could be no possibility of the Holy Prophet forgetting what was revealed to him.
a
2:34; 20:8; 21:111; 24:30.
1670
“安拉想叫你忘记” 一语仅指日常生活事务。
3
اس سے پتہ لگتا ہے کہ صداقت سے دور اللہ تعالیٰ نہیں کرتا‘ بلکہ انسان آپ ہوتا ہے۔ اسی لئے فرماتا ہے کہ ہمارا کام تو یہ ہے کہ ہم قرآن مسلمانوں کو سکھائیں گے۔ لیکن اگر مسلمانوں میں سے بعض بدبخت اسے بھلانا چاہیں۔ تو چونکہ خداتعالیٰ ان کے ظاہر و باطن کو جانتا ہے۔ وہ ان کے ارادہ میں روک نہیں بنے گا اور کہے گا کہ جب یہ آپ تباہ ہونا چاہتے ہیں تو ہونے دو۔
a
2:34; 20:8; 21:111; 24:30.
4686
Commentary:
The expression "as God wills", pertains only to matters of ordinary everyday life.
The words, "He knows what is manifest and what is hidden," mean that as God knew all the needs of man of which man himself was unconscious and which he was incapable of knowing, God provided those needs in the Quran, and so there could be no possibility of the Holy Prophet forgetting what was revealed to him.
a
2:34; 20:8; 21:111; 24:30.
3324
The expression, 'as what Allah wills,' pertains only to matters of everyday life.
وَنُيَسِّرُكَ لِلْيُسْرَىٰ
اس آیت میں بتایا گیا ہے کہ قرآن مجید جو فطرت کے مطابق ہے۔ اس پر عمل مشکل نہیں۔ اور اگر کوئی شخص اس پر عمل کرنا چاہے تو اللہ تعالیٰ بھی اس کی مدد کرتا ہے اور اس پر عمل کرنا بندے کے لئے اور بھی آسان کر دیتا ہے۔
92:8.
The verse signifies: (a) That it is easy to commit the Qur’an to memory; (b) that its teachings possess an adaptability all their own which makes them conform to, and meet, the exigencies of changing conditions and circumstances and also the needs and requirements of men of different temperaments and dispositions; and (c) that Quranic injunctions are not arbitrary but wise and rational. These factors combined make the Qur’an a book easy to learn and to act upon. These, among others, are some of the means which God has provided for the eternal protection and preservation of the Quranic text and its meaning.
92:8.
Commentary:
The verse signifies: (a) that it is easy to commit the Quran to memory; (b) that its teachings possess an adaptability all their own, which makes them conform to, and meet, the exigencies of changing conditions and circumstances and the needs and requirements of men of different temperaments and dispositions; and (c) that the Quranic injunctions are not arbitrary but wise and rational. These factors combined together make the Quran a Book easy to learn and to act upon. These, among others, are some of the means which God has provided for the eternal protection and preservation of the Quranic text and its meaning.
b
92:8.
1671
这节经文的含意是: (a) 背诵 «古兰经» 是容易的; (b) «古兰经» 教旨有其自身的适用性, 能符合并满足各种变化多端的境遇的需要, 也能符合并满足不同气质的和个性的人的种种需要; (c) «古兰经» 训谕不是武断的, 而是明智而合理的。这些因素加在一起, 使 «古兰经» 成为一本容易学习、容易遵循的经典。除了别的东西, 这些是安拉为了永久保护并保存 «古兰经» 原文及其意义而提供的几个办法。
1
اس آیت میں بتایا گیا ہے کہ قرآن مجید جو فطرت کے مطابق ہے۔ اس پر عمل مشکل نہیں۔ اور اگر کوئی شخص اس پر عمل کرنا چاہے تو اللہ تعالیٰ بھی اس کی مدد کرتا ہے اور اس پر عمل کرنا بندے کے لئے اور بھی آسان کر دیتا ہے۔
b
92:8.
4687
Commentary:
The verse signifies: (a) that it is easy to commit the Quran to memory; (b) that its teachings possess an adaptability all their own, which makes them conform to, and meet, the exigencies of changing conditions and circumstances and the needs and requirements of men of different temperaments and dispositions; and (c) that the Quranic injunctions are not arbitrary but wise and rational. These factors combined together make the Quran a Book easy to learn and to act upon. These, among others, are some of the means which God has provided for the eternal protection and preservation of the Quranic text and its meaning.
b
92:8.
3325
The verse signifies: (a) That it is easy to commit the Qur’an to memory; (b) that its teachings possess an adaptability all their own which makes them conform to, and meet, the exigencies of changing conditions and circumstances and also the needs and requirements of men of different temperaments and dispositions; and (c) that Quranic injunctions are not arbitrary but wise and rational. These factors combined make the Qur’an a book easy to learn and to act upon. These, among others, are some of the means which God has provided for the eternal protection and preservation of the Quranic text and its meaning.
فَذَكِّرْ إِن نَّفَعَتِ ٱلذِّكْرَىٰ
یعنی جبکہ خداتعالیٰ انسان کو ہدایت کی طرف لے جاتا ہے تو انسان کا بھی فرض ہے کہ اللہ تعالیٰ کی نقل کرتے ہوئے باقی انسانوں کو بھی نصیحت کرتا رہے اور یہ کبھی نہ سمجھے کہ گمراہ انسان ہدایت نہیں پا سکتے۔ بلکہ امید رکھے کہ جس شخص کے دل میں ذرا بھی خدا کا خوف ہوگا وہ ضرور نصیحت حاصل کرے گا۔
Commentary:
The verse means that only those people profit by admonition who have fear of God in their hearts. But as it is not given to one to know when admonition would be beneficial to a man, no opportunity should be lost to preach truth and righteousness.
2
یعنی جبکہ خداتعالیٰ انسان کو ہدایت کی طرف لے جاتا ہے تو انسان کا بھی فرض ہے کہ اللہ تعالیٰ کی نقل کرتے ہوئے باقی انسانوں کو بھی نصیحت کرتا رہے اور یہ کبھی نہ سمجھے کہ گمراہ انسان ہدایت نہیں پا سکتے۔ بلکہ امید رکھے کہ جس شخص کے دل میں ذرا بھی خدا کا خوف ہوگا وہ ضرور نصیحت حاصل کرے گا۔
4688
Commentary:
The verse means that only those people profit by admonition who have fear of God in their hearts. But as it is not given to one to know when admonition would be beneficial to a man, no opportunity should be lost to preach truth and righteousness.
سَيَذَّكَّرُ مَن يَخْشَىٰ
51:56.
51:56.
51:56.
c
51:56.
a
51:56.
c
51:56.
وَيَتَجَنَّبُهَا ٱلْأَشْقَى
یعنی صرف وہی شخص قرآن کریم سے گریز کرے گا۔ جس کی بداعمالی نے اس کے دل پر مہر لگا دی ہوگی۔
Commentary:
The verse signifies that for those people who, on account of their persistent defiance and rejection of truth and blind opposition to God’s Messengers, incur punishment, a Divine decree comes into operation that they will not benefit by admonition.
3
یعنی صرف وہی شخص قرآن کریم سے گریز کرے گا۔ جس کی بداعمالی نے اس کے دل پر مہر لگا دی ہوگی۔
4689
Commentary:
The verse signifies that for those people who, on account of their persistent defiance and rejection of truth and blind opposition to God’s Messengers, incur punishment, a Divine decree comes into operation that they will not benefit by admonition.
ٱلَّذِى يَصْلَى ٱلنَّارَ ٱلْكُبْرَىٰ
88:5.
یعنی جس کی بداعمالیوں کی وجہ سے خداتعالیٰ نے فیصلہ کر دیا ہوگا کہ اس کو آگ میں داخل کیا جائے۔
88:5.
88:5.
d
88:5.
4
یعنی جس کی بداعمالیوں کی وجہ سے خداتعالیٰ نے فیصلہ کر دیا ہوگا کہ اس کو آگ میں داخل کیا جائے۔
b
88:5.
d
88:5.
ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ
14:18; 20:75.
یعنی وہ عذاب بہت شدید ہوگا اور وہ اس کو چکھے گا بھی گویا بوجہ عذاب کی شدت کے اس عذاب کو موت بھی کہہ سکتے ہیں اور حیات بھی کیونکہ تیز جلانے والی آگ کی وجہ سے اس کا چمڑا سخت ہو جائے گا اور اس کے محسوس کرنے کی طاقت کم ہو جائے گی پس انسان کی حالت دوزخ میں ایسی ہوگی کہ نہ وہ مُردہ کہلا سکے گا اور نہ زندہ۔
14:18; 20:75.
14:18; 20:75.
Commentary:
The unfortunate disbelievers will burn in grievous torment of an abiding character and death will not be allowed to end it; on the other hand, "death will come to him from every quarter but he will not die" (14:18). See also 20:75.
e
14:18; 20:75.
5
یعنی وہ عذاب بہت شدید ہوگا اور وہ اس کو چکھے گا بھی گویا بوجہ عذاب کی شدت کے اس عذاب کو موت بھی کہہ سکتے ہیں اور حیات بھی کیونکہ تیز جلانے والی آگ کی وجہ سے اس کا چمڑا سخت ہو جائے گا اور اس کے محسوس کرنے کی طاقت کم ہو جائے گی پس انسان کی حالت دوزخ میں ایسی ہوگی کہ نہ وہ مُردہ کہلا سکے گا اور نہ زندہ۔
c
14:18; 20:75.
4690
Commentary:
The unfortunate disbelievers will burn in grievous torment of an abiding character and death will not be allowed to end it; on the other hand, "death will come to him from every quarter but he will not die" (14:18). See also 20:75.
e
14:18; 20:75.
قَدْ أَفْلَحَ مَن تَزَكَّىٰ
91:10.
91:10.
91:10.
f
91:10.
d
91:10.
f
91:10.
وَذَكَرَ ٱسْمَ رَبِّهِۦ فَصَلَّىٰ
بَلْ تُؤْثِرُونَ ٱلْحَيَوٰةَ ٱلدُّنْيَا
75:21.
75:21.
75:21.
g
75:21.
e
75:21.
a
75:21.
وَٱلْءَاخِرَةُ خَيْرٌ وَأَبْقَىٰٓ
93:5.
93:5.
93:5.
a
93:5.
a
93:5.
b
93:5.
إِنَّ هَٰذَا لَفِى ٱلصُّحُفِ ٱلْأُولَىٰ
20:134.
20:134.
20:134.
b
20:134.
b
20:134.
c
20:134.
صُحُفِ إِبْرَٰهِيمَ وَمُوسَىٰ
因为一切宗教的要旨基本相同, 所以以上各节经文中所提到的教义也可以在伊布拉欣和穆撒的经典中找到。这节经文也可以表示, 这个预言, 即一位伟大的先知将出现, 他要给世界带来最后的安拉使命和最完美的天经 («申命记» 18:18-19 & 33:2)。
یعنی یہ مذکورہ بالا تعلیم ایسی عام ہے کہ تمام نبیوں کی تعلیم کا جو بھی حصہ محفوظ ہے اس سے اس کی تصدیق ہوتی ہے۔ پرانے نبیوں کی تعلیم کو محفوظ رکھنے کی بہت کم کوشش کی گئی ہے۔ صرف یہودنے اپنی کتاب طالمود میں اکثر انبیاء اور صلحاء کی تعلیمات کو جمع کرنے کی کوشش کی ہے۔ اس کے پڑھنے سے پتہ لگ سکتا ہے کہ درحقیقت قرآن کریم کی کئی سچائیاں پہلے نبیوں کے منہ سے بھی بیان ہوتی رہی ہیں جو اس بات کا ثبوت ہیں کہ اِنَّ ھٰذَا لَفِی الصُّحُفِ الْاُوْلٰی صُحُفِ اِبْرَاھِیْمَ وَ مُوْسٰی یعنی قرآنی تعلیم کے خاص خاص اجزا پہلی کتابوں میں بھی موجود ہیں۔
Because the essential principles of all religions are basically identical, the teachings mentioned in the foregoing verses are also found in the Scriptures of Moses and Abraham. The verse may also signify that the prophecy about the appearance of a great Prophet who was to give to the world the last Divine Message and the most perfect Teaching is found in the Scriptures of Moses and Abraham (Deut. 18:18, 19 & 33: 2).
Commentary:
Because the essential principles of all religions are basically identical, the teachings mentioned in the foregoing verses are also found in the Scriptures of Moses and Abraham. The verse may also signify that the prophecy about the appearance of a great Prophet who was to give to the world the Last Divine Message and the most perfect teaching is found in the Scriptures of Moses (Deut. 18:18-19 & 33:2) and Abraham.
1672
因为一切宗教的要旨基本相同, 所以以上各节经文中所提到的教义也可以在伊布拉欣和穆撒的经典中找到。这节经文也可以表示, 这个预言, 即一位伟大的先知将出现, 他要给世界带来最后的安拉使命和最完美的天经 («申命记» 18:18-19 & 33:2)。
1
یعنی یہ مذکورہ بالا تعلیم ایسی عام ہے کہ تمام نبیوں کی تعلیم کا جو بھی حصہ محفوظ ہے اس سے اس کی تصدیق ہوتی ہے۔ پرانے نبیوں کی تعلیم کو محفوظ رکھنے کی بہت کم کوشش کی گئی ہے۔ صرف یہودنے اپنی کتاب طالمود میں اکثر انبیاء اور صلحاء کی تعلیمات کو جمع کرنے کی کوشش کی ہے۔ اس کے پڑھنے سے پتہ لگ سکتا ہے کہ درحقیقت قرآن کریم کی کئی سچائیاں پہلے نبیوں کے منہ سے بھی بیان ہوتی رہی ہیں جو اس بات کا ثبوت ہیں کہ اِنَّ ھٰذَا لَفِی الصُّحُفِ الْاُوْلٰی صُحُفِ اِبْرَاھِیْمَ وَ مُوْسٰی یعنی قرآنی تعلیم کے خاص خاص اجزا پہلی کتابوں میں بھی موجود ہیں۔
4691
Commentary:
Because the essential principles of all religions are basically identical, the teachings mentioned in the foregoing verses are also found in the Scriptures of Moses and Abraham. The verse may also signify that the prophecy about the appearance of a great Prophet who was to give to the world the Last Divine Message and the most perfect teaching is found in the Scriptures of Moses (Deut. 18:18-19 & 33:2) and Abraham.
3326
Because the essential principles of all religions are basically identical, the teachings mentioned in the foregoing verses are also found in the Scriptures of Moses and Abraham. The verse may also signify that the prophecy about the appearance of a great Prophet who was to give to the world the last Divine Message and the most perfect Teaching is found in the Scriptures of Moses and Abraham (Deut. 18:18, 19 & 33: 2).
الغاشية
Al-Ghashiyah
The Overwhelming • makkah • 26 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
هَلْ أَتَىٰكَ حَدِيثُ ٱلْغَٰشِيَةِ
12:108.
Important Words:
الغاشیه (Overwhelming Calamity) is derived from غشی. They say غشیه i.e. it covered or overwhelmed him. غشی اللیل means, the night was dark. غاشیة means, an overwhelming calamity; a terrific misery (Lane).
Commentary:
The reference in the verse may be to the Judgement Day or to a terrific calamity that overtakes a people in this life, on account of their misdeeds. The severe famine that held Mecca in its grip for about seven years in the time of the Holy Prophet has also been referred to in the Quran as غاشیة (44:11-12). It was indeed a terrific calamity for the Meccans.
b
12:108.
1673
(a) 最后审判日或一次可怕的灾难。(b) 在穆圣时代困扰麦加约七年的严重饥荒在 «古兰经» 中也被称为势不可挡的灾难--------غَاشِيَة (Ghashiyah) (44:11-12)。
b
12:108.
4692
Important Words:
الغاشیه (Overwhelming Calamity) is derived from غشی. They say غشیه i.e. it covered or overwhelmed him. غشی اللیل means, the night was dark. غاشیة means, an overwhelming calamity; a terrific misery (Lane).
Commentary:
The reference in the verse may be to the Judgement Day or to a terrific calamity that overtakes a people in this life, on account of their misdeeds. The severe famine that held Mecca in its grip for about seven years in the time of the Holy Prophet has also been referred to in the Quran as غاشیة (44:11-12). It was indeed a terrific calamity for the Meccans.
b
12:108.
3327
(a) The Judgment Day or a terrific calamity. (b) The severe famine that held Mecca in its grip for about seven years in the time of the Holy Prophet has also been referred to in the Qur’an as Ghashiyah (44:11, 12).
وُجُوهٌ يَوْمَئِذٍ خَٰشِعَةٌ
68:44; 75:25; 80:41, 42.
اس جگہ انسانوں پر جو آخری زمانہ میں عذاب آنے والا ہے اس کی خبر دی گئی ہے اور بتایا گیا ہے کہ جب وہ عذاب آئے گا تو مجرم انسان کا چہرہ اترا ہوا ہوگا۔ اور وہ بڑا زور لگائے گا کہ کسی طرح وہ اس عذاب کو ٹلا دے۔
68:44; 75:25; 80:41, 42.
c
68:44; 75:25; 80:41, 42.
2
اس جگہ انسانوں پر جو آخری زمانہ میں عذاب آنے والا ہے اس کی خبر دی گئی ہے اور بتایا گیا ہے کہ جب وہ عذاب آئے گا تو مجرم انسان کا چہرہ اترا ہوا ہوگا۔ اور وہ بڑا زور لگائے گا کہ کسی طرح وہ اس عذاب کو ٹلا دے۔
c
68:44; 75:25; 80:41-42.
4693
Commentary:
وجوه meaning 'chiefs' or 'leaders' of men; the verse signifies that on the Day of Reckoning the great leaders of disbelief will be debased and humiliation will be writ large on their faces.
c
68:44; 75:25; 80:41, 42.
عَامِلَةٌ نَّاصِبَةٌ
Commentary:
The verse means to say that all the endeavours of the leaders of disbelief against Islam will be wasted as they will fail to arrest or retard its progress.
4694
Commentary:
The verse means to say that all the endeavours of the leaders of disbelief against Islam will be wasted as they will fail to arrest or retard its progress.
تَصْلَىٰ نَارًا حَامِيَةً
87:13, 101:12.
تَصْلٰی کی ضمیر وُجُوْہٌ کی طرف جاتی ہے اس لئے اس کا ترجمہ جماعت کیا گیا ہے۔
87:13, 101:12.
87:13; 101:12.
d
87:13, 101:12.
3
تَصْلٰی کی ضمیر وُجُوْہٌ کی طرف جاتی ہے اس لئے اس کا ترجمہ جماعت کیا گیا ہے۔
d
87:13; 101:12.
d
87:13, 101:12.
تُسْقَىٰ مِنْ عَيْنٍ ءَانِيَةٍ
55:45.
55:45.
47:16; 55:45.
e
55:45.
e
47:16; 55:45.
e
55:45.
لَّيْسَ لَهُمْ طَعَامٌ إِلَّا مِن ضَرِيعٍ
عربی میں ضَرِیْع اور شِبْرَق دو لفظ ہیں جن سے مراد ایسا گھاس ہوتا ہے جس کی جڑیں نہیں ہوتیں جب وہ خشک ہو تو اس کو ضَرِیْع کہتے ہیں اور جب تازہ ہو تو اُسے شِبْرَق کہتے ہیں اور اس کی خاصیت یہ ہوتی ہے کہ اس کے کھانے سے کوئی نفع نہیں ہوتا یعنی نہ تو انسان کی صحت کو کوئی طاقت حاصل ہوتی ہے اور نہ وہ موٹا ہوتا ہے چنانچہ قرآن کریم نے بھی یہی معنے کئے ہیں کہ لَایُسْمِنُ وَلَایُغْنِیْ مِنْ جُوْعٍ اور آیت کا مطلب یہ ہے کہ وہ دوزخ میں جائیں گے اور ایسے کھانے ان کو نہیں ملیں گے جو طاقت بخشنے والے ہوں بلکہ وہ کھانے ملیں گے جونہ طاقت بخشیں گے اور نہ ان سے سیری ہوگی۔
Important Words:
ضریع (dry, bitter and thorny herbage) is derived from ضرع i.e. he (kid) took with his mouth the udder. This seems to be regarded by some as the primary signification of the word. All the three forms, viz. dara‘a & dari‘a & daru‘a mean, he was or became weak. ضریع means, a bad sort of pasture by which cattle do not become fat or fresh and which renders their condition bad; a certain dry, bitter, thorny plant (Lane).
1
عربی میں ضَرِیْع اور شِبْرَق دو لفظ ہیں جن سے مراد ایسا گھاس ہوتا ہے جس کی جڑیں نہیں ہوتیں جب وہ خشک ہو تو اس کو ضَرِیْع کہتے ہیں اور جب تازہ ہو تو اُسے شِبْرَق کہتے ہیں اور اس کی خاصیت یہ ہوتی ہے کہ اس کے کھانے سے کوئی نفع نہیں ہوتا یعنی نہ تو انسان کی صحت کو کوئی طاقت حاصل ہوتی ہے اور نہ وہ موٹا ہوتا ہے چنانچہ قرآن کریم نے بھی یہی معنے کئے ہیں کہ لَایُسْمِنُ وَلَایُغْنِیْ مِنْ جُوْعٍ اور آیت کا مطلب یہ ہے کہ وہ دوزخ میں جائیں گے اور ایسے کھانے ان کو نہیں ملیں گے جو طاقت بخشنے والے ہوں بلکہ وہ کھانے ملیں گے جونہ طاقت بخشیں گے اور نہ ان سے سیری ہوگی۔
4695
Important Words:
ضریع (dry, bitter and thorny herbage) is derived from ضرع i.e. he (kid) took with his mouth the udder. This seems to be regarded by some as the primary signification of the word. All the three forms, viz. dara‘a & dari‘a & daru‘a mean, he was or became weak. ضریع means, a bad sort of pasture by which cattle do not become fat or fresh and which renders their condition bad; a certain dry, bitter, thorny plant (Lane).
لَّا يُسْمِنُ وَلَا يُغْنِى مِن جُوعٍ
Commentary:
Vv. 3-8 signify that the enemies of Islam will try hard to check its progress. But all their efforts will prove abortive. Before their very eyes the tender plant of Islam will grow into a mighty tree and their own power and glory will depart. Their sons and grandsons will enter the fold of Islam, and they will be consumed with rage and will burn in the fire of envy at seeing it spread fast; utter humiliation and ignominy will be their lot; they will be given hot water to drink and to eat which, instead of giving them nourishment or slaking their thirst and satisfying their hunger, will add to their weakness and hasten the withering away of their bodies—they will be utterly deprived of peace of mind, and calamities will overwhelm them in varying forms.
4696
Commentary:
Vv. 3-8 signify that the enemies of Islam will try hard to check its progress. But all their efforts will prove abortive. Before their very eyes the tender plant of Islam will grow into a mighty tree and their own power and glory will depart. Their sons and grandsons will enter the fold of Islam, and they will be consumed with rage and will burn in the fire of envy at seeing it spread fast; utter humiliation and ignominy will be their lot; they will be given hot water to drink and to eat which, instead of giving them nourishment or slaking their thirst and satisfying their hunger, will add to their weakness and hasten the withering away of their bodies—they will be utterly deprived of peace of mind, and calamities will overwhelm them in varying forms.
وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ
75:23.
75:23.
75:23.
f
75:23.
a
75:23.
f
75:23.
لِّسَعْيِهَا رَاضِيَةٌ
敬畏的信者将很高兴的看到安拉因他们为伊斯兰教事业作贡献而给予他们的极大的报偿。
The righteous believers will be well-pleased with the marvellous results of the sacrifices they will have made for the cause of Islam.
Commentary:
The righteous believers will be well pleased with the marvellous results of the sacrifices they had made for the cause of Islam.
1674
敬畏的信者将很高兴的看到安拉因他们为伊斯兰教事业作贡献而给予他们的极大的报偿。
4697
Commentary:
The righteous believers will be well pleased with the marvellous results of the sacrifices they had made for the cause of Islam.
3328
The righteous believers will be well-pleased with the marvellous results of the sacrifices they will have made for the cause of Islam.
فِى جَنَّةٍ عَالِيَةٍ
69:23.
69:23.
69:23.
g
69:23.
b
69:23.
g
69:23.
لَّا تَسْمَعُ فِيهَا لَٰغِيَةً
56:26; 78:36.
c
56:26; 78:36.
فِيهَا عَيْنٌ جَارِيَةٌ
他们的慈善和德行像川流不息的泉水。
Like a running spring their beneficence and goodness will flow unceasingly.
1675
他们的慈善和德行像川流不息的泉水。
d
56:32.
4698
Commentary:
Like a running spring their beneficence and goodness will flow unceasingly.
3329
Like a running spring their beneficence and goodness will flow unceasingly.
فِيهَا سُرُرٌ مَّرْفُوعَةٌ
وَأَكْوَابٌ مَّوْضُوعَةٌ
43:72.
43:72.
43:72.
a
43:72.
e
43:72.
a
43:72.
وَنَمَارِقُ مَصْفُوفَةٌ
وَزَرَابِىُّ مَبْثُوثَةٌ
Commentary:
The Surah contains a contrast between the heavenly rewards that the righteous will receive and the severe punishment which will be meted out to the sinful for rejecting the Divine Message. The construction of this and the preceding eight verses shows that Muslims collectively will share in the gifts and rewards mentioned in them.
4699
Commentary:
The Surah contains a contrast between the heavenly rewards that the righteous will receive and the severe punishment which will be meted out to the sinful for rejecting the Divine Message. The construction of this and the preceding eight verses shows that Muslims collectively will share in the gifts and rewards mentioned in them.
أَفَلَا يَنظُرُونَ إِلَى ٱلْإِبِلِ كَيْفَ خُلِقَتْ
信者像排成一列的骆驼, 都在带头的一匹后面一直向前走去, 服从他们的带路人。或者仿佛在灼热的沙漠中走去而几天也没水的骆驼, 他们在艰难困苦之中无限忍耐, 继续他们的精神旅程而无所怨恨。اِبِل (Ibil) 的意思也是云 (Lane)。这节经文意味着安拉将传播 «古兰经» 教义, 因为这是整个大地精神之水。
یہاں اِبِل کا لفظ ہے‘ مگر اِبِل جو اونٹ کا عام نام ہے اس کے معنے لغت میں بادل کے بھی لکھے ہیں (مفردات) اور یہی معنے ہم نے کیے ہیں۔ اللہ تعالیٰ اس آیت میں فرماتا ہے کہ بادل ایک جگہ سے اٹھتے ہیں اور ساری دنیا میں پھیل جاتے ہیں۔ کیا قرآن کے منکر یہ بھی نہیں سمجھتے کہ بادلوں کو پیدا کرنے والا خدا جس نے مادی پانی ان کے ذریعہ سے ساری دنیامیں پھیلا دیا ہے کیا قرآن کریم کے روحانی پانی کو ساری دنیا میں نہیں پھیلا سکتا۔
Believers, like camels going straight in a line, all behind the one that leads them, give unquestioning obedience to their Leader. Or, like camels which can go on for days without water in a hot, sandy desert, they have infinite patience under trials and hardships and continue their spiritual journey without complaining. Ibil also meaning clouds (Lane), the verse may signify that God will spread the teachings of the Qur’an which is spiritual water over the entire earth.
Important Words:
الابل (camels) used as plural means, camels; a herd of camels; clouds (Lane & Aqrab).
Commentary:
The verse means that the believers, like camels, going straight in a line all behind the one that leads them, give unquestioning obedience to their Leader. Or like camels which can go on for days without water in the hot sandy desert of Arabia, the believers have infinite patience under trials and go on their spiritual journey without complaining.
ابل as meaning clouds, the verse would signify that God will spread the teachings of the Quran which is spiritual water over the whole of the earth.
1676
信者像排成一列的骆驼, 都在带头的一匹后面一直向前走去, 服从他们的带路人。或者仿佛在灼热的沙漠中走去而几天也没水的骆驼, 他们在艰难困苦之中无限忍耐, 继续他们的精神旅程而无所怨恨。اِبِل (Ibil) 的意思也是云 (Lane)。这节经文意味着安拉将传播 «古兰经» 教义, 因为这是整个大地精神之水。
2
یہاں اِبِل کا لفظ ہے‘ مگر اِبِل جو اونٹ کا عام نام ہے اس کے معنے لغت میں بادل کے بھی لکھے ہیں (مفردات) اور یہی معنے ہم نے کیے ہیں۔ اللہ تعالیٰ اس آیت میں فرماتا ہے کہ بادل ایک جگہ سے اٹھتے ہیں اور ساری دنیا میں پھیل جاتے ہیں۔ کیا قرآن کے منکر یہ بھی نہیں سمجھتے کہ بادلوں کو پیدا کرنے والا خدا جس نے مادی پانی ان کے ذریعہ سے ساری دنیامیں پھیلا دیا ہے کیا قرآن کریم کے روحانی پانی کو ساری دنیا میں نہیں پھیلا سکتا۔
4700
Important Words:
الابل (camels) used as plural means, camels; a herd of camels; clouds (Lane & Aqrab).
Commentary:
The verse means that the believers, like camels, going straight in a line all behind the one that leads them, give unquestioning obedience to their Leader. Or like camels which can go on for days without water in the hot sandy desert of Arabia, the believers have infinite patience under trials and go on their spiritual journey without complaining.
ابل as meaning clouds, the verse would signify that God will spread the teachings of the Quran which is spiritual water over the whole of the earth.
3330
Believers, like camels going straight in a line, all behind the one that leads them, give unquestioning obedience to their Leader. Or, like camels which can go on for days without water in a hot, sandy desert, they have infinite patience under trials and hardships and continue their spiritual journey without complaining. Ibil also meaning clouds (Lane), the verse may signify that God will spread the teachings of the Qur’an which is spiritual water over the entire earth.
وَإِلَى ٱلسَّمَآءِ كَيْفَ رُفِعَتْ
13:3; 55:8.
یعنی جس طرح مادی آسمان اونچا کیا گیا ہے اسی طرح روحانی آسمان یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کو اونچا کیاجائے گا۔ جیسے رسول کریم صلی اللہ علیہ وسلم کے صحابہؓ کے گھروں کے متعلق آتا ہے کہ فِیْ بُیُوْتٍ اَذِنَ اللّٰہُ اَنْ تُرْفَعَ (نور: ۳۷) یعنی اللہ کا نور ایسے گھروں میں ہے جن کے اونچا کرنے کا فیصلہ خداتعالیٰ نے کر دیا ہے۔ ظاہر ہے کہ جس کے صحابیؓ اونچے کیے جائیں گے اس کا اپنا گھر تو ان سے بھی اونچا کیا جائے گا اور آسمانوں سے بھی اونچا چلا جائے گا۔
13:3; 55:8.
13:3; 55:8.
Commentary:
And just as the heaven has been raised high, so will the Holy Prophet, the spiritual heaven, be exalted. Or the verse may mean that just as God has placed the sun, the moon, the stars and planets in the physical heaven and through them He sustains the physical world, so will the spiritual sun (the Holy Prophet), the spiritual moon (the Promised Messiah), the spiritual planets and stars (Muslim divines) sustain the spiritual world.
b
13:3; 55:8.
1
یعنی جس طرح مادی آسمان اونچا کیا گیا ہے اسی طرح روحانی آسمان یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کو اونچا کیاجائے گا۔ جیسے رسول کریم صلی اللہ علیہ وسلم کے صحابہؓ کے گھروں کے متعلق آتا ہے کہ فِیْ بُیُوْتٍ اَذِنَ اللّٰہُ اَنْ تُرْفَعَ (نور: ۳۷) یعنی اللہ کا نور ایسے گھروں میں ہے جن کے اونچا کرنے کا فیصلہ خداتعالیٰ نے کر دیا ہے۔ ظاہر ہے کہ جس کے صحابیؓ اونچے کیے جائیں گے اس کا اپنا گھر تو ان سے بھی اونچا کیا جائے گا اور آسمانوں سے بھی اونچا چلا جائے گا۔
a
13:3; 55:8.
4701
Commentary:
And just as the heaven has been raised high, so will the Holy Prophet, the spiritual heaven, be exalted. Or the verse may mean that just as God has placed the sun, the moon, the stars and planets in the physical heaven and through them He sustains the physical world, so will the spiritual sun (the Holy Prophet), the spiritual moon (the Promised Messiah), the spiritual planets and stars (Muslim divines) sustain the spiritual world.
b
13:3; 55:8.
وَإِلَى ٱلْجِبَالِ كَيْفَ نُصِبَتْ
50:8.
پہاڑ کے معنے بڑے آدمی کے بھی ہوتے ہیں۔ چونکہ پہلے صحابہؓ کا ذکر ہے اس لئے اس جگہ بھی پہاڑ سے مراد مسلمانوں کے بڑے آدمی لئے جائیں گے اور اس آیت کے یہ معنے ہوں گے کہ کیا وہ صحابہؓ کو نہیں دیکھتے کہ وہ کس طرح گاڑے ہوئے ہیں یعنی باوجود دشمنوں کی خطرناک کوششوں کے اپنی جگہ سے نہیں ہلتے۔
50:8.
50:8.
Commentary:
The verse may signify that like mountains the believers are firm in their faith, or like mountains which secure the earth against earthquakes and violent commotions and render it stable, the righteous servants of God are the cause of the stability of the spiritual world. But for them the violent earthquakes of disbelief and sin should shake the spiritual earth to its foundations and cause great havoc in it.
c
50:8.
2
پہاڑ کے معنے بڑے آدمی کے بھی ہوتے ہیں۔ چونکہ پہلے صحابہؓ کا ذکر ہے اس لئے اس جگہ بھی پہاڑ سے مراد مسلمانوں کے بڑے آدمی لئے جائیں گے اور اس آیت کے یہ معنے ہوں گے کہ کیا وہ صحابہؓ کو نہیں دیکھتے کہ وہ کس طرح گاڑے ہوئے ہیں یعنی باوجود دشمنوں کی خطرناک کوششوں کے اپنی جگہ سے نہیں ہلتے۔
b
50:8.
4702
Commentary:
The verse may signify that like mountains the believers are firm in their faith, or like mountains which secure the earth against earthquakes and violent commotions and render it stable, the righteous servants of God are the cause of the stability of the spiritual world. But for them the violent earthquakes of disbelief and sin should shake the spiritual earth to its foundations and cause great havoc in it.
c
50:8.
وَإِلَى ٱلْأَرْضِ كَيْفَ سُطِحَتْ
50:8; 79:31.
Commentary:
The verse purports to say that the earth has been spread out for the Companions of the Holy Prophet that they might carry the Message of Islam far and wide. The four verses (vv. 18-21) teach a Muslim the supreme moral lesson that he should be generous like the clouds, exalted like the heaven, of fixed resolve like the mountains, and soft and humble like the earth.
d
50:8; 79:31.
1677
这四节经文 (18-21) 是给穆斯林上的一堂最高的道德教育课: (1) 一个穆斯林应该像云一样的心胸坦荡; (2) 像天一样的崇高; (3) 像山一样的坚忍不拔; (4) 像地一样的温和和谦逊。
a
50:8; 79:31.
4703
Commentary:
The verse purports to say that the earth has been spread out for the Companions of the Holy Prophet that they might carry the Message of Islam far and wide. The four verses (vv. 18-21) teach a Muslim the supreme moral lesson that he should be generous like the clouds, exalted like the heaven, of fixed resolve like the mountains, and soft and humble like the earth.
d
50:8; 79:31.
3331
The four verses (vv. 18-21) teach a Muslim the supreme moral lesson that (1) he should be generous like the clouds, (2) exalted like the heaven, (3) of fixed resolve like the mountains, and (4) soft and humble like the earth.
فَذَكِّرْ إِنَّمَآ أَنتَ مُذَكِّرٌ
لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ
6:108; 39:42; 42:7.
6:108; 39:42; 42:7.
6:108; 39:42; 42:7.
Commentary:
The verse constitutes a wonderful commentary on the Divine origin of the Quran. The Surah was revealed at Mecca in the early years of the Call when only a handful of weak and poor persons had accepted Islam and yet the verse hints that a time would come when the Holy Prophet would be given power and authority, and he is enjoined in advance that when he should have power he should not use it for imposing his opinions on others.
e
6:108; 39:42; 42:7.
b
6:108; 39:42; 42:7.
4704
Commentary:
The verse constitutes a wonderful commentary on the Divine origin of the Quran. The Surah was revealed at Mecca in the early years of the Call when only a handful of weak and poor persons had accepted Islam and yet the verse hints that a time would come when the Holy Prophet would be given power and authority, and he is enjoined in advance that when he should have power he should not use it for imposing his opinions on others.
e
6:108; 39:42; 42:7.
إِلَّا مَن تَوَلَّىٰ وَكَفَرَ
فَيُعَذِّبُهُ ٱللَّهُ ٱلْعَذَابَ ٱلْأَكْبَرَ
إِنَّ إِلَيْنَآ إِيَابَهُمْ
Commentary:
These last two verses show that the subject which had commenced in Surah Al-A‘la has come to an end here and disbelievers are told that they shall return to God to render account of their deeds and actions.
4705
Commentary:
These last two verses show that the subject which had commenced in Surah Al-A‘la has come to an end here and disbelievers are told that they shall return to God to render account of their deeds and actions.
ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُم
الفجر
Al-Fajr
The Dawn • makkah • 30 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَٱلْفَجْرِ
“黎明” 可以表示穆圣移居麦地那, 麦加受迫害的黑夜由此结束。它也可以表示, 经过几个世纪的衰微和败落之后, 主许迈喜合的降临给穆斯林带来了希望的启示和光明未来的启示。
یعنی مدینہ کی ہجرت کی۔
"The Dawn" may signify the Holy Prophet’s Emigration to Medina with which ended the dark night of persecution at Mecca. It may also signify the advent of the Promised Messiah who was to bring a message of hope and of a bright future for Muslims after centuries of their decline and decadence.
Commentary:
"The Dawn" may mean the Holy Prophet’s Migration to Medina with which ended the ten dark nights or ten years of persecution of the Holy Prophet and his righteous and noble Companions at Mecca. "The Dawn" may also signify the advent of the Promised Messiah who brought a message of hope and of a bright future for Islam after ten dark centuries of its decline and decadence.
See also Introduction to the Surah.
1678
“黎明” 可以表示穆圣移居麦地那, 麦加受迫害的黑夜由此结束。它也可以表示, 经过几个世纪的衰微和败落之后, 主许迈喜合的降临给穆斯林带来了希望的启示和光明未来的启示。
1
یعنی مدینہ کی ہجرت کی۔
4706
Commentary:
"The Dawn" may mean the Holy Prophet’s Migration to Medina with which ended the ten dark nights or ten years of persecution of the Holy Prophet and his righteous and noble Companions at Mecca. "The Dawn" may also signify the advent of the Promised Messiah who brought a message of hope and of a bright future for Islam after ten dark centuries of its decline and decadence.
See also Introduction to the Surah.
3332
"The Dawn" may signify the Holy Prophet’s Emigration to Medina with which ended the dark night of persecution at Mecca. It may also signify the advent of the Promised Messiah who was to bring a message of hope and of a bright future for Muslims after centuries of their decline and decadence.
وَلَيَالٍ عَشْرٍ
“十夜” 可以代表穆斯林在麦加遭受残酷迫害的最后的黑夜的十年, 也可代表主许迈喜合降临之前穆斯林十个世纪的衰微和败落, 由此将结束他们在精神上和政治上堕落的黑暗时期, 并为伊斯兰教迎来了光辉前程的黎明。伊斯兰教衰微的这 “十夜” 或十世纪的含意也可以另外在 «古兰经» (32:6) 中查阅到。穆斯林的精神衰微的这十世纪 (或一千年) 出现在他们光辉灿烂的全盛时期的头三世纪之后。穆圣把这三个世纪称为伊斯兰教的最出色的三个世纪 (بُخَارِی كِتَابُ الرِّقَاق, Bukhari, Kitabur Riqaq)。这十世纪已经过去。伊斯兰教的衰微开始于伊斯兰教纪元第三世纪末期, 那时, 一方面是西班牙的一位乌买雅 (اُمَيَّة, Umayyah) 哈里发和罗马天主教皇签订了一项互助协约来反对巴格达的阿巴斯 (عَبَّاسِی, Abbasi) 王朝, 另一方面是巴格达的哈里发和罗马的凯撒建立了友好条约来反对西班牙的乌买雅哈里发。
اس سورۃ کے نزول کے بعد دس سال آنحضرت صلی اللہ علیہ وسلم مکّہ میں رہے جو تکلیف کے سال تھے اور رات کہلانے کے مستحق۔ اس کے بعد ہجرت ہوئی جس میں جفت یعنی شَفْع کا نظارہ بھی تھا اور وَتَرَ کا بھی۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم اور ابوبکرؓ ہجرت میں شامل تھے اور خداتعالیٰ جو ایک ہے‘ آسمان سے ان کے ساتھ تھا۔ جیسے فرمایا فَقَدْ نَصَرَہُ اللّٰہُ اِذْ اَخْرَجَہُ الَّذِیْنَ کَفَرُوْا ثَانِیَ اثْنَیْنِ اِذْ ھُمَا فِی الْغَارِ (توبۃ: ۴۰) اس میں شَفْع کی طرف اشارہ تھا اور پھر فرمایا لَا تَحْزَنْ اِنَّ اللّٰہَ مَعَنَا (توبۃ: ۴۰) اس میں وتر
"The Ten Nights" may represent the last ten dark years of severe persecution to which Muslims were subjected at Mecca, or the ten centuries of the decline and decadence of Muslims before the advent of the Promised Messiah, with which would end the dark period of their spiritual and political degradation, and which would usher in the dawn of a glorious future for Islam. An implied reference to these "Ten Nights" or ten centuries of the decline of Islam is also to be found elsewhere in the Qur’an (32:6). These ten centuries (or a thousand years) of the moral decadence of Muslims came after the first three centuries of the heyday of their glory and grandeur which have been called the best three centuries of Islam by the Holy Prophet (Bukhari. Kitabur-Riqaq), had passed. The decline of Islam began towards the end of the third century A.H., when, on the one hand, an Umayyad Caliph of Spain signed a pact of mutual assistance with the Pope against the Abbaside Empire of Baghdad and, on the other, the Cal
Commentary:
The word لیل meaning, a night, may signify one year after the Hijrah in the case of the Holy Prophet and one century in the case of the Promised Messiah. Thus "the Ten Nights" represent the ten dark years of severe persecution to which Muslims were subjected at Mecca before the Holy Prophet’s Migration to Medina which has been likened to the break of the dawn in the preceding verse. Or "the Ten Nights" may refer to the ten centuries of the decline and decadence of Islam before the advent of the Promised Messiah, with which ended a dark period of degradation, and which ushered in the dawn of a glorious future for Islam. An implied reference to these "Ten Nights" of the decline of Islam is also to be found in the Quranic verse: "He will plan the Divine Ordinance from the heavens unto the earth, then shall it go up to Him in a day the duration of which is thousand years according to what you reckon" (32:6). These ten centuries (or a thousand years) of the moral decadence of Muslims came after the first three centuries of the heyday of their glory and grandeur which have been called the best three centuries of Islam by the Holy Prophet (Bukhari, Kitabur-Riqaq). The decline of Islam began towards the end of the third century A.H. when on the one hand an Umayyad Caliph of Spain signed a pact of mutual assistance with the Pope against the Abbasid Empire of Baghdad and, on the other, the Caliph of Baghdad entered into a treaty of friendship with the Caesar of Rome against the Umayyad Caliph of Spain.
1679
“十夜” 可以代表穆斯林在麦加遭受残酷迫害的最后的黑夜的十年, 也可代表主许迈喜合降临之前穆斯林十个世纪的衰微和败落, 由此将结束他们在精神上和政治上堕落的黑暗时期, 并为伊斯兰教迎来了光辉前程的黎明。伊斯兰教衰微的这 “十夜” 或十世纪的含意也可以另外在 «古兰经» (32:6) 中查阅到。穆斯林的精神衰微的这十世纪 (或一千年) 出现在他们光辉灿烂的全盛时期的头三世纪之后。穆圣把这三个世纪称为伊斯兰教的最出色的三个世纪 (بُخَارِی كِتَابُ الرِّقَاق, Bukhari, Kitabur Riqaq)。这十世纪已经过去。伊斯兰教的衰微开始于伊斯兰教纪元第三世纪末期, 那时, 一方面是西班牙的一位乌买雅 (اُمَيَّة, Umayyah) 哈里发和罗马天主教皇签订了一项互助协约来反对巴格达的阿巴斯 (عَبَّاسِی, Abbasi) 王朝, 另一方面是巴格达的哈里发和罗马的凯撒建立了友好条约来反对西班牙的乌买雅哈里发。
2
اس سورۃ کے نزول کے بعد دس سال آنحضرت صلی اللہ علیہ وسلم مکّہ میں رہے جو تکلیف کے سال تھے اور رات کہلانے کے مستحق۔ اس کے بعد ہجرت ہوئی جس میں جفت یعنی شَفْع کا نظارہ بھی تھا اور وَتَرَ کا بھی۔ یعنی محمد رسول اللہ صلی اللہ علیہ وسلم اور ابوبکرؓ ہجرت میں شامل تھے اور خداتعالیٰ جو ایک ہے‘ آسمان سے ان کے ساتھ تھا۔ جیسے فرمایا فَقَدْ نَصَرَہُ اللّٰہُ اِذْ اَخْرَجَہُ الَّذِیْنَ کَفَرُوْا ثَانِیَ اثْنَیْنِ اِذْ ھُمَا فِی الْغَارِ (توبۃ: ۴۰) اس میں شَفْع کی طرف اشارہ تھا اور پھر فرمایا لَا تَحْزَنْ اِنَّ اللّٰہَ مَعَنَا (توبۃ: ۴۰) اس میں وتر
4707
Commentary:
The word لیل meaning, a night, may signify one year after the Hijrah in the case of the Holy Prophet and one century in the case of the Promised Messiah. Thus "the Ten Nights" represent the ten dark years of severe persecution to which Muslims were subjected at Mecca before the Holy Prophet’s Migration to Medina which has been likened to the break of the dawn in the preceding verse. Or "the Ten Nights" may refer to the ten centuries of the decline and decadence of Islam before the advent of the Promised Messiah, with which ended a dark period of degradation, and which ushered in the dawn of a glorious future for Islam. An implied reference to these "Ten Nights" of the decline of Islam is also to be found in the Quranic verse: "He will plan the Divine Ordinance from the heavens unto the earth, then shall it go up to Him in a day the duration of which is thousand years according to what you reckon" (32:6). These ten centuries (or a thousand years) of the moral decadence of Muslims came after the first three centuries of the heyday of their glory and grandeur which have been called the best three centuries of Islam by the Holy Prophet (Bukhari, Kitabur-Riqaq). The decline of Islam began towards the end of the third century A.H. when on the one hand an Umayyad Caliph of Spain signed a pact of mutual assistance with the Pope against the Abbasid Empire of Baghdad and, on the other, the Caliph of Baghdad entered into a treaty of friendship with the Caesar of Rome against the Umayyad Caliph of Spain.
3333
"The Ten Nights" may represent the last ten dark years of severe persecution to which Muslims were subjected at Mecca, or the ten centuries of the decline and decadence of Muslims before the advent of the Promised Messiah, with which would end the dark period of their spiritual and political degradation, and which would usher in the dawn of a glorious future for Islam. An implied reference to these "Ten Nights" or ten centuries of the decline of Islam is also to be found elsewhere in the Qur’an (32:6). These ten centuries (or a thousand years) of the moral decadence of Muslims came after the first three centuries of the heyday of their glory and grandeur which have been called the best three centuries of Islam by the Holy Prophet (Bukhari. Kitabur-Riqaq), had passed. The decline of Islam began towards the end of the third century A.H., when, on the one hand, an Umayyad Caliph of Spain signed a pact of mutual assistance with the Pope against the Abbaside Empire of Baghdad and, on the other, the Cal
وَٱلشَّفْعِ وَٱلْوَتْرِ
偶数的 (اَلشَّفْع, Ash-Shaf‘) 这字仍然是寓意, 可以指穆圣和阿布•伯克尔--------他永远忠诚的伙伴。他们二人就是一个偶数, 加上苦难时刻与他们同在一起的安拉就成了奇数 (اَلْوَتْر, Al-Watr)。在 «古兰经» 9:40中明显地提到了这个 “偶数和奇数”。或者说穆圣和主许迈喜合可以被看作一个偶数, 加上安拉就是奇数了。或者说“偶数的和奇数的” 的含意可以是: 穆圣和主许迈喜合是两位单独的人, 而主许迈喜合全神贯注于穆圣, 因此和他合而为一了。
Continuing the allegory the word Ash-Shaf‘ (the Even) may allude to the Holy Prophet and Abu Bakr—his ever faithful Companion. The two of them made the number even, and God Who was with them in the hour of tribulation was Al-Watr (the Odd). To this "Even and Odd" number, a pointed reference is to be found in 9:40. Or, the Holy Prophet and the Promised Messiah may be taken as making an even number and Allah an odd number, or "the Even and the Odd" may signify that whereas the Holy Prophet and the Promised Messiah were two separate individuals, the Promised Messiah was so completely lost in the Holy Prophet as to have become one with him.
Commentary:
Continuing the allegory the word الشفع (the Even) may allude to the Holy Prophet and Abu Bakr—his ever faithful Companion. The two of them made the number even, and God Who was with them in the hour of tribulation was الوتر (the Odd). To this "Even and Odd" number a pointed reference is to be found in the words "One of the two when they were both in the cave, when he said to his Companion, 'Grieve not, for Allah is with us' (9:40). Or the Holy Prophet and the Promised Messiah may be taken as making an even number and Allah an odd, because, while the Prophet in his first advent took refuge along with Abu Bakr in the Mount Thaur, Allah being with them; in his second advent, according to a revelation of the Promised Messiah, the Holy Prophet "took refuge in the fortress of India" (Tadhkirah), along with the Promised Messiah, Allah being the third of them. Or "the Even and the Odd" may signify that though the Holy Prophet and the Promised Messiah were two separate individuals, the Promised Messiah was completely lost in the Holy Prophet as to become one person with him.
1680
偶数的 (اَلشَّفْع, Ash-Shaf‘) 这字仍然是寓意, 可以指穆圣和阿布•伯克尔--------他永远忠诚的伙伴。他们二人就是一个偶数, 加上苦难时刻与他们同在一起的安拉就成了奇数 (اَلْوَتْر, Al-Watr)。在 «古兰经» 9:40中明显地提到了这个 “偶数和奇数”。或者说穆圣和主许迈喜合可以被看作一个偶数, 加上安拉就是奇数了。或者说“偶数的和奇数的” 的含意可以是: 穆圣和主许迈喜合是两位单独的人, 而主许迈喜合全神贯注于穆圣, 因此和他合而为一了。
4708
Commentary:
Continuing the allegory the word الشفع (the Even) may allude to the Holy Prophet and Abu Bakr—his ever faithful Companion. The two of them made the number even, and God Who was with them in the hour of tribulation was الوتر (the Odd). To this "Even and Odd" number a pointed reference is to be found in the words "One of the two when they were both in the cave, when he said to his Companion, 'Grieve not, for Allah is with us' (9:40). Or the Holy Prophet and the Promised Messiah may be taken as making an even number and Allah an odd, because, while the Prophet in his first advent took refuge along with Abu Bakr in the Mount Thaur, Allah being with them; in his second advent, according to a revelation of the Promised Messiah, the Holy Prophet "took refuge in the fortress of India" (Tadhkirah), along with the Promised Messiah, Allah being the third of them. Or "the Even and the Odd" may signify that though the Holy Prophet and the Promised Messiah were two separate individuals, the Promised Messiah was completely lost in the Holy Prophet as to become one person with him.
3334
Continuing the allegory the word Ash-Shaf‘ (the Even) may allude to the Holy Prophet and Abu Bakr—his ever faithful Companion. The two of them made the number even, and God Who was with them in the hour of tribulation was Al-Watr (the Odd). To this "Even and Odd" number, a pointed reference is to be found in 9:40. Or, the Holy Prophet and the Promised Messiah may be taken as making an even number and Allah an odd number, or "the Even and the Odd" may signify that whereas the Holy Prophet and the Promised Messiah were two separate individuals, the Promised Messiah was so completely lost in the Holy Prophet as to have become one with him.
وَٱلَّيْلِ إِذَا يَسْرِ
“夜” 可以代表迁都 (هِجْرَة, Hijrah) 的第一年穆圣的忧愁没有减少。虽然移居麦地那之后 “早晨” 给穆斯林带来了黎明, 然而他们没有完全脱险: 他们必须为另一夜忍受苦难, 即另一年苦难, 在这之后古莱西人在白德尔战役遭受了毁灭性的失败, «圣经»中先知以赛亚 (21:16) 的预言不折不扣地应验了: 于是主对我说: “在一年内, 像雇工合约的期限满了一样, 凯德尔 (قِيْدَار, Kedar) 那些部落的兴盛就要完结。”
اس میں بتایا ہے کہ جب مدینہ میں تکلیفوں والی رات آئے گی تو وہ جلد ختم ہو جائے گی جس کی طرف ’’چل پڑے‘‘ کے الفاظ سے اشارہ ہے۔
"The Night" may represent the first year of the Hijrah which did not see any abatement of the Holy Prophet’s worries. Though after the Emigration to Medina the "Morning" had dawned for the Muslims, yet they were not completely out of the wood; they had to suffer hardships for another night, i.e. another year of hardships after which in the Battle of Badr the Quraish suffered a crushing defeat and the Prophet Isaiah’s prophecy (21:16) was literally fulfilled: 'For thus hath the Lord said unto me, within a year, according to the years of an hireling and all the glory of Kedar shall fail.'
Commentary:
"The Night" may represent the first year of the Hijrah which did not see any abatement of the Holy Prophet’s anxieties and in which the Quraish of Mecca marched to the battlefield of Badr with a powerful army to give Islam a coup de gracefrom which it should never recover. It was in the Battle of Badr, about one year after the Hijrah, that the Quraish suffered an ignominious defeat and this literally fulfilled Prophet Isaiah’s prophecy: "For thus hath the Lord said unto me, within a year, according to the years of an hireling, all the glory of Kedar shall fail." (Isa. 21:16) Thus though after the Migration to Medina the 'morning' had dawned for the Muslims, still they were not completely out of the wood; they had to suffer hardships for another night, i.e. a year. Or the verse may signify that after the advent of the Promised Messiah which heralded the break of the Dawn for Islam, its difficulties would not altogether disappear. One night of darkness—one century of difficulties—seems to lie ahead; after which Islam would march forward on a uniform course of success. Thus the Surah embodies a double prophecy which was made at a time when the prospects for Islam appeared to be very bleak indeed. It was remarkably fulfilled first, in the first phase of the chequered career of Islam, and it is at present in the process of being fulfilled in the shape of the renaissance being wrought at the hands of the Promised Messiah, the Founder of the Ahmadiyya Movement.
1681
“夜” 可以代表迁都 (هِجْرَة, Hijrah) 的第一年穆圣的忧愁没有减少。虽然移居麦地那之后 “早晨” 给穆斯林带来了黎明, 然而他们没有完全脱险: 他们必须为另一夜忍受苦难, 即另一年苦难, 在这之后古莱西人在白德尔战役遭受了毁灭性的失败, «圣经»中先知以赛亚 (21:16) 的预言不折不扣地应验了: 于是主对我说: “在一年内, 像雇工合约的期限满了一样, 凯德尔 (قِيْدَار, Kedar) 那些部落的兴盛就要完结。”
3
اس میں بتایا ہے کہ جب مدینہ میں تکلیفوں والی رات آئے گی تو وہ جلد ختم ہو جائے گی جس کی طرف ’’چل پڑے‘‘ کے الفاظ سے اشارہ ہے۔
4709
Commentary:
"The Night" may represent the first year of the Hijrah which did not see any abatement of the Holy Prophet’s anxieties and in which the Quraish of Mecca marched to the battlefield of Badr with a powerful army to give Islam a coup de gracefrom which it should never recover. It was in the Battle of Badr, about one year after the Hijrah, that the Quraish suffered an ignominious defeat and this literally fulfilled Prophet Isaiah’s prophecy: "For thus hath the Lord said unto me, within a year, according to the years of an hireling, all the glory of Kedar shall fail." (Isa. 21:16) Thus though after the Migration to Medina the 'morning' had dawned for the Muslims, still they were not completely out of the wood; they had to suffer hardships for another night, i.e. a year. Or the verse may signify that after the advent of the Promised Messiah which heralded the break of the Dawn for Islam, its difficulties would not altogether disappear. One night of darkness—one century of difficulties—seems to lie ahead; after which Islam would march forward on a uniform course of success. Thus the Surah embodies a double prophecy which was made at a time when the prospects for Islam appeared to be very bleak indeed. It was remarkably fulfilled first, in the first phase of the chequered career of Islam, and it is at present in the process of being fulfilled in the shape of the renaissance being wrought at the hands of the Promised Messiah, the Founder of the Ahmadiyya Movement.
3335
"The Night" may represent the first year of the Hijrah which did not see any abatement of the Holy Prophet’s worries. Though after the Emigration to Medina the "Morning" had dawned for the Muslims, yet they were not completely out of the wood; they had to suffer hardships for another night, i.e. another year of hardships after which in the Battle of Badr the Quraish suffered a crushing defeat and the Prophet Isaiah’s prophecy (21:16) was literally fulfilled: 'For thus hath the Lord said unto me, within a year, according to the years of an hireling and all the glory of Kedar shall fail.'
هَلْ فِى ذَٰلِكَ قَسَمٌ لِّذِى حِجْرٍ
Important Words:
حجر (understanding) is inf. noun from حجر which means, he prevented, he hindered, debarred, withheld. They say فلان فی حجر فلان i.e. such a one is in the protection of such a one. حجر means, the anterior pudendum of a man and of a woman; relationship; understanding, intelligence or reason. ذو حجر means, a person who possesses understanding (Lane & Aqrab).
Commentary:
The prophecy contained in the above verses constitutes an invincible argument in support of the Divine origin of the Quran.
4710
Important Words:
حجر (understanding) is inf. noun from حجر which means, he prevented, he hindered, debarred, withheld. They say فلان فی حجر فلان i.e. such a one is in the protection of such a one. حجر means, the anterior pudendum of a man and of a woman; relationship; understanding, intelligence or reason. ذو حجر means, a person who possesses understanding (Lane & Aqrab).
Commentary:
The prophecy contained in the above verses constitutes an invincible argument in support of the Divine origin of the Quran.
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِعَادٍ
阿德 (عَاد, ‘Ad) 在当时是一个十分强大的种族: 他们在物质资源和财富方面超过了同时代的民族。
‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.
Commentary:
The ‘Ad were a powerful and prosperous people of antiquity. They defied their Prophet Hud and were destroyed. For a detailed note on ‘Ad and Thamud see 11:62.
1682
阿德 (عَاد, ‘Ad) 在当时是一个十分强大的种族: 他们在物质资源和财富方面超过了同时代的民族。
4711
Commentary:
The ‘Ad were a powerful and prosperous people of antiquity. They defied their Prophet Hud and were destroyed. For a detailed note on ‘Ad and Thamud see 11:62.
3336
‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.
إِرَمَ ذَاتِ ٱلْعِمَادِ
Important Words:
العماد (lofty buildings) is the plural of عمود and عمادة which are both derived from عمد . They say عمده i.e. he supported it. اعتمدت علیه means, I relied upon him in such a case. عماد means, lofty buildings. ذات العماد means, possessing lofty buildings supported by columns or possessing tallness; possessor of tents. فلان رفیع العماد means, such a one is a person of exalted nobility. ھو عماد القوم means, he is the support of his people (Lane & Aqrab).
4712
Important Words:
العماد (lofty buildings) is the plural of عمود and عمادة which are both derived from عمد . They say عمده i.e. he supported it. اعتمدت علیه means, I relied upon him in such a case. عماد means, lofty buildings. ذات العماد means, possessing lofty buildings supported by columns or possessing tallness; possessor of tents. فلان رفیع العماد means, such a one is a person of exalted nobility. ھو عماد القوم means, he is the support of his people (Lane & Aqrab).
ٱلَّتِى لَمْ يُخْلَقْ مِثْلُهَا فِى ٱلْبِلَٰدِ
Commentary:
The verse signifies that ‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.
4713
Commentary:
The verse signifies that ‘Ad were a very powerful people in their time. They excelled their contemporary nations in material means and resources.
وَثَمُودَ ٱلَّذِينَ جَابُوا۟ ٱلصَّخْرَ بِٱلْوَادِ
7:75; 26:150.
7:75; 26:150.
a
7:75; 26:150.
a
7:75; 26:150.
4714
Commentary:
See 7:75 & 11:62.
a
7:75; 26:150.
وَفِرْعَوْنَ ذِى ٱلْأَوْتَادِ
یعنی ایسے انسانوں کا جو پہاڑ کہلانے کے مستحق تھے اور مصر کے نظام کو اپنے زور اور طاقت سے قائم رکھے ہوئے تھے۔
Commentary:
See 38:13.
1
یعنی ایسے انسانوں کا جو پہاڑ کہلانے کے مستحق تھے اور مصر کے نظام کو اپنے زور اور طاقت سے قائم رکھے ہوئے تھے۔
4714A
Commentary:
See 38:13.
ٱلَّذِينَ طَغَوْا۟ فِى ٱلْبِلَٰدِ
28:5.
یہ مفہوم اَلْ سے نکالا گیا ہے کیونکہ اَلْ کا لفظ خاص چیز کی طرف اشارہ کرتا ہے۔
28:5.
28:5.
b
28:5.
2
یہ مفہوم اَلْ سے نکالا گیا ہے کیونکہ اَلْ کا لفظ خاص چیز کی طرف اشارہ کرتا ہے۔
a
28:5.
b
28:5.
فَأَكْثَرُوا۟ فِيهَا ٱلْفَسَادَ
28:5.
28:5.
28:5.
c
28:5.
b
28:5.
c
28:5.
فَصَبَّ عَلَيْهِمْ رَبُّكَ سَوْطَ عَذَابٍ
سَوْط (Saut) 的意思是: 鞭子; 惩罚的工具; 强烈的感情 (Lane)。
Saut means a whip; scourge; vehemence (Lane).
Important Words:
سوط (whip) is derived from ساط. They say ساط i.e. he mixed it, one part with another, and stirred it about and beat it; he whipped him. فلان یسوط الحرب means, such a one manages or conducts the war in person. سوط means, a whip; scourge; a portion or share; vehemence or severity; a mixture; a place where water collects and stagnates (Lane & Aqrab).
1683
سَوْط (Saut) 的意思是: 鞭子; 惩罚的工具; 强烈的感情 (Lane)。
4715
Important Words:
سوط (whip) is derived from ساط. They say ساط i.e. he mixed it, one part with another, and stirred it about and beat it; he whipped him. فلان یسوط الحرب means, such a one manages or conducts the war in person. سوط means, a whip; scourge; a portion or share; vehemence or severity; a mixture; a place where water collects and stagnates (Lane & Aqrab).
3337
Saut means a whip; scourge; vehemence (Lane).
إِنَّ رَبَّكَ لَبِٱلْمِرْصَادِ
فَأَمَّا ٱلْإِنسَٰنُ إِذَا مَا ٱبْتَلَىٰهُ رَبُّهُۥ فَأَكْرَمَهُۥ وَنَعَّمَهُۥ فَيَقُولُ رَبِّىٓ أَكْرَمَنِ
17:84.
Favours are bestowed upon man, sometimes to test his mettle; at other times to reward him for his good actions. Similarly, he is involved in troubles that he may be tried and rewarded or punished according to his desert. But man is so constituted that when he is in ease and affluence, he regards these things as the fruits of his own labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God.
17:84.
d
17:84.
1684
安拉施惠于人, 有时是考验他的气质;有时是酬答他的善举。同样, 有时让他陷入困难之中, 以便按照他的功过试验他, 惩奖他。但人天生如斯, 当他安逸富足的时候, 就以为是自己的劳动成果和才智出众 («古兰经»: 28:79); 而当他遭到不幸的时候, 他便归咎于安拉。
c
17:84.
a
17:84.
3338
Favours are bestowed upon man, sometimes to test his mettle; at other times to reward him for his good actions. Similarly, he is involved in troubles that he may be tried and rewarded or punished according to his desert. But man is so constituted that when he is in ease and affluence, he regards these things as the fruits of his own labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God.
وَأَمَّآ إِذَا مَا ٱبْتَلَىٰهُ فَقَدَرَ عَلَيْهِ رِزْقَهُۥ فَيَقُولُ رَبِّىٓ أَهَٰنَنِ
17:84.
17:84.
17:84.
Commentary:
Favours are bestowed upon man, sometimes to test his mettle, at other times, to reward him for his good actions. Similarly, he is caused to be involved in troubles that he may be tried, rewarded or punished according to his actions. But man is so constituted that when he is in ease and affluence, he regards it as the fruit of his labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God. The Quran has treated the question, whether God, or man himself, is the author of his destiny, from different angles. Whereas in 41:47 it says that man himself makes or mars his destiny, in 4:80 it says that good comes from God but evil from man’s ownself, and yet in 4:79 it observes that both good and evil come from God. In fact, as God has created everything for the good of man, and it is by misusing God-given gifts that he involves himself in trouble, good is said to proceed from God and evil from man. But as God produces the results of the good or bad actions of man, good or evil are both said to come from God. And as man is a free agent, both good and evil are attributed to him. Thus these verses explain and support one another, there being no contradiction between them.
a
17:84.
d
17:84.
4716
Commentary:
Favours are bestowed upon man, sometimes to test his mettle, at other times, to reward him for his good actions. Similarly, he is caused to be involved in troubles that he may be tried, rewarded or punished according to his actions. But man is so constituted that when he is in ease and affluence, he regards it as the fruit of his labour and superior intelligence (28:79); but when misfortunes overtake him, he attributes them to God. The Quran has treated the question, whether God, or man himself, is the author of his destiny, from different angles. Whereas in 41:47 it says that man himself makes or mars his destiny, in 4:80 it says that good comes from God but evil from man’s ownself, and yet in 4:79 it observes that both good and evil come from God. In fact, as God has created everything for the good of man, and it is by misusing God-given gifts that he involves himself in trouble, good is said to proceed from God and evil from man. But as God produces the results of the good or bad actions of man, good or evil are both said to come from God. And as man is a free agent, both good and evil are attributed to him. Thus these verses explain and support one another, there being no contradiction between them.
b
17:84.
كَلَّا ۖ بَل لَّا تُكْرِمُونَ ٱلْيَتِيمَ
107:3.
107:3.
107:3.
b
107:3.
a
107:3.
c
107:3.
وَلَا تَحَٰٓضُّونَ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ
69:35.
69:35.
69:35; 90:17; 107:4.
c
69:35.
b
69:35; 90:17; 107:4.
d
69:35.
وَتَأْكُلُونَ ٱلتُّرَاثَ أَكْلًا لَّمًّا
Important Words:
لما (wholly). لم الشیء means, he gathered, amassed, concentrated the thing. They say لم الله شعث فلان i.e. God rectified or repaired and consolidated what was disorganised of the affairs of such a one. لما means, the whole; altogether; one’s own part and that of another (Aqrab).
Commentary:
See next verse.
4717
Important Words:
لما (wholly). لم الشیء means, he gathered, amassed, concentrated the thing. They say لم الله شعث فلان i.e. God rectified or repaired and consolidated what was disorganised of the affairs of such a one. لما means, the whole; altogether; one’s own part and that of another (Aqrab).
Commentary:
See next verse.
وَتُحِبُّونَ ٱلْمَالَ حُبًّا جَمًّا
104:3.
The verse drives home to hoarders of wealth the evils of hoarding. Inordinate love of money creates in man an excessive desire to keep on adding to his wealth, without spending it for the furtherance of good causes. It makes him regardless of the means he employs to acquire it, which leads to his moral ruin. Islam takes as much care of the moral health of society as it takes of that of the individual: and society’s health requires that material goods be widely distributed and wealth kept in easy circulation.
104:3.
Important Words:
جما (exceeding). جم الماء means, the water became much or abundant. جموا means, they became many. جاؤا جما کثیرا means, they came all of them, none of them remaining behind. مال جم means, much property. جم means, plenty, abundance; exceeding; numerous (Lane & Aqrab).
Commentary:
Taken along with the preceding three verses, the verse under comment drives home to hoarders of wealth the evils of hoarding and says to them in effect: "You have been given wealth in abundance not as of right or as the result of superior intellect; you should not, therefore, feel injured or humiliated when you are deprived of it. It is given to you that you should spend it to meet the needs of the orphans and the poor, but you squander it in immoral pursuits, depriving others of their rights in it, or else you hoard it and refuse to spend it in noble causes." In fact inordinate love of money leads to three inevitable results: (a) It creates in man an excessive desire to keep on adding to his wealth, without spending it on good causes or on meeting the needs of the orphans and the poor. (b) It makes him careless about whether he acquires wealth by fair or by dishonest means. (c) In time of national peril, fear of possible success of the enemy renders his loyalty to his country doubtful. With the desire, in such an eventuality, to keep his life and property safe he does not take an active part in his country’s defence. These are the main causes that lead to the destruction of a people. Islam takes as much care of the moral health of society as it takes of that of the individual; and society’s health requires that material goods be widely distributed and wealth kept in easy circulation.
d
104:3.
1685
这节经文把囤积财富的人的囤积罪恶说到家了。过分的贪财使人产生过分的欲望, 便想继续增加他的财富, 而不用于促进善良事业, 这种欲望使他不择手段追求财富, 结果令他道德沦亡。伊斯兰教对个人的道德上的健康很关心, 对社会道德上的健康同样关心; 社会的健康要求物质商品分布广泛, 财富周转自如。
c
104:3.
4718
Important Words:
جما (exceeding). جم الماء means, the water became much or abundant. جموا means, they became many. جاؤا جما کثیرا means, they came all of them, none of them remaining behind. مال جم means, much property. جم means, plenty, abundance; exceeding; numerous (Lane & Aqrab).
Commentary:
Taken along with the preceding three verses, the verse under comment drives home to hoarders of wealth the evils of hoarding and says to them in effect: "You have been given wealth in abundance not as of right or as the result of superior intellect; you should not, therefore, feel injured or humiliated when you are deprived of it. It is given to you that you should spend it to meet the needs of the orphans and the poor, but you squander it in immoral pursuits, depriving others of their rights in it, or else you hoard it and refuse to spend it in noble causes." In fact inordinate love of money leads to three inevitable results: (a) It creates in man an excessive desire to keep on adding to his wealth, without spending it on good causes or on meeting the needs of the orphans and the poor. (b) It makes him careless about whether he acquires wealth by fair or by dishonest means. (c) In time of national peril, fear of possible success of the enemy renders his loyalty to his country doubtful. With the desire, in such an eventuality, to keep his life and property safe he does not take an active part in his country’s defence. These are the main causes that lead to the destruction of a people. Islam takes as much care of the moral health of society as it takes of that of the individual; and society’s health requires that material goods be widely distributed and wealth kept in easy circulation.
e
104:3.
3339
The verse drives home to hoarders of wealth the evils of hoarding. Inordinate love of money creates in man an excessive desire to keep on adding to his wealth, without spending it for the furtherance of good causes. It makes him regardless of the means he employs to acquire it, which leads to his moral ruin. Islam takes as much care of the moral health of society as it takes of that of the individual: and society’s health requires that material goods be widely distributed and wealth kept in easy circulation.
كَلَّآ إِذَا دُكَّتِ ٱلْأَرْضُ دَكًّا دَكًّا
یعنی کفار میں نفاق پیدا ہو جائے گا اور وہ الگ الگ ہو جائیں گے۔ یا مسلمان جن علاقوں کو فتح کریں گے ان کی قوموں میں اختلاف پیدا ہو جائے گا اور وہ اکٹھے ہو کر مسلمانوں کا مقابلہ نہیں کرسکیں گے۔
Commentary:
The verse warns disbelievers that as they do not possess the ingredients mentioned in the foregoing verses which are so essential for the maintenance of the moral health of a people, the time would surely come when they will become morally corrupt and will be seized with Divine punishment.
1
یعنی کفار میں نفاق پیدا ہو جائے گا اور وہ الگ الگ ہو جائیں گے۔ یا مسلمان جن علاقوں کو فتح کریں گے ان کی قوموں میں اختلاف پیدا ہو جائے گا اور وہ اکٹھے ہو کر مسلمانوں کا مقابلہ نہیں کرسکیں گے۔
4719
Commentary:
The verse warns disbelievers that as they do not possess the ingredients mentioned in the foregoing verses which are so essential for the maintenance of the moral health of a people, the time would surely come when they will become morally corrupt and will be seized with Divine punishment.
وَجَآءَ رَبُّكَ وَٱلْمَلَكُ صَفًّا صَفًّا
یعنی جیسا کہ قرآن کریم میں بیان ہے اللہ تعالیٰ اور اس کے فرشتے جب کفار کی طرف آتے ہیں تو عذاب لے کر نازل ہوتے ہیں (دیکھئے سورۃ حشر آیت۳۔ و سورۃ بقرہ آیت۲۱۱) یہی اس وقت ہوگا خدا کا آنا اور فرشتوں کا آنا بتائے گا کہ ان لوگوں پر تباہی آنے والی ہے جیسا کہ بدر کے موقعہ پر تاریخوں میں آتا ہے کہ بدر کی جنگ کے موقعہ پر کفار نے فرشتے دیکھے تھے جو ان پر تلواریں مارتے تھے اور پتھر پھینکتے تھے اور ان کو ان فرشتوں کے دیکھنے کا اس قدر یقین تھا کہ جب بعد میں مسلمان ان سے ملے تو انہوں نے ان سے کہا کہ جنگ کے وقت تمہارے پہلو میں اس قسم کی وردی پہنے ہوئے سوار لڑ رہا تھا اور اس صحابی نے بھی ت
e
2:110; 6:159; 16:34.
1686
“你的养主驾临了, 天使肃立成行”是 «古兰经» 成语, 表示毁灭性的真主的惩罚迫在眉睫。
2
یعنی جیسا کہ قرآن کریم میں بیان ہے اللہ تعالیٰ اور اس کے فرشتے جب کفار کی طرف آتے ہیں تو عذاب لے کر نازل ہوتے ہیں (دیکھئے سورۃ حشر آیت۳۔ و سورۃ بقرہ آیت۲۱۱) یہی اس وقت ہوگا خدا کا آنا اور فرشتوں کا آنا بتائے گا کہ ان لوگوں پر تباہی آنے والی ہے جیسا کہ بدر کے موقعہ پر تاریخوں میں آتا ہے کہ بدر کی جنگ کے موقعہ پر کفار نے فرشتے دیکھے تھے جو ان پر تلواریں مارتے تھے اور پتھر پھینکتے تھے اور ان کو ان فرشتوں کے دیکھنے کا اس قدر یقین تھا کہ جب بعد میں مسلمان ان سے ملے تو انہوں نے ان سے کہا کہ جنگ کے وقت تمہارے پہلو میں اس قسم کی وردی پہنے ہوئے سوار لڑ رہا تھا اور اس صحابی نے بھی ت
a
2:111; 6:159; 16:34.
4720
Commentary:
"The coming of the Lord attended by the angels" is the Quranic idiom for imminent and destructive Divine punishment.
f
2:110; 6:159; 16:34.
3340
The 'coming of the Lord' attended by the angels is a Quranic idiom for imminent and destructive Divine punishment.
وَجِا۟ىٓءَ يَوْمَئِذٍۭ بِجَهَنَّمَ ۚ يَوْمَئِذٍ يَتَذَكَّرُ ٱلْإِنسَٰنُ وَأَنَّىٰ لَهُ ٱلذِّكْرَىٰ
یعنی وہ سزا کا دن ہوگا‘ اور جہنم کافروں کو نظر آنے لگ جائے گی۔
الٰہی کتب میں ہمیشہ رحم کی تعلیم دی جاتی ہے۔ فرعون آخری وقت میں ایمان لایا تو اس کے متعلق بھی یہی حکم ہوا کہ ہم تمہاری ساری دعا کو قبول نہیں کر سکتے مگر بہرحال تمہارے جسم کو محفوظ رکھیں گے (یونس: ۹۳) یہی حال اہل مکّہ کا ہوا۔ جب مکہ فتح ہوا تو رسول کریم صلی اللہ علیہ وسلم نے اعلان فرمایا کہ لَا تَثْرِیْبَ عَلَیْکُمُ الْیَوْمَ جس کے معنے یہی تھے کہ قتل اور موت کے عذاب سے بچا لئے گئے۔ لیکن ان کو وہ مقام حاصل نہیں ہوا‘ جو ابتدائی صحابہؓ کو حاصل ہوا تھا۔ چنانچہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ جو لوگ فتح کے بعد ایمان لائے‘ وہ ان لوگوں کے برابر نہیں ہو سکتے جو اس
f
26:92.
g
79:36.
3
یعنی وہ سزا کا دن ہوگا‘ اور جہنم کافروں کو نظر آنے لگ جائے گی۔
4
الٰہی کتب میں ہمیشہ رحم کی تعلیم دی جاتی ہے۔ فرعون آخری وقت میں ایمان لایا تو اس کے متعلق بھی یہی حکم ہوا کہ ہم تمہاری ساری دعا کو قبول نہیں کر سکتے مگر بہرحال تمہارے جسم کو محفوظ رکھیں گے (یونس: ۹۳) یہی حال اہل مکّہ کا ہوا۔ جب مکہ فتح ہوا تو رسول کریم صلی اللہ علیہ وسلم نے اعلان فرمایا کہ لَا تَثْرِیْبَ عَلَیْکُمُ الْیَوْمَ جس کے معنے یہی تھے کہ قتل اور موت کے عذاب سے بچا لئے گئے۔ لیکن ان کو وہ مقام حاصل نہیں ہوا‘ جو ابتدائی صحابہؓ کو حاصل ہوا تھا۔ چنانچہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے کہ جو لوگ فتح کے بعد ایمان لائے‘ وہ ان لوگوں کے برابر نہیں ہو سکتے جو اس
b
26:92.
c
79:36.
a
26:92.
b
79:36.
يَقُولُ يَٰلَيْتَنِى قَدَّمْتُ لِحَيَاتِى
یعنی نتیجہ نکلنے کے وقت خواہ وہ دنیا میں نکلے یا آخرت میں وہی اعمال کام آتے ہیں جو انسان پہلے کر چکا ہے۔
5
یعنی نتیجہ نکلنے کے وقت خواہ وہ دنیا میں نکلے یا آخرت میں وہی اعمال کام آتے ہیں جو انسان پہلے کر چکا ہے۔
فَيَوْمَئِذٍ لَّا يُعَذِّبُ عَذَابَهُۥٓ أَحَدٌ
یعنی جب خداتعالیٰ کا عذاب آجائے تو پھر اور کوئی عذاب اس کا مقابلہ نہیں کر سکے گا۔
6
یعنی جب خداتعالیٰ کا عذاب آجائے تو پھر اور کوئی عذاب اس کا مقابلہ نہیں کر سکے گا۔
وَلَا يُوثِقُ وَثَاقَهُۥٓ أَحَدٌ
安拉的磨坊碾磨是慢慢的, 但碾磨得非常的细小。安拉的惩罚来得不快, 但安拉的惩罚到来时, 毁灭性是很大的。“它不放过一切, 丝毫不留” (74:29)。
The mill of God grinds slowly, but it grinds exceedingly small. God is slow to punish but when His punishment comes, it is most destructive. 'It spares not and it leaves naught' (74:29).
Commentary:
The Mill of God grinds slowly but it grinds exceedingly small. God is slow to punish but when His punishment overtakes a people, it is most destructive. "It spares not and it leaves naught" (74:29).
1687
安拉的磨坊碾磨是慢慢的, 但碾磨得非常的细小。安拉的惩罚来得不快, 但安拉的惩罚到来时, 毁灭性是很大的。“它不放过一切, 丝毫不留” (74:29)。
4721
Commentary:
The Mill of God grinds slowly but it grinds exceedingly small. God is slow to punish but when His punishment overtakes a people, it is most destructive. "It spares not and it leaves naught" (74:29).
3341
The mill of God grinds slowly, but it grinds exceedingly small. God is slow to punish but when His punishment comes, it is most destructive. 'It spares not and it leaves naught' (74:29).
يَٰٓأَيَّتُهَا ٱلنَّفْسُ ٱلْمُطْمَئِنَّةُ
Commentary:
The last four verses of the Surah constitute a befitting climax. They purport to say that he who acquires the prerequisites for full moral development, mentioned in the foregoing verses, becomes immune to all possibility of faltering or falling. He attains the highest stage of spiritual development; "he is well pleased with his Lord and his Lord is well pleased with him." At this stage, called the heavenly stage, man is freed from all weakness and frailty and is braced with a peculiar spiritual strength. He becomes "united" with God and cannot exist without Him. As water flows with great force down a slope and, on account of its great mass and the total absence of all obstacles, dashes down with irresistible force, so the God-intoxicated man, at this stage, casting off all trammels, becomes attracted unrestrainedly towards his Maker. It is in this life and not after death that this great transformation takes place in him and it is in this world and not elsewhere that access to Paradise is granted to him. He finds his support only in God; He drinks deep at this fountain of spiritual life and is delivered from death.
4722
Commentary:
The last four verses of the Surah constitute a befitting climax. They purport to say that he who acquires the prerequisites for full moral development, mentioned in the foregoing verses, becomes immune to all possibility of faltering or falling. He attains the highest stage of spiritual development; "he is well pleased with his Lord and his Lord is well pleased with him." At this stage, called the heavenly stage, man is freed from all weakness and frailty and is braced with a peculiar spiritual strength. He becomes "united" with God and cannot exist without Him. As water flows with great force down a slope and, on account of its great mass and the total absence of all obstacles, dashes down with irresistible force, so the God-intoxicated man, at this stage, casting off all trammels, becomes attracted unrestrainedly towards his Maker. It is in this life and not after death that this great transformation takes place in him and it is in this world and not elsewhere that access to Paradise is granted to him. He finds his support only in God; He drinks deep at this fountain of spiritual life and is delivered from death.
ٱرْجِعِىٓ إِلَىٰ رَبِّكِ رَاضِيَةً مَّرْضِيَّةً
当人和他的养主彼此满意的时候就到了精神进展的最高阶段 (58:23)。这个阶段称为天园阶段。人到了这个阶段就能免除一切道德上的缺点和脆弱, 并能激起一股神奇的精神力量。他与安拉 “合” 而为一了, 没有安拉他就不能存在。在他身上出现的精神巨变是在今生, 不是在死后; 恩赐给他进入天园的路途是在今世, 也不是在他处。
اس میں بتایا ہے کہ اطمینان کامل اللہ تعالیٰ کے وصال سے حاصل ہوتا ہے۔ اور وصال اس کا نام ہے کہ اللہ تعالیٰ کی طرف سے جو تقدیر آئے انسان اس کو پسند کرے اور انسان جو کام کرے وہ خدا کو پیارا لگے۔
This is the highest stage of spiritual development when man is well- pleased with his Lord and his Lord is well-pleased with him (58:23). At this stage which is called the heavenly stage, he becomes immune to all moral weaknesses and frailties and is braced with a peculiar spiritual strength. He is "united" with God and cannot exist without Him. It is in this life and not after death that this great spiritual transformation takes place in him and it is in this world and not elsewhere that access to Paradise is granted to him.
1688
当人和他的养主彼此满意的时候就到了精神进展的最高阶段 (58:23)。这个阶段称为天园阶段。人到了这个阶段就能免除一切道德上的缺点和脆弱, 并能激起一股神奇的精神力量。他与安拉 “合” 而为一了, 没有安拉他就不能存在。在他身上出现的精神巨变是在今生, 不是在死后; 恩赐给他进入天园的路途是在今世, 也不是在他处。
1
اس میں بتایا ہے کہ اطمینان کامل اللہ تعالیٰ کے وصال سے حاصل ہوتا ہے۔ اور وصال اس کا نام ہے کہ اللہ تعالیٰ کی طرف سے جو تقدیر آئے انسان اس کو پسند کرے اور انسان جو کام کرے وہ خدا کو پیارا لگے۔
3342
This is the highest stage of spiritual development when man is well- pleased with his Lord and his Lord is well-pleased with him (58:23). At this stage which is called the heavenly stage, he becomes immune to all moral weaknesses and frailties and is braced with a peculiar spiritual strength. He is "united" with God and cannot exist without Him. It is in this life and not after death that this great spiritual transformation takes place in him and it is in this world and not elsewhere that access to Paradise is granted to him.
فَٱدْخُلِى فِى عِبَٰدِى
جب انسان اس مذکورہ بالا مقام پر پہنچ جاتا ہے تو اللہ تعالیٰ فرماتا ہے کہ تو میرے خاص بندوں میں داخل ہو گیا ہے۔ جو لازمی طور پر جنت میں جائیں گے اور گویا زبان حال سے جنت اسے اپنی طرف پکار رہی ہوتی ہے۔
2
جب انسان اس مذکورہ بالا مقام پر پہنچ جاتا ہے تو اللہ تعالیٰ فرماتا ہے کہ تو میرے خاص بندوں میں داخل ہو گیا ہے۔ جو لازمی طور پر جنت میں جائیں گے اور گویا زبان حال سے جنت اسے اپنی طرف پکار رہی ہوتی ہے۔
وَٱدْخُلِى جَنَّتِى
البلد
Al-Balad
The City • makkah • 20 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
لَآ أُقْسِمُ بِهَٰذَا ٱلْبَلَدِ
یعنی اسے شہادت کے طور پر پیش کرتا ہوں۔
52:5; 95:4.
The particle la is used here to draw pointed attention to the subject which is about to be introduced and to signify that it is so clear and obvious that it needs no swearing to support it. Or, it may be intended to refute an understood objection. In that case the meaning would be: 'Not that thou art not a forger, as the disbelievers think, thou art a true Prophet of God and this City is called to bear witness to this fact.' But more appropriately the verse means something like this: 'You harbour evil designs about Islam. O disbelievers, I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this City as a witness to this fact.'
52:5; 95:4.
Commentary:
According to some authorities, the particle لا has been used here to draw pointed attention to the subject which is about to be introduced. According to them, the meaning of the verse is: "Listen! Listen! I call to witness this city." Some other scholars think that the verse signifies that the subject which is going to be introduced is so clear and obvious that it needs no swearing to support it. Yet according to another school the particle is intended to refute an understood objection and the meaning of the verse is: "Not that thou art a forger, as the disbelievers think. Thou art not a forger but a true Prophet of God and this city is called to bear witness to this fact." But more appropriately the verse would mean something like this: "You harbour evil designs about Islam, O, disbelievers! I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this city as a witness to this fact."
b
52:5; 95:4.
1689
小品词 لَا (La) 用在这里是要对即将提出的题目引起注意, 并表示这是显而易见的, 是无须起誓才能证实的。这个小品词的用意也可以是为了驳斥一个人所共知的异议。如这样, 就意味着: “不是像不信者所以为的那样, 否定你是伪造者, 你是安拉的真正先知, 可以用这座圣城来证明这一事实。” 但这节经文的更确切的意思大致是这样: “你对伊斯兰教心怀邪恶的阴谋。啊! 不信者呀! 我知道你心里想些什么, 但是我跟你说, 这不会遂你心愿发生的, 我用这座圣城来证明这个事实。”
3
یعنی اسے شہادت کے طور پر پیش کرتا ہوں۔
b
52:5; 95:4.
4723
Commentary:
According to some authorities, the particle لا has been used here to draw pointed attention to the subject which is about to be introduced. According to them, the meaning of the verse is: "Listen! Listen! I call to witness this city." Some other scholars think that the verse signifies that the subject which is going to be introduced is so clear and obvious that it needs no swearing to support it. Yet according to another school the particle is intended to refute an understood objection and the meaning of the verse is: "Not that thou art a forger, as the disbelievers think. Thou art not a forger but a true Prophet of God and this city is called to bear witness to this fact." But more appropriately the verse would mean something like this: "You harbour evil designs about Islam, O, disbelievers! I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this city as a witness to this fact."
b
52:5; 95:4.
3343
The particle la is used here to draw pointed attention to the subject which is about to be introduced and to signify that it is so clear and obvious that it needs no swearing to support it. Or, it may be intended to refute an understood objection. In that case the meaning would be: 'Not that thou art not a forger, as the disbelievers think, thou art a true Prophet of God and this City is called to bear witness to this fact.' But more appropriately the verse means something like this: 'You harbour evil designs about Islam. O disbelievers, I know what is in your minds, but I tell you that it would never happen as you desire, and I cite this City as a witness to this fact.'
وَأَنتَ حِلٌّۢ بِهَٰذَا ٱلْبَلَدِ
حِلّ, (Hill) 的意思是: (1) 所做的合法的事; (2) 目标; (3) 无义务的人; (4) 在一个地方落脚或居住的人 (Lane)。词根 حَلَّ, (Halla) 包含了所有这些意义, 所以这节经文意味着: (1) 你的敌人认为在这麦加圣城害你, 甚至杀死你都是合法的, 而麦加是那么的神圣, 在其境内最细微的为害都是严格禁止的, 更不用说杀一个生灵。(2) 在这座圣城, 对生命的每一种可以想象的虐待、伤害、损毁、暴虐或暴力, 只有你是目标。(3) 你将作为征服者攻克这座圣城, 而现在你将作为难民从这里被赶出去。(4) 当你作为胜利者进城而那些恶人由你摆布的时候, 你可以短时期不顾这座城市的神圣性, 因为他们将法律置之度外, 对无罪的穆斯林进行难以形容的残害。
Hill means: (1) A thing the doing of which is lawful; (2) target; (3) one free from obligation; (4) one alighting or dwelling in a place (Lane). The root-word Halla possessing all these meanings, the verse signifies: (1) It is considered lawful by your enemies to do you any harm, even to kill you, in this City of Mecca which is so sacred that what to say of killing a living creature, it is strictly forbidden to do it the slightest harm in its precincts. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this sacred City. (3) Thou wilt alight as a conqueror in this City from where thou art now being driven out as a fugitive. (4) For a short while thou wilt be freed from the obligation to observe the sacredness of this City when thou wilt enter it as a victor and those wicked people, who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims, will be at your mercy.
Important Words:
حل (dweller) is derived from حل which means, he was or became free from an obligation or responsibility; it was or became lawful. They say حل علیھم العذاب i.e. the punishment alighted upon them or the punishment was necessitated by the requirements of justice to take effect upon them. حل بالمکان means, he alighted or dwelt in the house. حل حقی علیه means, the discharge of my right became obligatory on him. حل(hillun) means: (1) the place outside the sacred precincts of Mecca; (2) the thing the doing of which is lawful; (3) target; (4) free from obligation; (5) alighting or dwelling in a place (Lane & Aqrab).
Commentary:
According to the different meanings of the word حل given under Important Words the verse would signify: (1) It is considered lawful to do you any harm, even to kill you, in this city of Mecca which is so sacred that the doing of harm to a living creature in its precincts, not to say of killing it, is strictly forbidden. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this Sacred City. (3) Thou wilt alight as a conqueror in this city from where thou art being driven out as a fugitive. (4) Thou wilt be freed from obligation to observe the sacredness of this city when thou wilt enter it as a victor and wilt punish those wicked persons who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims.
What a mighty prophecy! It was made at a time when opposition to the Holy Prophet was still confined to mocking and jeering at him. The Surah as stated in the Introduction, was revealed towards the end of the third year of the Call when Islam had not yet begun to be preached openly nor had the Meccans awakened to a realization of the danger which the new Faith subsequently proved to be and, therefore, considered it beneath their dignity to offer it any opposition.
1690
حِلّ, (Hill) 的意思是: (1) 所做的合法的事; (2) 目标; (3) 无义务的人; (4) 在一个地方落脚或居住的人 (Lane)。词根 حَلَّ, (Halla) 包含了所有这些意义, 所以这节经文意味着: (1) 你的敌人认为在这麦加圣城害你, 甚至杀死你都是合法的, 而麦加是那么的神圣, 在其境内最细微的为害都是严格禁止的, 更不用说杀一个生灵。(2) 在这座圣城, 对生命的每一种可以想象的虐待、伤害、损毁、暴虐或暴力, 只有你是目标。(3) 你将作为征服者攻克这座圣城, 而现在你将作为难民从这里被赶出去。(4) 当你作为胜利者进城而那些恶人由你摆布的时候, 你可以短时期不顾这座城市的神圣性, 因为他们将法律置之度外, 对无罪的穆斯林进行难以形容的残害。
4724
Important Words:
حل (dweller) is derived from حل which means, he was or became free from an obligation or responsibility; it was or became lawful. They say حل علیھم العذاب i.e. the punishment alighted upon them or the punishment was necessitated by the requirements of justice to take effect upon them. حل بالمکان means, he alighted or dwelt in the house. حل حقی علیه means, the discharge of my right became obligatory on him. حل(hillun) means: (1) the place outside the sacred precincts of Mecca; (2) the thing the doing of which is lawful; (3) target; (4) free from obligation; (5) alighting or dwelling in a place (Lane & Aqrab).
Commentary:
According to the different meanings of the word حل given under Important Words the verse would signify: (1) It is considered lawful to do you any harm, even to kill you, in this city of Mecca which is so sacred that the doing of harm to a living creature in its precincts, not to say of killing it, is strictly forbidden. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this Sacred City. (3) Thou wilt alight as a conqueror in this city from where thou art being driven out as a fugitive. (4) Thou wilt be freed from obligation to observe the sacredness of this city when thou wilt enter it as a victor and wilt punish those wicked persons who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims.
What a mighty prophecy! It was made at a time when opposition to the Holy Prophet was still confined to mocking and jeering at him. The Surah as stated in the Introduction, was revealed towards the end of the third year of the Call when Islam had not yet begun to be preached openly nor had the Meccans awakened to a realization of the danger which the new Faith subsequently proved to be and, therefore, considered it beneath their dignity to offer it any opposition.
3344
Hill means: (1) A thing the doing of which is lawful; (2) target; (3) one free from obligation; (4) one alighting or dwelling in a place (Lane). The root-word Halla possessing all these meanings, the verse signifies: (1) It is considered lawful by your enemies to do you any harm, even to kill you, in this City of Mecca which is so sacred that what to say of killing a living creature, it is strictly forbidden to do it the slightest harm in its precincts. (2) Thou alone art the target of every conceivable abuse, harm, injury, cruelty or violence against life, property or honour in this sacred City. (3) Thou wilt alight as a conqueror in this City from where thou art now being driven out as a fugitive. (4) For a short while thou wilt be freed from the obligation to observe the sacredness of this City when thou wilt enter it as a victor and those wicked people, who had placed themselves outside the pale of law by perpetrating unutterable cruelties on innocent Muslims, will be at your mercy.
وَوَالِدٍ وَمَا وَلَدَ
当伊布拉欣圣人和他的儿子伊司马仪为天房奠基的时候, 曾祈求安拉在麦加人之中选择一位使者 (2:129-130)。这样 “父亲和儿子” 为穆圣的真理作证。
اس جگہ باپ اور بیٹے سے مراد حضرت ابراہیم اور حضرت اسماعیل علیہما السلام ہیں جنہوں نے مکّہ بنایا تھا۔ وہ دونوں بھی محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کے گواہ ہیں۔ کیونکہ دونوں نے مکّہ کی بنیاد رکھتے وقت یہ کہا تھا کہ اس میں پاک کرنے والے لوگ آکر بسیں لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ میں اس میں مشرک بس رہے تھے۔ پس لازمی تھا کہ محمد رسول اللہ صلی اللہ علیہ وسلم فتح پائیں اور ابراہیم و اسماعیل علیہما السلام کی پیشگوئی بھی پوری ہو جائے اور مکّہ بھی پاک ہو جائے۔
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed to God to raise among the Meccans a Messenger (2:129, 130). Thus 'the father and the son' bear witness to the truth of the Holy Prophet.
Commentary:
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed: "And our Lord, raise among them a Messenger from among themselves, who may recite to them Thy signs and teach them the Book and wisdom and may purify them" (2:130). The expression "the father and the son" refers to Abraham and Ishmael, and the verse purports to say that God had His own plan to accomplish by getting the structure of the Ka‘bah raised up by Abraham and Ishmael. This plan was to send the greatest of His Messengers and to give him the Final and most Perfect Law in the form of the Quran for the eternal guidance of mankind. That Divine plan has been fulfilled in the person of the Holy Prophet. Thus "the father and the son" stand as a witness to the truth of his Divine claim. Or "the father and the son," may refer to the Holy Prophet and his noble followers, and the verse may signify that the Holy Prophet himself and his followers constitute a proof of the Divine origin of his mission. Their spotless character, their good qualities of head and heart, the great sacrifices they are making in the cause of truth—all leave no room for doubt that they will succeed in their mission and that those who stand in their way will fail.
1691
当伊布拉欣圣人和他的儿子伊司马仪为天房奠基的时候, 曾祈求安拉在麦加人之中选择一位使者 (2:129-130)。这样 “父亲和儿子” 为穆圣的真理作证。
4
اس جگہ باپ اور بیٹے سے مراد حضرت ابراہیم اور حضرت اسماعیل علیہما السلام ہیں جنہوں نے مکّہ بنایا تھا۔ وہ دونوں بھی محمد رسول اللہ صلی اللہ علیہ وسلم کی سچائی کے گواہ ہیں۔ کیونکہ دونوں نے مکّہ کی بنیاد رکھتے وقت یہ کہا تھا کہ اس میں پاک کرنے والے لوگ آکر بسیں لیکن محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ میں اس میں مشرک بس رہے تھے۔ پس لازمی تھا کہ محمد رسول اللہ صلی اللہ علیہ وسلم فتح پائیں اور ابراہیم و اسماعیل علیہما السلام کی پیشگوئی بھی پوری ہو جائے اور مکّہ بھی پاک ہو جائے۔
4725
Commentary:
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed: "And our Lord, raise among them a Messenger from among themselves, who may recite to them Thy signs and teach them the Book and wisdom and may purify them" (2:130). The expression "the father and the son" refers to Abraham and Ishmael, and the verse purports to say that God had His own plan to accomplish by getting the structure of the Ka‘bah raised up by Abraham and Ishmael. This plan was to send the greatest of His Messengers and to give him the Final and most Perfect Law in the form of the Quran for the eternal guidance of mankind. That Divine plan has been fulfilled in the person of the Holy Prophet. Thus "the father and the son" stand as a witness to the truth of his Divine claim. Or "the father and the son," may refer to the Holy Prophet and his noble followers, and the verse may signify that the Holy Prophet himself and his followers constitute a proof of the Divine origin of his mission. Their spotless character, their good qualities of head and heart, the great sacrifices they are making in the cause of truth—all leave no room for doubt that they will succeed in their mission and that those who stand in their way will fail.
3345
While raising the foundations of the Ka‘bah, the Patriarch Abraham and his son Ishmael had prayed to God to raise among the Meccans a Messenger (2:129, 130). Thus 'the father and the son' bear witness to the truth of the Holy Prophet.
لَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ فِى كَبَدٍ
یعنی مکّہ آسانی سے فتح نہیں ہوگا بلکہ اس کے لئے بڑی محنتیں کرنی پڑیں گی۔ جنگی یلغاریں بھی اور تبلیغ بھی۔
84:7.
The prophecy, that the Holy Prophet will be expelled from Mecca and will come back to it as a conqueror and Mecca will submit to him and its inhabitants will enter the fold of Islam, will be fulfilled only after he and his followers will have gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
84:7.
Important Words:
کبد (toil). کبده means, he smote his liver or stomach. کبد means, difficulty; distress; affliction; the middle of the sky. فی کبدmeans, in a state in which he has to work hard. It also means, in a right and just state; in just proportion; in an erect state (Aqrab).
Commentary:
The verse purports to say that the prophecy made in the foregoing verses, viz. that the Holy Prophet will be expelled from Mecca but will come back to it as a conqueror and that Mecca will submit to him, and its inhabitants will enter his fold, will be fulfilled only after he and his followers had gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
c
84:7.
1692
有一个预言是, 穆圣将被逐出麦加并将作为征服者归来, 置麦加在他的权力之下, 当地的居民将进入伊斯兰教的羊栏;但这个预言只有在他和他的信徒们历尽了莫大的苦难, 也就是说, 要求他们为达到自己的伟大目的而进行艰巨的不断斗争之后, 才会应验。
1
یعنی مکّہ آسانی سے فتح نہیں ہوگا بلکہ اس کے لئے بڑی محنتیں کرنی پڑیں گی۔ جنگی یلغاریں بھی اور تبلیغ بھی۔
a
84:7.
4726
Important Words:
کبد (toil). کبده means, he smote his liver or stomach. کبد means, difficulty; distress; affliction; the middle of the sky. فی کبدmeans, in a state in which he has to work hard. It also means, in a right and just state; in just proportion; in an erect state (Aqrab).
Commentary:
The verse purports to say that the prophecy made in the foregoing verses, viz. that the Holy Prophet will be expelled from Mecca but will come back to it as a conqueror and that Mecca will submit to him, and its inhabitants will enter his fold, will be fulfilled only after he and his followers had gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
c
84:7.
3346
The prophecy, that the Holy Prophet will be expelled from Mecca and will come back to it as a conqueror and Mecca will submit to him and its inhabitants will enter the fold of Islam, will be fulfilled only after he and his followers will have gone through great hardships, that is to say, great toil and incessant struggle will be demanded of them to achieve their great goal.
أَيَحْسَبُ أَن لَّن يَقْدِرَ عَلَيْهِ أَحَدٌ
96:15.
اس سے مراد مکہ والے ہیں اور اس طرف اشارہ کیا گیا ہے کہ وہ یہ سمجھتے ہیں کہ ہم پر کوئی غالب نہیں آسکتا۔ لیکن یہ جھوٹ ہے۔
96:15.
Commentary:
The verse warns disbelievers that if they think that they can suppress Islam and by means of their wealth and influence can arrest its progress, they labour under a serious misconception. God is aware of their evil designs and He has the power and will bring them to nought.
a
96:15.
2
اس سے مراد مکہ والے ہیں اور اس طرف اشارہ کیا گیا ہے کہ وہ یہ سمجھتے ہیں کہ ہم پر کوئی غالب نہیں آسکتا۔ لیکن یہ جھوٹ ہے۔
a
96:15.
4727
Commentary:
The verse warns disbelievers that if they think that they can suppress Islam and by means of their wealth and influence can arrest its progress, they labour under a serious misconception. God is aware of their evil designs and He has the power and will bring them to nought.
a
96:15.
3347
God is aware of the evil designs of disbeliever and He has the power to, and will bring them to naught.
يَقُولُ أَهْلَكْتُ مَالًا لُّبَدًا
这节经文的大意是说:任凭反对伊斯兰教的人用尽邪恶谋划, 不惜钱财阻止伊斯兰教传播, 但是他们的邪恶计谋不会得逞, 伊斯兰教将继续在精神上和政治上成为征服者。
یعنی خواہ دنیا کی ڈھیروں ڈھیر دولت بھی اسلام کے مقابلہ کے لئے لُٹا دیں۔ پھر بھی اسلام ہی غالب آئے گا اور وہ ناکام رہیں گے۔
Let the opponents of Islam use all their means (the verse purports to say) and spend heaps of wealth to prevent Islam from spreading, they will not succeed in their evil designs and Islam will continue to make both spiritual and political conquests.
Important Words:
لبد (enormous) means, much wealth; wealth so abundant that there is no fear of its being exhausted; wealth collected in heaps (Lane & Aqrab).
Commentary:
Let the opponents of Islam use all their means (the verse purports to say) and spend heaps of wealth to stop spread of Islam, they will not succeed in their evil designs and Islam will continue to make both spiritual and political conquests.
1693
这节经文的大意是说:任凭反对伊斯兰教的人用尽邪恶谋划, 不惜钱财阻止伊斯兰教传播, 但是他们的邪恶计谋不会得逞, 伊斯兰教将继续在精神上和政治上成为征服者。
3
یعنی خواہ دنیا کی ڈھیروں ڈھیر دولت بھی اسلام کے مقابلہ کے لئے لُٹا دیں۔ پھر بھی اسلام ہی غالب آئے گا اور وہ ناکام رہیں گے۔
4728
Important Words:
لبد (enormous) means, much wealth; wealth so abundant that there is no fear of its being exhausted; wealth collected in heaps (Lane & Aqrab).
Commentary:
Let the opponents of Islam use all their means (the verse purports to say) and spend heaps of wealth to stop spread of Islam, they will not succeed in their evil designs and Islam will continue to make both spiritual and political conquests.
3348
Let the opponents of Islam use all their means (the verse purports to say) and spend heaps of wealth to prevent Islam from spreading, they will not succeed in their evil designs and Islam will continue to make both spiritual and political conquests.
أَيَحْسَبُ أَن لَّمْ يَرَهُۥٓ أَحَدٌ
یعنی نتائج تو خداتعالیٰ پیدا کرتا ہے۔ دنیوی سامانوں سے نتائج نہیں نکلتے۔ اس لئے جب خدا دیکھ رہا ہے کہ ان کے دلوں میں شرک اور کفر ہے اور وہ سب نیک نظر آنے والے اعمال نمائش کے طور پر کرتے ہیں تو یقیناً وہ ان کے نیک نظر آنے والے اعمال کے نتیجہ میں ان کو سُکھ نہیں دے گا بلکہ ان کو عذاب ہی دے گا۔
Commentary:
The verse means that God sees deep into the hearts of opponents of the Holy Prophet. All their endeavours and designs to bring about the failure of his Movement will prove abortive.
4
یعنی نتائج تو خداتعالیٰ پیدا کرتا ہے۔ دنیوی سامانوں سے نتائج نہیں نکلتے۔ اس لئے جب خدا دیکھ رہا ہے کہ ان کے دلوں میں شرک اور کفر ہے اور وہ سب نیک نظر آنے والے اعمال نمائش کے طور پر کرتے ہیں تو یقیناً وہ ان کے نیک نظر آنے والے اعمال کے نتیجہ میں ان کو سُکھ نہیں دے گا بلکہ ان کو عذاب ہی دے گا۔
4729
Commentary:
The verse means that God sees deep into the hearts of opponents of the Holy Prophet. All their endeavours and designs to bring about the failure of his Movement will prove abortive.
أَلَمْ نَجْعَل لَّهُۥ عَيْنَيْنِ
یعنی دل کی آنکھیں۔ جن سے وہ سچائی کو سمجھ سکتا ہے۔
5
یعنی دل کی آنکھیں۔ جن سے وہ سچائی کو سمجھ سکتا ہے۔
وَلِسَانًا وَشَفَتَيْنِ
یعنی زبان اور ہونٹوں سے وہ اپنے شکوک کا اظہار کرے اور اس طرح اپنے دل کو پاک کرے۔
6
یعنی زبان اور ہونٹوں سے وہ اپنے شکوک کا اظہار کرے اور اس طرح اپنے دل کو پاک کرے۔
وَهَدَيْنَٰهُ ٱلنَّجْدَيْنِ
یعنی قرآن کریم نے واضح کر دیا ہے کہ ہدایت کیا ہے اور گمراہی کیا ہے اس کے بعد بھی اگر وہ گمراہی کی طرف جائے تو اس کا اپنا قصور ہے کیونکہ اس کو خداتعالیٰ نے اندرونی آنکھیں بھی دی ہوئی ہیں۔ اور اگر آنکھ سے کوئی چیز نظر نہ آئے تو زبان اور ہونٹوں سے پوچھ کر وہ اپنے شُبہات کو دور کر سکتا ہے اور اس طرح ان کے تمام عُذر توڑ دیئے ہیں اور کلام الٰہی نازل کرکے ان پر واضح کر دیا ہے کہ ہدایت اور گمراہی کیا ہے۔ روحانی آنکھیں دے کر ان کو اس بات کی توفیق دے دی ہے کہ وہ کلام الٰہی کی خوبیوں کو پہچان سکیں اور زبان اور ہدایت دے کر اس قابل بنا دیا ہے کہ اگر کلام الٰہی کا کوئی حصہ سمجھ نہ آئے
76:4.
An-Najdain means the two highways of good and evil, of truth and falsehood, of spiritual and material progress. God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes by which he can distinguish good from evil and has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
76:4.
Important Words:
النجدین (two highways). نجد is inf. noun from نجد (najada). نجدہ means, he helped him. أنجد البناء means, the building rose high. نجد (najdun) means, high and elevated land; an elevated or conspicuous road; a road in a mountain; a plain or evident affair; a skilful guide (Lane & Aqrab). النجدین signifies, the two high or conspicuous ways of good and evil, of truth and falsehood, of spiritual and material progress (Aqrab).
Commentary:
God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes that he may distinguish good from evil. He has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
b
76:4.
1694
اَلنَّجْدَيْن (An-Najdain) 的意思是善与恶的两条道路, 真理与谬误的两条道路, 精神进步与物质进步的两条道路。安拉为人类提供了所有这一切方法, 使他能依此找到正道, 能够细审正确与错误, 真理与谬误。他赋有了精神上的慧眼和身体上的肉眼, 使他能够区分善恶, 还有一条舌头和两片嘴唇可以请求指引, 尤其是安拉在他面前安排了一个最高目标, 由他为达到这个目标而奉献他所有的才能和精力。
7
یعنی قرآن کریم نے واضح کر دیا ہے کہ ہدایت کیا ہے اور گمراہی کیا ہے اس کے بعد بھی اگر وہ گمراہی کی طرف جائے تو اس کا اپنا قصور ہے کیونکہ اس کو خداتعالیٰ نے اندرونی آنکھیں بھی دی ہوئی ہیں۔ اور اگر آنکھ سے کوئی چیز نظر نہ آئے تو زبان اور ہونٹوں سے پوچھ کر وہ اپنے شُبہات کو دور کر سکتا ہے اور اس طرح ان کے تمام عُذر توڑ دیئے ہیں اور کلام الٰہی نازل کرکے ان پر واضح کر دیا ہے کہ ہدایت اور گمراہی کیا ہے۔ روحانی آنکھیں دے کر ان کو اس بات کی توفیق دے دی ہے کہ وہ کلام الٰہی کی خوبیوں کو پہچان سکیں اور زبان اور ہدایت دے کر اس قابل بنا دیا ہے کہ اگر کلام الٰہی کا کوئی حصہ سمجھ نہ آئے
b
76:4.
4730
Important Words:
النجدین (two highways). نجد is inf. noun from نجد (najada). نجدہ means, he helped him. أنجد البناء means, the building rose high. نجد (najdun) means, high and elevated land; an elevated or conspicuous road; a road in a mountain; a plain or evident affair; a skilful guide (Lane & Aqrab). النجدین signifies, the two high or conspicuous ways of good and evil, of truth and falsehood, of spiritual and material progress (Aqrab).
Commentary:
God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes that he may distinguish good from evil. He has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
b
76:4.
3349
An-Najdain means the two highways of good and evil, of truth and falsehood, of spiritual and material progress. God has provided man with all those means by which he can find out the right path, can sift right from wrong and truth from falsehood. He has been endowed with both spiritual and physical eyes by which he can distinguish good from evil and has been given a tongue and two lips that he might ask for guidance, and above all God has placed before him a supreme object that he may devote all his faculties and energies to achieve it.
فَلَا ٱقْتَحَمَ ٱلْعَقَبَةَ
安拉通过穆圣展示了种种途径和方法, 使人类能藉此在精神上和物质上取得无限的进步, 但是他拒绝为达到这个目的而作必要的牺牲。
یعنی باوجود اتنے نیک سامانوں کے کافر انسان پھر بھی ترقی کی چوٹی پر نہ چڑھا۔ بلکہ گمراہی کے گڑھے میں گرا رہا۔
Through the Holy Prophet, God had opened up all the ways and means by using which man could make unlimited spiritual and material progress, but he refused to make the necessary sacrifices to achieve this object.
Important Words:
اقتحم (attempted). They say اقتحم فی الامر i.e. he rushed or plunged into the affair without consideration. اقتحم المنزل means, he entered the place suddenly and without permission; rushed suddenly upon the place; he invaded or attacked the place. اقتحم العقبة means, he ascended or attacked or rushed upon عقبه which means, hill; mountain; high place; steep road (Lane & Aqrab).
Commentary:
The verse means that through the Holy Prophet God had opened up for the Arabs all the ways and means by using which they could make unlimited spiritual and material progress but they refused to make the necessary sacrifices required to achieve the two objectives. See also next verse.
1695
安拉通过穆圣展示了种种途径和方法, 使人类能藉此在精神上和物质上取得无限的进步, 但是他拒绝为达到这个目的而作必要的牺牲。
8
یعنی باوجود اتنے نیک سامانوں کے کافر انسان پھر بھی ترقی کی چوٹی پر نہ چڑھا۔ بلکہ گمراہی کے گڑھے میں گرا رہا۔
4731
Important Words:
اقتحم (attempted). They say اقتحم فی الامر i.e. he rushed or plunged into the affair without consideration. اقتحم المنزل means, he entered the place suddenly and without permission; rushed suddenly upon the place; he invaded or attacked the place. اقتحم العقبة means, he ascended or attacked or rushed upon عقبه which means, hill; mountain; high place; steep road (Lane & Aqrab).
Commentary:
The verse means that through the Holy Prophet God had opened up for the Arabs all the ways and means by using which they could make unlimited spiritual and material progress but they refused to make the necessary sacrifices required to achieve the two objectives. See also next verse.
3350
Through the Holy Prophet, God had opened up all the ways and means by using which man could make unlimited spiritual and material progress, but he refused to make the necessary sacrifices to achieve this object.
وَمَآ أَدْرَىٰكَ مَا ٱلْعَقَبَةُ
فَكُّ رَقَبَةٍ
أَوْ إِطْعَٰمٌ فِى يَوْمٍ ذِى مَسْغَبَةٍ
76:9; 89:19.
76:9; 89:19.
76:9; 89:19.
Important Words:
مسغبة (hunger) is derived from سغب which means, he was or became hungry or suffered hunger, together with fatigue. أسغب القوم means, the people entered upon a state of hunger. They say به مسغبة i.e. in him is hunger or hunger together with fatigue (Lane & Aqrab).
c
76:9; 89:19.
a
76:9; 89:19.
4732
Important Words:
مسغبة (hunger) is derived from سغب which means, he was or became hungry or suffered hunger, together with fatigue. أسغب القوم means, the people entered upon a state of hunger. They say به مسغبة i.e. in him is hunger or hunger together with fatigue (Lane & Aqrab).
a
76:9; 89:19.
يَتِيمًا ذَا مَقْرَبَةٍ
یعنی ترقیات روحانی تبھی ملتی ہیں جب انسان دنیا سے غلامی کو مٹائے یا دنیا سے غربت کو دور کرے اور اسی طرح یتیموں اور مسکینوں کا انتظام کرے۔
1
یعنی ترقیات روحانی تبھی ملتی ہیں جب انسان دنیا سے غلامی کو مٹائے یا دنیا سے غربت کو دور کرے اور اسی طرح یتیموں اور مسکینوں کا انتظام کرے۔
أَوْ مِسْكِينًا ذَا مَتْرَبَةٍ
经文 (14-17) 说到两种方法能提高民族的道德境界: (a) 解放奴隶, 就是说, 使社会上部分受遏制被压迫和下层的人提高到能够平等的生活。(b) 帮助孤儿和穷人独立自主, 成为社会上有用的成员。
یعنی ایسا مسکین جس کا کوئی مددگار نہیں۔ کیونکہ جس کے دوست ہوتے ہیں وہ اگر زمین پر گر جائے تو اس کے دوست اسے پکڑ کر اٹھا لیتے ہیں۔ یہ مسکین جس کو اٹھانا مسلمانوں کا فرض ہے وہ مسکین ہے جس کا کوئی مددگار نہیں ہوتا۔ وہ اگر گر جاتا ہے تو اس کو کوئی اٹھانے والا نہیں ہوتا۔
Verses 14-17 speak of the two methods which can raise the moral stature of a people: (a) Freeing of the slaves, i.e. raising the suppressed, oppressed and depressed sections of the community to an equal partnership in life. (b) Helping the orphans and the poor to stand on their own legs and to become useful members of the community.
Commentary:
These verses (vv. 14-17) speak of the two methods to raise the moral stature of a people: (a) Freeing of the slaves, i.e. raising the suppressed, oppressed and depressed sections of the community to an equal partnership in life. (b) Helping the orphans and the poor to stand on their own legs and to become useful members of the community.
1696
经文 (14-17) 说到两种方法能提高民族的道德境界: (a) 解放奴隶, 就是说, 使社会上部分受遏制被压迫和下层的人提高到能够平等的生活。(b) 帮助孤儿和穷人独立自主, 成为社会上有用的成员。
2
یعنی ایسا مسکین جس کا کوئی مددگار نہیں۔ کیونکہ جس کے دوست ہوتے ہیں وہ اگر زمین پر گر جائے تو اس کے دوست اسے پکڑ کر اٹھا لیتے ہیں۔ یہ مسکین جس کو اٹھانا مسلمانوں کا فرض ہے وہ مسکین ہے جس کا کوئی مددگار نہیں ہوتا۔ وہ اگر گر جاتا ہے تو اس کو کوئی اٹھانے والا نہیں ہوتا۔
4733
Commentary:
These verses (vv. 14-17) speak of the two methods to raise the moral stature of a people: (a) Freeing of the slaves, i.e. raising the suppressed, oppressed and depressed sections of the community to an equal partnership in life. (b) Helping the orphans and the poor to stand on their own legs and to become useful members of the community.
3351
Verses 14-17 speak of the two methods which can raise the moral stature of a people: (a) Freeing of the slaves, i.e. raising the suppressed, oppressed and depressed sections of the community to an equal partnership in life. (b) Helping the orphans and the poor to stand on their own legs and to become useful members of the community.
ثُمَّ كَانَ مِنَ ٱلَّذِينَ ءَامَنُوا۟ وَتَوَاصَوْا۟ بِٱلصَّبْرِ وَتَوَاصَوْا۟ بِٱلْمَرْحَمَةِ
چوٹی پر چڑھنے کی کچھ تشریحات اوپر کی گئی ہیں اب ان میں زیادتی فرماتا ہے اور بتاتا ہے کہ صرف اعمال نیک فائدہ نہیں دیتے جب تک انسان ایمان نہ لائے اور صرف اپنے ایمان لانے پر کفایت نہ کرے بلکہ دوسروں کو ایمان لانے اور عمل صالح کرنے کی بھی تلقین کرتا رہے۔
103:4.
Good actions mentioned in the foregoing verses are not enough to raise the all round stature of a community. Good ideals and right principles, combined with continuous and sustained adherence to the path of moral rectitude and the teaching of virtues to others, are equally essential for the attainment of the above-mentioned high aim.
103:4.
Commentary:
The verse points out that the doing only of good actions mentioned in the foregoing verses is not enough for raising the all round stature of a community. Good ideals and right principles, combined with continuous and sustained adherence to the path of moral rectitude and the teaching of virtues to others, are equally essential for the attainment of the above-mentioned high aim.
a
103:4.
1697
以上几节经文中所提到的善举还不足以提高全社会的境界。善良的理想和正确的原则, 还要加上继续不断地坚持道德正直的道路, 并向他人教导美德, 这些对达到上述崇高的目标是同样必不可少的。
3
چوٹی پر چڑھنے کی کچھ تشریحات اوپر کی گئی ہیں اب ان میں زیادتی فرماتا ہے اور بتاتا ہے کہ صرف اعمال نیک فائدہ نہیں دیتے جب تک انسان ایمان نہ لائے اور صرف اپنے ایمان لانے پر کفایت نہ کرے بلکہ دوسروں کو ایمان لانے اور عمل صالح کرنے کی بھی تلقین کرتا رہے۔
a
103:4.
4734
Commentary:
The verse points out that the doing only of good actions mentioned in the foregoing verses is not enough for raising the all round stature of a community. Good ideals and right principles, combined with continuous and sustained adherence to the path of moral rectitude and the teaching of virtues to others, are equally essential for the attainment of the above-mentioned high aim.
b
103:4.
3352
Good actions mentioned in the foregoing verses are not enough to raise the all round stature of a community. Good ideals and right principles, combined with continuous and sustained adherence to the path of moral rectitude and the teaching of virtues to others, are equally essential for the attainment of the above-mentioned high aim.
أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْمَيْمَنَةِ
56:28.
56:28.
b
56:28.
b
56:28; 69:20; 84:8-9.
4735
Commentary:
See 56:9.
c
56:28.
وَٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِنَا هُمْ أَصْحَٰبُ ٱلْمَشْـَٔمَةِ
56:42.
56:42.
c
56:42.
c
56:42; 69:26; 84:11-12.
4735A
Commentary:
See 56:10.
d
56:42.
عَلَيْهِمْ نَارٌ مُّؤْصَدَةٌۢ
104:9.
Important Words:
مؤصدة (closed over) is derived from وصد . They say, وصد بالمکان i.e. he remained in the place. أوصد الباب means, he closed or shut the door. موصدة means, shut, closed (Aqrab).
Commentary:
The disbelievers will burn in a species of fire which being closed on all sides will be most destructive.
d
104:9.
1698
火困在四周封闭的火狱中是毁灭性最大的。
d
104:9.
4736
Important Words:
مؤصدة (closed over) is derived from وصد . They say, وصد بالمکان i.e. he remained in the place. أوصد الباب means, he closed or shut the door. موصدة means, shut, closed (Aqrab).
Commentary:
The disbelievers will burn in a species of fire which being closed on all sides will be most destructive.
e
104:9.
3353
Fire when closed on all sides becomes most destructive.
الشمس
Ash-Shams
The Sun • makkah • 15 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَٱلشَّمْسِ وَضُحَىٰهَا
«古兰经» 中的誓言有着深刻的潜在意义。安拉的经典启示了安拉的作为有两方面, 即明显的和推理的。前者容易理解; 后者就有可能领会错误。在安拉的誓言中, 须注意从其明显的作为中领悟其推理的作为。在经文 2-7节中所提到的誓言中, 太阳和月亮、白天和黑夜、诸天和大地, 这些是属于 “明显的”--------在这几节经文中所提到的它们的性质是众所周知而得到承认的。但是在人的灵魂中所发现的同样的性质是不明显的。要推理出灵魂中存在着这些性质, 安拉号召他们目睹他们明显的作为。另见注释1079。
这节经文中的 “太阳” 可指精神界的太阳--------穆圣--------他是一切精神之光的源泉, 他将继续普照全世界, 直到复生日。
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کو اسلام کی سچائی کا گواہ پیش کرتا ہوں کیونکہ وہ اپنے طلوع کے بعد ادنیٰ حالت سے بہت اعلیٰ حالت تک پہنچ جائیں گے اور ایک مستقل کتاب دنیا کے سامنے پیش کرکے اپنے آپ کو سورج ثابت کریں گے۔
The Quranic oaths have deep meaning underlying them. Divine laws reveal two aspects of the works of God viz. the obvious and the inferential. The former are easily comprehensible; in the comprehension of the latter there is room for error. In His oaths God has called attention to what may be inferred from what is obvious. In the oaths mentioned in verses, 2-7, the sun and the moon, the day and the night, the heavens and the earth belong to the "obvious"—their properties, referred to in these verses being universally known and acknowledged. But the same properties found in man’s soul are not obvious. To lead to an inference of the existence of these properties in the human soul God has called to witness His obvious works. See also {2465}.
"The sun" in the verse may refer to the sun of the spiritual universe— the Holy Prophet—who is the source of all spiritual light and who will continue to enlighten the world till the end of time.
Important Words:
واو is a particle of swearing, meaning 'by' or 'I swear' or 'I cite as witness or call to witness' (Lane & Aqrab). See also 37:2.
الشمس (the sun), is a substantive noun from شـمس (shamasa). They say شـمس الرجل i.e. the man abstained from and refused to obey because he considered himself too big to give allegiance to anyone. شـمس الفرس means, the horse refused to be ridden or became rebellious against its rider and ran away refusing to be ridden by reason of the vehemence of its force of resistance. شـمس لی فلان means, such a one showed enmity to me (Lane & Aqrab).
Commentary:
God’s swearing by His creatures is a method adopted by the Quran. The Quranic oaths have deep meaning underlying them. In ordinary transactions when a person takes an oath, his object is to supply the deficiency of insufficient testimony. The object and meaning of God’s oaths must, however, be distinguished from those of the oaths of mortals. Divine laws reveal two aspects of the works of God, viz. the obvious and the inferential. The former are easily comprehensible; in the comprehension of the latter there is room for error. In the taking of oaths God has called attention to what may be inferred from what is obvious.
Taking the oaths mentioned in the following verses, we see that the sun and the moon, the day and the night, heavens and earth belong to the "obvious;" their properties as referred to in these verses are universally known and acknowledged. But the same properties found in man’s soul are not obvious. To lead to an inference of the existence of these properties in the soul of man God has called to witness His obvious works.
"The sun" in the verse may refer to the sun of the spiritual universe—the Holy Prophet—who is the source of all light and who will continue to enlighten the world till the end of time. For a detailed note on this and the following five verses see v. 7.
1699
«古兰经» 中的誓言有着深刻的潜在意义。安拉的经典启示了安拉的作为有两方面, 即明显的和推理的。前者容易理解; 后者就有可能领会错误。在安拉的誓言中, 须注意从其明显的作为中领悟其推理的作为。在经文 2-7节中所提到的誓言中, 太阳和月亮、白天和黑夜、诸天和大地, 这些是属于 “明显的”--------在这几节经文中所提到的它们的性质是众所周知而得到承认的。但是在人的灵魂中所发现的同样的性质是不明显的。要推理出灵魂中存在着这些性质, 安拉号召他们目睹他们明显的作为。另见注释1079。
1700
这节经文中的 “太阳” 可指精神界的太阳--------穆圣--------他是一切精神之光的源泉, 他将继续普照全世界, 直到复生日。
1
یعنی محمد رسول اللہ صلی اللہ علیہ وسلم کو اسلام کی سچائی کا گواہ پیش کرتا ہوں کیونکہ وہ اپنے طلوع کے بعد ادنیٰ حالت سے بہت اعلیٰ حالت تک پہنچ جائیں گے اور ایک مستقل کتاب دنیا کے سامنے پیش کرکے اپنے آپ کو سورج ثابت کریں گے۔
4737
Important Words:
واو is a particle of swearing, meaning 'by' or 'I swear' or 'I cite as witness or call to witness' (Lane & Aqrab). See also 37:2.
الشمس (the sun), is a substantive noun from شـمس (shamasa). They say شـمس الرجل i.e. the man abstained from and refused to obey because he considered himself too big to give allegiance to anyone. شـمس الفرس means, the horse refused to be ridden or became rebellious against its rider and ran away refusing to be ridden by reason of the vehemence of its force of resistance. شـمس لی فلان means, such a one showed enmity to me (Lane & Aqrab).
Commentary:
God’s swearing by His creatures is a method adopted by the Quran. The Quranic oaths have deep meaning underlying them. In ordinary transactions when a person takes an oath, his object is to supply the deficiency of insufficient testimony. The object and meaning of God’s oaths must, however, be distinguished from those of the oaths of mortals. Divine laws reveal two aspects of the works of God, viz. the obvious and the inferential. The former are easily comprehensible; in the comprehension of the latter there is room for error. In the taking of oaths God has called attention to what may be inferred from what is obvious.
Taking the oaths mentioned in the following verses, we see that the sun and the moon, the day and the night, heavens and earth belong to the "obvious;" their properties as referred to in these verses are universally known and acknowledged. But the same properties found in man’s soul are not obvious. To lead to an inference of the existence of these properties in the soul of man God has called to witness His obvious works.
"The sun" in the verse may refer to the sun of the spiritual universe—the Holy Prophet—who is the source of all light and who will continue to enlighten the world till the end of time. For a detailed note on this and the following five verses see v. 7.
3354
The Quranic oaths have deep meaning underlying them. Divine laws reveal two aspects of the works of God viz. the obvious and the inferential. The former are easily comprehensible; in the comprehension of the latter there is room for error. In His oaths God has called attention to what may be inferred from what is obvious. In the oaths mentioned in verses, 2-7, the sun and the moon, the day and the night, the heavens and the earth belong to the "obvious"—their properties, referred to in these verses being universally known and acknowledged. But the same properties found in man’s soul are not obvious. To lead to an inference of the existence of these properties in the human soul God has called to witness His obvious works. See also {2465}.
3355
"The sun" in the verse may refer to the sun of the spiritual universe— the Holy Prophet—who is the source of all spiritual light and who will continue to enlighten the world till the end of time.
وَٱلْقَمَرِ إِذَا تَلَىٰهَا
“月亮” 也可以指穆圣, 因为他从安拉处得到光, 并把它传播到黑暗的精神世界。或者指那些伊斯兰教贤哲和复兴者--------特别是指他的伟大代表主许迈喜合--------他们将向穆圣借来真理之光, 传播给世界, 以排除道德和精神堕落的黑暗。
یعنی میں اُن مجددین اور مامورین کو بھی محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت کے ثبوت میں پیش کرتا ہوں جو آپؐ کے بعد آئیں گے کیونکہ وہ جو کچھ حاصل کریں گے محمد رسول اللہ صلی اللہ علیہ وسلم کے پیچھے آنے یعنی آپؐ کی اتباع کی وجہ سے حاصل کریں گے۔
"The moon" may also refer to the Holy Prophet, because he received light from God and transmitted it to the spiritually dark world. Or it may refer to those religious Divines and Reformers—particularly his Great Deputy, the Promised Messiah—who would borrow the light of truth from the Holy Prophet and transmit it to the world to remove the darkness of moral and spiritual turpitude.
Important Words:
القمر (the moon). They say قمر الشیء i.e. the brightness of the thing became intense. قمر means, the moon; a star which borrows its light from the sun and reflects it on to the earth and thus removes the darkness of the night. (Lane & Aqrab). See also 54:2.
تلاھا (follows him). تلوته means, I followed him or it immediately or without intervention. ھو یتلو فلاناً means, he imitates such a one and follows what he does (Lane & Aqrab). See also 2:103.
Commentary:
"The moon" may be taken as referring to the Holy Prophet, who like the moon, draws his light from God and transmits it to the spiritually dark world. Or it may refer to those religious divines and Reformers—particularly the Promised Messiah—who borrow the light of truth from the Holy Prophet and transmit it to the world to remove the darkness of moral and spiritual turpitude.
1701
“月亮” 也可以指穆圣, 因为他从安拉处得到光, 并把它传播到黑暗的精神世界。或者指那些伊斯兰教贤哲和复兴者--------特别是指他的伟大代表主许迈喜合--------他们将向穆圣借来真理之光, 传播给世界, 以排除道德和精神堕落的黑暗。
2
یعنی میں اُن مجددین اور مامورین کو بھی محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت کے ثبوت میں پیش کرتا ہوں جو آپؐ کے بعد آئیں گے کیونکہ وہ جو کچھ حاصل کریں گے محمد رسول اللہ صلی اللہ علیہ وسلم کے پیچھے آنے یعنی آپؐ کی اتباع کی وجہ سے حاصل کریں گے۔
4738
Important Words:
القمر (the moon). They say قمر الشیء i.e. the brightness of the thing became intense. قمر means, the moon; a star which borrows its light from the sun and reflects it on to the earth and thus removes the darkness of the night. (Lane & Aqrab). See also 54:2.
تلاھا (follows him). تلوته means, I followed him or it immediately or without intervention. ھو یتلو فلاناً means, he imitates such a one and follows what he does (Lane & Aqrab). See also 2:103.
Commentary:
"The moon" may be taken as referring to the Holy Prophet, who like the moon, draws his light from God and transmits it to the spiritually dark world. Or it may refer to those religious divines and Reformers—particularly the Promised Messiah—who borrow the light of truth from the Holy Prophet and transmit it to the world to remove the darkness of moral and spiritual turpitude.
3356
"The moon" may also refer to the Holy Prophet, because he received light from God and transmitted it to the spiritually dark world. Or it may refer to those religious Divines and Reformers—particularly his Great Deputy, the Promised Messiah—who would borrow the light of truth from the Holy Prophet and transmit it to the world to remove the darkness of moral and spiritual turpitude.
وَٱلنَّهَارِ إِذَا جَلَّىٰهَا
“白天” 可以表示伊斯兰教的教义及其创始人的真理被树立同时而其宣传基础在世界上被奠定的一段时间。这节经文中所指的尤其可以是穆圣的 “得到正确指引的继承者” 的那段时间, 那时伊斯兰教的光芒蔚为壮观。
اس جگہ دن کو شہادت کے طور پر پیش کیا گیا ہے جب وہ سورج کو ظاہر کر دیتا ہے۔ مراد یہ ہے کہ جب اسلام کی ترقی کا زمانہ آئے گا جو دن کے مشابہ ہوگا‘ محمد رسول اللہ صلی اللہ علیہ وسلم کا وجود درجہ بدرجہ ظاہر ہوتا چلا جائے گا۔
"The day" may signify the time during which the Message of Islam and the truth of its Founder were established and foundations were laid for their propagation in the world. The reference in the verse may particularly be to the time of the Holy Prophet’s 'rightly-guided Caliphs' when the light of Islam shone in all its glory and splendour.
Commentary:
"The day" may signify the time during which the Message of Islam and the truth of its Founder was further fortified and foundations were laid for the universal propagation of the vital doctrines of the new Faith. The reference in the verse may particularly be to the time of the Rightly Guided Caliphs—the first four Successors of the Holy Prophet. In their time the light of Islam revealed its glory and splendour to the world.
1702
“白天” 可以表示伊斯兰教的教义及其创始人的真理被树立同时而其宣传基础在世界上被奠定的一段时间。这节经文中所指的尤其可以是穆圣的 “得到正确指引的继承者” 的那段时间, 那时伊斯兰教的光芒蔚为壮观。
3
اس جگہ دن کو شہادت کے طور پر پیش کیا گیا ہے جب وہ سورج کو ظاہر کر دیتا ہے۔ مراد یہ ہے کہ جب اسلام کی ترقی کا زمانہ آئے گا جو دن کے مشابہ ہوگا‘ محمد رسول اللہ صلی اللہ علیہ وسلم کا وجود درجہ بدرجہ ظاہر ہوتا چلا جائے گا۔
4739
Commentary:
"The day" may signify the time during which the Message of Islam and the truth of its Founder was further fortified and foundations were laid for the universal propagation of the vital doctrines of the new Faith. The reference in the verse may particularly be to the time of the Rightly Guided Caliphs—the first four Successors of the Holy Prophet. In their time the light of Islam revealed its glory and splendour to the world.
3357
"The day" may signify the time during which the Message of Islam and the truth of its Founder were established and foundations were laid for their propagation in the world. The reference in the verse may particularly be to the time of the Holy Prophet’s 'rightly-guided Caliphs' when the light of Islam shone in all its glory and splendour.
وَٱلَّيْلِ إِذَا يَغْشَىٰهَا
“夜” 可以指伊斯兰教信仰者的败落和衰微时期, 那时伊斯兰教的光芒不能为世人所见。这四节经文 2-5节指伊斯兰教经历多变的四个时期, (1) 即精神太阳 (穆圣) 在精神天园内闪耀出全部光辉时的穆圣时代; (2) 他的伟大代表主许迈喜合的时代, 那时得自穆圣的光芒反映在一个黑暗的世界上; (3) 穆圣的直接继承人的时代, 那时伊斯兰教的光芒仍然在照耀; (4) 伊斯兰教处于全盛期的前三个世纪之后世界上弥漫着精神黑暗的时期。
یعنی اس وقت کو جب کفر اور الحاد دنیا میں پھیل جائے گا۔ اس وقت محمد رسول اللہ صلی اللہ علیہ وسلم کا نور دنیا کی نظروں سے اوجھل ہو جائے گا۔
"The night" may refer to the period of decline and decadence of Muslims when the light of Islam had become veiled from the eyes of the world. These four verses (2-5) refer to four periods in the eventful career of Islam, viz. (1) the time of the Holy Prophet himself when the Spiritual Sun (the Holy Prophet) was shining in full splendour in the spiritual heaven; (2) the time of his Great Deputy the Promised Messiah when the light derived from the Holy Prophet was being reflected onto a dark world; (3) the time of the Holy Prophet’s immediate Successors when the light of Islam was still shining and, (4) the period when spiritual darkness had spread over the world after the first three centuries of Islam which was its most glorious period.
Commentary:
"The night" may refer to the period of decline and decadence of Muslims when the light of Islam had become veiled from the eyes of the world. These four verses (2-5) refer to four periods in the eventful career of Islam, viz. (1) the time of the Holy Prophet himself when the spiritual sun (the Holy Prophet) was shining in full splendour in the spiritual heaven; (2) the time of the Promised Messiah when the light derived from the Holy Prophet was being reflected on to a dark world; (3) the time of the Holy Prophet’s immediate Successors when the light of Islam was still shining and, (4) the period when spiritual darkness had spread over the world after the first three centuries of Islam which was its most glorious period.
1703
“夜” 可以指伊斯兰教信仰者的败落和衰微时期, 那时伊斯兰教的光芒不能为世人所见。这四节经文 2-5节指伊斯兰教经历多变的四个时期, (1) 即精神太阳 (穆圣) 在精神天园内闪耀出全部光辉时的穆圣时代; (2) 他的伟大代表主许迈喜合的时代, 那时得自穆圣的光芒反映在一个黑暗的世界上; (3) 穆圣的直接继承人的时代, 那时伊斯兰教的光芒仍然在照耀; (4) 伊斯兰教处于全盛期的前三个世纪之后世界上弥漫着精神黑暗的时期。
4
یعنی اس وقت کو جب کفر اور الحاد دنیا میں پھیل جائے گا۔ اس وقت محمد رسول اللہ صلی اللہ علیہ وسلم کا نور دنیا کی نظروں سے اوجھل ہو جائے گا۔
4740
Commentary:
"The night" may refer to the period of decline and decadence of Muslims when the light of Islam had become veiled from the eyes of the world. These four verses (2-5) refer to four periods in the eventful career of Islam, viz. (1) the time of the Holy Prophet himself when the spiritual sun (the Holy Prophet) was shining in full splendour in the spiritual heaven; (2) the time of the Promised Messiah when the light derived from the Holy Prophet was being reflected on to a dark world; (3) the time of the Holy Prophet’s immediate Successors when the light of Islam was still shining and, (4) the period when spiritual darkness had spread over the world after the first three centuries of Islam which was its most glorious period.
3358
"The night" may refer to the period of decline and decadence of Muslims when the light of Islam had become veiled from the eyes of the world. These four verses (2-5) refer to four periods in the eventful career of Islam, viz. (1) the time of the Holy Prophet himself when the Spiritual Sun (the Holy Prophet) was shining in full splendour in the spiritual heaven; (2) the time of his Great Deputy the Promised Messiah when the light derived from the Holy Prophet was being reflected onto a dark world; (3) the time of the Holy Prophet’s immediate Successors when the light of Islam was still shining and, (4) the period when spiritual darkness had spread over the world after the first three centuries of Islam which was its most glorious period.
وَٱلسَّمَآءِ وَمَا بَنَىٰهَا
在这一节经文和以下两节经文中的不变语 مَا (ma) 或者是词根 مَصْدَرِيَّة, Masdariyyah), 或者表示 اَلَّذِی (Alladhi) 即 he who, 他那个的意思, 因此在这几节经文中焦点集中在宇宙的伟大设计者和建筑师, 或集中在宇宙之完善无缺, 无从挑剔。
اس آیت میں یہ بتایا گیا ہے کہ بے شک اسلام کی ظاہری ترقی محمد رسول اللہ صلی اللہ علیہ وسلم کے نور کو ظاہر کرے گی اور اسلام کا تنزل محمد رسول اللہ صلی اللہ علیہ وسلم کے نور کو لوگوں کی نظروں سے چھپا دے گا۔ لیکن آسمان کا وجود اور اس کے بنائے جانے کی حکمت بتا رہی ہے کہ صداقت ہمیشہ غالب ہوتی رہے گی۔ خواہ اس دنیا میں یا اگلے جہان میں۔ پس عارضی فتوحات سے خوش نہیں ہونا چاہیے اور عارضی روکوں سے گھبرانا نہیں چاہیے۔
The particle ma in this and the next two verses is either Masdariyyah, or it signifies Alladhi, i.e. 'he who.' Thus in these verses attention is focused on the great Designer and Architect of the universe, or on its perfection and complete freedom from every flaw and defect.
Commentary:
The particle ما (ma) in this and the next two verses is either مصدریة (masdariyyah) as in the text, or it stands for منmeaning, 'He Who.' Thus in these verses attention has been focused on the great Designer and Architect of the universe, and on the perfection and complete freedom from flaw or defect in the design and creation of man and the universe.
1704
在这一节经文和以下两节经文中的不变语 مَا (ma) 或者是词根 مَصْدَرِيَّة, Masdariyyah), 或者表示 اَلَّذِی (Alladhi) 即 he who, 他那个的意思, 因此在这几节经文中焦点集中在宇宙的伟大设计者和建筑师, 或集中在宇宙之完善无缺, 无从挑剔。
5
اس آیت میں یہ بتایا گیا ہے کہ بے شک اسلام کی ظاہری ترقی محمد رسول اللہ صلی اللہ علیہ وسلم کے نور کو ظاہر کرے گی اور اسلام کا تنزل محمد رسول اللہ صلی اللہ علیہ وسلم کے نور کو لوگوں کی نظروں سے چھپا دے گا۔ لیکن آسمان کا وجود اور اس کے بنائے جانے کی حکمت بتا رہی ہے کہ صداقت ہمیشہ غالب ہوتی رہے گی۔ خواہ اس دنیا میں یا اگلے جہان میں۔ پس عارضی فتوحات سے خوش نہیں ہونا چاہیے اور عارضی روکوں سے گھبرانا نہیں چاہیے۔
4741
Commentary:
The particle ما (ma) in this and the next two verses is either مصدریة (masdariyyah) as in the text, or it stands for منmeaning, 'He Who.' Thus in these verses attention has been focused on the great Designer and Architect of the universe, and on the perfection and complete freedom from flaw or defect in the design and creation of man and the universe.
3359
The particle ma in this and the next two verses is either Masdariyyah, or it signifies Alladhi, i.e. 'he who.' Thus in these verses attention is focused on the great Designer and Architect of the universe, or on its perfection and complete freedom from every flaw and defect.
وَٱلْأَرْضِ وَمَا طَحَىٰهَا
وَنَفْسٍ وَمَا سَوَّىٰهَا
这节经文的意思是, 像日月等这样巨大的天体用来为安拉的创造物服务的所有特性证明了人高度地也赋有极其相似的性质; 这在十节经文中都含蓄地提到了。事实上, 人就是一个小型宇宙, 在他身上反映出存在于外在宇宙的一切。他像太阳散布他的光辉到世界上去, 并用智慧和知识之光教导世人。他像月亮向在黑暗中的人们传播从伟大的本源假借来的精神景象、灵感和启示之光。他明亮如白昼, 指示了真理和美德的道路。他像黑夜, 遮盖了别人的过失和罪行, 减轻了他们的负担, 让疲倦劳累的人们休息。他像天空, 将每一个不幸的人置于他的庇护之下, 用有益健康的雨水复苏死气沉沉的大地。他像大地, 谦恭卑下地听凭人家踩在脚下作为对他们的考验, 从他那圣洁的灵魂中各种各样的知识和真理之树大为成长, 在它们的荫影中, 他以花、果款待世界。这就是伟大的圣贤和安拉的复兴者, 而其中最伟大最完善的就是至圣先知穆罕默德 (愿安拉永远赐他平安和幸福)。
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ فطرت انسانی کو اللہ تعالیٰ نے پاک بنایا ہے اس لئے ناممکن ہے کہ ساری دنیا یا کچھ حصہ دنیا کا دائمی طور پر ہدایت سے محروم ہو جائے۔ کچھ عرصہ کے لئے ساری دنیا ہدایت پائے گی۔ اور کچھ حصہ انسانوں کا ہمیشہ کے لئے ہدایت پائے گا۔ جیسے محمد رسول اللہ صلی اللہ علیہ وسلم اور ان کے خاص اَتباع۔
The verse means that all the properties which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which an implied reference has been made in verse 10, bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in him is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth with salubrious rain. Like the earth he s
Commentary:
The verse means that all the properties and forces which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which reference has been made in the following verses bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in his soul is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day, and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth, with salubrious rain. Like the earth he submits in all humility and lowliness to be trampled under the feet by others as a trial for them, and from his purified soul various sorts of trees of knowledge and truth grow up in abundance, and with their shade, flowers and fruits, he spiritually regales the world. Such are the great divines and Heavenly Reformers, of whom the greatest and the most perfect was the Holy Prophet.
1705
这节经文的意思是, 像日月等这样巨大的天体用来为安拉的创造物服务的所有特性证明了人高度地也赋有极其相似的性质; 这在十节经文中都含蓄地提到了。事实上, 人就是一个小型宇宙, 在他身上反映出存在于外在宇宙的一切。他像太阳散布他的光辉到世界上去, 并用智慧和知识之光教导世人。他像月亮向在黑暗中的人们传播从伟大的本源假借来的精神景象、灵感和启示之光。他明亮如白昼, 指示了真理和美德的道路。他像黑夜, 遮盖了别人的过失和罪行, 减轻了他们的负担, 让疲倦劳累的人们休息。他像天空, 将每一个不幸的人置于他的庇护之下, 用有益健康的雨水复苏死气沉沉的大地。他像大地, 谦恭卑下地听凭人家踩在脚下作为对他们的考验, 从他那圣洁的灵魂中各种各样的知识和真理之树大为成长, 在它们的荫影中, 他以花、果款待世界。这就是伟大的圣贤和安拉的复兴者, 而其中最伟大最完善的就是至圣先知穆罕默德 (愿安拉永远赐他平安和幸福)。
1
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ فطرت انسانی کو اللہ تعالیٰ نے پاک بنایا ہے اس لئے ناممکن ہے کہ ساری دنیا یا کچھ حصہ دنیا کا دائمی طور پر ہدایت سے محروم ہو جائے۔ کچھ عرصہ کے لئے ساری دنیا ہدایت پائے گی۔ اور کچھ حصہ انسانوں کا ہمیشہ کے لئے ہدایت پائے گا۔ جیسے محمد رسول اللہ صلی اللہ علیہ وسلم اور ان کے خاص اَتباع۔
4742
Commentary:
The verse means that all the properties and forces which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which reference has been made in the following verses bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in his soul is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day, and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth, with salubrious rain. Like the earth he submits in all humility and lowliness to be trampled under the feet by others as a trial for them, and from his purified soul various sorts of trees of knowledge and truth grow up in abundance, and with their shade, flowers and fruits, he spiritually regales the world. Such are the great divines and Heavenly Reformers, of whom the greatest and the most perfect was the Holy Prophet.
3359A
The verse means that all the properties which the great heavenly bodies such as the sun and the moon, etc. devote to the service of God’s creatures and to which an implied reference has been made in verse 10, bear witness to man having been endowed with similar qualities in a high degree. In fact, man is a universe in miniature and in him is represented, on a small scale, all that exists in the external universe. Like the sun he sheds his lustre over the world and enlightens it with the light of wisdom and knowledge. Like the moon he transmits to those who are in the dark the light of vision, inspiration and revelation which he borrows from the Great Original Source. He is bright like the day and shows the ways of truth and virtue. Like the night he draws the veil over the faults and misdeeds of others, lightens their burdens and gives rest to the tired and the weary. Like the heavens he takes every distressed soul under his shelter and revives the lifeless earth with salubrious rain. Like the earth he s
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَىٰهَا
安拉在人的天性中根植了一种善恶感, 并向他启示, 要躲避邪恶和错误的而接受正确的和善良的, 他就能达到精神上的完善境界。
God has implanted in man’s nature a feeling or sense of what is good and bad and has revealed to him that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good.
Commentary:
The verse means that after creating the celestial and the terrestrial systems, and bringing into existence man—the acme and apex of the whole creation—and endowing him with great natural potentialities and qualities, God did not leave him alone. He implanted in his nature a feeling or sense of what is good or bad. Or the verse may mean that God reveals to man that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good because it is through Divine revelation that man could achieve it.
1706
安拉在人的天性中根植了一种善恶感, 并向他启示, 要躲避邪恶和错误的而接受正确的和善良的, 他就能达到精神上的完善境界。
4743
Commentary:
The verse means that after creating the celestial and the terrestrial systems, and bringing into existence man—the acme and apex of the whole creation—and endowing him with great natural potentialities and qualities, God did not leave him alone. He implanted in his nature a feeling or sense of what is good or bad. Or the verse may mean that God reveals to man that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good because it is through Divine revelation that man could achieve it.
3360
God has implanted in man’s nature a feeling or sense of what is good and bad and has revealed to him that he could achieve spiritual perfection by eschewing what is bad and wrong and adopting what is right and good.
قَدْ أَفْلَحَ مَن زَكَّىٰهَا
Important Words:
زکا (purifies) is transitive from زکا (zaka) which means, it increased or augmented. زکا الزرع means, the harvest grew and increased. زکا الغلام means, the boy grew up. العلم یزکو علی الانفاق means, knowledge increases by expending (Lane & Aqrab).
4744
Important Words:
زکا (purifies) is transitive from زکا (zaka) which means, it increased or augmented. زکا الزرع means, the harvest grew and increased. زکا الغلام means, the boy grew up. العلم یزکو علی الانفاق means, knowledge increases by expending (Lane & Aqrab).
وَقَدْ خَابَ مَن دَسَّىٰهَا
Important Words:
دسا (corrupts). دساه means, he hid it; he buried it; he corrupted it. من دساھا means, who corrupts it; makes it vile by evil works; who makes it obscure or stuns its growth (Lane & Aqrab).
4745
Important Words:
دسا (corrupts). دساه means, he hid it; he buried it; he corrupted it. من دساھا means, who corrupts it; makes it vile by evil works; who makes it obscure or stuns its growth (Lane & Aqrab).
كَذَّبَتْ ثَمُودُ بِطَغْوَىٰهَآ
Commentary:
In this and the next four verses is cited the example of the tribe of Thamud who defied Divine guidance and opposed their Prophet working out thereby their own ruin.
4746
Commentary:
In this and the next four verses is cited the example of the tribe of Thamud who defied Divine guidance and opposed their Prophet working out thereby their own ruin.
إِذِ ٱنۢبَعَثَ أَشْقَىٰهَا
فَقَالَ لَهُمْ رَسُولُ ٱللَّهِ نَاقَةَ ٱللَّهِ وَسُقْيَٰهَا
先知撒利 (صَالِح, Salih) 骑上母骆驼四方奔走, 传播安拉的启示。设置障碍阻挡骆驼自由行动就等于设置障碍阻挡撒利本人并使他不能完成安拉委托给他的职责。就某一方面来说, 撒利像每一位安拉的复兴者一样, 是安拉的母骆驼。
The Prophet Salih rode on his she-camel from place to place to preach the Divine Message. Putting obstacles in the way of the camel’s free movements was tantamount to placing impediments in the way of Salih himself and preventing him from discharging the sacred duty entrusted to him by God. In a sense Salih, like every Divine Reformer, was God’s she-camel.
Commentary:
The Prophet Salih kept the she-camel for travels. He rode on it from place to place to preach the Divine Message. Putting obstacles in the way of its free movements was tantamount to placing impediments in the way of Salih himself and preventing him from discharging the sacred duty entrusted to him. In fact, every Divine Reformer is ناقة الله (God’s she-camel).
1707
先知撒利 (صَالِح, Salih) 骑上母骆驼四方奔走, 传播安拉的启示。设置障碍阻挡骆驼自由行动就等于设置障碍阻挡撒利本人并使他不能完成安拉委托给他的职责。就某一方面来说, 撒利像每一位安拉的复兴者一样, 是安拉的母骆驼。
4747
Commentary:
The Prophet Salih kept the she-camel for travels. He rode on it from place to place to preach the Divine Message. Putting obstacles in the way of its free movements was tantamount to placing impediments in the way of Salih himself and preventing him from discharging the sacred duty entrusted to him. In fact, every Divine Reformer is ناقة الله (God’s she-camel).
3361
The Prophet Salih rode on his she-camel from place to place to preach the Divine Message. Putting obstacles in the way of the camel’s free movements was tantamount to placing impediments in the way of Salih himself and preventing him from discharging the sacred duty entrusted to him by God. In a sense Salih, like every Divine Reformer, was God’s she-camel.
فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُم بِذَنۢبِهِمْ فَسَوَّىٰهَا
Important Words:
دمدم علیھم (destroyed them completely). They say دمدم فلان علی فلان i.e. such a one spoke to such a one in anger. دمدم علیه means, he destroyed or crushed him completely or punished him thoroughly. دمدم علیھم ربھم means, their Lord crushed them, punished them and destroyed them completely; or made the earth to quake with them or was angry with them (Lane & Aqrab).
4748
Important Words:
دمدم علیھم (destroyed them completely). They say دمدم فلان علی فلان i.e. such a one spoke to such a one in anger. دمدم علیه means, he destroyed or crushed him completely or punished him thoroughly. دمدم علیھم ربھم means, their Lord crushed them, punished them and destroyed them completely; or made the earth to quake with them or was angry with them (Lane & Aqrab).
وَلَا يَخَافُ عُقْبَٰهَا
当一个宗族遭到安拉的惩罚而毁灭之后, 安拉是不顾那些毁灭的幸存者的; 这里的意义也可以是这样: 安拉是不顾他们的处境变成这样的极度悲惨。
When a people incur Divine punishment and are destroyed, God does not care for those who survive the destruction or the meaning is that God does not care to what utterly miserable state they are reduced.
Commentary:
When a people incur Divine punishment and are thus destroyed. God does not care for those who survive the destruction or for the utterly miserable state to which they are reduced. The verse may also be taken as containing a warning to the Meccans that if they behaved like the Thamud, they will be punished like them.
1708
当一个宗族遭到安拉的惩罚而毁灭之后, 安拉是不顾那些毁灭的幸存者的; 这里的意义也可以是这样: 安拉是不顾他们的处境变成这样的极度悲惨。
4749
Commentary:
When a people incur Divine punishment and are thus destroyed. God does not care for those who survive the destruction or for the utterly miserable state to which they are reduced. The verse may also be taken as containing a warning to the Meccans that if they behaved like the Thamud, they will be punished like them.
3361A
When a people incur Divine punishment and are destroyed, God does not care for those who survive the destruction or the meaning is that God does not care to what utterly miserable state they are reduced.
الليل
Al-Layl
The Night • makkah • 21 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَٱلَّيْلِ إِذَا يَغْشَىٰ
یعنی جب بھی دنیا میں مذہبی تاریکی چھا جاتی ہے اگرکوئی غور سے دیکھے تو اسے معلوم ہو جائے کہ وہی دن ہوتے ہیں جبکہ دنیا مجددوں اور ماموروں سے خالی ہوجاتی ہے۔
91:5.
In the preceding Surah the principal subject of discussion was Ash- Shams, i.e. the Holy Prophet, who is the source and spring of all light. This is why mention of the sun and the day precedes that of the moon and the night. But in the present Surah a contrast is instituted between believers and disbelievers, and as the latter are generally larger in number and wield greater power and influence, mention of the night which represents disbelievers precedes that of the day which represents believers.
91:5.
Commentary:
In this verse "the night when it covers up" has been cited as a witness to the truth of the Holy Prophet. It is a Divine law that when darkness spreads over the earth, a heavenly Reformer is raised. And now that humanity is groping in spiritual darkness God has raised the Holy Prophet in order that His servants might be rescued from the "Slough of Despond" in which they are stuck up.
In the preceding Surah the principal subject of discussion was Ash-Shams, i.e. the Holy Prophet, who is the source and spring of all light. This is why mention of the sun and the day precedes that of the moon and the night. But in the present Surah a contrast is instituted between believers and disbelievers, and as the latter are generally larger in number and wield greater power and influence, mention of the night precedes that of the day.
b
91:5.
1709
在上一经章中, 讨论的主题是太阳, 即穆圣--------一切光明之源泉。这就是谈到月亮和黑夜之前先提到太阳和白天的道理。但是在这一经章中, 在信者和不信者之间作了对照, 因为后者在数量上通常更大, 所产生的力量和影响也更大, 所以先提到代表不信者的夜, 然后谈代表信者的昼。
1
یعنی جب بھی دنیا میں مذہبی تاریکی چھا جاتی ہے اگرکوئی غور سے دیکھے تو اسے معلوم ہو جائے کہ وہی دن ہوتے ہیں جبکہ دنیا مجددوں اور ماموروں سے خالی ہوجاتی ہے۔
b
91:5.
4750
Commentary:
In this verse "the night when it covers up" has been cited as a witness to the truth of the Holy Prophet. It is a Divine law that when darkness spreads over the earth, a heavenly Reformer is raised. And now that humanity is groping in spiritual darkness God has raised the Holy Prophet in order that His servants might be rescued from the "Slough of Despond" in which they are stuck up.
In the preceding Surah the principal subject of discussion was Ash-Shams, i.e. the Holy Prophet, who is the source and spring of all light. This is why mention of the sun and the day precedes that of the moon and the night. But in the present Surah a contrast is instituted between believers and disbelievers, and as the latter are generally larger in number and wield greater power and influence, mention of the night precedes that of the day.
b
91:5.
3362
In the preceding Surah the principal subject of discussion was Ash- Shams, i.e. the Holy Prophet, who is the source and spring of all light. This is why mention of the sun and the day precedes that of the moon and the night. But in the present Surah a contrast is instituted between believers and disbelievers, and as the latter are generally larger in number and wield greater power and influence, mention of the night which represents disbelievers precedes that of the day which represents believers.
وَٱلنَّهَارِ إِذَا تَجَلَّىٰ
یعنی جب کبھی دنیا پر نیکی اور پاکیزگی کا دورہ آئے تو غور کرنے سے صاف پتہ لگ جائے گا کہ اس زمانہ میں مجددین اور مامورین نے کوشش کرکے اسلام کا نور لوگوں کے دلوں میں داخل کر دیا ہے۔
91:4.
By the substitution of the word Tajalla (shines forth) in this verse for Jalla (reveals its glory) in the corresponding verse in the preceding Surah, it is hinted that whereas in the preceding Surah the emphasis was on the high spiritual stature of the Teacher, in the present Surah it is on the great ability of the pupils to learn and assimilate the Divine Teaching.
91:4.
Commentary:
The verse signifies that with the appearance of the Holy Prophet the night of disbelief is about to give place to the day of belief.
By the substitution of the word تجلی (shines forth) in this verse in place of جلاھا (reveals its glory) in the corresponding verse in the preceding Surah it is hinted that whereas in the preceding Surah the emphasis was on the high spiritual stature of the teacher, in the present Surah it is on the great ability of the pupils to learn and assimilate the teaching.
c
91:4.
1710
用这节经文中的 تَجَلّٰی (Tajalla, 射出光辉) 这个字代替上一经章中相应的那一节中的 جَلّٰی (jalla, 启示它的荣耀), 含意是: 在上一经章中, 强调的是导师的崇高精神境界, 而这一经章强调的是学生很有能力学习和吸收安拉的教导。
2
یعنی جب کبھی دنیا پر نیکی اور پاکیزگی کا دورہ آئے تو غور کرنے سے صاف پتہ لگ جائے گا کہ اس زمانہ میں مجددین اور مامورین نے کوشش کرکے اسلام کا نور لوگوں کے دلوں میں داخل کر دیا ہے۔
c
91:4.
4751
Commentary:
The verse signifies that with the appearance of the Holy Prophet the night of disbelief is about to give place to the day of belief.
By the substitution of the word تجلی (shines forth) in this verse in place of جلاھا (reveals its glory) in the corresponding verse in the preceding Surah it is hinted that whereas in the preceding Surah the emphasis was on the high spiritual stature of the teacher, in the present Surah it is on the great ability of the pupils to learn and assimilate the teaching.
c
91:4.
3363
By the substitution of the word Tajalla (shines forth) in this verse for Jalla (reveals its glory) in the corresponding verse in the preceding Surah, it is hinted that whereas in the preceding Surah the emphasis was on the high spiritual stature of the Teacher, in the present Surah it is on the great ability of the pupils to learn and assimilate the Divine Teaching.
وَمَا خَلَقَ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ
یعنی انسانوں میں سے بعض لوگ ایسے ہوتے ہیں جو لوگوں کوہدایت دیتے ہیں اور بعض لوگ ایسے ہوتے ہیں جو ان کی تبلیغ سے ہدایت حاصل کرتے ہیں یعنی مادہ کی حیثیت رکھتے ہیں۔
36:37; 51:50; 78:9.
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give and of the other (the female) is to receive. Like the physical world, there are in the spiritual world males—God’s great Prophets and Divine Reformers who teach and guide; and spiritual females—their followers, who receive and benefit by the Divine Teaching. The verse embodies a hint that by the coming together of the perfect Teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
36:37; 51:50; 78:9.
Commentary:
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give, of the other (the female) to receive. Like the physical world there are in the spiritual world males—God’s great Prophets and Divine Reformers—who teach and guide, and there are also spiritual females—their followers—who receive and benefit by the Divine teaching. The verse embodies a hint that by the coming together of the perfect teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
d
36:37; 51:50; 78:9.
1711
人类生儿育女是由于两个不同性别的个体的结合。男性的特点是授予, 女性的特点是收受。就像物质世界一样, 精神世界的男性是安拉的伟大的众先知和复兴者, 他们教导并指引人们; 精神世界的女性是他们的信徒, 他们接受并受益于安拉的教导。这节经文体现了一个暗示: 完美无缺的导师--------穆圣--------和理想的学生--------他的伙伴--------的结合后, 一个新世界即将诞生。
3
یعنی انسانوں میں سے بعض لوگ ایسے ہوتے ہیں جو لوگوں کوہدایت دیتے ہیں اور بعض لوگ ایسے ہوتے ہیں جو ان کی تبلیغ سے ہدایت حاصل کرتے ہیں یعنی مادہ کی حیثیت رکھتے ہیں۔
d
36:37; 51:50; 78:9.
4752
Commentary:
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give, of the other (the female) to receive. Like the physical world there are in the spiritual world males—God’s great Prophets and Divine Reformers—who teach and guide, and there are also spiritual females—their followers—who receive and benefit by the Divine teaching. The verse embodies a hint that by the coming together of the perfect teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
d
36:37; 51:50; 78:9.
3363A
Procreation of man depends upon the coming together of two individuals of opposite sexes. The characteristic quality of the one (the male) is to give and of the other (the female) is to receive. Like the physical world, there are in the spiritual world males—God’s great Prophets and Divine Reformers who teach and guide; and spiritual females—their followers, who receive and benefit by the Divine Teaching. The verse embodies a hint that by the coming together of the perfect Teacher—the Holy Prophet—and the ideal pupils—his Companions—a new world is about to be born.
إِنَّ سَعْيَكُمْ لَشَتَّىٰ
这节经文使我们注意到信者和不信者之间大相径庭的目标。信者专心致志力图吸取真理, 而不信者妄图加以反对, 制造种种障碍, 阻止正道。两种不同努力必然有迥然不同的结果。
یعنی مسلمانوں اور کافروں کی۔ کہ ایک ہدایت کے لئے کوشش کر رہا ہے اور دوسرا گمراہی کے لئے۔
The verse draws attention to the widely divergent goals of believers and disbelievers, and also to the disparity in the endeavours they make to achieve their respective goals. Whereas the efforts of believers are devoted to the dissemination of Truth, those of disbelievers are directed towards opposing it and putting obstacles and impediments in its way. The results of the two efforts must inevitably be different.
Important Words:
شتی (diverse). They say شت الاشیاء i.e. he disunited or dispersed the things. أمرشت means, a broken or disorganized state of affairs. قوم شتی means, a people separated or consisting of sundry bodies. جاؤوا اشتاتاً means, they came separate (Lane).
Commentary:
The verse draws attention to the widely divergent goals of believers and disbelievers, and also to the disparity in the endeavours they make to achieve their respective goals. Whereas the efforts of believers are devoted to the dissemination of truth, those of disbelievers are directed towards opposing it and putting obstacles and impediments in its way. The results of the two efforts must inevitably be different.
1712
这节经文使我们注意到信者和不信者之间大相径庭的目标。信者专心致志力图吸取真理, 而不信者妄图加以反对, 制造种种障碍, 阻止正道。两种不同努力必然有迥然不同的结果。
4
یعنی مسلمانوں اور کافروں کی۔ کہ ایک ہدایت کے لئے کوشش کر رہا ہے اور دوسرا گمراہی کے لئے۔
4753
Important Words:
شتی (diverse). They say شت الاشیاء i.e. he disunited or dispersed the things. أمرشت means, a broken or disorganized state of affairs. قوم شتی means, a people separated or consisting of sundry bodies. جاؤوا اشتاتاً means, they came separate (Lane).
Commentary:
The verse draws attention to the widely divergent goals of believers and disbelievers, and also to the disparity in the endeavours they make to achieve their respective goals. Whereas the efforts of believers are devoted to the dissemination of truth, those of disbelievers are directed towards opposing it and putting obstacles and impediments in its way. The results of the two efforts must inevitably be different.
3364
The verse draws attention to the widely divergent goals of believers and disbelievers, and also to the disparity in the endeavours they make to achieve their respective goals. Whereas the efforts of believers are devoted to the dissemination of Truth, those of disbelievers are directed towards opposing it and putting obstacles and impediments in its way. The results of the two efforts must inevitably be different.
فَأَمَّا مَنْ أَعْطَىٰ وَٱتَّقَىٰ
وَصَدَّقَ بِٱلْحُسْنَىٰ
这一节和上一节经文提到那些在人生中成功的人的三个特点。简单说来, 那就是正确的行为; 正确的感情; 正确的思想--------这些特点是信者充分具有的。
This and the preceding verse mention three characteristics of those persons who are successful in life. Briefly, these are right action, right feeling and right thinking and these characteristics the believers possess in ample measure.
Commentary:
This and the preceding verse mention three characteristics of persons who are successful in life, viz. they spend in the cause of truth out of what God has bestowed upon them, and are always on their guard against doing anything that may harm others. Over and above this, they adopt good principles and right ideals. Briefly, right action, right feeling and right thinking are the three essential prerequisites for national progress and prosperity which believers possess in an ample measure.
1713
这一节和上一节经文提到那些在人生中成功的人的三个特点。简单说来, 那就是正确的行为; 正确的感情; 正确的思想--------这些特点是信者充分具有的。
4754
Commentary:
This and the preceding verse mention three characteristics of persons who are successful in life, viz. they spend in the cause of truth out of what God has bestowed upon them, and are always on their guard against doing anything that may harm others. Over and above this, they adopt good principles and right ideals. Briefly, right action, right feeling and right thinking are the three essential prerequisites for national progress and prosperity which believers possess in an ample measure.
3365
This and the preceding verse mention three characteristics of those persons who are successful in life. Briefly, these are right action, right feeling and right thinking and these characteristics the believers possess in ample measure.
فَسَنُيَسِّرُهُۥ لِلْيُسْرَىٰ
87:9.
He, who possesses the three characteristic qualities mentioned in the preceding two verses, will find that his actions are productive of the desired good results. Or, the verse may mean that the doing of good deeds becomes easy for such a person and he also enjoys doing them.
87:9.
Commentary:
The verse means that the person who possesses the three characteristic qualities mentioned in the preceding two verses, will find that his actions are productive of the desired results. Or it may mean that the doing of good deeds will become easy for such a person and he will enjoy doing them.
a
87:9.
1714
具有以上两节经文中提到的三个特质的人将发现, 他的行为会产生理想的结果。这节经文的意思也可以是: 这样的人要行善并不难, 而且他还乐行其道。
a
87:9.
4755
Commentary:
The verse means that the person who possesses the three characteristic qualities mentioned in the preceding two verses, will find that his actions are productive of the desired results. Or it may mean that the doing of good deeds will become easy for such a person and he will enjoy doing them.
a
87:9.
3366
He, who possesses the three characteristic qualities mentioned in the preceding two verses, will find that his actions are productive of the desired good results. Or, the verse may mean that the doing of good deeds becomes easy for such a person and he also enjoys doing them.
وَأَمَّا مَنۢ بَخِلَ وَٱسْتَغْنَىٰ
Commentary:
In contrast to the three good qualities mentioned in the preceding two verses (6-7), the three bad qualities that lead to the undoing of a man are mentioned in these two verses (9-10).
4756
Commentary:
In contrast to the three good qualities mentioned in the preceding two verses (6-7), the three bad qualities that lead to the undoing of a man are mentioned in these two verses (9-10).
وَكَذَّبَ بِٱلْحُسْنَىٰ
与上两节经文 (6-7) 中提到的三个优良品质相对照, (9-10) 两节经文提到了使人道德败坏的三个坏品质。
In contrast to the three good qualities mentioned in the preceding two verses (6, 7), three bad qualities that cause the moral undoing of a man are mentioned in these two verses (9, 10).
1715
与上两节经文 (6-7) 中提到的三个优良品质相对照, (9-10) 两节经文提到了使人道德败坏的三个坏品质。
3367
In contrast to the three good qualities mentioned in the preceding two verses (6, 7), three bad qualities that cause the moral undoing of a man are mentioned in these two verses (9, 10).
فَسَنُيَسِّرُهُۥ لِلْعُسْرَىٰ
上一节经文中提到的人的行为不能得逞, 产生的效果与他期望的相反。这节经文的意思也可以是: 这样的人行善是困难的。
The actions of the person referred to in the preceding verse miss their mark and produce results contrary to what he expects or desires. Or, the verse may mean that the doing of good deeds becomes difficult for such a person.
Commentary:
The verse means that the actions of the person referred to in the preceding verse miss their mark and produce results contrary to what he expects or desires. Or it may mean that the doing of good deeds becomes difficult for such a person.
1716
上一节经文中提到的人的行为不能得逞, 产生的效果与他期望的相反。这节经文的意思也可以是: 这样的人行善是困难的。
4757
Commentary:
The verse means that the actions of the person referred to in the preceding verse miss their mark and produce results contrary to what he expects or desires. Or it may mean that the doing of good deeds becomes difficult for such a person.
3368
The actions of the person referred to in the preceding verse miss their mark and produce results contrary to what he expects or desires. Or, the verse may mean that the doing of good deeds becomes difficult for such a person.
وَمَا يُغْنِى عَنْهُ مَالُهُۥٓ إِذَا تَرَدَّىٰٓ
3:11; 58:18; 111:3.
3:11; 58:18; 111:3.
b
3:11; 58:18; 111:3.
a
3:11; 58:18; 111:3.
4758
Commentary:
The expression "When he perishes" signifies, that when Divine decree regarding his destruction comes into operation, nothing can avail him to avert or escape Divine punishment.
b
3:11; 58:18; 111:3.
إِنَّ عَلَيْنَا لَلْهُدَىٰ
2:273; 28:57.
2:273; 28:57.
2:273; 28:57.
c
2:273; 28:57.
b
2:273; 28:57.
c
2:273; 28:57.
وَإِنَّ لَنَا لَلْءَاخِرَةَ وَٱلْأُولَىٰ
邪恶的不信者今生面对失败, 后世还要受到惩罚, 因为这两个世界都是在安拉的支配之下的。这节经文的意思也可以是: “每一个事物的终端和开端都在我的掌握中。”
The wicked disbeliever faces failure in this life and will suffer punishment in the Hereafter because both the worlds are under God’s control. The verse may also mean, 'to Us belongs the end and the beginning of all things.'
Commentary:
The wicked disbelievers face failure in this life and will suffer punishment in the Hereafter because both the worlds are under God’s control.
1717
邪恶的不信者今生面对失败, 后世还要受到惩罚, 因为这两个世界都是在安拉的支配之下的。这节经文的意思也可以是: “每一个事物的终端和开端都在我的掌握中。”
4759
Commentary:
The wicked disbelievers face failure in this life and will suffer punishment in the Hereafter because both the worlds are under God’s control.
3369
The wicked disbeliever faces failure in this life and will suffer punishment in the Hereafter because both the worlds are under God’s control. The verse may also mean, 'to Us belongs the end and the beginning of all things.'
فَأَنذَرْتُكُمْ نَارًا تَلَظَّىٰ
لَا يَصْلَىٰهَآ إِلَّا ٱلْأَشْقَى
20:75; 87:12, 13.
20:75; 87:12, 13.
20:75; 87:12-13.
d
20:75; 87:12, 13.
c
20:75; 87:12-13.
a
20:75; 87:12, 13.
ٱلَّذِى كَذَّبَ وَتَوَلَّىٰ
e
20:49.
1718
كَذَّبَ (Kadhdhaba) 这个字的含意是: 有罪的不信者持有错误的信念: تَوَلّٰی (Tawalla) 的含意是: 他行为不正。
d
20:49.
4760
Commentary:
کذب (rejects the truth) signifies that the sinful disbeliever holds wrong beliefs and تولی implies that he does not make use of right feeling, right thinking and right actions. Thus he is deprived of these qualities.
b
20:49.
3370
The word, Kadhdhaba, signifies that the sinful disbeliever holds wrong beliefs, and Tawalla implies that he does not do right actions.
وَسَيُجَنَّبُهَا ٱلْأَتْقَى
ٱلَّذِى يُؤْتِى مَالَهُۥ يَتَزَكَّىٰ
یعنی جس کا ذکر اٹھارھویں آیت میں کیا گیا ہے جو اپنا مال اس لئے خدا کی راہ میں دیتا ہے کہ اس سے تزکیہ حاصل کرے اور کسی کا اس پر کوئی پرانا احسان نہیں ہوتا جس کا بدلہ اتارنے کا اسے خیال ہو۔
1
یعنی جس کا ذکر اٹھارھویں آیت میں کیا گیا ہے جو اپنا مال اس لئے خدا کی راہ میں دیتا ہے کہ اس سے تزکیہ حاصل کرے اور کسی کا اس پر کوئی پرانا احسان نہیں ہوتا جس کا بدلہ اتارنے کا اسے خیال ہو۔
وَمَا لِأَحَدٍ عِندَهُۥ مِن نِّعْمَةٍ تُجْزَىٰٓ
إِلَّا ٱبْتِغَآءَ وَجْهِ رَبِّهِ ٱلْأَعْلَىٰ
走正道的信者向他人行善, 不求从他们得到恩惠, 而是渴望有益于安拉的创造物, 最终赢得他的养主的喜悦。
The righteous believer does good to others, not in return for any good received from them but only actuated by a desire to be of use to God’s creatures and to win the pleasure of his Heavenly Lord and Master.
Commentary:
The righteous believer does good to others not in return for any good received from them but actuated by a desire to be of use to God’s creatures and to win the pleasure of his heavenly Lord and Master.
1719
走正道的信者向他人行善, 不求从他们得到恩惠, 而是渴望有益于安拉的创造物, 最终赢得他的养主的喜悦。
4761
Commentary:
The righteous believer does good to others not in return for any good received from them but actuated by a desire to be of use to God’s creatures and to win the pleasure of his heavenly Lord and Master.
3371
The righteous believer does good to others, not in return for any good received from them but only actuated by a desire to be of use to God’s creatures and to win the pleasure of his Heavenly Lord and Master.
وَلَسَوْفَ يَرْضَىٰ
الضحى
Ad-Duhaa
The Morning Hours • makkah • 11 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَٱلضُّحَىٰ
“午前的光明” 可以表示伊斯兰教的兴起和进步。它也可以指那个特殊的 “午前”, 那时穆圣率领一万名圣战者进入麦加, 并清除了天房中的偶像。
یعنی جب بھی اسلام کو ترقی حاصل ہوگی محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت ظاہر ہو جائے گی۔
'The brightness of the forenoon' may signify the rise and progress of Islam. It may also refer to the particular "forenoon" when the Holy Prophet entered Mecca at the head of an army of ten thousand holy warriors and the Ka‘bah was cleared of idols.
Commentary:
"The brightness of the Forenoon" signifies the rise and progress of Islam. The verse, therefore, purports to say that the phenomenal use of Islam will establish the truth of the Holy Prophet. الضحـیٰ may also refer to the particular forenoon when the Holy Prophet entered Mecca at the head of an army of ten thousand holy warriors and the Ka‘bah was cleared of idols.
1720
“午前的光明” 可以表示伊斯兰教的兴起和进步。它也可以指那个特殊的 “午前”, 那时穆圣率领一万名圣战者进入麦加, 并清除了天房中的偶像。
1
یعنی جب بھی اسلام کو ترقی حاصل ہوگی محمد رسول اللہ صلی اللہ علیہ وسلم کی صداقت ظاہر ہو جائے گی۔
4762
Commentary:
"The brightness of the Forenoon" signifies the rise and progress of Islam. The verse, therefore, purports to say that the phenomenal use of Islam will establish the truth of the Holy Prophet. الضحـیٰ may also refer to the particular forenoon when the Holy Prophet entered Mecca at the head of an army of ten thousand holy warriors and the Ka‘bah was cleared of idols.
3372
'The brightness of the forenoon' may signify the rise and progress of Islam. It may also refer to the particular "forenoon" when the Holy Prophet entered Mecca at the head of an army of ten thousand holy warriors and the Ka‘bah was cleared of idols.
وَٱلَّيْلِ إِذَا سَجَىٰ
یعنی جب بھی دین میں ایک لمبی کمزوری پیدا ہوگی۔ یہ ثابت ہو جائے گا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کے نور میں کچھ رکاوٹیں پیدا ہو گئی ہیں اور اس لئے دنیا ان کے نور سے متمتع نہیں ہو رہی۔
81:18.
'The Night' may signify the prolonged period of the decline of Islam. It may also refer to that particular night when after the fall of darkness the Holy Prophet went out of his house and took refuge in Cave Thaur along with Abu Bakr. In fact, the night, when the Holy Prophet left Mecca and the day, when it fell, give in a nutshell the various ups and downs of the Holy Prophet’s whole career.
81:18
Important Words:
سجـیٰ (spreads out). سجا اللیل means, the night was quiet; was or became dark and its darkness extended; was or became continuous; or the night was covered by its darkness (Lane & Aqrab).
Commentary:
The verse signifies that the prolonged period of the decline of Islam will also bear witness to the truth of the Holy Prophet in that according to his prophecies the decline will be followed by its renaissance.
"The Night" may also have reference to that particular night when after the fall of darkness the Holy Prophet went out of his house and took refuge in Cave Thaur along with Abu Bakr. In fact the night when the Holy Prophet left Mecca and the day on which Mecca fell, give in a nutshell the various ups and downs of the Holy Prophet’s whole career.
b
81:18.
1721
“夜” 可以指伊斯兰教衰微的延长时期。也可以指那个特殊的夜, 那时黑暗来临之后穆圣走出家门和阿布•伯克尔一起在扫尔山洞 (غَارثَور) 避难。事实上, 穆圣离开麦加的那夜和麦加攻克的那天扼要地说明了穆圣整个大业的波澜起伏。
2
یعنی جب بھی دین میں ایک لمبی کمزوری پیدا ہوگی۔ یہ ثابت ہو جائے گا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کے نور میں کچھ رکاوٹیں پیدا ہو گئی ہیں اور اس لئے دنیا ان کے نور سے متمتع نہیں ہو رہی۔
b
81:18
4763
Important Words:
سجـیٰ (spreads out). سجا اللیل means, the night was quiet; was or became dark and its darkness extended; was or became continuous; or the night was covered by its darkness (Lane & Aqrab).
Commentary:
The verse signifies that the prolonged period of the decline of Islam will also bear witness to the truth of the Holy Prophet in that according to his prophecies the decline will be followed by its renaissance.
"The Night" may also have reference to that particular night when after the fall of darkness the Holy Prophet went out of his house and took refuge in Cave Thaur along with Abu Bakr. In fact the night when the Holy Prophet left Mecca and the day on which Mecca fell, give in a nutshell the various ups and downs of the Holy Prophet’s whole career.
b
81:18.
3373
'The Night' may signify the prolonged period of the decline of Islam. It may also refer to that particular night when after the fall of darkness the Holy Prophet went out of his house and took refuge in Cave Thaur along with Abu Bakr. In fact, the night, when the Holy Prophet left Mecca and the day, when it fell, give in a nutshell the various ups and downs of the Holy Prophet’s whole career.
مَا وَدَّعَكَ رَبُّكَ وَمَا قَلَىٰ
穆圣的日日夜夜, 他的伟大的成就和暂时的挫折, 他的欢乐和苦难, 他夜间的礼拜和白天的活动, 都证明了安拉与他同在。
اس میں بتایا گیا ہے کہ دنیا میں تاریکی کا آنا اس بات کا ثبوت نہیں ہوگا کہ محمد رسول اللہ صلی اللہ علیہ وسلم جھوٹے ہیں بلکہ اس بات کا ثبوت ہوگا کہ انسان خراب ہو گیا ہے اور اس کی اصلاح کے لئے نیا سورج طلوع ہونے والا ہے جو پھر سے اسلام کو غالب کر دے گا۔
Every day and night of the Holy Prophet, his great successes and temporary setbacks, his joys and tribulations, his devotions at night and activities in the day, all bear out that God was with him.
Important Words:
قلـیٰ (has forsaken). They say قلی الرجل i.e. he hated the man and disliked him so much that he forsook him (Lane & Aqrab).
Commentary:
Every day and night of the Holy Prophet; his great successes and temporary setbacks; his joys and tribulations; his devotions at night and activities in the day, all bear out that God was with him.
1722
穆圣的日日夜夜, 他的伟大的成就和暂时的挫折, 他的欢乐和苦难, 他夜间的礼拜和白天的活动, 都证明了安拉与他同在。
3
اس میں بتایا گیا ہے کہ دنیا میں تاریکی کا آنا اس بات کا ثبوت نہیں ہوگا کہ محمد رسول اللہ صلی اللہ علیہ وسلم جھوٹے ہیں بلکہ اس بات کا ثبوت ہوگا کہ انسان خراب ہو گیا ہے اور اس کی اصلاح کے لئے نیا سورج طلوع ہونے والا ہے جو پھر سے اسلام کو غالب کر دے گا۔
4764
Important Words:
قلـیٰ (has forsaken). They say قلی الرجل i.e. he hated the man and disliked him so much that he forsook him (Lane & Aqrab).
Commentary:
Every day and night of the Holy Prophet; his great successes and temporary setbacks; his joys and tribulations; his devotions at night and activities in the day, all bear out that God was with him.
3374
Every day and night of the Holy Prophet, his great successes and temporary setbacks, his joys and tribulations, his devotions at night and activities in the day, all bear out that God was with him.
وَلَلْءَاخِرَةُ خَيْرٌ لَّكَ مِنَ ٱلْأُولَىٰ
穆圣的人生日趋完美。
یعنی جب بھی دنیا میں کوئی خرابی پیدا ہوتی ہے اللہ تعالیٰ تیری تائید کرنے والے آدمی کھڑے کر دیتا ہے اور قیامت تک کھڑے کرتا رہے گا۔ یہ اس بات کاثبوت ہوگا کہ تو سچا ہے۔
Every moment of the Holy Prophet’s life was better than the one preceding it.
87:18.
Commentary:
The verse means that every succeeding moment of the Holy Prophet’s life is better than the one that precedes. To mention a few landmarks in his career, one may observe that he left Mecca with a single Companion, a price having been put on his head. He entered the same town after a brief period of eight years at the head of ten thousand devoted followers. At Badr there were only 313 Muslims with him and at Uhud more than double that number, and in the Battle of the Ditch the number grew to several thousand, till at the last Pilgrimage more than one hundred thousand believers marched under his banner. The successes of the Holy Prophet continued after his death. Islam went from strength to strength till it spread, within a few decades, over a large part of the then known world.
The reference in the verse may also be to the latter days when the renaissance of Islam was to take place. The verse may also mean that Divine Reformers will continue to appear among Muslims during periods of decline to impart to the Faith a new life and a new vigour.
1723
穆圣的人生日趋完美。
4
یعنی جب بھی دنیا میں کوئی خرابی پیدا ہوتی ہے اللہ تعالیٰ تیری تائید کرنے والے آدمی کھڑے کر دیتا ہے اور قیامت تک کھڑے کرتا رہے گا۔ یہ اس بات کاثبوت ہوگا کہ تو سچا ہے۔
a
87:18.
4765
Commentary:
The verse means that every succeeding moment of the Holy Prophet’s life is better than the one that precedes. To mention a few landmarks in his career, one may observe that he left Mecca with a single Companion, a price having been put on his head. He entered the same town after a brief period of eight years at the head of ten thousand devoted followers. At Badr there were only 313 Muslims with him and at Uhud more than double that number, and in the Battle of the Ditch the number grew to several thousand, till at the last Pilgrimage more than one hundred thousand believers marched under his banner. The successes of the Holy Prophet continued after his death. Islam went from strength to strength till it spread, within a few decades, over a large part of the then known world.
The reference in the verse may also be to the latter days when the renaissance of Islam was to take place. The verse may also mean that Divine Reformers will continue to appear among Muslims during periods of decline to impart to the Faith a new life and a new vigour.
3375
Every moment of the Holy Prophet’s life was better than the one preceding it.
وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَىٰٓ
مطلب یہ ہے کہ جب آخر تک تجھے کامیابی ہی ملتی جائے گی تو تیری خوشی میں کیا شبہ ہے۔
108:2
Commentary:
The Surah being one of the earliest revelations received at a time when those who had responded to the Call of the Holy Prophet could be counted on one’s fingers, the verse under comment contains a message of hope and good cheer wherein the Prophet is told that the time is fast approaching when his cause will triumph and he will be blessed with Divine favours—in this life and the Hereafter—to his heart’s content.
5
مطلب یہ ہے کہ جب آخر تک تجھے کامیابی ہی ملتی جائے گی تو تیری خوشی میں کیا شبہ ہے۔
b
108:2
4765A
Commentary:
The Surah being one of the earliest revelations received at a time when those who had responded to the Call of the Holy Prophet could be counted on one’s fingers, the verse under comment contains a message of hope and good cheer wherein the Prophet is told that the time is fast approaching when his cause will triumph and he will be blessed with Divine favours—in this life and the Hereafter—to his heart’s content.
أَلَمْ يَجِدْكَ يَتِيمًا فَـَٔاوَىٰ
穆圣是孤儿, 事实上这也是比喻的意思。他的孤儿状态是极其孤单的。他出生前父亲已去世, 不到六岁又殁了母亲, 母亲去世后由他的祖父, 阿布杜勒•穆塔利布 (عَبْدُالْمُطَّلِب ‘Abdul-Muttalib) 收养, 两年后穆圣的祖父也相继去世, 将他留给他的叔父照料, 那是一个没什么钱的人。因此穆圣在童年没有得到父母的关心和慈爱。然而他从比他年长和年幼的人中得到的爱和友情, 从他的众伙伴和同胞中得到的爱和友情, 从以后几个世纪中的信徒中得到的爱和友情, 是深厚无比的, 以前娘胎中出世的人从来没有得到过这样的感情, 将来也不会有。
The Holy Prophet was an orphan in fact as well as figuratively. His orphanhood was of the extreme kind. His father died before he was born and his mother died when he was hardly six years old and his grandfather ‘Abdul- Muttalib, who took charge of him after his mother’s death, died two years later, leaving him under the care of his uncle, a man of scanty means. Thus the Prophet was deprived of parental care and love in his early childhood. Yet he received love and affection from his juniors and seniors, his Companions and compatriots, from his followers in the later centuries, in such a large measure that no woman-born had ever received the like of it before, or is likely to receive it in future.
Important Words:
یتیم (orphan) is derived from یتم (yatama) which means, he became fatherless, an orphan; was or became unique; incomparable; (Aqrab).
Commentary:
The Holy Prophet was an orphan in fact, as well as figuratively. His orphanhood was of the extreme kind. His father died before he was born, leaving no property. His mother died when he was hardly six years old and his grandfather ‘Abdul-Muttalib, who took charge of him after his mother’s death, died two years later, leaving him under the care of his uncle, a man of scanty means. Thus the Prophet was deprived of parental care and love in his early childhood. Yet he received love and affection from his juniors and seniors, his Companions and compatriots in a large measure such that no woman-born had ever received the like of it before or after him or is likely to receive in future.
1724
穆圣是孤儿, 事实上这也是比喻的意思。他的孤儿状态是极其孤单的。他出生前父亲已去世, 不到六岁又殁了母亲, 母亲去世后由他的祖父, 阿布杜勒•穆塔利布 (عَبْدُالْمُطَّلِب ‘Abdul-Muttalib) 收养, 两年后穆圣的祖父也相继去世, 将他留给他的叔父照料, 那是一个没什么钱的人。因此穆圣在童年没有得到父母的关心和慈爱。然而他从比他年长和年幼的人中得到的爱和友情, 从他的众伙伴和同胞中得到的爱和友情, 从以后几个世纪中的信徒中得到的爱和友情, 是深厚无比的, 以前娘胎中出世的人从来没有得到过这样的感情, 将来也不会有。
4766
Important Words:
یتیم (orphan) is derived from یتم (yatama) which means, he became fatherless, an orphan; was or became unique; incomparable; (Aqrab).
Commentary:
The Holy Prophet was an orphan in fact, as well as figuratively. His orphanhood was of the extreme kind. His father died before he was born, leaving no property. His mother died when he was hardly six years old and his grandfather ‘Abdul-Muttalib, who took charge of him after his mother’s death, died two years later, leaving him under the care of his uncle, a man of scanty means. Thus the Prophet was deprived of parental care and love in his early childhood. Yet he received love and affection from his juniors and seniors, his Companions and compatriots in a large measure such that no woman-born had ever received the like of it before or after him or is likely to receive in future.
3376
The Holy Prophet was an orphan in fact as well as figuratively. His orphanhood was of the extreme kind. His father died before he was born and his mother died when he was hardly six years old and his grandfather ‘Abdul- Muttalib, who took charge of him after his mother’s death, died two years later, leaving him under the care of his uncle, a man of scanty means. Thus the Prophet was deprived of parental care and love in his early childhood. Yet he received love and affection from his juniors and seniors, his Companions and compatriots, from his followers in the later centuries, in such a large measure that no woman-born had ever received the like of it before, or is likely to receive it in future.
وَوَجَدَكَ ضَآلًّا فَهَدَىٰ
ضَلَّ (Dalla, 沉溺于爱) 的意思是: 他大惑不解, 没法看清方向; 他一心一意或完全地沉溺在爱中或四处寻求一物并在坚持不懈的寻求中 (Lane)。由于 ضَلَّ (Dalla) 有各种不同的意义, 这节经文可以解释为: (1) 穆圣四处寻求种种途径和方式以便到达安拉的身边, 安拉向他启示了经典, 指引他达到所想望的目的。(2) 他感到迷惑, 不知道怎样才能找到途径, 使他的寻求有所成就, 而安拉向他作了指引。(3) 他完全沉溺在他的人民热爱之中, 安拉使他能够完善地指引他们。(4) 他没有被世人所发现, 而安拉发现了他, 并挑选他负起领导大众皈依安拉的重任。因此, Dalla 这个字没有被用来非难穆圣, 而是用来赞美穆圣。作为 “迷途” 的意思来解释, 这个字并不是也不能用来指穆圣, 因为根据另一节 «古兰经» (53:3), 他是不可能犯错误或迷途的。再者, 这章的总结性的六节显出某种连贯性--------第7、8、9节和第10、11、12节分别存在着彼此密切呼应的关系。第8节中的 Dalla 由第11节中的 سَائِل (Sa’il) 代替, 因此说明了前一个字的意思, 那就是: “一个寻求安拉的佑助因而能找到安拉的人, 或得到指引的人。” 这节经文的意思也可以是: “安拉发现你彷徨无主, 在寻找他, 而将你指引到他身旁。”
یہاں ضَآلٌّ کا لفظ ہے۔ مفسروں نے لکھا ہے کہ اس کے یہ معنے ہیں کہ تو گمراہ تھا ہم نے تجھے ہدایت دی۔ مگر لغت میں ضَلَّ کے معنے محبت میں سرشار ہونے کے بھی ہیں (دیکھیئے مفرداتِ راغب) اور یہی معنے رسول کریم صلی اللہ علیہ وسلم کی شان کے مطابق ہیں۔ یعنی اے رسول! تُو اپنی قوم کی ہدایت کی خواہش میں سرشار تھا سو ہم نے تجھے وہ راستہ بتا دیا جس سے تُو قوم کی اصلاح کر سکے۔
Dalla (lost in love) means, he was perplexed and was unable to see the course; he was entirely engrossed or lost in love or wandered in search of a thing and persevered in the search (Lane). In view of the different meanings of Dalla, the verse may be interpreted as: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the Law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it. (3) He was entirely lost in the love of his people and God provided him with perfect guidance for them. (4) He was hidden from the eyes of the world and God discovered him and chose him for the task of leading men to Him. Thus the word Dalla has not been used in disapprobation but in praise of the Holy Prophet. In the sense of 'gone astray' the word does not and cannot apply to the Holy Prophet, since according to another Quranic verse (53:3) he was imm
Important Words:
ضال (wandering) is derived from ضل which means, he erred or went astray; he was perplexed and was unable to see the right course; he was entirely engrossed or was lost in the love of a thing; he wandered in search of a thing and persevered in the search. ضل الماء فی اللبن means, the water became hidden in the milk, etc. (Lane, Aqrab & Mufradat).
Commentary:
In view of different meanings of the word ضل given above under Important Words, the verse may be interpreted thus: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it (42:53). (3) He was entirely lost in the love of God and did not know how to find Him but God led him to Himself (12:9). (4) He was hidden from the eyes of the world. God discovered him and chose him for the task of leading people to Him. Thus the word ضال has not been used in disapprobation but in praise of the Holy Prophet. The word in the sense of 'gone astray' does not and cannot apply to the Holy Prophet since according to another Quranic verse (53:3) he was immune to error or going astray. Moreover, the six concluding verses of the Surah reveal a certain sequence—vv. 7, 8 & 9 standing in close relationship and corresponding to vv. 10, 11 & 12 respectively; the ضال of verse 8 being substituted by سائل of verse 11, explains the significance of the former word which is, "one who sought God’s help to be guided to Him."
The verse may also be interpreted as: And He found thee lost in thy love for thy people, and provided thee with guidance for them.
1725
ضَلَّ (Dalla, 沉溺于爱) 的意思是: 他大惑不解, 没法看清方向; 他一心一意或完全地沉溺在爱中或四处寻求一物并在坚持不懈的寻求中 (Lane)。由于 ضَلَّ (Dalla) 有各种不同的意义, 这节经文可以解释为: (1) 穆圣四处寻求种种途径和方式以便到达安拉的身边, 安拉向他启示了经典, 指引他达到所想望的目的。(2) 他感到迷惑, 不知道怎样才能找到途径, 使他的寻求有所成就, 而安拉向他作了指引。(3) 他完全沉溺在他的人民热爱之中, 安拉使他能够完善地指引他们。(4) 他没有被世人所发现, 而安拉发现了他, 并挑选他负起领导大众皈依安拉的重任。因此, Dalla 这个字没有被用来非难穆圣, 而是用来赞美穆圣。作为 “迷途” 的意思来解释, 这个字并不是也不能用来指穆圣, 因为根据另一节 «古兰经» (53:3), 他是不可能犯错误或迷途的。再者, 这章的总结性的六节显出某种连贯性--------第7、8、9节和第10、11、12节分别存在着彼此密切呼应的关系。第8节中的 Dalla 由第11节中的 سَائِل (Sa’il) 代替, 因此说明了前一个字的意思, 那就是: “一个寻求安拉的佑助因而能找到安拉的人, 或得到指引的人。” 这节经文的意思也可以是: “安拉发现你彷徨无主, 在寻找他, 而将你指引到他身旁。”
1
یہاں ضَآلٌّ کا لفظ ہے۔ مفسروں نے لکھا ہے کہ اس کے یہ معنے ہیں کہ تو گمراہ تھا ہم نے تجھے ہدایت دی۔ مگر لغت میں ضَلَّ کے معنے محبت میں سرشار ہونے کے بھی ہیں (دیکھیئے مفرداتِ راغب) اور یہی معنے رسول کریم صلی اللہ علیہ وسلم کی شان کے مطابق ہیں۔ یعنی اے رسول! تُو اپنی قوم کی ہدایت کی خواہش میں سرشار تھا سو ہم نے تجھے وہ راستہ بتا دیا جس سے تُو قوم کی اصلاح کر سکے۔
4767
Important Words:
ضال (wandering) is derived from ضل which means, he erred or went astray; he was perplexed and was unable to see the right course; he was entirely engrossed or was lost in the love of a thing; he wandered in search of a thing and persevered in the search. ضل الماء فی اللبن means, the water became hidden in the milk, etc. (Lane, Aqrab & Mufradat).
Commentary:
In view of different meanings of the word ضل given above under Important Words, the verse may be interpreted thus: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it (42:53). (3) He was entirely lost in the love of God and did not know how to find Him but God led him to Himself (12:9). (4) He was hidden from the eyes of the world. God discovered him and chose him for the task of leading people to Him. Thus the word ضال has not been used in disapprobation but in praise of the Holy Prophet. The word in the sense of 'gone astray' does not and cannot apply to the Holy Prophet since according to another Quranic verse (53:3) he was immune to error or going astray. Moreover, the six concluding verses of the Surah reveal a certain sequence—vv. 7, 8 & 9 standing in close relationship and corresponding to vv. 10, 11 & 12 respectively; the ضال of verse 8 being substituted by سائل of verse 11, explains the significance of the former word which is, "one who sought God’s help to be guided to Him."
The verse may also be interpreted as: And He found thee lost in thy love for thy people, and provided thee with guidance for them.
3377
Dalla (lost in love) means, he was perplexed and was unable to see the course; he was entirely engrossed or lost in love or wandered in search of a thing and persevered in the search (Lane). In view of the different meanings of Dalla, the verse may be interpreted as: (1) The Holy Prophet wandered in search of the ways and means to attain to God, and God revealed to him the Law which guided him to the desired goal. (2) He was perplexed and did not know how to find the path that led to the attainment of his quest and God guided him to it. (3) He was entirely lost in the love of his people and God provided him with perfect guidance for them. (4) He was hidden from the eyes of the world and God discovered him and chose him for the task of leading men to Him. Thus the word Dalla has not been used in disapprobation but in praise of the Holy Prophet. In the sense of 'gone astray' the word does not and cannot apply to the Holy Prophet, since according to another Quranic verse (53:3) he was imm
وَوَجَدَكَ عَآئِلًا فَأَغْنَىٰ
穆圣作为一个贫苦孤儿开始他的人生, 作为全阿拉伯无可争辩的主人了结一生。
The Holy Prophet started his life as a poor orphan and ended it by being the undisputed master of the whole of Arabia.
Important Words:
عائل (one in want) is derived from عال . They say عال الرجل i.e. the man had a large family to support; he became poor. عال عیاله means, he fed, nourished or supported his family. عال الشیء فلانا means, the thing oppressed or distressed such a one (Lane & Aqrab).
Commentary:
The Holy Prophet started life as a poor orphan but ended by being the undisputed master of the whole of Arabia.
1726
穆圣作为一个贫苦孤儿开始他的人生, 作为全阿拉伯无可争辩的主人了结一生。
4768
Important Words:
عائل (one in want) is derived from عال . They say عال الرجل i.e. the man had a large family to support; he became poor. عال عیاله means, he fed, nourished or supported his family. عال الشیء فلانا means, the thing oppressed or distressed such a one (Lane & Aqrab).
Commentary:
The Holy Prophet started life as a poor orphan but ended by being the undisputed master of the whole of Arabia.
3378
The Holy Prophet started his life as a poor orphan and ended it by being the undisputed master of the whole of Arabia.
فَأَمَّا ٱلْيَتِيمَ فَلَا تَقْهَرْ
یعنی ان کی حالت ایسی نہ ہو کہ وہ سمجھیں کہ ہم لوگوں کے صدقوں سے پل رہے ہیں۔ جس سے ان کی ہمتیں مر جائیں۔ بلکہ لوگ ان کو اپنے عزیزوں کی طرح پالیں جس سے ان کی ہمتیں بلند رہیں۔ جیسا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کے ساتھ ہوا کہ گو آپ بھی یتیم تھے مگر آپ کو آپ کے دادا اور آپ کے چچا نے بیٹوں سے بھی اچھا رکھا۔ پس فرماتا ہے کہ ایسی کوشش کر کہ لوگ یتیموں کو عزیزوں اور قریبیوں کی طرح سمجھیں اور یتیموں کے احساسات کو کبھی صدمہ نہ پہنچے‘ بلکہ وہ ہمیشہ بلند ہوتے رہیں۔
2
یعنی ان کی حالت ایسی نہ ہو کہ وہ سمجھیں کہ ہم لوگوں کے صدقوں سے پل رہے ہیں۔ جس سے ان کی ہمتیں مر جائیں۔ بلکہ لوگ ان کو اپنے عزیزوں کی طرح پالیں جس سے ان کی ہمتیں بلند رہیں۔ جیسا کہ محمد رسول اللہ صلی اللہ علیہ وسلم کے ساتھ ہوا کہ گو آپ بھی یتیم تھے مگر آپ کو آپ کے دادا اور آپ کے چچا نے بیٹوں سے بھی اچھا رکھا۔ پس فرماتا ہے کہ ایسی کوشش کر کہ لوگ یتیموں کو عزیزوں اور قریبیوں کی طرح سمجھیں اور یتیموں کے احساسات کو کبھی صدمہ نہ پہنچے‘ بلکہ وہ ہمیشہ بلند ہوتے رہیں۔
وَأَمَّا ٱلسَّآئِلَ فَلَا تَنْهَرْ
17:24
a
17:24
وَأَمَّا بِنِعْمَةِ رَبِّكَ فَحَدِّثْ
经文第7、8、9节说到安拉施恩于穆圣, 在经文第10、11、12节中表示, 他奉命向他的同胞同样施恩, 以表示他的感激。这个命谕同样适用于他的信从者们。
دنیوی نعمت تو بے شک آپ کو بادشاہ ہونے کے بعد بہت مل گئی تھی۔ جس کا اظہار آپ مسلمان رعایا کی امداد کے ذریعہ سے کرتے تھے۔ مگر اس جگہ خصوصاً یہ ذکر ہے کہ خداتعالیٰ نے جو نعمتِ قرآن تجھ پر نازل کی ہے وہ ساری دنیا کو پہنچاتا رہ جیسا کہ دوسری جگہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے وَاِنْ اَحَدٌ مِّنَ الْمُشْرِکِیْنَ اسْتَجَارَکَ فَاَجِرْہُ حَتّٰی یَسْمَعَ کَـلَامَ اللّٰہِ ثُمَّ اَبْلِغْہُ مَأْمَنَہٗ۔ الاٰیۃ(سورۃ توبہ: ۶)
Verses 7, 8 and 9, speak of God’s favours on the Holy Prophet and in 10, 11 and 12 he is enjoined to show his gratitude by doing similar favours to his fellow-beings. The commandment applies equally to his followers.
Commentary:
Verses 7, 8 & 9, speak of God’s favours on the Holy Prophet and in vv. 10, 11 and 12, the Prophet is enjoined to show his gratitude for Divine favours by doing similar favours to his fellow beings. The commandment applies equally to his followers.
1727
经文第7、8、9节说到安拉施恩于穆圣, 在经文第10、11、12节中表示, 他奉命向他的同胞同样施恩, 以表示他的感激。这个命谕同样适用于他的信从者们。
3
دنیوی نعمت تو بے شک آپ کو بادشاہ ہونے کے بعد بہت مل گئی تھی۔ جس کا اظہار آپ مسلمان رعایا کی امداد کے ذریعہ سے کرتے تھے۔ مگر اس جگہ خصوصاً یہ ذکر ہے کہ خداتعالیٰ نے جو نعمتِ قرآن تجھ پر نازل کی ہے وہ ساری دنیا کو پہنچاتا رہ جیسا کہ دوسری جگہ قرآن کریم میں اللہ تعالیٰ فرماتا ہے وَاِنْ اَحَدٌ مِّنَ الْمُشْرِکِیْنَ اسْتَجَارَکَ فَاَجِرْہُ حَتّٰی یَسْمَعَ کَـلَامَ اللّٰہِ ثُمَّ اَبْلِغْہُ مَأْمَنَہٗ۔ الاٰیۃ(سورۃ توبہ: ۶)
4769
Commentary:
Verses 7, 8 & 9, speak of God’s favours on the Holy Prophet and in vv. 10, 11 and 12, the Prophet is enjoined to show his gratitude for Divine favours by doing similar favours to his fellow beings. The commandment applies equally to his followers.
3379
Verses 7, 8 and 9, speak of God’s favours on the Holy Prophet and in 10, 11 and 12 he is enjoined to show his gratitude by doing similar favours to his fellow-beings. The commandment applies equally to his followers.
الشرح
Ash-Sharh
The Relief • makkah • 8 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ
Important Words:
شرح (opened). شرح المسألة means, he explained the question. شرح الکلام means, he understood the talk. شرح الشیء means, he guarded the thing, he preserved it شرح صدرہ للشیء means, he was pleased with the thing. The breast symbolically being the seat of knowledge and feelings, its expansion (in the present context) signifies its illumination with wisdom, divine light and peace and its vastness for the reception of what was to be revealed to the Holy Prophet (Lane, Aqrab & Muhit).
Commentary:
In view of different meanings of the word شرح, the verse may have one or all of the following interpretations: (1) God had protected the heart of the Holy Prophet from all harmful influences. It was impossible for evil to enter it. (2) God was the Prophet’s own Preceptor and Teacher and besides temporal knowledge He had opened his breast to comprehend the divine mysteries. (3) The Prophet never suffered from straitness of the heart and was endowed with patience and fortitude to such a degree that even the hardest tribulation could not disturb his peace of mind.
4770
Important Words:
شرح (opened). شرح المسألة means, he explained the question. شرح الکلام means, he understood the talk. شرح الشیء means, he guarded the thing, he preserved it شرح صدرہ للشیء means, he was pleased with the thing. The breast symbolically being the seat of knowledge and feelings, its expansion (in the present context) signifies its illumination with wisdom, divine light and peace and its vastness for the reception of what was to be revealed to the Holy Prophet (Lane, Aqrab & Muhit).
Commentary:
In view of different meanings of the word شرح, the verse may have one or all of the following interpretations: (1) God had protected the heart of the Holy Prophet from all harmful influences. It was impossible for evil to enter it. (2) God was the Prophet’s own Preceptor and Teacher and besides temporal knowledge He had opened his breast to comprehend the divine mysteries. (3) The Prophet never suffered from straitness of the heart and was endowed with patience and fortitude to such a degree that even the hardest tribulation could not disturb his peace of mind.
وَوَضَعْنَا عَنكَ وِزْرَكَ
ٱلَّذِىٓ أَنقَضَ ظَهْرَكَ
穆圣背负起瘁心劳身的重任, 这是任何人都未曾担当过的, 首先是使一个堕落的宗族从道德沦丧的深渊上升到精神美德的顶峰, 然后通过他们涤除全人类的罪恶、无知和妄念等渣滓。这确是一个非凡的重托, 这重托几乎将他压垮了, 但安拉却减轻了他的负荷。
یعنی شریعتِ کامل تجھ پر اتار دی ہے تا کہ خدا کی ہدایت کی روشنی میں چلے اور حیران نہ ہو۔
آپ اسی گھبراہٹ میں غارِ حرا میں جاتے تھے کہ میں اپنی عقل سے خداتعالیٰ کو پانے اور قوم کی اصلاح میں کس طرح کامیاب ہو سکوں گا۔ خداتعالیٰ نے اپنی خاص ہدایت یعنی قرآن مجید کے ذریعہ گھبراہٹ کو دُور کر دیا جیسے کہ سورۃ علق میں تفصیل آتی ہے۔
The Holy Prophet had been saddled with such nerve-racking and backbreaking task as had never been entrusted to any human being, i.e. first to raise a degenerate people from the depths of moral turpitude to the pinnacle of spiritual excellence and, then through them to cleanse and purify the whole of mankind of the dross of iniquity, ignorance and superstition. This was indeed, a very heavy responsibility which had almost crushed him under its weight, but God lightened his burden.
Commentary:
The Holy Prophet had been saddled with such a nerve-racking and back-breaking task as had never been entrusted to a human being, i.e. first to raise a degenerate people from the depths of moral turpitude to the peaks of spiritual excellence and, then through them to cleanse and purify the whole of mankind of the dross of iniquity, ignorance and superstition. This was indeed a very heavy responsibility which had almost crushed the Prophet under its weight, but God lightened his burden in that He gave him devoted and sincere Companions who shared his burden and helped him in the discharge of his manifold and hard duties.
1728
穆圣背负起瘁心劳身的重任, 这是任何人都未曾担当过的, 首先是使一个堕落的宗族从道德沦丧的深渊上升到精神美德的顶峰, 然后通过他们涤除全人类的罪恶、无知和妄念等渣滓。这确是一个非凡的重托, 这重托几乎将他压垮了, 但安拉却减轻了他的负荷。
1
یعنی شریعتِ کامل تجھ پر اتار دی ہے تا کہ خدا کی ہدایت کی روشنی میں چلے اور حیران نہ ہو۔
2
آپ اسی گھبراہٹ میں غارِ حرا میں جاتے تھے کہ میں اپنی عقل سے خداتعالیٰ کو پانے اور قوم کی اصلاح میں کس طرح کامیاب ہو سکوں گا۔ خداتعالیٰ نے اپنی خاص ہدایت یعنی قرآن مجید کے ذریعہ گھبراہٹ کو دُور کر دیا جیسے کہ سورۃ علق میں تفصیل آتی ہے۔
4771
Commentary:
The Holy Prophet had been saddled with such a nerve-racking and back-breaking task as had never been entrusted to a human being, i.e. first to raise a degenerate people from the depths of moral turpitude to the peaks of spiritual excellence and, then through them to cleanse and purify the whole of mankind of the dross of iniquity, ignorance and superstition. This was indeed a very heavy responsibility which had almost crushed the Prophet under its weight, but God lightened his burden in that He gave him devoted and sincere Companions who shared his burden and helped him in the discharge of his manifold and hard duties.
3380
The Holy Prophet had been saddled with such nerve-racking and backbreaking task as had never been entrusted to any human being, i.e. first to raise a degenerate people from the depths of moral turpitude to the pinnacle of spiritual excellence and, then through them to cleanse and purify the whole of mankind of the dross of iniquity, ignorance and superstition. This was indeed, a very heavy responsibility which had almost crushed him under its weight, but God lightened his burden.
وَرَفَعْنَا لَكَ ذِكْرَكَ
这章经文是在宣布使命第二年或第三年启示的, 那时除了紧密的邻里之外穆圣几乎不为人所知, 但是不久他就上升为所有宗教导师中最著名、最受人爱戴、最受人尊敬而且最有成绩的人物。不论是宗教的还是世俗的方面, 没有一个领袖像穆圣那样在他的信徒中间博得这样的敬爱。
The Surah was revealed in the second or third year of the Call, at a time when the Holy Prophet was hardly known outside his immediate neighbourhood, but very soon he rose to be the best known and most loved, respected and successful of all religious Teachers. No leader, religious or temporal, has so much commanded the love and respect of his followers as has the Holy Prophet.
Commentary:
The Surah was revealed in the second or third year of the Call, at a time when the Prophet was hardly known outside his immediate neighbourhood, but very soon he rose to be the best known and most respected and successful of all religious teachers. No leader, religious or temporal, has so commanded the love and respect of his followers as has the Holy Prophet.
1729
这章经文是在宣布使命第二年或第三年启示的, 那时除了紧密的邻里之外穆圣几乎不为人所知, 但是不久他就上升为所有宗教导师中最著名、最受人爱戴、最受人尊敬而且最有成绩的人物。不论是宗教的还是世俗的方面, 没有一个领袖像穆圣那样在他的信徒中间博得这样的敬爱。
4772
Commentary:
The Surah was revealed in the second or third year of the Call, at a time when the Prophet was hardly known outside his immediate neighbourhood, but very soon he rose to be the best known and most respected and successful of all religious teachers. No leader, religious or temporal, has so commanded the love and respect of his followers as has the Holy Prophet.
3381
The Surah was revealed in the second or third year of the Call, at a time when the Holy Prophet was hardly known outside his immediate neighbourhood, but very soon he rose to be the best known and most loved, respected and successful of all religious Teachers. No leader, religious or temporal, has so much commanded the love and respect of his followers as has the Holy Prophet.
فَإِنَّ مَعَ ٱلْعُسْرِ يُسْرًا
“的确, 艰难之后有容易”, 一语重复过两次。这表示伊斯兰教将必须经过异常艰难的时代, 它面临着两次存亡的挑战--------第一次是在它诞生后的头几年, 接着是在过后日子里的--------两次都以重生的力量通过了考验。这几节经文也表示, 穆圣和穆斯林所面临的困难只是暂时的, 而他们的成就是永恒的, 不断扩大的。
The expression, 'Surely, there is ease after hardship,' has been repeated twice. This signifies that Islam will have to pass through very hard times, but on two occasions it will have to face a challenge to its very existence—first in the first few years of its life and then in the Latter Days— and on both these occasions it will emerge from the ordeal with renewed strength. These verses also indicate that the hardships with which the Holy Prophet and Muslims are faced are temporary, but their successes will be permanent and ever-expanding.
Commentary:
The verse holds a message of hope and good cheer for the Holy Prophet. He is comforted with the assurance that whenever Islam would be in difficulty, God would raise a Reformer from among his followers who would restore to it its former glory and greatness. Pointing out the fact that one has to face difficulties and hardships in this life, the Prophet is assured that his tribulation would prove to be of short duration and would soon be followed by increasing ease, success and prosperity.
1730
“的确, 艰难之后有容易”, 一语重复过两次。这表示伊斯兰教将必须经过异常艰难的时代, 它面临着两次存亡的挑战--------第一次是在它诞生后的头几年, 接着是在过后日子里的--------两次都以重生的力量通过了考验。这几节经文也表示, 穆圣和穆斯林所面临的困难只是暂时的, 而他们的成就是永恒的, 不断扩大的。
4773
Commentary:
The verse holds a message of hope and good cheer for the Holy Prophet. He is comforted with the assurance that whenever Islam would be in difficulty, God would raise a Reformer from among his followers who would restore to it its former glory and greatness. Pointing out the fact that one has to face difficulties and hardships in this life, the Prophet is assured that his tribulation would prove to be of short duration and would soon be followed by increasing ease, success and prosperity.
3382
The expression, 'Surely, there is ease after hardship,' has been repeated twice. This signifies that Islam will have to pass through very hard times, but on two occasions it will have to face a challenge to its very existence—first in the first few years of its life and then in the Latter Days— and on both these occasions it will emerge from the ordeal with renewed strength. These verses also indicate that the hardships with which the Holy Prophet and Muslims are faced are temporary, but their successes will be permanent and ever-expanding.
إِنَّ مَعَ ٱلْعُسْرِ يُسْرًا
یُسْر یعنی کامیابی کا لفظ نکرہ بیان کیا ہے اور اس طرف اشارہ کیا ہے کہ وہ باربار آئے گی مگر عُسْر یعنی تنگی کو معرفہ بیان کیا ہے یعنی وہ ایک مقررہ وقت تک رہ کر ہٹ جائے گی۔ اس آیت میں یہ پیشگوئی کی گئی ہے کہ رسول کریم صلی اللہ علیہ وسلم پر کوئی تکلیف ایسی نہیں آئے گی جو دائمی کہلا سکے۔ لیکن آرام کی گھڑیاں ایسی آئیں گی جو دائمی کہلا سکیں گی۔ چنانچہ مکّہ اور عرب کے لوگ آٹھ سال کے عرصہ میں تباہ ہو گئے‘ لیکن رسول کریم صلی اللہ علیہ وسلم نے جب مکّہ فتح کیا اور اسلامی حکومت کی بنیاد پڑی اور مسلمانوں کے لئے آسانی کا راستہ کھلا‘ تو یہ حکومت مختلف شکلوں میں بدلتی ہوئی چ
Commentary:
Repetition of the words, "Surely, there is ease after hardship," signifies that Islam will have to pass through very hard times but on two occasions it will have to face a challenge to its very existence, first at its birth and then in the latter days,––and on both these occasions it will emerge from the ordeal with renewed strength. These verses also indicate that the hardships with which the Holy Prophet and Muslims are faced are temporary, but his successes would be permanent and ever-expanding.
3
یُسْر یعنی کامیابی کا لفظ نکرہ بیان کیا ہے اور اس طرف اشارہ کیا ہے کہ وہ باربار آئے گی مگر عُسْر یعنی تنگی کو معرفہ بیان کیا ہے یعنی وہ ایک مقررہ وقت تک رہ کر ہٹ جائے گی۔ اس آیت میں یہ پیشگوئی کی گئی ہے کہ رسول کریم صلی اللہ علیہ وسلم پر کوئی تکلیف ایسی نہیں آئے گی جو دائمی کہلا سکے۔ لیکن آرام کی گھڑیاں ایسی آئیں گی جو دائمی کہلا سکیں گی۔ چنانچہ مکّہ اور عرب کے لوگ آٹھ سال کے عرصہ میں تباہ ہو گئے‘ لیکن رسول کریم صلی اللہ علیہ وسلم نے جب مکّہ فتح کیا اور اسلامی حکومت کی بنیاد پڑی اور مسلمانوں کے لئے آسانی کا راستہ کھلا‘ تو یہ حکومت مختلف شکلوں میں بدلتی ہوئی چ
4774
Commentary:
Repetition of the words, "Surely, there is ease after hardship," signifies that Islam will have to pass through very hard times but on two occasions it will have to face a challenge to its very existence, first at its birth and then in the latter days,––and on both these occasions it will emerge from the ordeal with renewed strength. These verses also indicate that the hardships with which the Holy Prophet and Muslims are faced are temporary, but his successes would be permanent and ever-expanding.
فَإِذَا فَرَغْتَ فَٱنصَبْ
یعنی جب بھی اُمورِ مملکت اور تعلیمِ مسلمانان سے فارغ ہو تو سیرِ روحانی میں لگ جا کیونکہ تیرا وہ غیر متناہی سفر ہے اور اس سے فارغ ہونے کا کوئی سوال ہی نہیں۔
4
یعنی جب بھی اُمورِ مملکت اور تعلیمِ مسلمانان سے فارغ ہو تو سیرِ روحانی میں لگ جا کیونکہ تیرا وہ غیر متناہی سفر ہے اور اس سے فارغ ہونے کا کوئی سوال ہی نہیں۔
وَإِلَىٰ رَبِّكَ فَٱرْغَب
73:9; 110:4.
The Holy Prophet is comforted with the assurance that endless vistas of spiritual progress lie before him and that after he has conquered the difficulties that bar his way he should not rest contented with the success achieved, but having scaled one peak he should strive to climb the next, and his attention should be wholly directed towards regenerating a fallen humanity and towards establishing God’s Kingdom on earth. The verse may also signify that when the Holy Prophet has finished his day’s work of teaching and training his followers and disposing of other temporal affairs he should turn to God with all his heart, for his spiritual journey knows no end.
73:9; 110:4.
Commentary:
The Holy Prophet is told here that as endless vistas of spiritual progress lie before him, after he has conquered the difficulties that bar his way, he should not rest satisfied with his success, but having scaled one peak he should strive to climb the next, and his attention should be wholly directed towards regenerating the fallen humanity and towards establishing God’s kingdom on earth. The verse may also signify that when the Prophet has finished his day’s work of teaching and training his followers and other temporal affairs, he should turn to God as ever with all his heart, for his spiritual journey knows no end.
a
73:9; 110:4.
1731
穆圣可以自慰的是, 他深信未来精神进步的无限前景, 而且, 在他克服阻挡他的道路上的困难之后他不会以他所取得的成就而满足, 而是一个高峰接一个高峰地努力攀登, 并将他的注意力完全放在恢复堕落的人性及在大地上建立安拉的天国方面。这节经文也可以表示, 当穆圣完成了教导和训练信徒的日常工作及其他俗务之后, 他将一心求助于安拉, 因为他的精神旅程是没有止境的。
a
73:9; 110:4.
4775
Commentary:
The Holy Prophet is told here that as endless vistas of spiritual progress lie before him, after he has conquered the difficulties that bar his way, he should not rest satisfied with his success, but having scaled one peak he should strive to climb the next, and his attention should be wholly directed towards regenerating the fallen humanity and towards establishing God’s kingdom on earth. The verse may also signify that when the Prophet has finished his day’s work of teaching and training his followers and other temporal affairs, he should turn to God as ever with all his heart, for his spiritual journey knows no end.
a
73:9; 110:4.
3382A
The Holy Prophet is comforted with the assurance that endless vistas of spiritual progress lie before him and that after he has conquered the difficulties that bar his way he should not rest contented with the success achieved, but having scaled one peak he should strive to climb the next, and his attention should be wholly directed towards regenerating a fallen humanity and towards establishing God’s Kingdom on earth. The verse may also signify that when the Holy Prophet has finished his day’s work of teaching and training his followers and disposing of other temporal affairs he should turn to God with all his heart, for his spiritual journey knows no end.
التين
At-Tin
The Fig • makkah • 8 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
4776
Commentary:
See 1:1.
a
1:1.
وَٱلتِّينِ وَٱلزَّيْتُونِ
“无花果”、“橄榄果”、“西奈山” 和 “这座安全的城市” 等都用来作为证据, 表示支持和加强这章经文中提出的主张: 穆圣的使命将取得成就。“无花果” 和 “橄榄果” 象征伊撒; “西奈山” 象征穆撒; “这座安全的城市” 象征穆圣。这三节经文一起, 是指 «圣经» 中有名的一段 (申命记 33:2)。然而根据有些 «古兰经» 注释家的看法, “无花果” 代表佛教, “橄榄果” 代表基督教, “西奈山” 代表犹太教, “安全的城市” 代表伊斯兰教的穆圣。但是用在这几节经文中的象征意义的最恰当的解释也许是这样的解释, 那就是, 这四个词代表人类道德发展史上的四个时期, “无花果” 代表阿丹 (亚当) 时代, “橄榄果” 代表努哈 (诺亚) 时代, “西奈山” 代表穆撒 (摩西) 时代, “安全的城市” 象征伊斯兰教时代。这个解释可以在 «圣经» 和 «古兰经» 中找到充份的证据。当阿丹和哈娲 (夏娃) 吃到禁果并发现自己赤身裸体之后, 他们把无花果树叶缝在一起, 为自己做了围裙 («创世记»3:7)。关于努哈我们读到: “到了晚上, 鸽子回到他那里, 嘴里叼着一片新的橄榄叶, 诺亚就知道地上的水都干了。” («创世记»8:11)。这是大家接受的事实: 穆撒在西奈山接受命谕, 而伊斯兰教的诞生地麦加自古以来就被认为并被证明是 “安全的城市”。这四个时期代表了人类为达到他完全发展的阶段所经过的四个循环。在阿丹的循环时代中, 人类文明的基础奠定了。努哈是宗教法律 (شَرِيْعَة, Shari‘ah) 的创始者。在穆撒时代的循环中, 宗教法律的细节得到了启示, 而随着穆圣的降临, 宗教法律在各方面都趋于完善, 毫无缺陷, 人类在智力上、社会上、道德上和精神上都达到了完全的发展。“无花果” 也可以象征穆撒的教规, “橄榄果” 象征伊斯兰的教规。这个明喻用 “西奈山” 和 “这个安全的城市” 这样的词以更具体的形式得到了进一步的表达。
انجیر کے لفظ سے حضرت آدم علیہ السلام کی طرف اشارہ ہے۔ جو یہ ہے کہ انسانی فطرت کو اعلیٰ درجہ کا پیدا کیا گیا ہے۔ کیونکہ آدمؑ کے متعلق بائیبل میں لکھا ہے کہ خدا نے اس کو اپنی صورت پر پیدا کیا (پیدائش باب۱) اور قرآن مجید میں لکھا ہے کہ خداتعالیٰ نے اس کو اپنا خلیفہ بنایا (بقرہ: ۳۱) پس دونوں کتابوں کے اتفاق سے معلوم ہوتا ہے کہ آدمؑ کی اولاد آدم کی صفات کو لے کر نیک پیدا ہوگی اور اس کی پیدائش میں بدی کی جڑ نہیں آئے گی بلکہ نیکی کی جڑ آئے گی۔ اسی کی طرف اشارہ کرنے کے لئے اس جگہ انجیر کو شہادت کے طور پر پیش کیا گیا ہے۔ بائبل میں لکھا ہے کہ جب آدمؑ اور حَوَّا کو یہ احساس ہوا کہ ہم
زیتون کا ذکر اس لئے کیا گیا ہے کہ زیتون کی شاخ حضرت نوحؑ کے واقعہ کو یاد دلاتی ہے اور وہ بھی رحم اور امن کے واقعہ کو۔ چنانچہ بائیبل میں لکھا ہے کہ حضرت نوحؑ کی کشتی جب جودی یعنی اَرَارَاط پر پہنچی تو حضرت نوحؑ نے مختلف پرندوں کو چھوڑا تا کہ وہ پتہ لیکر آئیں کہ کہیں زمین بھی نظر آتی ہے یا نہیں۔ آخر میں انہوں نے کبوتری چھوڑی جب وہ واپس آئی تو زیتون کی ایک تازہ پتی اس کے منہ میں تھی۔ جس سے حضرت نوحؑ نے سمجھ لیا کہ اب خدا کی طرف سے فضل نازل ہو گیا ہے اور زمین نظر آنے لگ گئی ہے۔ چنانچہ وہ اپنے قافلہ سمیت وہاں اتر گئے۔ قرآن مجید میں جہاں کشتی ٹھہری تھی اس کا نام جُوْدِی</
"The Fig," "the Olive," "Mount Sinai" and "this Town of Security" have been invoked as witnesses to support and substantiate the claim made in the Surah that the Holy Prophet shall succeed in his mission. "The Fig" and "the Olive" are symbolic of Jesus; "Mount Sinai" of Moses; and "this Town of Security" of the Holy Prophet. These three verses together point to the well- known biblical reference, 'The Lord came from Sinai, and rose up from Seir with them; and He shined forth from Mount Paran' (Deut. 33:2). According to some Commentators, however, "the Fig" stands for Buddhism, "the Olive" for Christianity, "Mount Sinai" for Judaism and "the City of Security" for the Holy Prophet of Islam. But perhaps the best explanation of the symbolism used in these verses is the one according to which the four words represent four periods in the history of human moral evolution, "the Fig" representing the era of Adam, "the Olive" that of Noah, "Mount Sinai" that of Moses and "this Town of Security" symbolising th
1732
“无花果”、“橄榄果”、“西奈山” 和 “这座安全的城市” 等都用来作为证据, 表示支持和加强这章经文中提出的主张: 穆圣的使命将取得成就。“无花果” 和 “橄榄果” 象征伊撒; “西奈山” 象征穆撒; “这座安全的城市” 象征穆圣。这三节经文一起, 是指 «圣经» 中有名的一段 (申命记 33:2)。然而根据有些 «古兰经» 注释家的看法, “无花果” 代表佛教, “橄榄果” 代表基督教, “西奈山” 代表犹太教, “安全的城市” 代表伊斯兰教的穆圣。但是用在这几节经文中的象征意义的最恰当的解释也许是这样的解释, 那就是, 这四个词代表人类道德发展史上的四个时期, “无花果” 代表阿丹 (亚当) 时代, “橄榄果” 代表努哈 (诺亚) 时代, “西奈山” 代表穆撒 (摩西) 时代, “安全的城市” 象征伊斯兰教时代。这个解释可以在 «圣经» 和 «古兰经» 中找到充份的证据。当阿丹和哈娲 (夏娃) 吃到禁果并发现自己赤身裸体之后, 他们把无花果树叶缝在一起, 为自己做了围裙 («创世记»3:7)。关于努哈我们读到: “到了晚上, 鸽子回到他那里, 嘴里叼着一片新的橄榄叶, 诺亚就知道地上的水都干了。” («创世记»8:11)。这是大家接受的事实: 穆撒在西奈山接受命谕, 而伊斯兰教的诞生地麦加自古以来就被认为并被证明是 “安全的城市”。这四个时期代表了人类为达到他完全发展的阶段所经过的四个循环。在阿丹的循环时代中, 人类文明的基础奠定了。努哈是宗教法律 (شَرِيْعَة, Shari‘ah) 的创始者。在穆撒时代的循环中, 宗教法律的细节得到了启示, 而随着穆圣的降临, 宗教法律在各方面都趋于完善, 毫无缺陷, 人类在智力上、社会上、道德上和精神上都达到了完全的发展。“无花果” 也可以象征穆撒的教规, “橄榄果” 象征伊斯兰的教规。这个明喻用 “西奈山” 和 “这个安全的城市” 这样的词以更具体的形式得到了进一步的表达。
1
انجیر کے لفظ سے حضرت آدم علیہ السلام کی طرف اشارہ ہے۔ جو یہ ہے کہ انسانی فطرت کو اعلیٰ درجہ کا پیدا کیا گیا ہے۔ کیونکہ آدمؑ کے متعلق بائیبل میں لکھا ہے کہ خدا نے اس کو اپنی صورت پر پیدا کیا (پیدائش باب۱) اور قرآن مجید میں لکھا ہے کہ خداتعالیٰ نے اس کو اپنا خلیفہ بنایا (بقرہ: ۳۱) پس دونوں کتابوں کے اتفاق سے معلوم ہوتا ہے کہ آدمؑ کی اولاد آدم کی صفات کو لے کر نیک پیدا ہوگی اور اس کی پیدائش میں بدی کی جڑ نہیں آئے گی بلکہ نیکی کی جڑ آئے گی۔ اسی کی طرف اشارہ کرنے کے لئے اس جگہ انجیر کو شہادت کے طور پر پیش کیا گیا ہے۔ بائبل میں لکھا ہے کہ جب آدمؑ اور حَوَّا کو یہ احساس ہوا کہ ہم
2
زیتون کا ذکر اس لئے کیا گیا ہے کہ زیتون کی شاخ حضرت نوحؑ کے واقعہ کو یاد دلاتی ہے اور وہ بھی رحم اور امن کے واقعہ کو۔ چنانچہ بائیبل میں لکھا ہے کہ حضرت نوحؑ کی کشتی جب جودی یعنی اَرَارَاط پر پہنچی تو حضرت نوحؑ نے مختلف پرندوں کو چھوڑا تا کہ وہ پتہ لیکر آئیں کہ کہیں زمین بھی نظر آتی ہے یا نہیں۔ آخر میں انہوں نے کبوتری چھوڑی جب وہ واپس آئی تو زیتون کی ایک تازہ پتی اس کے منہ میں تھی۔ جس سے حضرت نوحؑ نے سمجھ لیا کہ اب خدا کی طرف سے فضل نازل ہو گیا ہے اور زمین نظر آنے لگ گئی ہے۔ چنانچہ وہ اپنے قافلہ سمیت وہاں اتر گئے۔ قرآن مجید میں جہاں کشتی ٹھہری تھی اس کا نام جُوْدِی</
3383
"The Fig," "the Olive," "Mount Sinai" and "this Town of Security" have been invoked as witnesses to support and substantiate the claim made in the Surah that the Holy Prophet shall succeed in his mission. "The Fig" and "the Olive" are symbolic of Jesus; "Mount Sinai" of Moses; and "this Town of Security" of the Holy Prophet. These three verses together point to the well- known biblical reference, 'The Lord came from Sinai, and rose up from Seir with them; and He shined forth from Mount Paran' (Deut. 33:2). According to some Commentators, however, "the Fig" stands for Buddhism, "the Olive" for Christianity, "Mount Sinai" for Judaism and "the City of Security" for the Holy Prophet of Islam. But perhaps the best explanation of the symbolism used in these verses is the one according to which the four words represent four periods in the history of human moral evolution, "the Fig" representing the era of Adam, "the Olive" that of Noah, "Mount Sinai" that of Moses and "this Town of Security" symbolising th
وَطُورِ سِينِينَ
سَیْنَاء تو مفرد ے مگر اس جگہ جمع استعمال ہوا ہے اس کی وجہ یہ ہے کہ سینا پہاڑوں کے ایک لمبے سلسلہ کا نام ہے اور یہودی تاریخ سب پہاڑوں کو سینا قرار دیتی ہے۔ قرآن مجیدنے ان کے متعدد ہونے کی وجہ سے سینا کو سینین کہا ہے اور موجودہ تاریخ اور جغرافیہ میں کثرت سے اس کی تائید میں شواہد پائے جاتے ہیں۔
b
52:2.
1733
سِيْنِيْن (Sinin) 是复数, 说明在那个地区有几座山都用这个名称。安拉在其中的一座山上向穆撒显示他自己的光辉。
1
سَیْنَاء تو مفرد ے مگر اس جگہ جمع استعمال ہوا ہے اس کی وجہ یہ ہے کہ سینا پہاڑوں کے ایک لمبے سلسلہ کا نام ہے اور یہودی تاریخ سب پہاڑوں کو سینا قرار دیتی ہے۔ قرآن مجیدنے ان کے متعدد ہونے کی وجہ سے سینا کو سینین کہا ہے اور موجودہ تاریخ اور جغرافیہ میں کثرت سے اس کی تائید میں شواہد پائے جاتے ہیں۔
b
52:2.
4777
Commentary:
See next verse. The word سینین being in the plural shows that there are several mountains of this name in that region. On one of these God manifested Himself to Moses.
b
52:2.
3383A
The word sinin being in the plural shows that there are several mountains of this name in that region. On one of them God manifested Himself to Moses.
وَهَٰذَا ٱلْبَلَدِ ٱلْأَمِينِ
90:2.
یعنی مکّہ کو حضرت ابراہیمؑ اور حضرت اسماعیلؑ نے امن والا قرار دیا تھا۔ جس پر ہزاروں سال گذر گئے تھے لیکن باوجود اس کے عرب لوگ اب تک اس کی حرمت کا خیال رکھتے تھے۔ یہ ثبوت ہے اس بات کا کہ مکّہ سے تعلق رکھنے والا مذہب سچا ہے۔ چنانچہ آخر مکّہ مسلمانوں کے قبضہ میں آگیا اور اسلام ہی مکہ کا مذہب کہلایا۔ اور پھر مسلمانوں کے تعلق کی وجہ سے مکّہ کو ایک اور نیا امن ملا۔ جو آج تک چلا جاتا ہے۔ بلکہ وہ امن ایسا ہے کہ اس سے پہلے بھی اسے نصیب نہ تھا کیونکہ پہلے زمانہ میں نَسِییٔ وغیرہ کے ذریعہ سے اس کے امن کو آگے پیچھے کر لیا جاتا تھا۔ مگر اب اسلام نے ایسے بارہ مہینے مقرر کر دئیے ہ
90:2.
90:2.
Commentary.
The Fig, the Olive, Mount Sinai and "this City of Security" have been invoked as witnesses to support and substantiate the claim made in the Surah that the Holy Prophet will succeed in his mission. Various views have been expressed as to what is meant by these things and how they support the above-mentioned claim. Here are some of these views:
1. "The Fig" and "the Olive" are symbolic of Jesus, "Mount Sinai" of Moses; and "this City of Security" of the Holy Prophet. These three verses together point to the well-known Biblical reference, viz. "The Lord came from Sinai, and rose up from Seir with them; and He shined forth from Mount Paran, and He came with ten thousands of saints: from His right hand went a fiery law for them. (Deut. 33:2).
2. "The Fig" is symbolic of the Mosaic Dispensation and "the Olive" of the Islamic Dispensation. In the Bible good people and the bad among the Israelites have been likened to two baskets of good and bad figs (Jer. chap. 24:1-5); and in the Quran Islamic teaching has been likened to "the oil of a blessed olive tree which is neither of the East nor of the West" (24:36). This simile has been further expressed in more concrete form by the words "Mount Sinai" and "this City of Security." The simile is very apt, since "the Fig" and "the Olive" are both used as medicines and as articles of food, with this difference that the former tastes sweet but rots very soon while the latter is used as fruit, its oil is in general use and when mixed with condiments it preserves and protects pickled articles from rotting and decaying.
3. According to some commentators "the Fig" stands for Buddhism, "the Olive" for Christianity, "Mount Sinai" for Judaism and "this City of Security" for the Holy Prophet of Islam.
4. But perhaps the best explanation of the symbolism used in these verses is the one according to which the four words represent four periods in the history of human evolution, "the Fig" representing the era of Adam, "the Olive" that of Noah, "Mount Sinai" that of Moses and "this City of Security" the Islamic epoch. This explanation finds ample support from the Bible and the Quran. When Adam and Eve ate the forbidden fruit and found themselves naked, they sewed fig leaves together, and made themselves aprons (Gen. 3:7). About Noah we read: "And the dove came in to him in the evening; and lo! in her mouth was an olive leaf plucked off; so Noah knew that the waters were abated from off the earth" (Gen. 8:11) And it is an accepted fact that Moses received the Divine Law on Mount Sinai and that Mecca, the birthplace of Islam was, from time immemorial, regarded as, and proved to be, the "City of Security." These four periods represent the four cycles through which man had to pass to reach the stage of complete development. In the cycle of Adam the foundations of human civilization were laid. Noah was the founder of the Shari‘ah. In the cycle of Moses the details of the Shari‘ah were revealed, while with the advent of the Holy Prophet the Divine Law became complete and perfect in all its manifold aspects, and man attained his complete intellectual, social, moral and spiritual development.
The verse signifies that the circumstances of the Holy Prophet resemble those of Adam, Noah and Moses. Like them he will suffer hardships in the beginning and like them will succeed in the end.
c
90:2.
2
یعنی مکّہ کو حضرت ابراہیمؑ اور حضرت اسماعیلؑ نے امن والا قرار دیا تھا۔ جس پر ہزاروں سال گذر گئے تھے لیکن باوجود اس کے عرب لوگ اب تک اس کی حرمت کا خیال رکھتے تھے۔ یہ ثبوت ہے اس بات کا کہ مکّہ سے تعلق رکھنے والا مذہب سچا ہے۔ چنانچہ آخر مکّہ مسلمانوں کے قبضہ میں آگیا اور اسلام ہی مکہ کا مذہب کہلایا۔ اور پھر مسلمانوں کے تعلق کی وجہ سے مکّہ کو ایک اور نیا امن ملا۔ جو آج تک چلا جاتا ہے۔ بلکہ وہ امن ایسا ہے کہ اس سے پہلے بھی اسے نصیب نہ تھا کیونکہ پہلے زمانہ میں نَسِییٔ وغیرہ کے ذریعہ سے اس کے امن کو آگے پیچھے کر لیا جاتا تھا۔ مگر اب اسلام نے ایسے بارہ مہینے مقرر کر دئیے ہ
c
90:2.
4778
Commentary.
The Fig, the Olive, Mount Sinai and "this City of Security" have been invoked as witnesses to support and substantiate the claim made in the Surah that the Holy Prophet will succeed in his mission. Various views have been expressed as to what is meant by these things and how they support the above-mentioned claim. Here are some of these views:
1. "The Fig" and "the Olive" are symbolic of Jesus, "Mount Sinai" of Moses; and "this City of Security" of the Holy Prophet. These three verses together point to the well-known Biblical reference, viz. "The Lord came from Sinai, and rose up from Seir with them; and He shined forth from Mount Paran, and He came with ten thousands of saints: from His right hand went a fiery law for them. (Deut. 33:2).
2. "The Fig" is symbolic of the Mosaic Dispensation and "the Olive" of the Islamic Dispensation. In the Bible good people and the bad among the Israelites have been likened to two baskets of good and bad figs (Jer. chap. 24:1-5); and in the Quran Islamic teaching has been likened to "the oil of a blessed olive tree which is neither of the East nor of the West" (24:36). This simile has been further expressed in more concrete form by the words "Mount Sinai" and "this City of Security." The simile is very apt, since "the Fig" and "the Olive" are both used as medicines and as articles of food, with this difference that the former tastes sweet but rots very soon while the latter is used as fruit, its oil is in general use and when mixed with condiments it preserves and protects pickled articles from rotting and decaying.
3. According to some commentators "the Fig" stands for Buddhism, "the Olive" for Christianity, "Mount Sinai" for Judaism and "this City of Security" for the Holy Prophet of Islam.
4. But perhaps the best explanation of the symbolism used in these verses is the one according to which the four words represent four periods in the history of human evolution, "the Fig" representing the era of Adam, "the Olive" that of Noah, "Mount Sinai" that of Moses and "this City of Security" the Islamic epoch. This explanation finds ample support from the Bible and the Quran. When Adam and Eve ate the forbidden fruit and found themselves naked, they sewed fig leaves together, and made themselves aprons (Gen. 3:7). About Noah we read: "And the dove came in to him in the evening; and lo! in her mouth was an olive leaf plucked off; so Noah knew that the waters were abated from off the earth" (Gen. 8:11) And it is an accepted fact that Moses received the Divine Law on Mount Sinai and that Mecca, the birthplace of Islam was, from time immemorial, regarded as, and proved to be, the "City of Security." These four periods represent the four cycles through which man had to pass to reach the stage of complete development. In the cycle of Adam the foundations of human civilization were laid. Noah was the founder of the Shari‘ah. In the cycle of Moses the details of the Shari‘ah were revealed, while with the advent of the Holy Prophet the Divine Law became complete and perfect in all its manifold aspects, and man attained his complete intellectual, social, moral and spiritual development.
The verse signifies that the circumstances of the Holy Prophet resemble those of Adam, Noah and Moses. Like them he will suffer hardships in the beginning and like them will succeed in the end.
a
90:2.
لَقَدْ خَلَقْنَا ٱلْإِنسَٰنَ فِىٓ أَحْسَنِ تَقْوِيمٍ
23:12-15.
23:12-15.
23:13-15.
Important Words:
تقویم (make, formation or build) is inf. noun from قوم . They say قوم الأمر i.e. he managed the affair well. قوم الشیء means, he set the thing right or made it straight or even (Aqrab & Lane).
Commentary:
The verse may mean:
1. Man has been endowed with the best natural powers and qualities, by making use of which he can make infinite progress.
2. God has endowed man with a creative power, i.e. he can be a good architect and builder in both the physical and spiritual senses.
The question naturally arises: When man has been endowed with such wonderful natural powers and capacities, why does he sin? Various schools have their own explanations for this baffling question. According to one school man is prone to evil, though he has also been endowed with the power to correct and reform himself. This is the Buddhist conception of evil. (ii) According to Christian belief man is by nature sinful, because Adam faltered and committed a sin, and his progeny inherited the taint of sin from their progenitor. (iii) The third school holds the view that man is not born with a good or bad nature. He comes into the world with some natural inclinations and instinctive impulses and it is the sort of education which he gets or the atmosphere in which he moves that make him good or bad. Some mystics hold the view that man is deprived of all freedom of will or action and is completely denied discretion or volition and that he is a helpless victim of predetermined set of conditions and circumstances which he cannot overcome. (iv) The protagonists of the theory of transmigration of souls are of the view that man is born to suffer for the evil deeds he does in a former existence and goes through various forms of rebirth to cleanse himself of his sins. All these views evidently contravene human reason and offend against his moral sense. According to Islam, however, man is born with a pure and unsullied nature, with a natural tendency to do good, but he has also been given a large measure of freedom of will and action to mould himself as he chooses. He has been endowed with great natural powers and qualities to make unlimited moral progress and to rise spiritually so high as to become the mirror in which Divine attributes are reflected. But if he misuses God-given powers and attributes, he sinks lower than even beasts and brutes and becomes the Devil incarnate as the next verse shows. Briefly, the verse signifies that man is blessed with great potentialities for good or evil.
a
23:12-15.
a
23:13-15.
4779
Important Words:
تقویم (make, formation or build) is inf. noun from قوم . They say قوم الأمر i.e. he managed the affair well. قوم الشیء means, he set the thing right or made it straight or even (Aqrab & Lane).
Commentary:
The verse may mean:
1. Man has been endowed with the best natural powers and qualities, by making use of which he can make infinite progress.
2. God has endowed man with a creative power, i.e. he can be a good architect and builder in both the physical and spiritual senses.
The question naturally arises: When man has been endowed with such wonderful natural powers and capacities, why does he sin? Various schools have their own explanations for this baffling question. According to one school man is prone to evil, though he has also been endowed with the power to correct and reform himself. This is the Buddhist conception of evil. (ii) According to Christian belief man is by nature sinful, because Adam faltered and committed a sin, and his progeny inherited the taint of sin from their progenitor. (iii) The third school holds the view that man is not born with a good or bad nature. He comes into the world with some natural inclinations and instinctive impulses and it is the sort of education which he gets or the atmosphere in which he moves that make him good or bad. Some mystics hold the view that man is deprived of all freedom of will or action and is completely denied discretion or volition and that he is a helpless victim of predetermined set of conditions and circumstances which he cannot overcome. (iv) The protagonists of the theory of transmigration of souls are of the view that man is born to suffer for the evil deeds he does in a former existence and goes through various forms of rebirth to cleanse himself of his sins. All these views evidently contravene human reason and offend against his moral sense. According to Islam, however, man is born with a pure and unsullied nature, with a natural tendency to do good, but he has also been given a large measure of freedom of will and action to mould himself as he chooses. He has been endowed with great natural powers and qualities to make unlimited moral progress and to rise spiritually so high as to become the mirror in which Divine attributes are reflected. But if he misuses God-given powers and attributes, he sinks lower than even beasts and brutes and becomes the Devil incarnate as the next verse shows. Briefly, the verse signifies that man is blessed with great potentialities for good or evil.
b
23:12-15.
ثُمَّ رَدَدْنَٰهُ أَسْفَلَ سَٰفِلِينَ
人生来就有一种纯洁而清白的天性, 一种行善的自然倾向, 但他也有巨大的自由意志和行动, 能随自己的意愿塑造自己。他还具有巨大的天赋才能和创造性, 在道德上取得无限进步, 在精神上提高到成为一面镜子, 反映出安拉的常德。但是如果他滥用安拉赐予的才能和常德, 他就会堕落到禽兽不如的地步。一如下一节所指出的沦为魔鬼的化身。简言之, 他赋有行善作恶的巨大潜力。
Man is born with a pure and unsullied nature, with a natural tendency to do good, but he has also been given a large measure of freedom of will and action to mould himself as he chooses. He has been endowed with great natural powers and creative qualities to make unlimited moral progress and to rise spiritually so high as to become the mirror in which Divine attributes are reflected. But if he misuses God-given powers and attributes, he sinks lower than even beasts and brutes and becomes Devil incarnate as the next verse shows. Briefly, he is blessed with great potentialities for doing good and evil.
Commentary:
If "man" is taken to mean the whole mankind the verse signifies that good precedes evil. This is Islam’s main difference with the protagonists of the theory of man’s moral evolution, according to whom evil precedes good. If man is taken as an individual the verse means that God has bestowed upon man great natural faculties and powers and has revealed guidance in order that by making right use of them and following Divinely-revealed guidance he might reach the high destiny intended for him.
1734
人生来就有一种纯洁而清白的天性, 一种行善的自然倾向, 但他也有巨大的自由意志和行动, 能随自己的意愿塑造自己。他还具有巨大的天赋才能和创造性, 在道德上取得无限进步, 在精神上提高到成为一面镜子, 反映出安拉的常德。但是如果他滥用安拉赐予的才能和常德, 他就会堕落到禽兽不如的地步。一如下一节所指出的沦为魔鬼的化身。简言之, 他赋有行善作恶的巨大潜力。
4780
Commentary:
If "man" is taken to mean the whole mankind the verse signifies that good precedes evil. This is Islam’s main difference with the protagonists of the theory of man’s moral evolution, according to whom evil precedes good. If man is taken as an individual the verse means that God has bestowed upon man great natural faculties and powers and has revealed guidance in order that by making right use of them and following Divinely-revealed guidance he might reach the high destiny intended for him.
3384
Man is born with a pure and unsullied nature, with a natural tendency to do good, but he has also been given a large measure of freedom of will and action to mould himself as he chooses. He has been endowed with great natural powers and creative qualities to make unlimited moral progress and to rise spiritually so high as to become the mirror in which Divine attributes are reflected. But if he misuses God-given powers and attributes, he sinks lower than even beasts and brutes and becomes Devil incarnate as the next verse shows. Briefly, he is blessed with great potentialities for doing good and evil.
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ
11:12; 41:9; 84:26.
11:12; 41:9; 84:26.
11:12; 41:9; 84:26.
b
11:12; 41:9; 84:26.
a
11:12; 41:9; 84:26.
c
11:12; 41:9; 84:26.
فَمَا يُكَذِّبُكَ بَعْدُ بِٱلدِّينِ
人被创造以追寻一个十分崇高的精神命运, 安拉降下了阿丹、努哈、穆撒和穆圣这样的使者帮助他们, 以达到他的伟大目的; 如果他不恰当地利用他的天赋才能而拒绝安拉的启示并反对安拉的使者的话, 他要受到惩罚, 既然如此, 那么, 试问谁能很有理由地否认今生有最后的审判日并且后世也有?又怎么能否认杰出的审判者安拉的命谕遭到蔑视而可以获得免罪, 人的行为将没有报应?
When man has been created to achieve a very high spiritual destiny and God had sent His Messengers such as Adam, Noah, Moses and the Holy Prophet, to help him achieve his great goal, and if he does not make proper use of his natural faculties and rejects the Divine Message and opposes God’s Messengers, he is punished, then, who can, with reason, deny that there is a Day of Judgment in this life and also in the Hereafter and that the commandments of God Who is the Best Judge cannot be defied with impunity and man’s actions will not go unrequited?
Important Words:
دین (judgement) is inf. noun from دان which means, he obeyed. دین means, judgement; religion; compulsion against will; righteousness; argument; plan, etc. (Lane & Aqrab).
Commentary:
The verse purports to say that when man has been created to achieve a very high spiritual destiny and God sent His Messengers such as Adam, Noah, Moses and the Holy Prophet, to help him achieve his great goal and that if he does not make proper use of his natural faculties and rejects the Divine Message, opposing God’s Messengers he is punished, then, who can, with reason, deny that there is a Day of Judgement in this life and in the Hereafter, and that the commandments of God Who is the Best of Judges cannot be defied with impunity and man’s actions will not go unrequited. This is the simple explanation of this verse. But in view of the different significations of the word دین given under Important Words, the verse may also mean:
(1) How can the pagan Quraish, after having seen the evil end to which opponents of God’s Messengers always come, possibly hope that they will escape God’s judgement and will not be punished and the Holy Prophet will not succeed?
(2) When God has been revealing the Shari‘ah from time immemorial, then why do disbelievers find fault with the Holy Prophet, if he has brought a new Law?
(3) The disbelievers can advance no sane or solid argument against the claim of the Holy Prophet. Any charge or objection they raise against him equally applies to all Divine Messengers.
(4) In view of the innumerable signs shown in favour of the Holy Prophet, no plan or argument can succeed against him or can disprove his claim.
(5) No truly righteous man can reject the Holy Prophet.
(6) After having known the tragic end of the opponents of God’s Messengers who will dare say that he can compel the Holy Prophet to give up his mission?
1735
人被创造以追寻一个十分崇高的精神命运, 安拉降下了阿丹、努哈、穆撒和穆圣这样的使者帮助他们, 以达到他的伟大目的; 如果他不恰当地利用他的天赋才能而拒绝安拉的启示并反对安拉的使者的话, 他要受到惩罚, 既然如此, 那么, 试问谁能很有理由地否认今生有最后的审判日并且后世也有?又怎么能否认杰出的审判者安拉的命谕遭到蔑视而可以获得免罪, 人的行为将没有报应?
4781
Important Words:
دین (judgement) is inf. noun from دان which means, he obeyed. دین means, judgement; religion; compulsion against will; righteousness; argument; plan, etc. (Lane & Aqrab).
Commentary:
The verse purports to say that when man has been created to achieve a very high spiritual destiny and God sent His Messengers such as Adam, Noah, Moses and the Holy Prophet, to help him achieve his great goal and that if he does not make proper use of his natural faculties and rejects the Divine Message, opposing God’s Messengers he is punished, then, who can, with reason, deny that there is a Day of Judgement in this life and in the Hereafter, and that the commandments of God Who is the Best of Judges cannot be defied with impunity and man’s actions will not go unrequited. This is the simple explanation of this verse. But in view of the different significations of the word دین given under Important Words, the verse may also mean:
(1) How can the pagan Quraish, after having seen the evil end to which opponents of God’s Messengers always come, possibly hope that they will escape God’s judgement and will not be punished and the Holy Prophet will not succeed?
(2) When God has been revealing the Shari‘ah from time immemorial, then why do disbelievers find fault with the Holy Prophet, if he has brought a new Law?
(3) The disbelievers can advance no sane or solid argument against the claim of the Holy Prophet. Any charge or objection they raise against him equally applies to all Divine Messengers.
(4) In view of the innumerable signs shown in favour of the Holy Prophet, no plan or argument can succeed against him or can disprove his claim.
(5) No truly righteous man can reject the Holy Prophet.
(6) After having known the tragic end of the opponents of God’s Messengers who will dare say that he can compel the Holy Prophet to give up his mission?
3385
When man has been created to achieve a very high spiritual destiny and God had sent His Messengers such as Adam, Noah, Moses and the Holy Prophet, to help him achieve his great goal, and if he does not make proper use of his natural faculties and rejects the Divine Message and opposes God’s Messengers, he is punished, then, who can, with reason, deny that there is a Day of Judgment in this life and also in the Hereafter and that the commandments of God Who is the Best Judge cannot be defied with impunity and man’s actions will not go unrequited?
أَلَيْسَ ٱللَّهُ بِأَحْكَمِ ٱلْحَٰكِمِينَ
العلق
Al-Alaq
The Clot • makkah • 19 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
ٱقْرَأْ بِٱسْمِ رَبِّكَ ٱلَّذِى خَلَقَ
اِقْرَاء (Iqra’) 这个字的意思是阅读; 诵吟; 传布; 公开赞美或收集, 所以这节经文的含意是: «古兰经» 旨在加以诵读、宣告、收集和汇集, 然后向全世界传播。提到安拉的常德 رَبّ (Rabb), 是说明人的道德是逐步发展的, 一直到穆圣才臻于尽善尽美的境界。Rabb 意思是哺育者, 支持者, 发展者, 支持人类经历各阶段发展者。这节经文的含义是: 爱戴安拉, 在人的天性中是根深蒂固的; 很自然, 应该有一个这种本能欲望可以在自身得到完全显示的人。
مفسرین اور مسیحیوں نے اس جگہ ایک غلطی کی ہے اور لکھا ہے کہ فرشتہ نے غارِ حرا میں ریشم پر لکھی ہوئی ایک تحریر دکھا کر کہا تھا کہ ’’پڑھو‘‘ مگر اصل بات یہ ہے کہ اِقْرَأْ کے معنے عربی زبان میں صرف پڑھنے کے نہیں بلکہ دوسرے کی بات دہرانے کے بھی ہیں۔ پس اس سورت میں بتایا گیا ہے کہ جب فرشتہ پہلی دفعہ خدا کی وحی لایا تو اس نے آنحضرت صلی اللہ علیہ وسلم سے کہا کہ جو کچھ میں کہتا جاؤں اسے دہراتے جاؤ۔ اس معنے سے غفلت کی وجہ سے ایک بیہودہ قصّہ بن گیا۔
The word Iqra’ meaning read, recite, convey, proclaim or collect, the verse signifies that the Qur’an was meant to be read and proclaimed, to be collected and put together and then conveyed to the whole world. The mention of the Divine attribute Rabb, (Nourisher, Sustainer and Developer, Who sustains man through all the stages of his development), shows that man’s moral development was to be gradual till it was to find full consummation in the Holy Prophet.
23:15; 40:68; 75:39.
Important Words:
اقرأ (proclaim) is derived from قرء which means, he collected together the thing; put it together part to part. قرأت القرآنmeans, I recited or read the Quran uninterruptedly or recited it chanting (syn. أنشد). قرء علیه القرآن means, he read or recited to him the Quran. قرأعلیهالسلام means, he conveyed or delivered to him the salutation. Thus اقرأ means, read, recite, convey, proclaim or collect (Lane & Aqrab).
Commentary:
The very first word of the verse shows that the Quran was meant to be read and proclaimed, to be collected and put together and conveyed to the whole world. Moreover, the verse embodies a prophecy that the Quran will be written and repeatedly read and recited. It is an undeniable fact of history that as soon as a portion of the Quran was revealed it was committed to writing and that among all religious Scriptures the Quran is the most widely read. The mention in the verse of the Divine attribute رب (the Lord) Who cherishes and sustains man through all the different stages of his development signifies that the spiritual development of man was to be gradual and in stages till it was to find its full consummation in the Holy Prophet.
1736
اِقْرَاء (Iqra’) 这个字的意思是阅读; 诵吟; 传布; 公开赞美或收集, 所以这节经文的含意是: «古兰经» 旨在加以诵读、宣告、收集和汇集, 然后向全世界传播。提到安拉的常德 رَبّ (Rabb), 是说明人的道德是逐步发展的, 一直到穆圣才臻于尽善尽美的境界。Rabb 意思是哺育者, 支持者, 发展者, 支持人类经历各阶段发展者。这节经文的含义是: 爱戴安拉, 在人的天性中是根深蒂固的; 很自然, 应该有一个这种本能欲望可以在自身得到完全显示的人。
1
مفسرین اور مسیحیوں نے اس جگہ ایک غلطی کی ہے اور لکھا ہے کہ فرشتہ نے غارِ حرا میں ریشم پر لکھی ہوئی ایک تحریر دکھا کر کہا تھا کہ ’’پڑھو‘‘ مگر اصل بات یہ ہے کہ اِقْرَأْ کے معنے عربی زبان میں صرف پڑھنے کے نہیں بلکہ دوسرے کی بات دہرانے کے بھی ہیں۔ پس اس سورت میں بتایا گیا ہے کہ جب فرشتہ پہلی دفعہ خدا کی وحی لایا تو اس نے آنحضرت صلی اللہ علیہ وسلم سے کہا کہ جو کچھ میں کہتا جاؤں اسے دہراتے جاؤ۔ اس معنے سے غفلت کی وجہ سے ایک بیہودہ قصّہ بن گیا۔
b
23:15; 40:68; 75:39.
4782
Important Words:
اقرأ (proclaim) is derived from قرء which means, he collected together the thing; put it together part to part. قرأت القرآنmeans, I recited or read the Quran uninterruptedly or recited it chanting (syn. أنشد). قرء علیه القرآن means, he read or recited to him the Quran. قرأعلیهالسلام means, he conveyed or delivered to him the salutation. Thus اقرأ means, read, recite, convey, proclaim or collect (Lane & Aqrab).
Commentary:
The very first word of the verse shows that the Quran was meant to be read and proclaimed, to be collected and put together and conveyed to the whole world. Moreover, the verse embodies a prophecy that the Quran will be written and repeatedly read and recited. It is an undeniable fact of history that as soon as a portion of the Quran was revealed it was committed to writing and that among all religious Scriptures the Quran is the most widely read. The mention in the verse of the Divine attribute رب (the Lord) Who cherishes and sustains man through all the different stages of his development signifies that the spiritual development of man was to be gradual and in stages till it was to find its full consummation in the Holy Prophet.
3386
The word Iqra’ meaning read, recite, convey, proclaim or collect, the verse signifies that the Qur’an was meant to be read and proclaimed, to be collected and put together and then conveyed to the whole world. The mention of the Divine attribute Rabb, (Nourisher, Sustainer and Developer, Who sustains man through all the stages of his development), shows that man’s moral development was to be gradual till it was to find full consummation in the Holy Prophet.
خَلَقَ ٱلْإِنسَٰنَ مِنْ عَلَقٍ
23:15; 40:68; 75:39.
The verse signifies that love of God is ingrained in the nature of man, and that it was natural that there should have been someone in whom this instinctive impulse should have found its complete manifestation. He was the Holy Prophet who loved his Creator with all his mind, heart and soul, Insan in the verse besides the meaning given in the text signifies the perfect man—the Holy Prophet.
Important Words:
علق (clot of blood) is inf. noun from علق (‘aliqa). They say علق به i.e. it hung to it, clung, clave or stuck fast to it; it concerned him or it. علقھا او علق بھا means, he loved her. علق means, a clot of blood; love (Lane & Aqrab). خلق من علق is an Arabic phrase meaning, love forms a part of his nature; it is ingrained in his nature. See also 21:38 & 30:55.
Commentary:
The verse signifies that love of God is ingrained in the nature of man, and that it was natural that there should have been someone in whom this instinctive impulse should find its completest manifestation. This was the Holy Prophet who loved his Creator with all his mind, heart and soul. The verse also signifies that as man’s physical development is gradual, so is his spiritual development, and this gradual development culminated in the Holy Prophet.
b
23:15; 40:68; 75:39.
1737
这节经文的含义是: 爱戴安拉, 在人的天性中是根深蒂固的; 很自然, 应该有一个这种本能欲望可以在自身得到完全显示的人。这个人就是穆圣, 他一心一意爱戴他的创造者。这节经文中的 اِنْسَان (Insan) 还有一个意思, 那就是指完人--------穆圣。
4783
Important Words:
علق (clot of blood) is inf. noun from علق (‘aliqa). They say علق به i.e. it hung to it, clung, clave or stuck fast to it; it concerned him or it. علقھا او علق بھا means, he loved her. علق means, a clot of blood; love (Lane & Aqrab). خلق من علق is an Arabic phrase meaning, love forms a part of his nature; it is ingrained in his nature. See also 21:38 & 30:55.
Commentary:
The verse signifies that love of God is ingrained in the nature of man, and that it was natural that there should have been someone in whom this instinctive impulse should find its completest manifestation. This was the Holy Prophet who loved his Creator with all his mind, heart and soul. The verse also signifies that as man’s physical development is gradual, so is his spiritual development, and this gradual development culminated in the Holy Prophet.
b
23:15; 40:68; 75:39.
3387
The verse signifies that love of God is ingrained in the nature of man, and that it was natural that there should have been someone in whom this instinctive impulse should have found its complete manifestation. He was the Holy Prophet who loved his Creator with all his mind, heart and soul, Insan in the verse besides the meaning given in the text signifies the perfect man—the Holy Prophet.
ٱقْرَأْ وَرَبُّكَ ٱلْأَكْرَمُ
越是诵读 «古兰经», 越是向世界宣告 «古兰经», 安拉的神圣性和人的尊严就越被认识和赏鉴。
یعنی جتنا تو قرآن پڑھ کر لوگوں کو سنائے گا‘ اتنا ہی تیرے رب کا شرف اور انسان کا شرف ظاہر ہوگا۔
The more the Qur’an is read and proclaimed to the world, the more the holiness of God and the dignity of man are recognised and appreciated.
Commentary:
The verse purports to say that the more the Quran is read and proclaimed to the world, the more the Holiness of God and the dignity of man will be recognised and appreciated. The verse may also imply a prophecy that through the reading, preaching and proclaiming of the Quran a place of great honour will accrue to the Holy Prophet and his followers.
1738
越是诵读 «古兰经», 越是向世界宣告 «古兰经», 安拉的神圣性和人的尊严就越被认识和赏鉴。
2
یعنی جتنا تو قرآن پڑھ کر لوگوں کو سنائے گا‘ اتنا ہی تیرے رب کا شرف اور انسان کا شرف ظاہر ہوگا۔
4784
Commentary:
The verse purports to say that the more the Quran is read and proclaimed to the world, the more the Holiness of God and the dignity of man will be recognised and appreciated. The verse may also imply a prophecy that through the reading, preaching and proclaiming of the Quran a place of great honour will accrue to the Holy Prophet and his followers.
3388
The more the Qur’an is read and proclaimed to the world, the more the holiness of God and the dignity of man are recognised and appreciated.
ٱلَّذِى عَلَّمَ بِٱلْقَلَمِ
这节经文似乎包含了一个预言, 那就是: 在书写、保存并避免遭到遗失和破坏几方面, “笔” 起着很重要的作用。这节经文进而提到了 “笔” 的巨大贡献, 推进了宣传和散布精神科学和 «古兰经» 启示的安拉的奥秘以及由于研究 «古兰经» 而受到激励的自然科学。这真是很有意义的: 在一部天经中竟然经常提到 “笔”; 这部天经下降于这样一个民族, 他们并不尊重并很少加以应用; 而得到天经下降的一个人还是不识字的。
This verse seems to embody a prophecy that "pen" would play a very important part in committing the Qur’an to writing and in preserving and protecting it from being lost or interfered with. It further refers to the great contribution which "pen" was to make towards the propagation and dissemination of the spiritual sciences and Divine secrets revealed by the Qur’an and of the physical sciences to which the study of the Qur’an was to impart a great stimulus. It is really very significant that frequent mention should have been made of "pen" in a Book which was revealed among a people who had no respect for, and had made rare use of, it and which was revealed to a person who himself did not know how to read and write.
Commentary:
This verse also embodies a prophecy that the "pen" would play a great part in committing the Quran to writing and in preserving and protecting it from being lost or interfered with. It further refers to the great contribution that "the pen" was to make towards the propagation and dissemination of spiritual sciences and the divine secrets revealed by the Quran and of the physical sciences to which the study of the Quran imparted a great stimulus. It is really very significant that frequent mention should have been made of "pen" in a Book which was revealed among a people who had no respect for, and made rare use of it, and which was revealed to a person who himself did not know how to read and write.
1739
这节经文似乎包含了一个预言, 那就是: 在书写、保存并避免遭到遗失和破坏几方面, “笔” 起着很重要的作用。这节经文进而提到了 “笔” 的巨大贡献, 推进了宣传和散布精神科学和 «古兰经» 启示的安拉的奥秘以及由于研究 «古兰经» 而受到激励的自然科学。这真是很有意义的: 在一部天经中竟然经常提到 “笔”; 这部天经下降于这样一个民族, 他们并不尊重并很少加以应用; 而得到天经下降的一个人还是不识字的。
4785
Commentary:
This verse also embodies a prophecy that the "pen" would play a great part in committing the Quran to writing and in preserving and protecting it from being lost or interfered with. It further refers to the great contribution that "the pen" was to make towards the propagation and dissemination of spiritual sciences and the divine secrets revealed by the Quran and of the physical sciences to which the study of the Quran imparted a great stimulus. It is really very significant that frequent mention should have been made of "pen" in a Book which was revealed among a people who had no respect for, and made rare use of it, and which was revealed to a person who himself did not know how to read and write.
3389
This verse seems to embody a prophecy that "pen" would play a very important part in committing the Qur’an to writing and in preserving and protecting it from being lost or interfered with. It further refers to the great contribution which "pen" was to make towards the propagation and dissemination of the spiritual sciences and Divine secrets revealed by the Qur’an and of the physical sciences to which the study of the Qur’an was to impart a great stimulus. It is really very significant that frequent mention should have been made of "pen" in a Book which was revealed among a people who had no respect for, and had made rare use of, it and which was revealed to a person who himself did not know how to read and write.
عَلَّمَ ٱلْإِنسَٰنَ مَا لَمْ يَعْلَمْ
4:114; 55:5.
4:114; 55:5.
c
4:114; 55:5.
a
4:114; 55:5.
4786
Commentary:
Not even one hundredth part of what the Quran has taught about Divine Unity, Revelation, Angels, life after death, Ethics, and other kindred subjects is to be found in any other revealed Scripture.
a
4:114; 55:5.
كَلَّآ إِنَّ ٱلْإِنسَٰنَ لَيَطْغَىٰٓ
37:31.
Commentary:
The particle کلا is sometimes used to impart emphasis and is expressive of certainty. Or it is used in the sense of 'nay' or 'never'. The verse means that though man has been endowed with great natural powers and has been created in the best make, he errs grievously if he thinks that he can ignore God’s help and guidance. He constantly stands in need of Divine assistance because his capacities and capabilities are at best limited.
b
37:31.
4787
Commentary:
The particle کلا is sometimes used to impart emphasis and is expressive of certainty. Or it is used in the sense of 'nay' or 'never'. The verse means that though man has been endowed with great natural powers and has been created in the best make, he errs grievously if he thinks that he can ignore God’s help and guidance. He constantly stands in need of Divine assistance because his capacities and capabilities are at best limited.
أَن رَّءَاهُ ٱسْتَغْنَىٰٓ
إِنَّ إِلَىٰ رَبِّكَ ٱلرُّجْعَىٰٓ
21:36; 53:43.
21:36; 53:43.
5:49; 21:36; 53:43.
a
21:36; 53:43.
a
5:49; 21:36; 53:43.
b
21:36; 53:43.
أَرَءَيْتَ ٱلَّذِى يَنْهَىٰ
2:115; 72:20.
2:115; 72:20.
b
2:115; 72:20.
1740
指的是每一个礼拜的穆斯林, 特别是穆圣。
b
2:115; 72:20.
c
2:115; 72:20.
عَبْدًا إِذَا صَلَّىٰٓ
ظاہری طور پر تو عَبْد کے لفظ سے محمد رسول اللہ صلی اللہ علیہ وسلم کی طرف اشارہ ہے اور بتایا گیا ہے کہ جب آپ خانہ کعبہ میں نماز پڑھتے تھے تو کافر آکر آپ کے سر اور جسم مبارک پر مٹی ڈال دیتے تھے اور ایک دفعہ تو انہوں نے اونٹ کی اوجھری آپ کے سر پر رکھ دی تھی جس کی وجہ سے آپ سجدہ سے سر نہ اٹھا سکتے تھے۔
The reference is to every Muslim, who prays, particularly to the Holy Prophet.
Commentary:
The verse is of general application. But it may in particular refer to the Holy Prophet.
b
2:115; 72:20.
1740
指的是每一个礼拜的穆斯林, 特别是穆圣。
1
ظاہری طور پر تو عَبْد کے لفظ سے محمد رسول اللہ صلی اللہ علیہ وسلم کی طرف اشارہ ہے اور بتایا گیا ہے کہ جب آپ خانہ کعبہ میں نماز پڑھتے تھے تو کافر آکر آپ کے سر اور جسم مبارک پر مٹی ڈال دیتے تھے اور ایک دفعہ تو انہوں نے اونٹ کی اوجھری آپ کے سر پر رکھ دی تھی جس کی وجہ سے آپ سجدہ سے سر نہ اٹھا سکتے تھے۔
4788
Commentary:
The verse is of general application. But it may in particular refer to the Holy Prophet.
3390
The reference is to every Muslim, who prays, particularly to the Holy Prophet.
أَرَءَيْتَ إِن كَانَ عَلَى ٱلْهُدَىٰٓ
أَوْ أَمَرَ بِٱلتَّقْوَىٰٓ
أَرَءَيْتَ إِن كَذَّبَ وَتَوَلَّىٰٓ
Commentary:
کذب (rejects) relates to beliefs and تولی (turns his back) to actions and deeds, meaning that his beliefs are wrong and his deeds bad.
4789
Commentary:
کذب (rejects) relates to beliefs and تولی (turns his back) to actions and deeds, meaning that his beliefs are wrong and his deeds bad.
أَلَمْ يَعْلَم بِأَنَّ ٱللَّهَ يَرَىٰ
90:8.
c
90:8.
كَلَّا لَئِن لَّمْ يَنتَهِ لَنَسْفَعًۢا بِٱلنَّاصِيَةِ
经文 (10-18节) 虽然通常用来指每一个傲慢而顽固的不信者, 但有些 «古兰经» 注释家认为特指麦加的古莱西人首领阿布•贾赫耳 (اَبُوْجَهل, Abu Jahl)。他打头阵从穆圣传教初期就折磨、反对并迫害穆圣和穆斯林。有些信奉了伊斯兰教的奴隶在他的指令下被抓住了额发拖到麦加的街头。白德尔之战失败之后, 包括阿布•贾赫耳在内的有些古莱西首领的尸体被抓住了额发扔进特地挖掘的一个坑内。这是对几年之前他们在麦加迫害无助的穆斯林的恰如其分的惩罚。
سَفَعَ کے معنے عربی لغت میں پیشانی کے بالوں کو پکڑ کر زور سے گھسیٹنے کے ہوتے ہیں (اقرب)
The verses (10-18) though generally applying to every haughty and hardened disbeliever, have been taken by some Commentators to refer particularly to Abu Jahl, leader of the Quraish of Mecca. He was in the forefront to annoy, oppose and persecute the Holy Prophet and the Muslims. Some of the slaves, who had embraced Islam, at his instance were dragged by the forelock in the streets of Mecca. After the defeat at Badr, the dead bodies of some of the leaders of the Quraish, Abu Jahl among them, were dragged by their forelocks and thrown into a pit dug for that purpose. That was a fit punishment for the treatment they had meted out to the helpless Muslims years before at Mecca.
Important Words:
نسفعا (we shall seize him and drag him). سفعه means, he made a mark upon it with hot iron; he struck or slapped his face. سفع بناصیته means, he seized his forelock and dragged him (Lane & Aqrab).
Commentary:
The verses (10-18) though generally applying to every haughty and hardened disbeliever, have been taken by some commentators to refer particularly to Abu Jahl, leader of the Quraish of Mecca. He was in the forefront in annoying, opposing and persecuting the Holy Prophet and the Muslims. Some of the slaves who had embraced Islam were dragged at his instance by the forelock in the streets of Mecca. After the defeat at Badr, the dead bodies of some of the leaders of the Quraish, Abu Jahl among them, were dragged by their forelocks and thrown into a pit dug for that purpose. That was a fit punishment for the treatment they had meted out to the helpless Muslims years before at Mecca.
1741
经文 (10-18节) 虽然通常用来指每一个傲慢而顽固的不信者, 但有些 «古兰经» 注释家认为特指麦加的古莱西人首领阿布•贾赫耳 (اَبُوْجَهل, Abu Jahl)。他打头阵从穆圣传教初期就折磨、反对并迫害穆圣和穆斯林。有些信奉了伊斯兰教的奴隶在他的指令下被抓住了额发拖到麦加的街头。白德尔之战失败之后, 包括阿布•贾赫耳在内的有些古莱西首领的尸体被抓住了额发扔进特地挖掘的一个坑内。这是对几年之前他们在麦加迫害无助的穆斯林的恰如其分的惩罚。
2
سَفَعَ کے معنے عربی لغت میں پیشانی کے بالوں کو پکڑ کر زور سے گھسیٹنے کے ہوتے ہیں (اقرب)
4790
Important Words:
نسفعا (we shall seize him and drag him). سفعه means, he made a mark upon it with hot iron; he struck or slapped his face. سفع بناصیته means, he seized his forelock and dragged him (Lane & Aqrab).
Commentary:
The verses (10-18) though generally applying to every haughty and hardened disbeliever, have been taken by some commentators to refer particularly to Abu Jahl, leader of the Quraish of Mecca. He was in the forefront in annoying, opposing and persecuting the Holy Prophet and the Muslims. Some of the slaves who had embraced Islam were dragged at his instance by the forelock in the streets of Mecca. After the defeat at Badr, the dead bodies of some of the leaders of the Quraish, Abu Jahl among them, were dragged by their forelocks and thrown into a pit dug for that purpose. That was a fit punishment for the treatment they had meted out to the helpless Muslims years before at Mecca.
3391
The verses (10-18) though generally applying to every haughty and hardened disbeliever, have been taken by some Commentators to refer particularly to Abu Jahl, leader of the Quraish of Mecca. He was in the forefront to annoy, oppose and persecute the Holy Prophet and the Muslims. Some of the slaves, who had embraced Islam, at his instance were dragged by the forelock in the streets of Mecca. After the defeat at Badr, the dead bodies of some of the leaders of the Quraish, Abu Jahl among them, were dragged by their forelocks and thrown into a pit dug for that purpose. That was a fit punishment for the treatment they had meted out to the helpless Muslims years before at Mecca.
نَاصِيَةٍ كَٰذِبَةٍ خَاطِئَةٍ
یعنی حقیقتاً تو وہ آدمی ذلیل ہے لیکن وہ چوٹی اس کی بڑائی اور عزت کی علامت ہوتی ہے اس لئے وہ جھوٹی ہے اور پھر وہ خطار کار بھی ہے یعنی گناہ کی تائید کر رہی ہوتی ہے اور ایک گناہ گار کو بڑا آدمی ظاہر کرتی ہے۔
3
یعنی حقیقتاً تو وہ آدمی ذلیل ہے لیکن وہ چوٹی اس کی بڑائی اور عزت کی علامت ہوتی ہے اس لئے وہ جھوٹی ہے اور پھر وہ خطار کار بھی ہے یعنی گناہ کی تائید کر رہی ہوتی ہے اور ایک گناہ گار کو بڑا آدمی ظاہر کرتی ہے۔
فَلْيَدْعُ نَادِيَهُۥ
Important Words:
نادی (associates) is derived from ندا. They say ندا القوم the people gathered and came to the meeting. ندی or النادی means, an assembly (Aqrab).
4791
Important Words:
نادی (associates) is derived from ندا. They say ندا القوم the people gathered and came to the meeting. ندی or النادی means, an assembly (Aqrab).
سَنَدْعُ ٱلزَّبَانِيَةَ
زَبَانِيَة (Zabaniyah) 的意思是武装军官或警察局长; 天使或火狱的卫士; 惩罚的天使 (Lane)。
اس جگہ پولیس سے عذاب کے فرشتے مراد ہیں جو اس دنیا میں بھی اور اگلے جہان میں بھی منکرینِ صداقت کو سزا دیتے رہتے ہیں۔
Zabaniyah means, armed officers or the prefect of police; angels or guards of Hell; angels of punishment (Lane).
Important Words:
زبانیه (angels of punishment) is the plural of زبنیة which is derived from زبن . They say زبنه he pushed or thrust it, or thrust it away. زبنت الناقة means, the she-camel pushed away the milker on the occasion of being milked. زبانیة means, armed attendants or officers or soldiers or the prefect of police (syn. شرطة); angels or guards of hell because they push the sinners into it; angels of punishment (Lane & Aqrab).
1742
زَبَانِيَة (Zabaniyah) 的意思是武装军官或警察局长; 天使或火狱的卫士; 惩罚的天使 (Lane)。
4
اس جگہ پولیس سے عذاب کے فرشتے مراد ہیں جو اس دنیا میں بھی اور اگلے جہان میں بھی منکرینِ صداقت کو سزا دیتے رہتے ہیں۔
4792
Important Words:
زبانیه (angels of punishment) is the plural of زبنیة which is derived from زبن . They say زبنه he pushed or thrust it, or thrust it away. زبنت الناقة means, the she-camel pushed away the milker on the occasion of being milked. زبانیة means, armed attendants or officers or soldiers or the prefect of police (syn. شرطة); angels or guards of hell because they push the sinners into it; angels of punishment (Lane & Aqrab).
3392
Zabaniyah means, armed officers or the prefect of police; angels or guards of Hell; angels of punishment (Lane).
كَلَّا لَا تُطِعْهُ وَٱسْجُدْ وَٱقْتَرِب ۩
3:44; 22:78; 41:38.
a
3:44; 22:78; 41:38.
القدر
Al-Qadr
The Power • makkah • 5 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
إِنَّآ أَنزَلْنَٰهُ فِى لَيْلَةِ ٱلْقَدْرِ
قَدْر (Qadr) 的意思是: 价值; 足够; 高贵; 天意; 命运; 权力 (Lane)。由于 Qadr 和 لَيْلَة (Lailah) 的各种不同意义, 这节经文可以解释如下: «古兰经» 是在一个夜里启示的, 特别是用来显示安拉的力量; 这一夜是指它的价值等于所有其他夜的价值总和; 或指这是一个高贵、威严而光荣的夜; 或指这是一个足够的夜, 即 «古兰经» 充分满足人类在道德上和精神上的所有需要和要求。这个词的意义也可以是, 安拉在天命或命运之夜启示了 «古兰经», 即 «古兰经» 是在这样一个时候启示的: 那时人类的命运确定了, 未来的宇宙模式已成形, 人类千秋万代的正确的指导原则制定了。一位伟大的宗教复兴者出现的时刻也称为 “天命之夜”, 因为那时罪恶和坏事四处肆虐, 黑暗势力抵达顶峰。也有人认为这是指斋月中最后十日中逢单数的那几夜, «古兰经» 即在那时开始启示。或者它也有这样的含意, 即指 «古兰经» 逐步启示时穆圣二十三年宣教的整个时期。
لَيْل (Lail) 和 لَيْلَة (Lailah) 通常是指夜晚, 但根据著名的词典编辑者马尔祖奎 (مَرْزُوْقِی, Marzuqi) 的意见, Lail 用作与 نَهَار (Nahar) 相反的意思, 而 Lailah 与 يَوْم (Yaum) 的意思相反。Lailah 意思要比 Lail 更广泛, 正如其对义词 Yaum 的意思要比 Lail 的对义词 Nahār 更广泛。Lailah 在 «古兰经» 中使用的次数多达八次 (2:52; 2:188; 44:4; 在7:143中用两次; 在注释这几节中用三次), 无论它用在哪里, 都跟 «古兰经» 的启示和其他同类的题目有关。因此这个字是指 «古兰经» 得以启示的几夜的高贵、威严和伟大。
اس کا مطلب یہ ہے کہ نبی کا زمانہ رات کی طرح ہوتا ہے۔ مگر رات بھی ایسی جس میں آئندہ زمانہ کے متعلق خداتعالیٰ کے فیصلے اُترتے ہیں چنانچہ اس سورۃ میں یہ بتایا گیا ہے کہ قرآن کریم کو ہم نے تقدیریں نازل کرنے والی رات میں اتارا ہے یعنی آئندہ زمانہ میں جو کچھ اِس دنیا میں پیش آنے والاہے‘ وہ اس قرآن میں بیان کر دیا گیا ہے۔ اَنْزَلْنٰـہُ میں ہٗ کی ضمیر آنحضرت صلی اللہ علیہ وسلم کی طرف بھی پھر سکتی ہے اس صورت میں یہ معنے ہوں گے کہ ہم نے محمد رسول اللہ صلی اللہ علیہ وسلم کو ایک عظیم الشان تقدیر والی رات میں اتارا ہے۔
Generally Lail and Lailah both mean night, but according to the famous lexicographer, Marzuqi, Lail is used as opposed to Nahar and Lailah as opposed to Yaum. Lailah possesses a wider and more extensive meaning than Lail, as Yaum, which is its opposite, has a wider sense than Nahar which is the opposite of Lail. Lailah has been used as many as eight times in the Qur’an (2:52; 2:188; 44:4; twice in 7:143 and three times in the verses under comment), and everywhere it has been used in connection with the revelation of the Qur’an and other kindred subjects. The word thus refers to the dignity, majesty and greatness of those nights in which the Qur’an was revealed.
Qadr means worth; sufficiency; dignity; decree; destiny; power (Lane). In view of the different meanings of Qadr and Lailah the verse may be interpreted as follows: The Qur’an has been revealed in a night which had been specifically set apart for the manifestation of special Divine powers; or in a night which is equal in worth to all the other nights put together, or in a night of dignity, majesty and honour; or, in a night of sufficiency, i.e. the Qur’an fully meets all moral and spiritual human needs and requirements. Or, the meaning is that God has revealed it in the Night of Decree or Destiny, i.e. the Qur’an was revealed at a time when man’s destiny was decreed, the future pattern of the universe was settled, and the right principles of guidance for humanity were laid down for all time to come. The time of the appearance of a great Divine Reformer is also called Lailatul-Qadr because at that time sin and vice hold widespread sway and the powers of darkness reign sup
44:4.
Important Words:
القدر (Destiny) is derived from قدر (qadara). They say قدر الشیء i.e. he measured or decreed the things; he thought upon the thing or affair and considered its issue, or result and compared one part of it with another; he estimated, honoured or magnified the thing. قدرت علی الشیء means, I had power or ability to do the thing. قدر means, measure, limit or number; value, worth, greatness; dignity, majesty; power; decree or destiny, ordinance (Lane & Aqrab).
Commentary:
Generally لیل and لیلة mean the same thing, i.e. night, but according to the famous lexicographer, Marzuqi, لیل is used as opposed to نھار and لیلة as opposed to یوم. لیلة like علامة and نسابة is expressive of exaggeration, and possesses a wider and more extensive meaning than لیل as یوم which is its opposite has a wider sense than نھار which is opposite of لیل. The word لیلة has been used as many as eight times in the Quran (2:52; 2:188; 44:4; twice in 7:143 & three times in the verse under comment), and everywhere it has been used in connection with the revelation of the Quran and other kindred subjects. It thus points to the dignity, majesty and greatness of those nights in which the Quran was revealed. In view of different meanings of قدر given under Important Words and of the significance of the word لیلة the present verse may be interpreted as follows:
1. We have revealed the Quran in the night which We had specifically set apart for the manifestation of Our special powers, i.e. We have revealed the Quran at a time about which prophecies were to be found in previous Scriptures.
2. We have revealed it in a night which is equal in worth to all the other nights put together, i.e. this one night is equal in worth to the life of the whole of humanity.
3. We have revealed it in a night of dignity, majesty and honour, i.e. the Quranic teaching is too dignified to be successfully assailed.
4. We have revealed it in the night of sufficiency, i.e. the Quran fully meets all moral and spiritual human needs and requirements so as to render man independent of all other scriptures.
5. We have revealed it in the Night of Decree or Destiny, i.e. the Quran was revealed at a time when man’s destiny was decreed, the future pattern of the universe was settled, and right principles of guidance for humanity were laid down for all time to come. The time of the appearance of a great Divine Reformer is also called لیلة القدر because at that time sin and vice hold widespread sway and the powers of darkness reign supreme. It has also been taken to mean the particular night among the odd nights in the last ten days of Ramadan when the Quran first began to be revealed. Or it may signify the whole period of 23 years of the Holy Prophet’s ministry when the Quran gradually was being revealed.
1743
قَدْر (Qadr) 的意思是: 价值; 足够; 高贵; 天意; 命运; 权力 (Lane)。由于 Qadr 和 لَيْلَة (Lailah) 的各种不同意义, 这节经文可以解释如下: «古兰经» 是在一个夜里启示的, 特别是用来显示安拉的力量; 这一夜是指它的价值等于所有其他夜的价值总和; 或指这是一个高贵、威严而光荣的夜; 或指这是一个足够的夜, 即 «古兰经» 充分满足人类在道德上和精神上的所有需要和要求。这个词的意义也可以是, 安拉在天命或命运之夜启示了 «古兰经», 即 «古兰经» 是在这样一个时候启示的: 那时人类的命运确定了, 未来的宇宙模式已成形, 人类千秋万代的正确的指导原则制定了。一位伟大的宗教复兴者出现的时刻也称为 “天命之夜”, 因为那时罪恶和坏事四处肆虐, 黑暗势力抵达顶峰。也有人认为这是指斋月中最后十日中逢单数的那几夜, «古兰经» 即在那时开始启示。或者它也有这样的含意, 即指 «古兰经» 逐步启示时穆圣二十三年宣教的整个时期。
1744
لَيْل (Lail) 和 لَيْلَة (Lailah) 通常是指夜晚, 但根据著名的词典编辑者马尔祖奎 (مَرْزُوْقِی, Marzuqi) 的意见, Lail 用作与 نَهَار (Nahar) 相反的意思, 而 Lailah 与 يَوْم (Yaum) 的意思相反。Lailah 意思要比 Lail 更广泛, 正如其对义词 Yaum 的意思要比 Lail 的对义词 Nahār 更广泛。Lailah 在 «古兰经» 中使用的次数多达八次 (2:52; 2:188; 44:4; 在7:143中用两次; 在注释这几节中用三次), 无论它用在哪里, 都跟 «古兰经» 的启示和其他同类的题目有关。因此这个字是指 «古兰经» 得以启示的几夜的高贵、威严和伟大。
1
اس کا مطلب یہ ہے کہ نبی کا زمانہ رات کی طرح ہوتا ہے۔ مگر رات بھی ایسی جس میں آئندہ زمانہ کے متعلق خداتعالیٰ کے فیصلے اُترتے ہیں چنانچہ اس سورۃ میں یہ بتایا گیا ہے کہ قرآن کریم کو ہم نے تقدیریں نازل کرنے والی رات میں اتارا ہے یعنی آئندہ زمانہ میں جو کچھ اِس دنیا میں پیش آنے والاہے‘ وہ اس قرآن میں بیان کر دیا گیا ہے۔ اَنْزَلْنٰـہُ میں ہٗ کی ضمیر آنحضرت صلی اللہ علیہ وسلم کی طرف بھی پھر سکتی ہے اس صورت میں یہ معنے ہوں گے کہ ہم نے محمد رسول اللہ صلی اللہ علیہ وسلم کو ایک عظیم الشان تقدیر والی رات میں اتارا ہے۔
b
44:4.
4793
Important Words:
القدر (Destiny) is derived from قدر (qadara). They say قدر الشیء i.e. he measured or decreed the things; he thought upon the thing or affair and considered its issue, or result and compared one part of it with another; he estimated, honoured or magnified the thing. قدرت علی الشیء means, I had power or ability to do the thing. قدر means, measure, limit or number; value, worth, greatness; dignity, majesty; power; decree or destiny, ordinance (Lane & Aqrab).
Commentary:
Generally لیل and لیلة mean the same thing, i.e. night, but according to the famous lexicographer, Marzuqi, لیل is used as opposed to نھار and لیلة as opposed to یوم. لیلة like علامة and نسابة is expressive of exaggeration, and possesses a wider and more extensive meaning than لیل as یوم which is its opposite has a wider sense than نھار which is opposite of لیل. The word لیلة has been used as many as eight times in the Quran (2:52; 2:188; 44:4; twice in 7:143 & three times in the verse under comment), and everywhere it has been used in connection with the revelation of the Quran and other kindred subjects. It thus points to the dignity, majesty and greatness of those nights in which the Quran was revealed. In view of different meanings of قدر given under Important Words and of the significance of the word لیلة the present verse may be interpreted as follows:
1. We have revealed the Quran in the night which We had specifically set apart for the manifestation of Our special powers, i.e. We have revealed the Quran at a time about which prophecies were to be found in previous Scriptures.
2. We have revealed it in a night which is equal in worth to all the other nights put together, i.e. this one night is equal in worth to the life of the whole of humanity.
3. We have revealed it in a night of dignity, majesty and honour, i.e. the Quranic teaching is too dignified to be successfully assailed.
4. We have revealed it in the night of sufficiency, i.e. the Quran fully meets all moral and spiritual human needs and requirements so as to render man independent of all other scriptures.
5. We have revealed it in the Night of Decree or Destiny, i.e. the Quran was revealed at a time when man’s destiny was decreed, the future pattern of the universe was settled, and right principles of guidance for humanity were laid down for all time to come. The time of the appearance of a great Divine Reformer is also called لیلة القدر because at that time sin and vice hold widespread sway and the powers of darkness reign supreme. It has also been taken to mean the particular night among the odd nights in the last ten days of Ramadan when the Quran first began to be revealed. Or it may signify the whole period of 23 years of the Holy Prophet’s ministry when the Quran gradually was being revealed.
3393
Generally Lail and Lailah both mean night, but according to the famous lexicographer, Marzuqi, Lail is used as opposed to Nahar and Lailah as opposed to Yaum. Lailah possesses a wider and more extensive meaning than Lail, as Yaum, which is its opposite, has a wider sense than Nahar which is the opposite of Lail. Lailah has been used as many as eight times in the Qur’an (2:52; 2:188; 44:4; twice in 7:143 and three times in the verses under comment), and everywhere it has been used in connection with the revelation of the Qur’an and other kindred subjects. The word thus refers to the dignity, majesty and greatness of those nights in which the Qur’an was revealed.
3394
Qadr means worth; sufficiency; dignity; decree; destiny; power (Lane). In view of the different meanings of Qadr and Lailah the verse may be interpreted as follows: The Qur’an has been revealed in a night which had been specifically set apart for the manifestation of special Divine powers; or in a night which is equal in worth to all the other nights put together, or in a night of dignity, majesty and honour; or, in a night of sufficiency, i.e. the Qur’an fully meets all moral and spiritual human needs and requirements. Or, the meaning is that God has revealed it in the Night of Decree or Destiny, i.e. the Qur’an was revealed at a time when man’s destiny was decreed, the future pattern of the universe was settled, and the right principles of guidance for humanity were laid down for all time to come. The time of the appearance of a great Divine Reformer is also called Lailatul-Qadr because at that time sin and vice hold widespread sway and the powers of darkness reign sup
وَمَآ أَدْرَىٰكَ مَا لَيْلَةُ ٱلْقَدْرِ
天命之夜的赐福是无法计量的。
The blessings of the Night of Decree are beyond count or calculation.
Commentary:
The verse means that the blessings of the Night of Destiny are beyond count or calculation.
1745
天命之夜的赐福是无法计量的。
4794
Commentary:
The verse means that the blessings of the Night of Destiny are beyond count or calculation.
3395
The blessings of the Night of Decree are beyond count or calculation.
لَيْلَةُ ٱلْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ
اَلْف (Alf, 一千) 是阿拉伯计算中的最高数, 意指一个无法计算的数字。这节经文的意思是: 天命之夜或命运之夜要比无数的月还美好, 即穆圣时期要比其他所有时期加在一起还要无限美好和优越。这节经文还含蓄地提到穆斯林中将出现宗教的复兴者, 这是他们所需要的。一千个月约略等于一世纪, 据记载穆圣曾说, 安拉在每世纪初将继续在他的信徒中提拔一位宗教复兴者, 使伊斯兰教复兴, 给其一种新的生命和新的活力 (مَاجَة, Majah)。
حدیثوں سے پتہ لگتا ہے کہ ہزار سال فَیْجِ اَعْوَج کے ہوں گے۔ چنانچہ رسول کریم صلی اللہ علیہ وسلم فرماتے ہیں۔ خَیْرُ الْقُرُوْنِ قَرْنِیْ ثُمَّ الَّذِیْنَ یَلُوْنَھُمْ ثُمَّ الَّذِیْنَ یَلُوْنَھُمْ (بخاری) یعنی سب سے بہتر صدی وہ ہے جس میں َمیں ہوں۔ اس کے بعد وہ صدی بہتر ہوگی جو اس کے بعد آئے گی اور پھر اس کے بعد آنے والی صدی اور پھر فَیْجِ اَعْوَج ہوگا (مشکوٰۃ) پس ہزار مہینہ سے ہزار سال مراد ہیں اور سال بھی وہ مراد ہیں جن میں رسول کریم صلی اللہ علیہ وسلم کا سایہ سکڑ گیا تھا اور بدی پھیل گئی تھی۔ اسی کی طرف اشارہ کرکے اس آیت میں کہا گیا ہے کہ یہ روحانی رات
Alf (a thousand), being the highest number of count in Arabic, signifies a number beyond count, and the verse means that the Night of Decree or Destiny is better than countless number of months, i.e. the period of the Holy Prophet is infinitely better than and superior to all other periods put together. The verse embodies an allusion to the appearance of Divine Reformers among the Muslims when the latter would stand in need of them. One thousand months roughly make one century and the Holy Prophet is reported to have said that God will continue to raise from among his followers, at the head of every century, a Divine Reformer who would regenerate Islam and give it a new life and new vigour (Majah).
Commentary:
ألف (a thousand) being the highest number of count in Arabic signifies a number beyond count, and the verse means, that the Night of Destiny is better than countless number of months, i.e. the period of the Holy Prophet is infinitely better and superior to all other periods put together. Or the verse may signify that the sacrifices which the Muslims were required to make at Mecca in the night of their distress and agony which had taken out of their lives all light and happiness, were infinitely greater than those sacrifices which they made afterwards.
The word شھر also means a learned man. The verse in this sense may signify that the mysteries of spiritual sciences and heavenly knowledge which will be revealed in the Book which is being revealed in the Night of Decree are greater in quantity and superior in quality than the knowledge produced by the concerted and combined efforts of all learned men.
The verse, however, embodies an allusion to the appearance of Divine Reformers among the Muslims when they would stand in need of them. One thousand months roughly make one century and the Holy Prophet is reported to have said that God would continue to raise from among his followers, at the head of every century, a Reformer who would regenerate Islam and give it new life and new vigour (Majah). Thus لیلة القدر (Night of Destiny) may signify the period of each one of these Divine Reformers.
1746
اَلْف (Alf, 一千) 是阿拉伯计算中的最高数, 意指一个无法计算的数字。这节经文的意思是: 天命之夜或命运之夜要比无数的月还美好, 即穆圣时期要比其他所有时期加在一起还要无限美好和优越。这节经文还含蓄地提到穆斯林中将出现宗教的复兴者, 这是他们所需要的。一千个月约略等于一世纪, 据记载穆圣曾说, 安拉在每世纪初将继续在他的信徒中提拔一位宗教复兴者, 使伊斯兰教复兴, 给其一种新的生命和新的活力 (مَاجَة, Majah)。
2
حدیثوں سے پتہ لگتا ہے کہ ہزار سال فَیْجِ اَعْوَج کے ہوں گے۔ چنانچہ رسول کریم صلی اللہ علیہ وسلم فرماتے ہیں۔ خَیْرُ الْقُرُوْنِ قَرْنِیْ ثُمَّ الَّذِیْنَ یَلُوْنَھُمْ ثُمَّ الَّذِیْنَ یَلُوْنَھُمْ (بخاری) یعنی سب سے بہتر صدی وہ ہے جس میں َمیں ہوں۔ اس کے بعد وہ صدی بہتر ہوگی جو اس کے بعد آئے گی اور پھر اس کے بعد آنے والی صدی اور پھر فَیْجِ اَعْوَج ہوگا (مشکوٰۃ) پس ہزار مہینہ سے ہزار سال مراد ہیں اور سال بھی وہ مراد ہیں جن میں رسول کریم صلی اللہ علیہ وسلم کا سایہ سکڑ گیا تھا اور بدی پھیل گئی تھی۔ اسی کی طرف اشارہ کرکے اس آیت میں کہا گیا ہے کہ یہ روحانی رات
4795
Commentary:
ألف (a thousand) being the highest number of count in Arabic signifies a number beyond count, and the verse means, that the Night of Destiny is better than countless number of months, i.e. the period of the Holy Prophet is infinitely better and superior to all other periods put together. Or the verse may signify that the sacrifices which the Muslims were required to make at Mecca in the night of their distress and agony which had taken out of their lives all light and happiness, were infinitely greater than those sacrifices which they made afterwards.
The word شھر also means a learned man. The verse in this sense may signify that the mysteries of spiritual sciences and heavenly knowledge which will be revealed in the Book which is being revealed in the Night of Decree are greater in quantity and superior in quality than the knowledge produced by the concerted and combined efforts of all learned men.
The verse, however, embodies an allusion to the appearance of Divine Reformers among the Muslims when they would stand in need of them. One thousand months roughly make one century and the Holy Prophet is reported to have said that God would continue to raise from among his followers, at the head of every century, a Reformer who would regenerate Islam and give it new life and new vigour (Majah). Thus لیلة القدر (Night of Destiny) may signify the period of each one of these Divine Reformers.
3396
Alf (a thousand), being the highest number of count in Arabic, signifies a number beyond count, and the verse means that the Night of Decree or Destiny is better than countless number of months, i.e. the period of the Holy Prophet is infinitely better than and superior to all other periods put together. The verse embodies an allusion to the appearance of Divine Reformers among the Muslims when the latter would stand in need of them. One thousand months roughly make one century and the Holy Prophet is reported to have said that God will continue to raise from among his followers, at the head of every century, a Divine Reformer who would regenerate Islam and give it a new life and new vigour (Majah).
تَنَزَّلُ ٱلْمَلَٰٓئِكَةُ وَٱلرُّوحُ فِيهَا بِإِذْنِ رَبِّهِم مِّن كُلِّ أَمْرٍ
16:3; 40:16.
44:5.
Ar-Ruh here signifies a new spirit, awakening, zeal or determination. In the Night of Decree the angels of God descend to help the Divine Messenger or Reformer to promote and further the cause of Truth and his followers are inspired with a new life, and a new awakening to spread and propagate the Divine Message.
16:3; 40:16.
44:5.
Commentary:
الروح here signifies a new spirit, awakening, zeal and determination. The verse purports to say that in the Night of Destiny the angels of God descend to help the Divine Messenger or Reformer to promote and further the cause of truth and that his followers are inspired with a new life, a new spirit and a new awakening, to spread and propagate the Divine Message.
The expression من کل أمر signifies that the angels of God descend to meet and satisfy every religious need and to remove all obstacles and impediments from the way of the expansion and spread of the new Message.
a
16:3; 40:16.
b
44:5.
1747
اَلرُّوْح (Ar-Ruh) 在这里表示一种新的精神、觉醒、热情或决心。在这天命之夜里, 安拉的众天使下降, 以帮助安拉的使者或复兴宗教者推进和振兴真理的事业, 他的信徒们激起了新的生命和新的觉醒, 以传播和宣达安拉的启示。
a
16:3; 40:16.
b
44:5.
4796
Commentary:
الروح here signifies a new spirit, awakening, zeal and determination. The verse purports to say that in the Night of Destiny the angels of God descend to help the Divine Messenger or Reformer to promote and further the cause of truth and that his followers are inspired with a new life, a new spirit and a new awakening, to spread and propagate the Divine Message.
The expression من کل أمر signifies that the angels of God descend to meet and satisfy every religious need and to remove all obstacles and impediments from the way of the expansion and spread of the new Message.
a
16:3; 40:16.
b
44:5.
3397
Ar-Ruh here signifies a new spirit, awakening, zeal or determination. In the Night of Decree the angels of God descend to help the Divine Messenger or Reformer to promote and further the cause of Truth and his followers are inspired with a new life, and a new awakening to spread and propagate the Divine Message.
سَلَٰمٌ هِىَ حَتَّىٰ مَطْلَعِ ٱلْفَجْرِ
یعنی نبی کی فتح تک خدا کے فرشتے اس کے ساتھ رہتے ہیں اور تب تک ساتھ نہیں چھوڑتے جب تک کامیابی کی صبح نہیں آجاتی۔ اور جو یہ فرمایا کہ فرشتوں کے اترنے کے بعد تو سلامتی ہی سلامتی ہوتی ہے اس کا مطلب یہ ہے کہ باوجود اس کے کہ وہ زمانہ تاریکی کا ہوتا ہے پھر بھی نبی کے طفیل اللہ تعالیٰ اس زمانہ میں بڑی برکتیں نازل کرتا ہے اور وہ برکتیں اس وقت تک نازل ہوتی چلی جاتی ہیں جب تک مطلع فجر کا زمانہ پھر نہ آجائے یعنی وہ زمانہ جس میں فَیْجِ اَعْوَج کے بعد رسول کریم صلی اللہ علیہ وسلم کا روحانی ظہور پھر ہوگا۔
In the time of a Prophet or Divine Reformer a peculiar kind of mental peace descends upon the believers amidst hardships and privations. The heavenly happiness, which inspires them at that time, transcends all material and sensuous joys.
'Rising of the dawn' signifies the passing of the night of hardships and the rising of the dawn of predominance and ascendancy of the cause of Truth.
Commentary:
The word سلام (peace) stands for a complete sentence meaning, "it is all peace." In the time of a Prophet or Divine Reformer a peculiar kind of mental peace or equanimity descends upon the believers amidst hardships and privations. The heavenly happiness which inspires believers at that time transcends all material and sensuous joys.
The expression مطلع الفجر means, the passing of the night of hardships and the rising of the dawn of predominance and ascendancy of the cause of truth.
1748
在先知或安拉的复兴者时代, 一种神奇的精神上的平安下降在处于艰难困苦中的信者的心中。那时激励着他们的天园的幸福超越了一切物质上和感觉上的欢乐。
1749
“黎明的显现” 表示艰难的夜已经过去, 真理的事业的卓越和占优势的黎明显现。
1
یعنی نبی کی فتح تک خدا کے فرشتے اس کے ساتھ رہتے ہیں اور تب تک ساتھ نہیں چھوڑتے جب تک کامیابی کی صبح نہیں آجاتی۔ اور جو یہ فرمایا کہ فرشتوں کے اترنے کے بعد تو سلامتی ہی سلامتی ہوتی ہے اس کا مطلب یہ ہے کہ باوجود اس کے کہ وہ زمانہ تاریکی کا ہوتا ہے پھر بھی نبی کے طفیل اللہ تعالیٰ اس زمانہ میں بڑی برکتیں نازل کرتا ہے اور وہ برکتیں اس وقت تک نازل ہوتی چلی جاتی ہیں جب تک مطلع فجر کا زمانہ پھر نہ آجائے یعنی وہ زمانہ جس میں فَیْجِ اَعْوَج کے بعد رسول کریم صلی اللہ علیہ وسلم کا روحانی ظہور پھر ہوگا۔
4797
Commentary:
The word سلام (peace) stands for a complete sentence meaning, "it is all peace." In the time of a Prophet or Divine Reformer a peculiar kind of mental peace or equanimity descends upon the believers amidst hardships and privations. The heavenly happiness which inspires believers at that time transcends all material and sensuous joys.
The expression مطلع الفجر means, the passing of the night of hardships and the rising of the dawn of predominance and ascendancy of the cause of truth.
3398
In the time of a Prophet or Divine Reformer a peculiar kind of mental peace descends upon the believers amidst hardships and privations. The heavenly happiness, which inspires them at that time, transcends all material and sensuous joys.
3398A
'Rising of the dawn' signifies the passing of the night of hardships and the rising of the dawn of predominance and ascendancy of the cause of Truth.
البينة
Al-Bayyinah
The Clear Proof • madinah • 8 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
لَمْ يَكُنِ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ وَٱلْمُشْرِكِينَ مُنفَكِّينَ حَتَّىٰ تَأْتِيَهُمُ ٱلْبَيِّنَةُ
اس آیت میں صاف طور پر اہلِ کتاب کا نام بھی کافر رکھا ہے۔
مطلب یہ کہ اہلِ کتاب چونکہ غلط یا صحیح طور پر ایک آسمانی صحیفہ سے وابستہ ہیں اس لئے جب تک محمد رسول اللہ صلی اللہ علیہ وسلم قرآن لے کر نہ آتے ان کی اصلاح کا کوئی امکان نہ تھا۔
The Qur’an has divided all disbelievers into two categories—the People of the Book and the idolaters (those who do not believe in any revealed Scripture).
16:34.
Important Words:
منفکین is derived from انفک. They say انفک الشیء عن الشیء i.e. the thing became separated from another thing. ما انفک یفعل کذاmeans, he continued to do so or did not cease to do so or did not desist from doing so (Lane & Aqrab).
Commentary:
The Quran has divided all disbelievers into two categories—the People of the Book and the idolaters, i.e. those who do not believe in any revealed Scripture. The verse purports to say that before the advent of the Holy Prophet those who had received revealed guidance as well as those who were complete strangers to it were all sunk in immorality and iniquity and had held false beliefs and wrong ideals and principles, and that if the Holy Prophet had not come and the Quran had not been revealed, they would have continued to flounder in darkness. It is to this universal moral decline that the Quran has referred in the words ظھر الفساد فی البر والبحر i.e. corruption had appeared on land and on sea (30:42).
2
اس آیت میں صاف طور پر اہلِ کتاب کا نام بھی کافر رکھا ہے۔
3
مطلب یہ کہ اہلِ کتاب چونکہ غلط یا صحیح طور پر ایک آسمانی صحیفہ سے وابستہ ہیں اس لئے جب تک محمد رسول اللہ صلی اللہ علیہ وسلم قرآن لے کر نہ آتے ان کی اصلاح کا کوئی امکان نہ تھا۔
b
16:34.
4798
Important Words:
منفکین is derived from انفک. They say انفک الشیء عن الشیء i.e. the thing became separated from another thing. ما انفک یفعل کذاmeans, he continued to do so or did not cease to do so or did not desist from doing so (Lane & Aqrab).
Commentary:
The Quran has divided all disbelievers into two categories—the People of the Book and the idolaters, i.e. those who do not believe in any revealed Scripture. The verse purports to say that before the advent of the Holy Prophet those who had received revealed guidance as well as those who were complete strangers to it were all sunk in immorality and iniquity and had held false beliefs and wrong ideals and principles, and that if the Holy Prophet had not come and the Quran had not been revealed, they would have continued to flounder in darkness. It is to this universal moral decline that the Quran has referred in the words ظھر الفساد فی البر والبحر i.e. corruption had appeared on land and on sea (30:42).
3399
The Qur’an has divided all disbelievers into two categories—the People of the Book and the idolaters (those who do not believe in any revealed Scripture).
رَسُولٌ مِّنَ ٱللَّهِ يَتْلُوا۟ صُحُفًا مُّطَهَّرَةً
3:165; 62:3.
3:165; 62:3.
3:165; 62:3; 87:19.
Commentary:
The expression رسول من الله is case in apposition with the word البینة in the preceding verse. The word مطھرة (pure) signifies that the Quran is completely free from all possible flaws, blemishes or defects. It possesses, on the contrary all conceivable beauty and excellence.
b
3:165; 62:3.
c
3:165; 62:3; 87:19.
4799
Commentary:
The expression رسول من الله is case in apposition with the word البینة in the preceding verse. The word مطھرة (pure) signifies that the Quran is completely free from all possible flaws, blemishes or defects. It possesses, on the contrary all conceivable beauty and excellence.
b
3:165; 62:3.
فِيهَا كُتُبٌ قَيِّمَةٌ
在以往的所有天经中, 有关善良、永恒及不灭的教旨, 皆在 «古兰经» 中得到了概括, 更有大量为那些天经所匮缺的, 而且, 凡人类为精神上和道德上的发展所需的, 也得到了概括。具有永恒价值的一切正确思想、原则、法令和命谕也都已纳入其中了。«古兰经» 似乎是那些天经的卫士, 并且避免了那些经中所能发现的种种缺点和不净之物。
یعنی وہ بَیِّنَۃ کتاب بھی ایسی لائے جس میں دائمی صداقتیں ہوں۔ تاکہ یہودیوں اور عیسائیوں پر ثابت ہو جائے کہ ہماری کتابیں تو ناقص اور مٹنے والی ہیں۔ مگر قائم رہنے والی کتاب وہی ہے جو محمد رسول اللہ صلی اللہ علیہ وسلم لائے ہیں۔ پس اس کے مانے بغیر کوئی چارہ نہیں۔
The Qur’an is a compendium of all that is good, lasting and imperishable in the teachings of former revealed Scriptures, with a good deal more which those Scriptures lacked, but which man sorely needed for his moral and spiritual development. All those right ideals and principles and ordinances and commandments which were of permanent utility to man have been incorporated in it. The Qur’an stands, as it were, as a guardian over those Books and has steered clear of all those defects and impurities which were found in them.
Important Words:
قیمة (lasting) is derived from قام . They say قام بالامر i.e. he managed, conducted or superintended the affair. قومه means, he put it right or made it straight. قیم means, true, perfect; superintendent; guardian (Lane, Mufradat & Aqrab).
Commentary:
The Quran is the compendium of all that is good, lasting and imperishable in the teachings of former revealed Scriptures, with a good deal more which those Scriptures lack but which man needed for his moral and spiritual development. All those right ideals and principles and ordinances and commandments which were of permanent utility to man have been incorporated in it. The Quran stands, as it were, not only as a guardian over those Books but comprises additional teachings that guard and protect man from moral decline and degeneration and teaches him how to make right use of his God-given faculties.
In the words صحفا مطھرة (pure Scriptures) stress is laid on the fact that the Quran has steered clear of all those defects and impurities which were found in the former Scriptures. In the expression دین القیمة (right religion) the emphasis is on those lasting and unalterable teachings which are its exclusive possession.
1750
在以往的所有天经中, 有关善良、永恒及不灭的教旨, 皆在 «古兰经» 中得到了概括, 更有大量为那些天经所匮缺的, 而且, 凡人类为精神上和道德上的发展所需的, 也得到了概括。具有永恒价值的一切正确思想、原则、法令和命谕也都已纳入其中了。«古兰经» 似乎是那些天经的卫士, 并且避免了那些经中所能发现的种种缺点和不净之物。
1
یعنی وہ بَیِّنَۃ کتاب بھی ایسی لائے جس میں دائمی صداقتیں ہوں۔ تاکہ یہودیوں اور عیسائیوں پر ثابت ہو جائے کہ ہماری کتابیں تو ناقص اور مٹنے والی ہیں۔ مگر قائم رہنے والی کتاب وہی ہے جو محمد رسول اللہ صلی اللہ علیہ وسلم لائے ہیں۔ پس اس کے مانے بغیر کوئی چارہ نہیں۔
4800
Important Words:
قیمة (lasting) is derived from قام . They say قام بالامر i.e. he managed, conducted or superintended the affair. قومه means, he put it right or made it straight. قیم means, true, perfect; superintendent; guardian (Lane, Mufradat & Aqrab).
Commentary:
The Quran is the compendium of all that is good, lasting and imperishable in the teachings of former revealed Scriptures, with a good deal more which those Scriptures lack but which man needed for his moral and spiritual development. All those right ideals and principles and ordinances and commandments which were of permanent utility to man have been incorporated in it. The Quran stands, as it were, not only as a guardian over those Books but comprises additional teachings that guard and protect man from moral decline and degeneration and teaches him how to make right use of his God-given faculties.
In the words صحفا مطھرة (pure Scriptures) stress is laid on the fact that the Quran has steered clear of all those defects and impurities which were found in the former Scriptures. In the expression دین القیمة (right religion) the emphasis is on those lasting and unalterable teachings which are its exclusive possession.
3400
The Qur’an is a compendium of all that is good, lasting and imperishable in the teachings of former revealed Scriptures, with a good deal more which those Scriptures lacked, but which man sorely needed for his moral and spiritual development. All those right ideals and principles and ordinances and commandments which were of permanent utility to man have been incorporated in it. The Qur’an stands, as it were, as a guardian over those Books and has steered clear of all those defects and impurities which were found in them.
وَمَا تَفَرَّقَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ إِلَّا مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَةُ
42:15; 45:18.
یعنی جن اہل کتاب کے زمانہ میں قرآن اترا ہے۔ پہلے تو وہ اپنے جھوٹے قصوں پر خوش تھے لیکن اب وہی لوگ قرآن کے بیان کردہ سچے واقعات کے مقابلہ میں بائبل کے جھوٹے واقعات پیش کرکے اختلاف کرتے ہیں۔
42:15; 45:18.
42:15; 45:18.
Commentary:
The verse means to say that the People of the Book had eagerly awaited the coming of a great Prophet about whom clear prophecies were found in their scriptures, but when he appeared in fact, then instead of accepting him they rejected him.
c
42:15; 45:18.
2
یعنی جن اہل کتاب کے زمانہ میں قرآن اترا ہے۔ پہلے تو وہ اپنے جھوٹے قصوں پر خوش تھے لیکن اب وہی لوگ قرآن کے بیان کردہ سچے واقعات کے مقابلہ میں بائبل کے جھوٹے واقعات پیش کرکے اختلاف کرتے ہیں۔
a
42:15; 45:18.
4801
Commentary:
The verse means to say that the People of the Book had eagerly awaited the coming of a great Prophet about whom clear prophecies were found in their scriptures, but when he appeared in fact, then instead of accepting him they rejected him.
c
42:15; 45:18.
وَمَآ أُمِرُوٓا۟ إِلَّا لِيَعْبُدُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ حُنَفَآءَ وَيُقِيمُوا۟ ٱلصَّلَوٰةَ وَيُؤْتُوا۟ ٱلزَّكَوٰةَ ۚ وَذَٰلِكَ دِينُ ٱلْقَيِّمَةِ
عربی میں کبھی ضمیر بالمعنٰے پھیری جاتی ہے۔ اس جگہ دِیْنٌ کا لفظ ہے جس کے ایک معنے طَرِیْقَۃٌ کے ہیں۔ پس طَرِیْقَۃٌ کے معنوں کو مدنظر رکھ کر قرآن مجیدنے اس کی صفت قَیِّمَۃٌ بیان کر دی ہے جو مؤنث ہے اور جس کے مقام کے لحاظ سے ہم نے معنے کر دیئے ہیں۔ جو نہایت صاف اور سیدھے معنی ہیں۔
31:33; 40:15.
Commentary:
دین (religion) means obedience; mastery; command; plan; righteousness; habit or custom; behaviour or conduct (Lane & Aqrab). The verse may signify:
(1) They should have rendered full and sincere obedience to Divine commandments.
(2) When they got mastery or ascendancy, they should have devoted all their power and prestige to obtaining God’s pleasure.
(3) All their plans should have been directed towards the achievement of the one supreme object—pleasure of God.
(4) Their fear of God and love for Him should have been completely sincere and honest.
(5) They should have imbibed Divine attributes; and all their friendships and enmities should have been for the sake of God.
d
40:15.
1751
دِيْن (Din)的意思是: 服从; 指挥; 命令; 计划; 正道; 习惯或风俗; 行为或品行 (Lane)。
3
عربی میں کبھی ضمیر بالمعنٰے پھیری جاتی ہے۔ اس جگہ دِیْنٌ کا لفظ ہے جس کے ایک معنے طَرِیْقَۃٌ کے ہیں۔ پس طَرِیْقَۃٌ کے معنوں کو مدنظر رکھ کر قرآن مجیدنے اس کی صفت قَیِّمَۃٌ بیان کر دی ہے جو مؤنث ہے اور جس کے مقام کے لحاظ سے ہم نے معنے کر دیئے ہیں۔ جو نہایت صاف اور سیدھے معنی ہیں۔
b
31:33; 40:15.
4802
Commentary:
دین (religion) means obedience; mastery; command; plan; righteousness; habit or custom; behaviour or conduct (Lane & Aqrab). The verse may signify:
(1) They should have rendered full and sincere obedience to Divine commandments.
(2) When they got mastery or ascendancy, they should have devoted all their power and prestige to obtaining God’s pleasure.
(3) All their plans should have been directed towards the achievement of the one supreme object—pleasure of God.
(4) Their fear of God and love for Him should have been completely sincere and honest.
(5) They should have imbibed Divine attributes; and all their friendships and enmities should have been for the sake of God.
d
40:15.
3400A
Din means, obedience; mastery; command; plan; righteousness; habit or custom; behaviour or conduct (Lane).
إِنَّ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ وَٱلْمُشْرِكِينَ فِى نَارِ جَهَنَّمَ خَٰلِدِينَ فِيهَآ ۚ أُو۟لَٰٓئِكَ هُمْ شَرُّ ٱلْبَرِيَّةِ
a
19:69; 21:99.
b
8:56; 95:6.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ أُو۟لَٰٓئِكَ هُمْ خَيْرُ ٱلْبَرِيَّةِ
3:199.
c
3:199.
جَزَآؤُهُمْ عِندَ رَبِّهِمْ جَنَّٰتُ عَدْنٍ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَآ أَبَدًا ۖ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ ذَٰلِكَ لِمَنْ خَشِىَ رَبَّهُۥ
9:72; 13:24; 16:32; 35:34.
36:12; 55:47.
The highest stage of spiritual development is reached when man’s will becomes completely identified with the Divine Will.
9:72; 13:24; 16:32; 35:34.
36:12; 55:47; 67:13.
Commentary:
The highest stage of spiritual development is reached when man’s will becomes completely identified with the Will of God.
a
9:72; 13:24; 16:32; 35:34.
b
36:12; 55:47.
1752
人的精神发展的最高阶段是他的意志和安拉的神圣意志达致完全一致的时刻。
d
9:72; 13:24; 16:32; 35:34.
e
36:12; 55:47; 67:13.
4803
Commentary:
The highest stage of spiritual development is reached when man’s will becomes completely identified with the Will of God.
a
9:72; 13:24; 16:32; 35:34.
b
36:12; 55:47.
3401
The highest stage of spiritual development is reached when man’s will becomes completely identified with the Divine Will.
الزلزلة
Az-Zalzalah
The Earthquake • madinah • 8 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
إِذَا زُلْزِلَتِ ٱلْأَرْضُ زِلْزَالَهَا
全地球都将经历各种各样内在和外在的动荡和剧变。
یعنی اندرونی اور بیرونی قسم کے زلازل آجائیں گے‘ جیسا کہ آج کل زمین کے اندر کے لاوے کی وجہ سے بھی اس پر زلزلے آرہے ہیں اور ایٹم بموں اور ہائیڈروجن بموں کی وجہ سے بھی اس پر زلزلے آرہے ہیں اور ایسی روحانی تحریکیں جاری ہو گئی ہیں جن کی وجہ سے زمین کے دل ہل گئے ہیں۔
The whole earth will experience all manner of internal as well as external commotions and upheavals.
Important Words:
زلزلت (is shaken). زلزل الله الارض means, God made the earth to quake violently, or put the earth into a state of convulsion or violent motion. زلزل فلانا means, he frightened such a one and terrified him. زلزل الابل means, he drove the camels with violence or vehemence, means an earthquake, convulsion, commotion or violent agitation; a great calamity (Lane & Aqrab).
Commentary:
The expression زلزلت الارض زلزالھا means that the whole earth will experience all manner of internal as well as external commotion and upheavals. In our time not only has the earth been constantly shaken by most destructive earthquakes, wars and other calamities and catastrophes at frequent intervals, but also its dwellers have been subjected to violent and virulent agitation in every walk of life. Man has experienced catastrophic changes never witnessed by him before.
1753
全地球都将经历各种各样内在和外在的动荡和剧变。
1
یعنی اندرونی اور بیرونی قسم کے زلازل آجائیں گے‘ جیسا کہ آج کل زمین کے اندر کے لاوے کی وجہ سے بھی اس پر زلزلے آرہے ہیں اور ایٹم بموں اور ہائیڈروجن بموں کی وجہ سے بھی اس پر زلزلے آرہے ہیں اور ایسی روحانی تحریکیں جاری ہو گئی ہیں جن کی وجہ سے زمین کے دل ہل گئے ہیں۔
4804
Important Words:
زلزلت (is shaken). زلزل الله الارض means, God made the earth to quake violently, or put the earth into a state of convulsion or violent motion. زلزل فلانا means, he frightened such a one and terrified him. زلزل الابل means, he drove the camels with violence or vehemence, means an earthquake, convulsion, commotion or violent agitation; a great calamity (Lane & Aqrab).
Commentary:
The expression زلزلت الارض زلزالھا means that the whole earth will experience all manner of internal as well as external commotion and upheavals. In our time not only has the earth been constantly shaken by most destructive earthquakes, wars and other calamities and catastrophes at frequent intervals, but also its dwellers have been subjected to violent and virulent agitation in every walk of life. Man has experienced catastrophic changes never witnessed by him before.
3402
The whole earth will experience all manner of internal as well as external commotions and upheavals.
وَأَخْرَجَتِ ٱلْأَرْضُ أَثْقَالَهَا
(a) 地壳将裂开并抛出矿物财富的宝库; (b) 将掀起涉及自然科学和精神科学尤其是地质学和考古学的知识大解放和大高潮。
اس کا مطلب یہ ہے کہ جتنے علوم اس دنیا میں مخفی تھے وہ ظاہر ہونے لگ جائیں گے خواہ دینی ہوں یا دنیوی۔ جیسا کہ اس وقت سائنس بھی ترقی کر رہی ہے اور قرآنی علوم بھی نئے نئے کھل رہے ہیں۔
(a) The bowels of the earth will be ripped open and it will throw up its treasures of mineral wealth; (b) there will be a vast release and upsurge of knowledge of all kinds relating to physical as well as spiritual sciences, especially to the sciences of geology and archaeology.
Important Words:
أثقالھا (her burdens) is the plural of ثقل which is inf. noun from ثقل (thaqula) which means, it was or became heavy, weighty or ponderous, or it became preponderant ideally; it was or became oppressive or grievous. ثقل (thiqlun) means, luggage of a traveller; household goods; anything held in high estimate or anything which is in much demand and is preserved; treasure or buried treasure; burden (Lane & Aqrab).
Commentary:
The verse may have one of the following interpretations:
1. The bowels of the earth will be ripped open and it will throw up its treasures of mineral wealth.
2. There will be a vast release and upsurge of knowledge of all kinds, relating to physical as well as spiritual sciences, especially in the sciences of geology and archaeology.
3. People will throw off the yoke of their rulers and religious leaders and will revolt against oppression, throwing the yoke of subjection off their shoulders.
1754
(a) 地壳将裂开并抛出矿物财富的宝库; (b) 将掀起涉及自然科学和精神科学尤其是地质学和考古学的知识大解放和大高潮。
2
اس کا مطلب یہ ہے کہ جتنے علوم اس دنیا میں مخفی تھے وہ ظاہر ہونے لگ جائیں گے خواہ دینی ہوں یا دنیوی۔ جیسا کہ اس وقت سائنس بھی ترقی کر رہی ہے اور قرآنی علوم بھی نئے نئے کھل رہے ہیں۔
4805
Important Words:
أثقالھا (her burdens) is the plural of ثقل which is inf. noun from ثقل (thaqula) which means, it was or became heavy, weighty or ponderous, or it became preponderant ideally; it was or became oppressive or grievous. ثقل (thiqlun) means, luggage of a traveller; household goods; anything held in high estimate or anything which is in much demand and is preserved; treasure or buried treasure; burden (Lane & Aqrab).
Commentary:
The verse may have one of the following interpretations:
1. The bowels of the earth will be ripped open and it will throw up its treasures of mineral wealth.
2. There will be a vast release and upsurge of knowledge of all kinds, relating to physical as well as spiritual sciences, especially in the sciences of geology and archaeology.
3. People will throw off the yoke of their rulers and religious leaders and will revolt against oppression, throwing the yoke of subjection off their shoulders.
3403
(a) The bowels of the earth will be ripped open and it will throw up its treasures of mineral wealth; (b) there will be a vast release and upsurge of knowledge of all kinds relating to physical as well as spiritual sciences, especially to the sciences of geology and archaeology.
وَقَالَ ٱلْإِنسَٰنُ مَا لَهَا
将有许许多多意义深远的变化, 而所作出的发现非常巨大, 所以人类不禁惊奇而困惑地大喊: “地球是怎么啦?”
یعنی اس زمانہ میں انسان حیران ہو جائے گا اور کہے گا کہ کیا بات ہے کہ آج زمین کے اندر سے بھی زلزلہ کا مادہ پھوٹ رہا ہے اور باہر سے بھی زلزلہ کے سامان پیدا کیے جا رہے ہیں اور روحانی طور پر بھی ایسی تحریکیں جاری کر دی گئی ہیں جن سے زمین کے رہنے والوں کے دل ہل گئے ہیں۔
The changes will be so many and so far-reaching and the discoveries made so great that men will exclaim in wonder and bewilderment, 'What is the matter with the earth?'
Commentary:
The changes will be so many and so far reaching and the discoveries made so great that one will exclaim in wonder and bewilderment: "What is the matter with the earth!"
1755
将有许许多多意义深远的变化, 而所作出的发现非常巨大, 所以人类不禁惊奇而困惑地大喊: “地球是怎么啦?”
3
یعنی اس زمانہ میں انسان حیران ہو جائے گا اور کہے گا کہ کیا بات ہے کہ آج زمین کے اندر سے بھی زلزلہ کا مادہ پھوٹ رہا ہے اور باہر سے بھی زلزلہ کے سامان پیدا کیے جا رہے ہیں اور روحانی طور پر بھی ایسی تحریکیں جاری کر دی گئی ہیں جن سے زمین کے رہنے والوں کے دل ہل گئے ہیں۔
4806
Commentary:
The changes will be so many and so far reaching and the discoveries made so great that one will exclaim in wonder and bewilderment: "What is the matter with the earth!"
3404
The changes will be so many and so far-reaching and the discoveries made so great that men will exclaim in wonder and bewilderment, 'What is the matter with the earth?'
يَوْمَئِذٍ تُحَدِّثُ أَخْبَارَهَا
关于这节经文的意义, 据记载, 穆圣曾说: “每一件暗中所做的事都会真相大白 (تِرْمِذِی, Tirmidhi)。”
اس دن یعنی آخری زمانہ کے متعلق جتنی پیشگوئیاں تھیں وہ سب پوری ہو جائیں گی۔ گویا زمین اپنے پوشیدہ خزانے ظاہر کر دے گی۔
When asked about the meaning of the verse, the Holy Prophet is reported to have said that every action done in secret will come to light (Tirmidhi).
Commentary:
All prophecies concerning the present age will be fulfilled and all that had hitherto remained obscure will become manifest. The verse may also mean that the science of geology will make great strides. When asked about the meaning of the verse, the Holy Prophet is reported to have said that every action done in secret will come to light (Tirmidhi).
1756
关于这节经文的意义, 据记载, 穆圣曾说: “每一件暗中所做的事都会真相大白 (تِرْمِذِی, Tirmidhi)。”
4
اس دن یعنی آخری زمانہ کے متعلق جتنی پیشگوئیاں تھیں وہ سب پوری ہو جائیں گی۔ گویا زمین اپنے پوشیدہ خزانے ظاہر کر دے گی۔
4807
Commentary:
All prophecies concerning the present age will be fulfilled and all that had hitherto remained obscure will become manifest. The verse may also mean that the science of geology will make great strides. When asked about the meaning of the verse, the Holy Prophet is reported to have said that every action done in secret will come to light (Tirmidhi).
3405
When asked about the meaning of the verse, the Holy Prophet is reported to have said that every action done in secret will come to light (Tirmidhi).
بِأَنَّ رَبَّكَ أَوْحَىٰ لَهَا
地球将抛出所有的财宝, 因为安拉命令它照办。单词 اَوْحٰی (Auha) 的意思是: 他命令 (اَقْرَبْ, Aqrab)。
اس آیت سے پتہ لگتا ہے کہ جو معنے ہم نے اوپر کیے ہیں وہی درست ہیں کیونکہ اس میں بتایا گیا ہے کہ زمین کا یہ زلزلہ طبعی حالات کے ماتحت نہیں آرہا‘ بلکہ رسول کریم صلی اللہ علیہ وسلم کے زمانہ سے زمین کو حکم دے دیا گیا تھا کہ وہ آخری زمانہ میں ان حالات کو ظاہر کر دے گا۔
The earth will throw out its treasures because God had commanded her to do so, the word Auha meaning, he commanded (Aqrab).
Commentary:
At about 65 places in the Quran, excluding the present verse, wherever the word وحی has been used, it is followed by the preposition الی . In the verse under comment, however, it is followed by the particle ل which being synonymous with فیmeans, "concerning," and the verse means, the Lord has sent down the revelation concerning her, the recipient of the revelation—the Holy Prophet—being left unmentioned. The word أوحـی also means, he commanded. In this sense of the word, the verse would mean that the earth will throw out its treasures because it is commanded by God to do so.
1757
地球将抛出所有的财宝, 因为安拉命令它照办。单词 اَوْحٰی (Auha) 的意思是: 他命令 (اَقْرَبْ, Aqrab)。
1
اس آیت سے پتہ لگتا ہے کہ جو معنے ہم نے اوپر کیے ہیں وہی درست ہیں کیونکہ اس میں بتایا گیا ہے کہ زمین کا یہ زلزلہ طبعی حالات کے ماتحت نہیں آرہا‘ بلکہ رسول کریم صلی اللہ علیہ وسلم کے زمانہ سے زمین کو حکم دے دیا گیا تھا کہ وہ آخری زمانہ میں ان حالات کو ظاہر کر دے گا۔
4808
Commentary:
At about 65 places in the Quran, excluding the present verse, wherever the word وحی has been used, it is followed by the preposition الی . In the verse under comment, however, it is followed by the particle ل which being synonymous with فیmeans, "concerning," and the verse means, the Lord has sent down the revelation concerning her, the recipient of the revelation—the Holy Prophet—being left unmentioned. The word أوحـی also means, he commanded. In this sense of the word, the verse would mean that the earth will throw out its treasures because it is commanded by God to do so.
3406
The earth will throw out its treasures because God had commanded her to do so, the word Auha meaning, he commanded (Aqrab).
يَوْمَئِذٍ يَصْدُرُ ٱلنَّاسُ أَشْتَاتًا لِّيُرَوْا۟ أَعْمَٰلَهُمْ
مطلب یہ ہے کہ وہ زمانہ آزادی کا ہوگا اور مختلف جماعتیں اس امر کا اظہار کر دیں گی کہ ہماری جماعت کا یہ نام ہے اور یہ کام ہے اور اس سے ان کی یہ غرض ہوگی کہ لوگ ان کے نام اور کام کو دیکھ کر ان کی جماعت میں شامل ہو جائیں اور دنیا ان کے متعلق اعلیٰ جماعت ہونے کا فیصلہ کر دے۔
In the Latter Days, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups on political and economic bases; and powerful guilds, cartels and syndicates will come into existence.
Individuals will pool their resources and collective efforts will take the place of individual efforts in order that they might make their weight felt and their labours to produce good result.
Commentary:
The verse means that in the time of the Promised Messiah, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups. There will be political parties and parties formed on economic basis; and powerful guilds, cartels and syndicates will also come into existence.
The words "that they may be shown the results of their works" signify that individuals will pool their resources, and collective effort will take the place of individual effort in order that they might make their weight felt and their labours might lead to some result.
1758
在 “近代”, 人们为了保护和防卫他们政治、社会和经济上的利益, 将在政治和经济基础上组织党派和社会团体; 强大的行会、同业联盟和企业组合将出现。
1759
个人将集中他们的资源, 集体的努力成果将取代个人的努力成果, 以便他们感觉到他们的重要性, 使他们的劳动产生良好的结果。
2
مطلب یہ ہے کہ وہ زمانہ آزادی کا ہوگا اور مختلف جماعتیں اس امر کا اظہار کر دیں گی کہ ہماری جماعت کا یہ نام ہے اور یہ کام ہے اور اس سے ان کی یہ غرض ہوگی کہ لوگ ان کے نام اور کام کو دیکھ کر ان کی جماعت میں شامل ہو جائیں اور دنیا ان کے متعلق اعلیٰ جماعت ہونے کا فیصلہ کر دے۔
4809
Commentary:
The verse means that in the time of the Promised Messiah, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups. There will be political parties and parties formed on economic basis; and powerful guilds, cartels and syndicates will also come into existence.
The words "that they may be shown the results of their works" signify that individuals will pool their resources, and collective effort will take the place of individual effort in order that they might make their weight felt and their labours might lead to some result.
3407
In the Latter Days, in order to protect and safeguard their political, social and economic interests, people will form themselves into parties, companies and groups on political and economic bases; and powerful guilds, cartels and syndicates will come into existence.
3408
Individuals will pool their resources and collective efforts will take the place of individual efforts in order that they might make their weight felt and their labours to produce good result.
فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُۥ
4:124, 125; 17:8; 28:85; 41:47.
اس میں بتایا گیا ہے کہ اس آخری زمانہ میں انسان کے ساتھ اللہ تعالیٰ وہی معاملہ کرے گا جیسے اس کے اعمال ہوں گے اور کوئی قوم تبھی نیک پھل پائے گی جب وہ نیک ہوگی۔
4:124, 125; 17:8; 28:85; 41:47.
4:124-125; 17:8; 28:85; 41:47.
a
4:124, 125; 17:8; 28:85; 41:47.
3
اس میں بتایا گیا ہے کہ اس آخری زمانہ میں انسان کے ساتھ اللہ تعالیٰ وہی معاملہ کرے گا جیسے اس کے اعمال ہوں گے اور کوئی قوم تبھی نیک پھل پائے گی جب وہ نیک ہوگی۔
a
4:124-125; 17:8; 28:85; 41:47.
a
4:124, 125; 17:8; 28:85; 41:47.
وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُۥ
人的行为不论善恶都不会枉然。人的行为必然而且确实产生结果。
یعنی کوئی قوم بھی بد ہوتے ہوئے لوگوں کو دھوکہ نہیں دے سکے گی۔
No action of man, good or bad, is wasted. It must and does produce its result.
99:8.
Commentary:
The principle that no action of man, good or bad, is wasted and must produce some result, has been explained variously in the Quran. These two verses contain at once a message of solace and comfort for the righteous, and a warning for the evildoers, that they shall reap the consequences of their actions.
1760
人的行为不论善恶都不会枉然。人的行为必然而且确实产生结果。
4
یعنی کوئی قوم بھی بد ہوتے ہوئے لوگوں کو دھوکہ نہیں دے سکے گی۔
b
99:8.
4810
Commentary:
The principle that no action of man, good or bad, is wasted and must produce some result, has been explained variously in the Quran. These two verses contain at once a message of solace and comfort for the righteous, and a warning for the evildoers, that they shall reap the consequences of their actions.
3409
No action of man, good or bad, is wasted. It must and does produce its result.
العاديات
Al-Adiyat
The Courser • makkah • 11 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَٱلْعَٰدِيَٰتِ ضَبْحًا
安拉多么喜爱那些跟邪恶势力进行无情战斗的人啊! 他竟以他们, 甚至以他们的战马作证。عٰدِيٰت (‘Adiyat) 这个词的意思既是指成群的战士, 也指他们的战马。这节经文充份的说明了穆圣的伙伴们在安拉的正道上战斗并献出生命的热情。这节经文说, 他们走上战场, 精神愉快, 热情洋溢, 在安拉的正道上, 不获胜, 毋宁死。这里还令人赞叹地提到, 他们的战马行动神速, 他们的袭击出其不意。这节经文是穆斯林在麦加没有战马的时候启示的。在白德尔战役中, 穆斯林部队只有两匹战马, 一匹是属于米克达德 (مِقْدَاد, Miqdad) 的, 一匹是属于朱贝尔 (زُبَيْر, Zubair) 的。这节经文事实上含有一个穆斯林不久将得到战马的预言。عٰدِيٰت (‘Adiyat), مُوْرِيٰت (Muriyat), مُغِيْرٰت (Mughirat) 这三个词, 不同的学者有不同的解释。根据伊本•阿巴斯的观点, 它们是指在朝觐时的马, 但根据 رُوْحُ الْمَعَانِی (Ruhul-Ma‘ani) 的作者, 这里指的是穆斯林战士的战马。然而有些富有神秘倾向的作者认为这些是描写精神旅人的, 他们在他们的精神旅途上迅速地去会见他们的养主和主宰。
اس آیت میں اسلام کی صداقت کے ثبوت میں صحابہؓ کو پیش کیا ہے گو الفاظ گھوڑوں کے مناسب حال رکھے ہیں مگر چونکہ گھوڑا خودنہیں چلتا بلکہ اس کو سوار چلاتا ہے اس لئے اس سے مراد گھوڑوں پر چڑھنے والی جماعتیں ہیں یعنی صحابہؓ جو جہاد کرتے تھے۔
How dear to God must be those fighters who wage relentless war against the forces of evil that He has sworn by them or even by their horses, the word ‘Adiyat meaning, both the companies of warriors and their chargers. The verse speaks volumes for the zeal and enthusiasm of the Companions of the Holy Prophet to fight and lay down their lives in the way of God. It says that they march on to the field of battle with extreme delight and zeal to score a victory or be killed in the way of Allah; and also refers admiringly to the swiftness of the movement of their chargers and the suddenness of their assault. It was revealed at Mecca at a time when Muslims had no horses. In the Battle of Badr, there were only two horses with the Muslim army, one belonging to Miqdad and the other to Zubair. The verse, in fact, constituted a prophecy that soon the Muslims will possess horses. The three words, ‘Adiyat, Muriyat, Mughirat, have been differently interpreted by different scholars. Accordi
Important Words:
العادیات (the chargers) is the plural of عادیة which is fem. act. part. from عدا which means, he ran vehemently.
عدا علیه means, he attacked or assaulted him. عادیات means, companies of warriors; horses or chargers of the warriors (Lane & Aqrab).
ضبحاً (snorting) is derived from ضبح which means, he or it uttered a sound or cry. They say ضبحت الخیل فی العدو i.e. the horses breathed pantingly or hard with a sound from the chest when running fast, or breathed hard or laboriously when running a race and fatigued; they snorted. ضبح (dabhun) is a kind of race of the animals, particularly of the horses; the sound coming out of the chest of a horse when it runs fast and breathes laboriously; running of the horse with long strides. (Lane & Mufradat).
Commentary:
How dear to God must be those fighters who wage relentless war against the forces of evil that He has sworn by them or even by their horses. The verse speaks volumes for the zeal and enthusiasm of the Companions of the Holy Prophet to fight and give up their lives in the way of God. It says that they march to the field of battle with extreme delight and zeal to score a victory or be killed in the way of Allah and thus obtain His pleasure which is their most coveted goal in life. The verse also refers admiringly to the swiftness of movement of their chargers and the suddenness of their assault.
The verse was revealed in Mecca at a time when Muslims had no horses. In the Battle of Badr, there were only two horses with the Muslim army, one belonging to Miqdad and the other to Zubair. The verse, in fact, constituted a prophecy that soon the Muslims will have horses. It also was a command to them to have cavalry along with infantry.
1761
安拉多么喜爱那些跟邪恶势力进行无情战斗的人啊! 他竟以他们, 甚至以他们的战马作证。عٰدِيٰت (‘Adiyat) 这个词的意思既是指成群的战士, 也指他们的战马。这节经文充份的说明了穆圣的伙伴们在安拉的正道上战斗并献出生命的热情。这节经文说, 他们走上战场, 精神愉快, 热情洋溢, 在安拉的正道上, 不获胜, 毋宁死。这里还令人赞叹地提到, 他们的战马行动神速, 他们的袭击出其不意。这节经文是穆斯林在麦加没有战马的时候启示的。在白德尔战役中, 穆斯林部队只有两匹战马, 一匹是属于米克达德 (مِقْدَاد, Miqdad) 的, 一匹是属于朱贝尔 (زُبَيْر, Zubair) 的。这节经文事实上含有一个穆斯林不久将得到战马的预言。عٰدِيٰت (‘Adiyat), مُوْرِيٰت (Muriyat), مُغِيْرٰت (Mughirat) 这三个词, 不同的学者有不同的解释。根据伊本•阿巴斯的观点, 它们是指在朝觐时的马, 但根据 رُوْحُ الْمَعَانِی (Ruhul-Ma‘ani) 的作者, 这里指的是穆斯林战士的战马。然而有些富有神秘倾向的作者认为这些是描写精神旅人的, 他们在他们的精神旅途上迅速地去会见他们的养主和主宰。
1
اس آیت میں اسلام کی صداقت کے ثبوت میں صحابہؓ کو پیش کیا ہے گو الفاظ گھوڑوں کے مناسب حال رکھے ہیں مگر چونکہ گھوڑا خودنہیں چلتا بلکہ اس کو سوار چلاتا ہے اس لئے اس سے مراد گھوڑوں پر چڑھنے والی جماعتیں ہیں یعنی صحابہؓ جو جہاد کرتے تھے۔
4811
Important Words:
العادیات (the chargers) is the plural of عادیة which is fem. act. part. from عدا which means, he ran vehemently.
عدا علیه means, he attacked or assaulted him. عادیات means, companies of warriors; horses or chargers of the warriors (Lane & Aqrab).
ضبحاً (snorting) is derived from ضبح which means, he or it uttered a sound or cry. They say ضبحت الخیل فی العدو i.e. the horses breathed pantingly or hard with a sound from the chest when running fast, or breathed hard or laboriously when running a race and fatigued; they snorted. ضبح (dabhun) is a kind of race of the animals, particularly of the horses; the sound coming out of the chest of a horse when it runs fast and breathes laboriously; running of the horse with long strides. (Lane & Mufradat).
Commentary:
How dear to God must be those fighters who wage relentless war against the forces of evil that He has sworn by them or even by their horses. The verse speaks volumes for the zeal and enthusiasm of the Companions of the Holy Prophet to fight and give up their lives in the way of God. It says that they march to the field of battle with extreme delight and zeal to score a victory or be killed in the way of Allah and thus obtain His pleasure which is their most coveted goal in life. The verse also refers admiringly to the swiftness of movement of their chargers and the suddenness of their assault.
The verse was revealed in Mecca at a time when Muslims had no horses. In the Battle of Badr, there were only two horses with the Muslim army, one belonging to Miqdad and the other to Zubair. The verse, in fact, constituted a prophecy that soon the Muslims will have horses. It also was a command to them to have cavalry along with infantry.
3410
How dear to God must be those fighters who wage relentless war against the forces of evil that He has sworn by them or even by their horses, the word ‘Adiyat meaning, both the companies of warriors and their chargers. The verse speaks volumes for the zeal and enthusiasm of the Companions of the Holy Prophet to fight and lay down their lives in the way of God. It says that they march on to the field of battle with extreme delight and zeal to score a victory or be killed in the way of Allah; and also refers admiringly to the swiftness of the movement of their chargers and the suddenness of their assault. It was revealed at Mecca at a time when Muslims had no horses. In the Battle of Badr, there were only two horses with the Muslim army, one belonging to Miqdad and the other to Zubair. The verse, in fact, constituted a prophecy that soon the Muslims will possess horses. The three words, ‘Adiyat, Muriyat, Mughirat, have been differently interpreted by different scholars. Accordi
فَٱلْمُورِيَٰتِ قَدْحًا
穆斯林战士的战马异常神速, 因此马蹄踢到地面时产生了火花。这里暗指穆斯林战士在安拉的正道上战斗的渴望和热情。
The chargers of Muslim warriors run so fast that they produce sparks of fire when they strike their hoofs against the ground. The allusion is to the eagerness and zeal of the Muslim warriors to fight in the way of God.
Important Words:
الموریات (striking) is fem. act. part. from أوری . They say أوری الزند i.e. he produced fire from the piece of wood called زند . قدح النار means, he struck or produced fire with a flint (Lane & Aqrab).
Commentary:
The chargers of Muslim warriors run so fast that they produce sparks of fire when they strike their hoofs against the ground. The allusion in the verse is to the eagerness and zeal of the Muslim warriors to fight in the way of God.
1762
穆斯林战士的战马异常神速, 因此马蹄踢到地面时产生了火花。这里暗指穆斯林战士在安拉的正道上战斗的渴望和热情。
1
مرکب: سواریاں۔
2
اس آیت کی تشریح بھی وہی ہے جو آیت۲ کے نوٹ میں بیان کی گئی ہے۔
4812
Important Words:
الموریات (striking) is fem. act. part. from أوری . They say أوری الزند i.e. he produced fire from the piece of wood called زند . قدح النار means, he struck or produced fire with a flint (Lane & Aqrab).
Commentary:
The chargers of Muslim warriors run so fast that they produce sparks of fire when they strike their hoofs against the ground. The allusion in the verse is to the eagerness and zeal of the Muslim warriors to fight in the way of God.
3411
The chargers of Muslim warriors run so fast that they produce sparks of fire when they strike their hoofs against the ground. The allusion is to the eagerness and zeal of the Muslim warriors to fight in the way of God.
فَٱلْمُغِيرَٰتِ صُبْحًا
勇敢的穆斯林战士并没有不正当地利用敌人的疏忽和不警惕, 对他们夜袭。他们在黎明和他们明枪明刀地交战, 他们是英勇而圣洁的战士。
اس آیت نے سارا راز ظاہر کر دیا ہے۔ کیونکہ اس جگہ پر صبح کے وقت حملہ کرنے کا ذکر ہے۔ اور ایسی احتیاط سے حملہ کرنا گھوڑے کا کام نہیں بلکہ سوار کا کام ہے پس ثابت ہو گیا کہ اس جگہ پر صحابہؓ کا ذکر ہے نہ کہ خالی سواریوں کا۔
The brave Muslim warriors do not take undue advantage of the neglect and unawareness of the enemy by attacking them at night. They attack them in the full glare of the dawn. They are brave and clean fighters.
Important Words:
المغیرات (making raids) is the plural of مغیرة which is fem. act. part. from أغار which is the transitive form of غار. They say غار فی الامر i.e. he remained deeply engaged into the affair. أغار means, he went far into the country. أغار الفرس means, the horse ran vehemently and was quick in sudden attack. أغار علی العدو means, he made a sudden raid upon the enemy. خیل مغیرة means, horses making a sudden attack upon the enemy. مغیرات means, companies that go far into the country; that make a swift and sudden attack upon the enemy (Lane & Aqrab).
Commentary:
The verse mentions one more characteristic of the brave Muslim warriors. They do not take undue advantage of the neglect and unwariness of the enemy by attacking them at night. They attack them in the full glare of the dawn. The verse shows that Muslims are brave and clean fighters.
1763
勇敢的穆斯林战士并没有不正当地利用敌人的疏忽和不警惕, 对他们夜袭。他们在黎明和他们明枪明刀地交战, 他们是英勇而圣洁的战士。
3
اس آیت نے سارا راز ظاہر کر دیا ہے۔ کیونکہ اس جگہ پر صبح کے وقت حملہ کرنے کا ذکر ہے۔ اور ایسی احتیاط سے حملہ کرنا گھوڑے کا کام نہیں بلکہ سوار کا کام ہے پس ثابت ہو گیا کہ اس جگہ پر صحابہؓ کا ذکر ہے نہ کہ خالی سواریوں کا۔
4813
Important Words:
المغیرات (making raids) is the plural of مغیرة which is fem. act. part. from أغار which is the transitive form of غار. They say غار فی الامر i.e. he remained deeply engaged into the affair. أغار means, he went far into the country. أغار الفرس means, the horse ran vehemently and was quick in sudden attack. أغار علی العدو means, he made a sudden raid upon the enemy. خیل مغیرة means, horses making a sudden attack upon the enemy. مغیرات means, companies that go far into the country; that make a swift and sudden attack upon the enemy (Lane & Aqrab).
Commentary:
The verse mentions one more characteristic of the brave Muslim warriors. They do not take undue advantage of the neglect and unwariness of the enemy by attacking them at night. They attack them in the full glare of the dawn. The verse shows that Muslims are brave and clean fighters.
3412
The brave Muslim warriors do not take undue advantage of the neglect and unawareness of the enemy by attacking them at night. They attack them in the full glare of the dawn. They are brave and clean fighters.
فَأَثَرْنَ بِهِۦ نَقْعًا
穆斯林军队的攻势凶猛, 锐不可挡, 由于他们战马奔驰扬起的尘土, 整个地平线变得一片黑暗。
یعنی جب وہ حملہ کرتے ہیں تو صرف سڑکوں پر سے ہی چنگاریاں نہیں نکلتیں بلکہ ایک ایسا شور پڑ جاتا ہے کہ جس گاؤں پر انہوں نے حملہ کیا ہوتا ہے اس کے لوگ گھبرا کر نکل آتے ہیں اور تمام جَوّ میں غبار اڑنے لگتا ہے۔
The assault of the Muslim forces is so fierce and overwhelming that the whole horizon becomes dark with the dust raised by the quick steps of their horses.
Important Words:
أثرن (raise) is transitive verb from ثار . They say ثار الغبار means, the dust became stirred up and spread upon the horizon. أثار الارض means, he tilled the ground. أثار الفتنة means, he stirred up the mischief (Lane & Aqrab).
Commentary:
The assault of the Muslim forces is so fierce and overwhelming that the whole horizon becomes dark with the dust raised by the quick steps of their horses.
1764
穆斯林军队的攻势凶猛, 锐不可挡, 由于他们战马奔驰扬起的尘土, 整个地平线变得一片黑暗。
4
یعنی جب وہ حملہ کرتے ہیں تو صرف سڑکوں پر سے ہی چنگاریاں نہیں نکلتیں بلکہ ایک ایسا شور پڑ جاتا ہے کہ جس گاؤں پر انہوں نے حملہ کیا ہوتا ہے اس کے لوگ گھبرا کر نکل آتے ہیں اور تمام جَوّ میں غبار اڑنے لگتا ہے۔
4814
Important Words:
أثرن (raise) is transitive verb from ثار . They say ثار الغبار means, the dust became stirred up and spread upon the horizon. أثار الارض means, he tilled the ground. أثار الفتنة means, he stirred up the mischief (Lane & Aqrab).
Commentary:
The assault of the Muslim forces is so fierce and overwhelming that the whole horizon becomes dark with the dust raised by the quick steps of their horses.
3413
The assault of the Muslim forces is so fierce and overwhelming that the whole horizon becomes dark with the dust raised by the quick steps of their horses.
فَوَسَطْنَ بِهِۦ جَمْعًا
穆斯林战士不侵袭个人或孤立无援的弱女子、儿童和老人; 他们万众一心攻击整个敌军, 直捣敌军的心脏。
یعنی یہ سواروں کی جماعت جو حملہ کرتی ہے اس قبیلہ کے لوگوں کودیکھ کر جن پر حملہ کیا گیا ہے ڈر نہیں جاتی بلکہ دلیری کے ساتھ ان کے اندر گھس جاتی ہے جس کے نتیجہ میں لڑائی دست بدست ہونے لگ جاتی ہے۔
Muslim warriors do not attack individuals or weak helpless women, children and old men; they attack in a body the whole enemy force and penetrate far into the heart of their ranks.
Commentary:
Muslim warriors do not attack single individuals or weak helpless women, children or old men, but they attack in a body the whole enemy force and penetrate far into the heart of their ranks.
The reference in these verses (2-6) may also be to those God-intoxicated spiritual wayfarers who constantly and relentlessly are engaged in fighting the forces of evil and in making strenuous efforts to get nearness to God and by their noble efforts cause a heavenly light to burn in them; and when by the light of Divine realization they acquire the capability to detect their own shortcomings and those of others, they make a vehement attack on them. Their next stage in this spiritual journey is reached when they pour out the agony of their hearts before their Creator and invoke His grace and mercy by prayer and devotional cries. These are the persons who succeed in obtaining their great object.
1765
穆斯林战士不侵袭个人或孤立无援的弱女子、儿童和老人; 他们万众一心攻击整个敌军, 直捣敌军的心脏。
5
یعنی یہ سواروں کی جماعت جو حملہ کرتی ہے اس قبیلہ کے لوگوں کودیکھ کر جن پر حملہ کیا گیا ہے ڈر نہیں جاتی بلکہ دلیری کے ساتھ ان کے اندر گھس جاتی ہے جس کے نتیجہ میں لڑائی دست بدست ہونے لگ جاتی ہے۔
4815
Commentary:
Muslim warriors do not attack single individuals or weak helpless women, children or old men, but they attack in a body the whole enemy force and penetrate far into the heart of their ranks.
The reference in these verses (2-6) may also be to those God-intoxicated spiritual wayfarers who constantly and relentlessly are engaged in fighting the forces of evil and in making strenuous efforts to get nearness to God and by their noble efforts cause a heavenly light to burn in them; and when by the light of Divine realization they acquire the capability to detect their own shortcomings and those of others, they make a vehement attack on them. Their next stage in this spiritual journey is reached when they pour out the agony of their hearts before their Creator and invoke His grace and mercy by prayer and devotional cries. These are the persons who succeed in obtaining their great object.
3414
Muslim warriors do not attack individuals or weak helpless women, children and old men; they attack in a body the whole enemy force and penetrate far into the heart of their ranks.
إِنَّ ٱلْإِنسَٰنَ لِرَبِّهِۦ لَكَنُودٌ
اس آیت میں صحابہؓ سے لڑنے والوں کا ذکر کیا گیا ہے کہ وہ نہایت ناشکر گذار ہیں۔ یعنی صحابہؓ جو خدا کا کلام ان کے آگے پیش کرتے ہیں وہ بجائے ان کا اعزاز کرنے کے ان سے جنگ کرتے ہیں اور اپنے قول اور فعل سے اپنی ناشکری کی گواہی دیتے ہیں۔
Important Words:
کنود (ungrateful) is derived from کند. They say کند النعمة i.e. he dis-acknowledged a benefit; he was ungrateful. کند الشیءmeans, he cut the thing. کنود means, ungrateful man or woman; an unbeliever; a blamer of his Lord who remembers misfortunes and forgets favours; rebellious; niggardly; avaricious; who eats alone and beats his slaves. أرض کنود means, land that produces nothing (Lane & Aqrab).
Commentary:
The reference in the verse is to the arrogant, base and miserly disbeliever who is also a coward. He is cruel towards the weak and does not feed the poor.
6
اس آیت میں صحابہؓ سے لڑنے والوں کا ذکر کیا گیا ہے کہ وہ نہایت ناشکر گذار ہیں۔ یعنی صحابہؓ جو خدا کا کلام ان کے آگے پیش کرتے ہیں وہ بجائے ان کا اعزاز کرنے کے ان سے جنگ کرتے ہیں اور اپنے قول اور فعل سے اپنی ناشکری کی گواہی دیتے ہیں۔
4816
Important Words:
کنود (ungrateful) is derived from کند. They say کند النعمة i.e. he dis-acknowledged a benefit; he was ungrateful. کند الشیءmeans, he cut the thing. کنود means, ungrateful man or woman; an unbeliever; a blamer of his Lord who remembers misfortunes and forgets favours; rebellious; niggardly; avaricious; who eats alone and beats his slaves. أرض کنود means, land that produces nothing (Lane & Aqrab).
Commentary:
The reference in the verse is to the arrogant, base and miserly disbeliever who is also a coward. He is cruel towards the weak and does not feed the poor.
وَإِنَّهُۥ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ
Commentary:
Such a one indulges not only in the evils mentioned in the preceding verse but also takes pride in doing so.
4817
Commentary:
Such a one indulges not only in the evils mentioned in the preceding verse but also takes pride in doing so.
وَإِنَّهُۥ لِحُبِّ ٱلْخَيْرِ لَشَدِيدٌ
89:21.
یعنی یہ کفار اتنا بھی نہیں سمجھتے کہ مسلمان جن کے لئے فتح مقدر ہے ان کے ساتھ لڑائی کا نتیجہ تو یہ نکلے گا کہ مال ضائع ہو جائیں گے۔ مگر اپنی حرص کے باوجود وہ اپنی نابینائی کی وجہ سے لڑتے چلے جاتے ہیں محض اس خیال سے کہ شاید کوئی ایسی صورت نکل آئے کہ ہم فاتح ہو جائیں اور مال ہمیں مل جائیں۔
89:21.
89:21.
a
89:21.
7
یعنی یہ کفار اتنا بھی نہیں سمجھتے کہ مسلمان جن کے لئے فتح مقدر ہے ان کے ساتھ لڑائی کا نتیجہ تو یہ نکلے گا کہ مال ضائع ہو جائیں گے۔ مگر اپنی حرص کے باوجود وہ اپنی نابینائی کی وجہ سے لڑتے چلے جاتے ہیں محض اس خیال سے کہ شاید کوئی ایسی صورت نکل آئے کہ ہم فاتح ہو جائیں اور مال ہمیں مل جائیں۔
a
89:21.
a
89:21.
۞ أَفَلَا يَعْلَمُ إِذَا بُعْثِرَ مَا فِى ٱلْقُبُورِ
不信者似乎再也没有生命。他们死卧在他们的坟墓--------他们的家中。但他们将很快地出来反对伊斯兰教, 并将进军很多里路攻击麦地那的穆圣。
There seems to be no life left in the disbelievers. They are lying dead in their graves—their houses. But soon they will rise in opposition to Islam and will march many miles to attack the Holy Prophet in Medina.
82:5.
Commentary:
The verse means that there is no life left in the disbelievers. They seem to be lying dead in their graves—their houses. But soon they will rise in opposition to Islam and will march many miles to attack the Holy Prophet in Medina.
1766
不信者似乎再也没有生命。他们死卧在他们的坟墓--------他们的家中。但他们将很快地出来反对伊斯兰教, 并将进军很多里路攻击麦地那的穆圣。
b
82:5.
4818
Commentary:
The verse means that there is no life left in the disbelievers. They seem to be lying dead in their graves—their houses. But soon they will rise in opposition to Islam and will march many miles to attack the Holy Prophet in Medina.
3415
There seems to be no life left in the disbelievers. They are lying dead in their graves—their houses. But soon they will rise in opposition to Islam and will march many miles to attack the Holy Prophet in Medina.
وَحُصِّلَ مَا فِى ٱلصُّدُورِ
敌人对伊斯兰教的邪恶计谋终将显露出来。
اگر ان آیات کو دنیا پر محمول کیا جائے تو اس کے معنے یوں ہوں گے کہ وہ کفار جو بظاہر زندہ ہیں۔ لیکن دین کے لحاظ سے قبروں میں دفن ہیں جب ان کو اسلام کے مقابل پر کھڑا کر دیا جائے گا تو ان کے دلوں میں جو راز چھپے پڑے ہیں وہ ظاہر کر دئے جائیں گے۔ یعنی دلوں میں تو وہ اسلام کی بہت سی صداقتیں مان چکے ہیں صرف ظاہر میں اسلام کا مقابلہ کر رہے ہیں اس مضمون کو ایک تاریخی واقعہ نہایت اچھی طرح واضح کرتا ہے۔ جب مکہ فتح ہوا تو رسول کریم صلی اللہ علیہ وسلم نے اعلان فرمایا کہ جن لوگوں نے مسلمانوں کو جنگ میں نہیں بلکہ جنگ کے بغیر قتل کیا یا کروایا تھا ان کی سزا یہی ہے کہ ان کو معاف نہ کیا جائ
The evil designs of the enemies of Islam will come to light.
Important Words:
حصل (brought forth) is transitive from حصل (hasala), which means, it became apparent; it came into existence; it became realized; it came to pass. حصل (hasala) means, he produced, retracted or fetched out; he made a thing apparent; he prepared; he separated, discriminated or distinguished; he perceived a thing; he obtained or attained it; he acquired it; he collected (Lane & Aqrab).
Commentary:
The evil designs of the enemies of Islam will come to light.
1767
敌人对伊斯兰教的邪恶计谋终将显露出来。
1
اگر ان آیات کو دنیا پر محمول کیا جائے تو اس کے معنے یوں ہوں گے کہ وہ کفار جو بظاہر زندہ ہیں۔ لیکن دین کے لحاظ سے قبروں میں دفن ہیں جب ان کو اسلام کے مقابل پر کھڑا کر دیا جائے گا تو ان کے دلوں میں جو راز چھپے پڑے ہیں وہ ظاہر کر دئے جائیں گے۔ یعنی دلوں میں تو وہ اسلام کی بہت سی صداقتیں مان چکے ہیں صرف ظاہر میں اسلام کا مقابلہ کر رہے ہیں اس مضمون کو ایک تاریخی واقعہ نہایت اچھی طرح واضح کرتا ہے۔ جب مکہ فتح ہوا تو رسول کریم صلی اللہ علیہ وسلم نے اعلان فرمایا کہ جن لوگوں نے مسلمانوں کو جنگ میں نہیں بلکہ جنگ کے بغیر قتل کیا یا کروایا تھا ان کی سزا یہی ہے کہ ان کو معاف نہ کیا جائ
4819
Important Words:
حصل (brought forth) is transitive from حصل (hasala), which means, it became apparent; it came into existence; it became realized; it came to pass. حصل (hasala) means, he produced, retracted or fetched out; he made a thing apparent; he prepared; he separated, discriminated or distinguished; he perceived a thing; he obtained or attained it; he acquired it; he collected (Lane & Aqrab).
Commentary:
The evil designs of the enemies of Islam will come to light.
3416
The evil designs of the enemies of Islam will come to light.
إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌۢ
安拉完全知道他们的邪恶计谋, 他将惩罚他们的邪恶行径。
God is Well-Aware of their evil designs and He will punish them for their evil deeds.
Commentary:
God is well aware of their evil designs and He will punish them for their evil actions.
1768
安拉完全知道他们的邪恶计谋, 他将惩罚他们的邪恶行径。
4820
Commentary:
God is well aware of their evil designs and He will punish them for their evil actions.
3417
God is Well-Aware of their evil designs and He will punish them for their evil deeds.
القارعة
Al-Qari'ah
The Calamity • makkah • 11 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
ٱلْقَارِعَةُ
13:32.
Important Words:
القارعة (the Great Calamity) is derived from قرع. They say قرع الباب i.e. he knocked at the door. قرعه أمر means, the affair came on him all of a sudden. قارعة means, a great and sudden calamity; the Day of Resurrection; an army marching forth and striking the enemy suddenly (Aqrab & Taj). See also 13:32.
Commentary:
The particle ال particularizes قارعة (calamity) and imparts to it a special significance. القارعة thus means, a great calamity; the Promised Calamity or the Day of Judgement.
b
13:32.
4820A
Important Words:
القارعة (the Great Calamity) is derived from قرع. They say قرع الباب i.e. he knocked at the door. قرعه أمر means, the affair came on him all of a sudden. قارعة means, a great and sudden calamity; the Day of Resurrection; an army marching forth and striking the enemy suddenly (Aqrab & Taj). See also 13:32.
Commentary:
The particle ال particularizes قارعة (calamity) and imparts to it a special significance. القارعة thus means, a great calamity; the Promised Calamity or the Day of Judgement.
مَا ٱلْقَارِعَةُ
附加在 قَارِعَة (Qari‘ah) 上的冠词 اَلْ (al) 使灾难显得特别严重, 更加可怕, 而附加小品词 مَا (ma, 什么) 使灾难显得更剧烈, 毁灭性更大。
Whereas the particle al added to Qari‘ah has particularized the calamity and heightened its dreadfulness, the addition of the particle ma (what) makes it all the more severe and destructive.
Commentary:
Whereas the particle ال added to قارعة has particularized the calamity and heightened its dreadfulness, the addition of the particle ما (what) makes it still more severe and destructive.
1769
附加在 قَارِعَة (Qari‘ah) 上的冠词 اَلْ (al) 使灾难显得特别严重, 更加可怕, 而附加小品词 مَا (ma, 什么) 使灾难显得更剧烈, 毁灭性更大。
4821
Commentary:
Whereas the particle ال added to قارعة has particularized the calamity and heightened its dreadfulness, the addition of the particle ما (what) makes it still more severe and destructive.
3418
Whereas the particle al added to Qari‘ah has particularized the calamity and heightened its dreadfulness, the addition of the particle ma (what) makes it all the more severe and destructive.
وَمَآ أَدْرَىٰكَ مَا ٱلْقَارِعَةُ
真是大祸临头, 简直不可能想象有多可怕, 更不谈用语言表达。另见第 69 章第2-5节经文, 在那几节经文中用了同样的表达方式来描写灾难的类似的影响。قَارِعَة (Qari‘ah) 除了一次非常灾难之外还表示突然来临的惩罚。
The calamity would be so catastrophic that it is impossible to conceive of its dreadfulness, much less to describe it in words. See also 69:2-5 where an identical expression to produce an analogous effect has been used. Qari‘ah, besides a great calamity, signifies punishment that comes suddenly.
Commentary:
The verse signifies that the calamity would be so catastrophic that it is impossible to conceive of its dreadfulness, much less to describe it in words. See also 69:2-5 where an identical expression to produce an analogous effect has been used. القارعة besides a great calamity, signifies punishment that suddenly comes upon disbelievers.
1770
真是大祸临头, 简直不可能想象有多可怕, 更不谈用语言表达。另见第 69 章第2-5节经文, 在那几节经文中用了同样的表达方式来描写灾难的类似的影响。قَارِعَة (Qari‘ah) 除了一次非常灾难之外还表示突然来临的惩罚。
4822
Commentary:
The verse signifies that the calamity would be so catastrophic that it is impossible to conceive of its dreadfulness, much less to describe it in words. See also 69:2-5 where an identical expression to produce an analogous effect has been used. القارعة besides a great calamity, signifies punishment that suddenly comes upon disbelievers.
3419
The calamity would be so catastrophic that it is impossible to conceive of its dreadfulness, much less to describe it in words. See also 69:2-5 where an identical expression to produce an analogous effect has been used. Qari‘ah, besides a great calamity, signifies punishment that comes suddenly.
يَوْمَ يَكُونُ ٱلنَّاسُ كَٱلْفَرَاشِ ٱلْمَبْثُوثِ
Commentary:
Because it is beyond human mind to conceive of the dreadfulness of the calamity, a few of its horrible effects have been pointed out. This and the next verse give some idea of the confusion and distress it will cause.
The terrific and cataclysmic happening will scatter the people like flakes of carded wool, not finding refuge anywhere.
4823
Commentary:
Because it is beyond human mind to conceive of the dreadfulness of the calamity, a few of its horrible effects have been pointed out. This and the next verse give some idea of the confusion and distress it will cause.
The terrific and cataclysmic happening will scatter the people like flakes of carded wool, not finding refuge anywhere.
وَتَكُونُ ٱلْجِبَالُ كَٱلْعِهْنِ ٱلْمَنفُوشِ
因为人是不可能想象灾难有多么可怕的, 所指出来的仅是灾难的几个影响而已。这一节和下一节经文说明了灾难所产生的惊慌和悲痛。可怕而动荡的灾难将人们驱散得就像梳毛机梳过的丝丝羊毛, 人们将无处安身。
جیسا کہ ہم پہلے کئی بار بتا چکے ہیں‘ پہاڑ کے معنے عربی لغت میں بڑے آدمی کے بھی ہیں اور اس جگہ وہی مراد ہیں اور مطلب یہ ہے کہ جب وہ عظیم مصیبت آئے گی یعنی کفار کی شکست کی‘ تو اس وقت بڑے بڑے آدمی بجائے اکٹھے ہو کر محمد رسول اللہ صلی اللہ علیہ وسلم پر حملہ کرنے کے اِدھر اُدھر بھاگتے پھریں گے۔ کوئی رسول کریم صلی اللہ علیہ وسلم کی بیعت کے لئے دوڑ پڑے گا جیسے عمرو بن العاص اور ابوسفیان وغیرہ جو رسول کریم صلی اللہ علیہ وسلم کی بیعت کرنے کے لئے روانہ ہو گئے۔ اور کوئی مکّہ سے باہر بھاگ جائے گا جیسے عکرمہ بن ابی جہل جو جان بچانے کے لئے حبشہ بھاگ گیا۔ پس اس طرح سارے رؤساء عرب دھ
Because it is beyond human mind to conceive of the dreadfulness of that calamity, a few only of its horrible effects have been pointed out. This and the next verse give some idea of the confusion and distress it will cause. The terrific and cataclysmic happening will scatter the people like flakes of carded wool and they will find refuge nowhere.
1771
因为人是不可能想象灾难有多么可怕的, 所指出来的仅是灾难的几个影响而已。这一节和下一节经文说明了灾难所产生的惊慌和悲痛。可怕而动荡的灾难将人们驱散得就像梳毛机梳过的丝丝羊毛, 人们将无处安身。
1
جیسا کہ ہم پہلے کئی بار بتا چکے ہیں‘ پہاڑ کے معنے عربی لغت میں بڑے آدمی کے بھی ہیں اور اس جگہ وہی مراد ہیں اور مطلب یہ ہے کہ جب وہ عظیم مصیبت آئے گی یعنی کفار کی شکست کی‘ تو اس وقت بڑے بڑے آدمی بجائے اکٹھے ہو کر محمد رسول اللہ صلی اللہ علیہ وسلم پر حملہ کرنے کے اِدھر اُدھر بھاگتے پھریں گے۔ کوئی رسول کریم صلی اللہ علیہ وسلم کی بیعت کے لئے دوڑ پڑے گا جیسے عمرو بن العاص اور ابوسفیان وغیرہ جو رسول کریم صلی اللہ علیہ وسلم کی بیعت کرنے کے لئے روانہ ہو گئے۔ اور کوئی مکّہ سے باہر بھاگ جائے گا جیسے عکرمہ بن ابی جہل جو جان بچانے کے لئے حبشہ بھاگ گیا۔ پس اس طرح سارے رؤساء عرب دھ
3420
Because it is beyond human mind to conceive of the dreadfulness of that calamity, a few only of its horrible effects have been pointed out. This and the next verse give some idea of the confusion and distress it will cause. The terrific and cataclysmic happening will scatter the people like flakes of carded wool and they will find refuge nowhere.
فَأَمَّا مَن ثَقُلَتْ مَوَٰزِينُهُۥ
7:9; 23:103.
When used in relation to an individual, Mawazin means his works; but when used in relation to a nation it signifies, its material means and resources. According to the present-day terminology of war, 'tonnage' seems to be an appropriate rendering of the word. In the latter sense the verse would mean that a nation, whose material resources are great or whose tonnage of steamships or aeroplanes is heavy, will predominate over its adversaries, and this fact will add to its prestige and power and consequently to its happiness.
7:9; 23:103.
Commentary:
When used in relation to an individual موازین means, his works, but when used in relation to a nation, it means, its material means and resources; and according to the present-day terminology of war, 'tonnage' seems to be an exact rendering of the word. In the latter sense of the word the verse would mean that a nation whose material resources or tonnage of steamships or aeroplanes is heavy will predominate over its adversaries and this fact will add to its prestige and power and consequently to its happiness.
b
7:9; 23:103.
1772
重量 (مَوَازِيْن, Mawazin)用来指个人时即意指他的工作; 但是用来指一个国家时是指国家的物质财富和资源。但根据当代的战争术语, 这个词的恰当解释似乎是吨位。这节经文按照后一种意思, 是指一个物质资源大或船舶或飞机的吨位重的国家将统治它的对手, 这个事实将增加它的威望和权力, 从而增加国家的幸福。
a
7:9; 23:103.
4824
Commentary:
When used in relation to an individual موازین means, his works, but when used in relation to a nation, it means, its material means and resources; and according to the present-day terminology of war, 'tonnage' seems to be an exact rendering of the word. In the latter sense of the word the verse would mean that a nation whose material resources or tonnage of steamships or aeroplanes is heavy will predominate over its adversaries and this fact will add to its prestige and power and consequently to its happiness.
b
7:9; 23:103.
3421
When used in relation to an individual, Mawazin means his works; but when used in relation to a nation it signifies, its material means and resources. According to the present-day terminology of war, 'tonnage' seems to be an appropriate rendering of the word. In the latter sense the verse would mean that a nation, whose material resources are great or whose tonnage of steamships or aeroplanes is heavy, will predominate over its adversaries, and this fact will add to its prestige and power and consequently to its happiness.
فَهُوَ فِى عِيشَةٍ رَّاضِيَةٍ
وَأَمَّا مَنْ خَفَّتْ مَوَٰزِينُهُۥ
7:10; 23:104.
7:10; 23:104.
7:10; 23:104.
a
7:10; 23:104.
b
7:10; 23:104.
a
7:10; 23:104.
فَأُمُّهُۥ هَاوِيَةٌ
有罪的人们和火狱的关系就像婴孩和母亲的关系。正像胚胎在子宫内经过种种发育过程到出生成为发育完全的人一样, 有罪的人们将经过精神折磨的不同阶段到他们的灵魂完全涤除罪恶沾染而得到新生。因此火狱的惩罚目的是使恶人悔过, 自我改造。根据伊斯兰教的概念, 火狱是教养所。
قرآن کریم میں اُمٌّ کا لفظ ہے جس کے معنے ماں کے ہوتے ہیں۔ مگر ہم نے اس کا ترجمہ ٹھکانا کیا ہے۔ اس لئے کہ قرآن کریم نے ماں کو بھی انسان کے ٹھہرنے کی جگہ قرار دیا ہے جیسا کہ وہ فرماتا ہے جَعَلْنٰـہُ نُطْفَۃً فِیْ قَرَارٍ مَّکِیْنٍ (مومنون: ۶) پس ہم نے ٹھکانا کا لفظ استعمال کر دیا ہے۔ ماں کا نہیں جس کو اردو جاننے والے سمجھ نہیں سکتے تھے۔
The connection of the sinful people with Hell will be like that of a baby with its mother. Just as the embryo goes through various stages of development in the womb till it is born in the form of a full-fledged human being, so will the guilty people pass through different stages of spiritual torture, till their souls are completely cleansed of the taint of sin and they receive a new birth. Thus, the punishment of Hell is intended to make the wicked repent of their sins and to reform themselves. According to Islamic concept Hell is a penitentiary.
Commentary:
أم primarily meaning, 'mother' has a variety of secondary significations such as source, origin; support; an abode, etc. (Lane & Aqrab).
The verse signifies that the connection of the sinful people with Hell will be like that of a baby with its mother. Just as the embryo goes through various stages of development in the womb till it is born as a full-fledged human being, so will the guilty people pass through different stages of spiritual torture, till their souls are completely cleansed of the taint of sin and they will thus receive a new birth. Thus the punishments of Hell are intended to make the wicked repent of their sins and so reform themselves. According to Islamic concept Hell is a penitentiary.
1773
有罪的人们和火狱的关系就像婴孩和母亲的关系。正像胚胎在子宫内经过种种发育过程到出生成为发育完全的人一样, 有罪的人们将经过精神折磨的不同阶段到他们的灵魂完全涤除罪恶沾染而得到新生。因此火狱的惩罚目的是使恶人悔过, 自我改造。根据伊斯兰教的概念, 火狱是教养所。
2
قرآن کریم میں اُمٌّ کا لفظ ہے جس کے معنے ماں کے ہوتے ہیں۔ مگر ہم نے اس کا ترجمہ ٹھکانا کیا ہے۔ اس لئے کہ قرآن کریم نے ماں کو بھی انسان کے ٹھہرنے کی جگہ قرار دیا ہے جیسا کہ وہ فرماتا ہے جَعَلْنٰـہُ نُطْفَۃً فِیْ قَرَارٍ مَّکِیْنٍ (مومنون: ۶) پس ہم نے ٹھکانا کا لفظ استعمال کر دیا ہے۔ ماں کا نہیں جس کو اردو جاننے والے سمجھ نہیں سکتے تھے۔
4825
Commentary:
أم primarily meaning, 'mother' has a variety of secondary significations such as source, origin; support; an abode, etc. (Lane & Aqrab).
The verse signifies that the connection of the sinful people with Hell will be like that of a baby with its mother. Just as the embryo goes through various stages of development in the womb till it is born as a full-fledged human being, so will the guilty people pass through different stages of spiritual torture, till their souls are completely cleansed of the taint of sin and they will thus receive a new birth. Thus the punishments of Hell are intended to make the wicked repent of their sins and so reform themselves. According to Islamic concept Hell is a penitentiary.
3422
The connection of the sinful people with Hell will be like that of a baby with its mother. Just as the embryo goes through various stages of development in the womb till it is born in the form of a full-fledged human being, so will the guilty people pass through different stages of spiritual torture, till their souls are completely cleansed of the taint of sin and they receive a new birth. Thus, the punishment of Hell is intended to make the wicked repent of their sins and to reform themselves. According to Islamic concept Hell is a penitentiary.
وَمَآ أَدْرَىٰكَ مَا هِيَهْ
نَارٌ حَامِيَةٌۢ
c
87:13; 88:5.
4826
Commentary:
The expression, "it is a burning fire" signifies that the fire of Hell will be so hot as to defy description. The heat released by an atom bomb may perhaps give some idea, albeit an entirely incomplete one, of the heat of the Hell.
التكاثر
At-Takathur
The Rivalry in world increase • makkah • 8 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
أَلْهَىٰكُمُ ٱلتَّكَاثُرُ
贪婪及在财富、地位和名望方面想超越他人的过分俗望是人世一切烦恼和忽视追求更高人生价值的根源。人的大不幸是: 要求世俗的东西的欲望没有止境, 以致他没有工夫想到安拉或想到后世的事。他全神贯注于世俗的东西, 直至死亡降临时才发现已把他宝贵的一生浪费在毫无意义的追求中。
اس آیت میں اس طرف اشارہ ہے کہ کفار میں نیکیاں تو نہیں تھیں مگر وہ کسی نہ کسی فریب کے ذریعہ سے مسلمانوں سے بڑھنا چاہتے تھے اور اس کا نتیجہ یہ ہوتا تھا کہ وہ اپنے تصنع والے اعمال کو اصلی اعمال سمجھ لیتے تھے اور دین کی روح سے غافل ہو جاتے تھے۔
Acquisitiveness and man’s inordinate desire to outstrip others in wealth, position and prestige lie at the root of all human troubles and of the neglect of higher values of life. It is man’s great misfortune that his passion for acquiring worldly things knows no limit and leaves him no time to think of God or the Hereafter. He remains entirely engrossed in these things till death comes upon him, and then he finds that he had wasted his precious life in idle pursuits.
24:38; 48:12; 62:10.
Important Words:
التکاثر (mutual rivalry in worldly increase) is derived from کثر i.e. it was or became much, abundant, copious, great in number; it multiplied; it accumulated. تکاثروا means, they contended, one with another, for superiority in numbers. التکاثرmeans, contending with one another for superiority in numbers or property, children and men. تکاثرت أمواله means, his riches multiplied by degrees (Lane).
Commentary:
Acquisitiveness and man’s inordinate desire to outstrip others in wealth, position and prestige lies at the root of all human troubles and the neglect of the higher values of life. It is man’s great misfortune that his passion for acquiring worldly things knows no limit and leaves him no time to think of God or the Hereafter. He remains entirely engrossed in these things till death comes upon him.
Against general practice, the verb الھا has not been followed by the preposition عن in this verse. This enlarges the meaning of the verb, covering, as it does, all the things that are calculated to divert man’s attention from God and not from any particular thing or object.
1774
贪婪及在财富、地位和名望方面想超越他人的过分俗望是人世一切烦恼和忽视追求更高人生价值的根源。人的大不幸是: 要求世俗的东西的欲望没有止境, 以致他没有工夫想到安拉或想到后世的事。他全神贯注于世俗的东西, 直至死亡降临时才发现已把他宝贵的一生浪费在毫无意义的追求中。
1
اس آیت میں اس طرف اشارہ ہے کہ کفار میں نیکیاں تو نہیں تھیں مگر وہ کسی نہ کسی فریب کے ذریعہ سے مسلمانوں سے بڑھنا چاہتے تھے اور اس کا نتیجہ یہ ہوتا تھا کہ وہ اپنے تصنع والے اعمال کو اصلی اعمال سمجھ لیتے تھے اور دین کی روح سے غافل ہو جاتے تھے۔
b
24:38; 48:12; 62:10.
4827
Important Words:
التکاثر (mutual rivalry in worldly increase) is derived from کثر i.e. it was or became much, abundant, copious, great in number; it multiplied; it accumulated. تکاثروا means, they contended, one with another, for superiority in numbers. التکاثرmeans, contending with one another for superiority in numbers or property, children and men. تکاثرت أمواله means, his riches multiplied by degrees (Lane).
Commentary:
Acquisitiveness and man’s inordinate desire to outstrip others in wealth, position and prestige lies at the root of all human troubles and the neglect of the higher values of life. It is man’s great misfortune that his passion for acquiring worldly things knows no limit and leaves him no time to think of God or the Hereafter. He remains entirely engrossed in these things till death comes upon him.
Against general practice, the verb الھا has not been followed by the preposition عن in this verse. This enlarges the meaning of the verb, covering, as it does, all the things that are calculated to divert man’s attention from God and not from any particular thing or object.
3423
Acquisitiveness and man’s inordinate desire to outstrip others in wealth, position and prestige lie at the root of all human troubles and of the neglect of higher values of life. It is man’s great misfortune that his passion for acquiring worldly things knows no limit and leaves him no time to think of God or the Hereafter. He remains entirely engrossed in these things till death comes upon him, and then he finds that he had wasted his precious life in idle pursuits.
حَتَّىٰ زُرْتُمُ ٱلْمَقَابِرَ
یعنی موت تک اُن کا یہی حال چلا جاتا تھا۔ سوائے چند ایسے لوگوں کے جن کو خداتعالیٰ ہدایت دے دیتا تھا۔ اور آپ ہدایت پانے اور خداتعالیٰ کی دی ہوئی ہدایت سے فائدہ اٹھانے میں بڑا فرق ہے۔ آپ پائی ہوئی ہدایت خداتعالیٰ کی طرف منسوب نہیں ہو سکتی۔
Commentary:
Man remains engrossed in acquiring worldly goods till death comes upon him and then he finds that he had wasted all his precious life. The verse also signifies that competition for superiority in wealth, position and numbers has led to the undoing of individuals and even of nations. Moral rather than physical death is meant here, because physical death comes uninvited, but man himself brings about his moral death. So it is not unqualified rivalry and vying with one another that is condemned here. On the contrary, believers have been exhorted in the Quran to endeavour to outstrip one another in doing good (2:149 & 35:32). It is the blind craze for worldly things, to the detriment of higher values, to which exception has been taken in this verse.
2
یعنی موت تک اُن کا یہی حال چلا جاتا تھا۔ سوائے چند ایسے لوگوں کے جن کو خداتعالیٰ ہدایت دے دیتا تھا۔ اور آپ ہدایت پانے اور خداتعالیٰ کی دی ہوئی ہدایت سے فائدہ اٹھانے میں بڑا فرق ہے۔ آپ پائی ہوئی ہدایت خداتعالیٰ کی طرف منسوب نہیں ہو سکتی۔
4828
Commentary:
Man remains engrossed in acquiring worldly goods till death comes upon him and then he finds that he had wasted all his precious life. The verse also signifies that competition for superiority in wealth, position and numbers has led to the undoing of individuals and even of nations. Moral rather than physical death is meant here, because physical death comes uninvited, but man himself brings about his moral death. So it is not unqualified rivalry and vying with one another that is condemned here. On the contrary, believers have been exhorted in the Quran to endeavour to outstrip one another in doing good (2:149 & 35:32). It is the blind craze for worldly things, to the detriment of higher values, to which exception has been taken in this verse.
كَلَّا سَوْفَ تَعْلَمُونَ
ثُمَّ كَلَّا سَوْفَ تَعْلَمُونَ
这节经文中之所以有重复使用的字句, 是要额外地强调这经章中的警告, 并使之产生更大的影响。这样也可以叫人注意报应, 即人盲目地一心追求今生世俗的东西之后所得到的报应。
Repetition of the verse is intended to add emphasis to and render more effective the warning contained in the Surah. Or, the Surah may refer to the nemesis that will come in the wake of blind engrossment by man in the acquisition of worldly things in this life.
Commentary:
Repetition of the verse is intended to add emphasis to and render more effective the warning contained in the Surah. Or the Surah may refer to the Nemesis that will come in the wake of blind engrossment in the acquisition of worldly things in this life and in the Hereafter.
1775
这节经文中之所以有重复使用的字句, 是要额外地强调这经章中的警告, 并使之产生更大的影响。这样也可以叫人注意报应, 即人盲目地一心追求今生世俗的东西之后所得到的报应。
4829
Commentary:
Repetition of the verse is intended to add emphasis to and render more effective the warning contained in the Surah. Or the Surah may refer to the Nemesis that will come in the wake of blind engrossment in the acquisition of worldly things in this life and in the Hereafter.
3424
Repetition of the verse is intended to add emphasis to and render more effective the warning contained in the Surah. Or, the Surah may refer to the nemesis that will come in the wake of blind engrossment by man in the acquisition of worldly things in this life.
كَلَّا لَوْ تَعْلَمُونَ عِلْمَ ٱلْيَقِينِ
لَتَرَوُنَّ ٱلْجَحِيمَ
人所具有的知识虽然有限, 但如果他应用一点普通常识, 那么, 他当然会看到就在今生有一个名符其实的火狱在他眼前洞开着。那就是说, 他应该已经认识到, 他一心追求这短暂人生的荣华富贵, 会使他的道德彻底败坏。
Had man used common sense and what little amount of knowledge he possesses, then, surely, he would have seen a veritable Hell yawning before his eyes in this very life, i.e. he would have realized that his engrossment in the pursuit of pomp, circumstance and the material advantages of this temporary existence causes his total moral ruin.
1776
人所具有的知识虽然有限, 但如果他应用一点普通常识, 那么, 他当然会看到就在今生有一个名符其实的火狱在他眼前洞开着。那就是说, 他应该已经认识到, 他一心追求这短暂人生的荣华富贵, 会使他的道德彻底败坏。
3425
Had man used common sense and what little amount of knowledge he possesses, then, surely, he would have seen a veritable Hell yawning before his eyes in this very life, i.e. he would have realized that his engrossment in the pursuit of pomp, circumstance and the material advantages of this temporary existence causes his total moral ruin.
ثُمَّ لَتَرَوُنَّهَا عَيْنَ ٱلْيَقِينِ
第5-8节经文毫不含糊地指示, 火狱般的生活已在现世中开始了。后世的火狱已在现世生活中做好了准备, 它不为人眼所见, 却为反映它的确定知识者所洞识。这几节经文描写了人类有关火狱的确定知识的三个阶段, 那是说, عِلْمُ الْيَقِيْن (‘Ilmul-Yaqin) 推论确定的知识; عَيْنُ الْيَقِيْن (‘Ainul-Yaqin) 观察确定性的知识; حَقُّ الْيَقِيْن (Haqqul-Yaqin) 体验确定性的知识。知识的确定可以通过那些对罪恶的性质作思考者的推论而获得, 但人死后将目见到火狱, 而在复生日, 他可以通过实际进入火狱而完全认识确定的真理。
Verses 5-8 leave no doubt as to the commencement of a hellish life in this very world. The Hell of next life is prepared in this life, hidden from the human eye, but can be recognised with the knowledge of certainty by those who reflect upon it. These verses describe three stages of certainty of human knowledge with regard to Hell, viz. ‘Ilmul-Yaqin or certainty by inference; ‘Ainul-Yaqin or certainty by sight and Haqqul-Yaqin or certainty by realization. The certainty of knowledge can be had in this very life by inference by those who reflect upon the nature of evil, but after death man will see Hell with his own eyes, while on the Day of Resurrection he shall have a full realization of the truth of certainty by actually entering into Hell.
Commentary:
The verse administers a severe rebuke to disbelievers. It seems to say to them: "Why can’t you understand the simple thing, that the wages of sin is death and that no spiritual life is left in you. Had you used common sense and what little amount of knowledge you possess, you would have seen a veritable Hell yawning before your eyes in this very life, i.e. you would have realized that your engrossment in the pursuit of pomp, circumstance and the material advantages of this temporary existence will cause your total ruin. But you give no thought to these stark realities of life. You do not believe that such a thing will ever happen, but the time is fast approaching when you will see Divine punishment overtaking you in the form of diverse calamities."
It may be stated here that there are three stages of certainty, viz. علم الیقین i.e." certainty by inference, عین الیقین i.e. "certainty by sight" and حق الیقین i.e. "certainty by realization." In the first stage a thing itself is not visible but from its visible effects a man can conclude that it exists. In the second stage not only the effects of a thing but the thing itself is visible, though its nature is not completely comprehended. In the third stage which is the stage of perfect realization or personal experience a man both through observation of the effects of a thing on others and through realization of its effect on himself, can have as complete an understanding of the nature of a thing as it is possible for him to have. These are also the stages of human knowledge with regard to Hell. A man can, by inference, attain certainty about the existence of Hell in this very life but it is after death that he will see it with his own eyes, though it is on the Day of Resurrection that a sinful man will have full realization of it by personally experiencing it.
1777
第5-8节经文毫不含糊地指示, 火狱般的生活已在现世中开始了。后世的火狱已在现世生活中做好了准备, 它不为人眼所见, 却为反映它的确定知识者所洞识。这几节经文描写了人类有关火狱的确定知识的三个阶段, 那是说, عِلْمُ الْيَقِيْن (‘Ilmul-Yaqin) 推论确定的知识; عَيْنُ الْيَقِيْن (‘Ainul-Yaqin) 观察确定性的知识; حَقُّ الْيَقِيْن (Haqqul-Yaqin) 体验确定性的知识。知识的确定可以通过那些对罪恶的性质作思考者的推论而获得, 但人死后将目见到火狱, 而在复生日, 他可以通过实际进入火狱而完全认识确定的真理。
4830
Commentary:
The verse administers a severe rebuke to disbelievers. It seems to say to them: "Why can’t you understand the simple thing, that the wages of sin is death and that no spiritual life is left in you. Had you used common sense and what little amount of knowledge you possess, you would have seen a veritable Hell yawning before your eyes in this very life, i.e. you would have realized that your engrossment in the pursuit of pomp, circumstance and the material advantages of this temporary existence will cause your total ruin. But you give no thought to these stark realities of life. You do not believe that such a thing will ever happen, but the time is fast approaching when you will see Divine punishment overtaking you in the form of diverse calamities."
It may be stated here that there are three stages of certainty, viz. علم الیقین i.e." certainty by inference, عین الیقین i.e. "certainty by sight" and حق الیقین i.e. "certainty by realization." In the first stage a thing itself is not visible but from its visible effects a man can conclude that it exists. In the second stage not only the effects of a thing but the thing itself is visible, though its nature is not completely comprehended. In the third stage which is the stage of perfect realization or personal experience a man both through observation of the effects of a thing on others and through realization of its effect on himself, can have as complete an understanding of the nature of a thing as it is possible for him to have. These are also the stages of human knowledge with regard to Hell. A man can, by inference, attain certainty about the existence of Hell in this very life but it is after death that he will see it with his own eyes, though it is on the Day of Resurrection that a sinful man will have full realization of it by personally experiencing it.
3426
Verses 5-8 leave no doubt as to the commencement of a hellish life in this very world. The Hell of next life is prepared in this life, hidden from the human eye, but can be recognised with the knowledge of certainty by those who reflect upon it. These verses describe three stages of certainty of human knowledge with regard to Hell, viz. ‘Ilmul-Yaqin or certainty by inference; ‘Ainul-Yaqin or certainty by sight and Haqqul-Yaqin or certainty by realization. The certainty of knowledge can be had in this very life by inference by those who reflect upon the nature of evil, but after death man will see Hell with his own eyes, while on the Day of Resurrection he shall have a full realization of the truth of certainty by actually entering into Hell.
ثُمَّ لَتُسْـَٔلُنَّ يَوْمَئِذٍ عَنِ ٱلنَّعِيمِ
Commentary:
When disbelievers will be brought face to face to Hell, they will be told that God had bestowed upon them all kinds of favours, especially His greatest favour—the Holy Prophet—but they rejected and opposed him.
4831
Commentary:
When disbelievers will be brought face to face to Hell, they will be told that God had bestowed upon them all kinds of favours, especially His greatest favour—the Holy Prophet—but they rejected and opposed him.
العصر
Al-Asr
The Declining Day • makkah • 3 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَٱلْعَصْرِ
عَصْر (‘Asr) 的意思是: 时间; 历史; 时代的继续; 下午; 傍晚。اَلْعَصْرَان (Al-‘Asran) 的意思是: 昼夜; 晨昏 (Lane)。
قرآن مجید میں اَلْعَصْرِ ہے چونکہ وہ معرفہ ہے ہم نے اَلْعَصْرِ کے معنے محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ کے کیے ہیں۔
‘Asr means, time; history; succession of ages; the afternoon; or the evening. Al-‘Asran means, the night and the day; the morning and the evening (Lane).
Important Words:
العصر (the Time) is inf. noun from عصر. They say عصرہ i.e. he aided, succoured or assisted him; he saved and preserved him: he gave a gift and did some favour to him. عصر means; time or history or succession of ages: a period of time (syn. دھر); a day as opposed to night; a night as opposed to day; the afternoon; or evening. العصران means, the night and the day: the morning and the evening (Lane & Aqrab).
Commentary:
See a collective note on the whole Surah under v: 4.
1778
عَصْر (‘Asr) 的意思是: 时间; 历史; 时代的继续; 下午; 傍晚。اَلْعَصْرَان (Al-‘Asran) 的意思是: 昼夜; 晨昏 (Lane)。
1
قرآن مجید میں اَلْعَصْرِ ہے چونکہ وہ معرفہ ہے ہم نے اَلْعَصْرِ کے معنے محمد رسول اللہ صلی اللہ علیہ وسلم کے زمانہ کے کیے ہیں۔
4832
Important Words:
العصر (the Time) is inf. noun from عصر. They say عصرہ i.e. he aided, succoured or assisted him; he saved and preserved him: he gave a gift and did some favour to him. عصر means; time or history or succession of ages: a period of time (syn. دھر); a day as opposed to night; a night as opposed to day; the afternoon; or evening. العصران means, the night and the day: the morning and the evening (Lane & Aqrab).
Commentary:
See a collective note on the whole Surah under v: 4.
3427
‘Asr means, time; history; succession of ages; the afternoon; or the evening. Al-‘Asran means, the night and the day; the morning and the evening (Lane).
إِنَّ ٱلْإِنسَٰنَ لَفِى خُسْرٍ
قرآن مجید میں اَ لْاِنْسَان ہے جس کے معنے ہیں ایسا انسان جس کو قرآن پڑھنے والے جانتے ہیں۔ اسی لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ ’’نبیوں کا مخالف انسان۔‘‘
10:46.
Al-Insan, (man) here signifies man as mentioned in 17:12; 18:55; 36:78; and 70:20, viz. the hasty, the contentious man, or the man who opposes Divine Messengers.
It is History’s infallible testimony that those individuals or nations, who do not make proper use of the opportunities that come to them in life, and who defy the eternal natural laws which determine human destiny, inevitably come to grief. It is such individuals and nations who are the losers in the race against Time and it is to these that the word Al-Insan in the Surah particularly refers. Divine laws cannot be defied with impunity.
10:46; 65:10.
Important Words:
خسر (in a state of loss). خسر (khasira) means, he suffered a loss; he lost his way; he was ruined (Lane).
Commentary:
الانسان (man) here signifies man as mentioned in 17:12; 18:55; 36:78; 70:20, viz. the hasty, the contentious, the quarrelling and the impatient man.
b
10:46.
1779
اَلْاِنْسَان (Al-Insan) 在这里代表人, 这在17:12; 18:55; 36:78; 70:20各节中都提到, 所指的是动辄发怒的人, 好争论的人, 或反对安拉的使者的人。
1780
有些个人和民族不能恰当地利用生存中所获得的机会, 蔑视决定人类命运的永恒的自然律, 这些个人和民族将遭到不幸--------这是历史上一贯正确的证明。与时间赛跑的失败者就是这样的个人和民族, 而这正是这章经文中 Al-Insan (人) 所特指的。谁都不能蔑视天经而不受惩罚。
2
قرآن مجید میں اَ لْاِنْسَان ہے جس کے معنے ہیں ایسا انسان جس کو قرآن پڑھنے والے جانتے ہیں۔ اسی لئے ہم نے اس کا ترجمہ یہ کیا ہے کہ ’’نبیوں کا مخالف انسان۔‘‘
b
10:46; 65:10.
4833
Important Words:
خسر (in a state of loss). خسر (khasira) means, he suffered a loss; he lost his way; he was ruined (Lane).
Commentary:
الانسان (man) here signifies man as mentioned in 17:12; 18:55; 36:78; 70:20, viz. the hasty, the contentious, the quarrelling and the impatient man.
b
10:46.
3428
Al-Insan, (man) here signifies man as mentioned in 17:12; 18:55; 36:78; and 70:20, viz. the hasty, the contentious man, or the man who opposes Divine Messengers.
3429
It is History’s infallible testimony that those individuals or nations, who do not make proper use of the opportunities that come to them in life, and who defy the eternal natural laws which determine human destiny, inevitably come to grief. It is such individuals and nations who are the losers in the race against Time and it is to these that the word Al-Insan in the Surah particularly refers. Divine laws cannot be defied with impunity.
إِلَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَتَوَاصَوْا۟ بِٱلْحَقِّ وَتَوَاصَوْا۟ بِٱلصَّبْرِ
90:18.
In this Surah and at several other places in the Qur’an, believers have been enjoined not only to adopt right and good principles and right ideals themselves but also to preach them to others and thus to help in the creation of a healthy atmosphere around them. They are further enjoined not to be discouraged or dismayed by opposition or persecution they might have to face in the discharge of their very difficult task but to bear it with patience and fortitude. Thus, the Surah in one brief verse has laid down rules of conduct by observing which one can lead a happy, contented, prosperous and progressive life.
90:18.
Important Words:
الصبر (to be steadfast) is inf. noun from صبر (sabara) which means, he was or became patient or enduring; he endured trial or affliction with dignity or he was contented in affliction or trial without complaining; he was steadfast amid trials; he made no difference between a state of ease and comfort and a state of affliction, preserving calmness of mind in both states (Lane & Aqrab).
Commentary:
It is history’s infallible testimony that those individuals or nations who do not make full use of their God-given powers and faculties and of the opportunities that come to them in this life, and who defy the eternal natural laws which determine the destiny of man inevitably come to grief. It is such individuals and nations who are the losers in the race against time and it is to these that the word الانسان in the Surah refers. Divine laws cannot be defied with impunity and the Quran repeatedly draws pointed attention to the sad fate of those people who have the audacity to do so, in the words: "Have they not travelled in the earth and seen what was the end of those before them?" (40:22).
Firm faith in eternal truths and the practical carrying out of them in our dealings in everyday life constitutes a sure guarantee for a happy, contented, prosperous and progressive life; and this is the meaning of the words "such as have faith and do righteous deeds." Man cannot escape "loss" which is the purpose or object of his life without possessing true and real faith in Divinely-revealed truths and adjusting his conduct in harmony with them. Human reason without the assistance of a revealed guidance cannot be a safe guide. It is Divine guidance received through God’s great Messengers that can lead safely to the desired goal. But a person, however, good and great, cannot bring about any real and permanent reformation single-handed unless the whole environment is changed, because man is strongly influenced by his environment. In this Surah and at several other places in the Quran, believers have been enjoined not only to adopt right and good principles and ideals themselves but to preach them to others and thus help in the creation of a healthy atmosphere around them. They are further enjoined not to be discouraged or dismayed by opposition and persecution they might have to face in the discharge of their very difficult task but to bear it with patience and fortitude. Thus the Surah, in one brief verse, has laid down the golden rules by observing which one can lead a successful and happy life. Taking the word العصر to mean the time of the Holy Prophet (Bukhari) or taking it as applying to the latter days, the Surah emphatically declares that the disbelieving nations, with all their material resources and great power and prestige will suffer loss; only the righteous believers will achieve the noble goal they desire and pursue.
c
90:18.
1781
在这一经章以及 «古兰经» 的其他章节中, 信者奉命不仅要采纳正确而优良的原则和正确的理想, 而且要以此向他人传播, 因而有助于在他们周围创造一个健康的气氛。他们还奉命不能因为在完成他们十分艰难的任务时可能面临到的反对和迫害而懦怯或沮丧, 而要忍耐而刚毅地承受它。这样, 短短一节经文制定了行为准则, 遵循这些准则, 一个人就能有一个幸福、满足、兴旺而进步的一生。
c
90:18.
4834
Important Words:
الصبر (to be steadfast) is inf. noun from صبر (sabara) which means, he was or became patient or enduring; he endured trial or affliction with dignity or he was contented in affliction or trial without complaining; he was steadfast amid trials; he made no difference between a state of ease and comfort and a state of affliction, preserving calmness of mind in both states (Lane & Aqrab).
Commentary:
It is history’s infallible testimony that those individuals or nations who do not make full use of their God-given powers and faculties and of the opportunities that come to them in this life, and who defy the eternal natural laws which determine the destiny of man inevitably come to grief. It is such individuals and nations who are the losers in the race against time and it is to these that the word الانسان in the Surah refers. Divine laws cannot be defied with impunity and the Quran repeatedly draws pointed attention to the sad fate of those people who have the audacity to do so, in the words: "Have they not travelled in the earth and seen what was the end of those before them?" (40:22).
Firm faith in eternal truths and the practical carrying out of them in our dealings in everyday life constitutes a sure guarantee for a happy, contented, prosperous and progressive life; and this is the meaning of the words "such as have faith and do righteous deeds." Man cannot escape "loss" which is the purpose or object of his life without possessing true and real faith in Divinely-revealed truths and adjusting his conduct in harmony with them. Human reason without the assistance of a revealed guidance cannot be a safe guide. It is Divine guidance received through God’s great Messengers that can lead safely to the desired goal. But a person, however, good and great, cannot bring about any real and permanent reformation single-handed unless the whole environment is changed, because man is strongly influenced by his environment. In this Surah and at several other places in the Quran, believers have been enjoined not only to adopt right and good principles and ideals themselves but to preach them to others and thus help in the creation of a healthy atmosphere around them. They are further enjoined not to be discouraged or dismayed by opposition and persecution they might have to face in the discharge of their very difficult task but to bear it with patience and fortitude. Thus the Surah, in one brief verse, has laid down the golden rules by observing which one can lead a successful and happy life. Taking the word العصر to mean the time of the Holy Prophet (Bukhari) or taking it as applying to the latter days, the Surah emphatically declares that the disbelieving nations, with all their material resources and great power and prestige will suffer loss; only the righteous believers will achieve the noble goal they desire and pursue.
c
90:18.
3430
In this Surah and at several other places in the Qur’an, believers have been enjoined not only to adopt right and good principles and right ideals themselves but also to preach them to others and thus to help in the creation of a healthy atmosphere around them. They are further enjoined not to be discouraged or dismayed by opposition or persecution they might have to face in the discharge of their very difficult task but to bear it with patience and fortitude. Thus, the Surah in one brief verse has laid down rules of conduct by observing which one can lead a happy, contented, prosperous and progressive life.
الهمزة
Al-Humazah
The Traducer • makkah • 9 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ
49:13; 68:12.
Humazah means, one who finds fault with others behind their backs and Lumazah is he who finds fault with them behind their backs or before their eyes (Aqrab). As against two basic good qualities—goodness and patience mentioned in the preceding Surah, two bad qualities which cut at the root of all social peace and harmony have been mentioned in this Surah. Backbiting and slander-mongering are the two main evils from which the so- called civilized society badly suffers today.
49:12; 68:12.
Important Words:
ھمزة (backbiter is derived from ھمز) which means he goaded or spurred him, he beat him; he broke it; he drove him; he reproached him or found fault with him; he spoke ill of him behind his back. They say ھمزته الیه الحاجة i.e. want drove him to it; ھمزة means, one who finds fault with others behind their backs much or habitually; one who backbites others; who defames men (Lane & Aqrab).
لمزة (slanderer) possesses all the meanings of ھمزة with this difference that whereas ھمزة means, one who finds fault with people behind their backs, لمزة means, who finds fault with them behind their backs or before their faces. لمزہ also means, he made a sign to him with the eye or the head and the lip with low speech (Lane & Aqrab).
Commentary:
The Surah is of general application but has been applied in particular to those evil-minded opponents of the Holy Prophet, who not being satisfied with persecuting him, defamed him and spread all sorts of lies and slanders about him. As against two basic good qualities, viz. goodness and patience, mentioned in the preceding Surah, two evil qualities which cut at the root of all social peace and harmony have been mentioned in this Surah. Backbiting and slander-mongering are the two main evils from which the so-called civilized society badly suffers today.
b
49:13; 68:12.
1782
هُمَزَة (Humazah) 的意思是一个在背后挑剔别人的人。لُمَزَة (Lumazah) 是一个在背后或当面挑剔别人的人 (اَقْرَبْ, Aqrab)。在上一节经章中提到了两种基本的好品性, 即善良和坚忍, 作为对照, 在这一经章中提到了在根子上损害社会平安与和谐的两种坏品性。背后诽谤人和造谣中伤是今天所谓文明社会深受其害的两种主要罪恶。
b
49:12; 68:12.
4835
Important Words:
ھمزة (backbiter is derived from ھمز) which means he goaded or spurred him, he beat him; he broke it; he drove him; he reproached him or found fault with him; he spoke ill of him behind his back. They say ھمزته الیه الحاجة i.e. want drove him to it; ھمزة means, one who finds fault with others behind their backs much or habitually; one who backbites others; who defames men (Lane & Aqrab).
لمزة (slanderer) possesses all the meanings of ھمزة with this difference that whereas ھمزة means, one who finds fault with people behind their backs, لمزة means, who finds fault with them behind their backs or before their faces. لمزہ also means, he made a sign to him with the eye or the head and the lip with low speech (Lane & Aqrab).
Commentary:
The Surah is of general application but has been applied in particular to those evil-minded opponents of the Holy Prophet, who not being satisfied with persecuting him, defamed him and spread all sorts of lies and slanders about him. As against two basic good qualities, viz. goodness and patience, mentioned in the preceding Surah, two evil qualities which cut at the root of all social peace and harmony have been mentioned in this Surah. Backbiting and slander-mongering are the two main evils from which the so-called civilized society badly suffers today.
b
49:13; 68:12.
3431
Humazah means, one who finds fault with others behind their backs and Lumazah is he who finds fault with them behind their backs or before their eyes (Aqrab). As against two basic good qualities—goodness and patience mentioned in the preceding Surah, two bad qualities which cut at the root of all social peace and harmony have been mentioned in this Surah. Backbiting and slander-mongering are the two main evils from which the so- called civilized society badly suffers today.
ٱلَّذِى جَمَعَ مَالًا وَعَدَّدَهُۥ
9:34; 89:21.
Important Words:
عدد (counts it over and over) is syn. with عدد (‘adada) and also has an intensive signification. عددہ means, he reckoned it time after time; he made it numerous; he made it a provision against the casualties of time. عددت المیت means, I enumerated the good qualities of the dead person (Lane & Aqrab).
مالا (wealth) means, great wealth; small wealth; worthless wealth which is great in the eyes of him who amasses it but small and worthless in the sight of God.
Commentary:
The verse constitutes a sad commentary on man’s passion for worldly riches. Worship of Mammon is the bane of the materialistic civilization of the day.
c
9:34; 89:21.
1783
这节经文是人类渴望地追求世俗的财富构成了一个可悲的评论。崇拜财神是当代实利主义文明的祸根。
c
9:34; 89:21.
4836
Important Words:
عدد (counts it over and over) is syn. with عدد (‘adada) and also has an intensive signification. عددہ means, he reckoned it time after time; he made it numerous; he made it a provision against the casualties of time. عددت المیت means, I enumerated the good qualities of the dead person (Lane & Aqrab).
مالا (wealth) means, great wealth; small wealth; worthless wealth which is great in the eyes of him who amasses it but small and worthless in the sight of God.
Commentary:
The verse constitutes a sad commentary on man’s passion for worldly riches. Worship of Mammon is the bane of the materialistic civilization of the day.
c
9:34; 89:21.
3432
The verse constitutes a sad commentary on man’s passion for worldly riches. Worship of Mammon is the bane of the materialistic civilization of the day.
يَحْسَبُ أَنَّ مَالَهُۥٓ أَخْلَدَهُۥ
决定要倒霉的财迷不管好歹以种种手段不断争利, 而且积聚、贮藏, 引以自傲, 不肯花钱在善事上, 以为他就此可以万世流芳, 百代昌盛。但他是在一种严重错误的想法下劳碌一生的。
The ill-fated miser goes on earning wealth by all sorts of means, good or bad, and amassing and hoarding it, taking pride in it and refraining from spending it on good causes, thinking that this will immortalize him, will rescue his name from oblivion and will render his prosperity abiding. But he labours under a serious misconception.
Commentary:
The verse signifies that the ill-fated miser goes on earning wealth by using all means and amasses and hoards it, taking pride in it and refraining from spending it in good causes, thinking that this will immortalize him, will rescue his name from oblivion and will render his prosperity abiding. He labours under a serious misconception. His hoarded wealth will prove his undoing and will be a constant source of heart-burning for him.
1784
决定要倒霉的财迷不管好歹以种种手段不断争利, 而且积聚、贮藏, 引以自傲, 不肯花钱在善事上, 以为他就此可以万世流芳, 百代昌盛。但他是在一种严重错误的想法下劳碌一生的。
4837
Commentary:
The verse signifies that the ill-fated miser goes on earning wealth by using all means and amasses and hoards it, taking pride in it and refraining from spending it in good causes, thinking that this will immortalize him, will rescue his name from oblivion and will render his prosperity abiding. He labours under a serious misconception. His hoarded wealth will prove his undoing and will be a constant source of heart-burning for him.
3433
The ill-fated miser goes on earning wealth by all sorts of means, good or bad, and amassing and hoarding it, taking pride in it and refraining from spending it on good causes, thinking that this will immortalize him, will rescue his name from oblivion and will render his prosperity abiding. But he labours under a serious misconception.
كَلَّا ۖ لَيُنۢبَذَنَّ فِى ٱلْحُطَمَةِ
不遗馀力地反对一件大业, 而且全力以赴试图摧毁它, 却就在自己的眼皮底下看到它繁荣进步, 再没有比这个更令人屈辱或精神上更痛苦了。当古莱西人首领们就在自己的眼皮底下看到伊斯兰教娇嫩的幼苗茁长为一株壮硕的大树时, 他们内心即有这样的剧痛。
حُطَمَہ سے مراد دوزخ ہے کیونکہ حُطَمَہ کے معنے ہوتے ہیں جس کو توڑا جائے۔ اور قرآن کریم اور احادیث سے ظاہر ہے کہ آخر اللہ تعالیٰ اپنے بندوں پر رحم کرکے دوزخ کو مٹا دے گا۔ چنانچہ قرآن کریم میں بھی آیا ہے کہ اُمُّہٗ ھَاوِیَہ (سورۃ قارعہ) یعنی انسان ہمیشہ دوزخ میں نہیں رہے گا۔ بلکہ جس طرح ماں کے پیٹ میں کچھ عرصہ کے لئے رہتا ہے۔ اس طرح کچھ عرصہ کے لئے وہ دوزخ میں رہے گا۔ پھر باہر کی کھلی ہوا یعنی جنت میں آجائے گا۔ اسی طرح حدیث میں رسول کریم صلی اللہ علیہ وآلہ وسلم فرماتے ہیں یَاْتِیْ عَلٰی جَھَنَّمَ زَمَانٌ لَیْسَ فِیْھَا اَحَدٌ وَّ نَسِیْمُ الصَّبَا تُحَ
There could be no greater humiliation or mental agony for a person than that he should see that the cause against which he had fought tooth and nail and which he had tried with might and main to crush, was progressing and prospering before his very eyes. It is this sense of burning anguish of the heart which the leaders of the Quraish felt when they saw the tender plant of Islam growing into a mighty tree before their very eyes.
Commentary:
الحطمة (crushing punishment) is derived from حطم. They say حطمته السن i.e. old age broke him. حطمت الدابة (hatima) means, the beast became aged and emaciated and weak and broken with age. حطمة means, a vehement fire that breaks into pieces everything that is cast into it; it is also a name for Hell or Hellfire; a man who eats much, i.e. breaks everything in eating; an insatiable man (Lane & Aqrab).
1785
不遗馀力地反对一件大业, 而且全力以赴试图摧毁它, 却就在自己的眼皮底下看到它繁荣进步, 再没有比这个更令人屈辱或精神上更痛苦了。当古莱西人首领们就在自己的眼皮底下看到伊斯兰教娇嫩的幼苗茁长为一株壮硕的大树时, 他们内心即有这样的剧痛。
1
حُطَمَہ سے مراد دوزخ ہے کیونکہ حُطَمَہ کے معنے ہوتے ہیں جس کو توڑا جائے۔ اور قرآن کریم اور احادیث سے ظاہر ہے کہ آخر اللہ تعالیٰ اپنے بندوں پر رحم کرکے دوزخ کو مٹا دے گا۔ چنانچہ قرآن کریم میں بھی آیا ہے کہ اُمُّہٗ ھَاوِیَہ (سورۃ قارعہ) یعنی انسان ہمیشہ دوزخ میں نہیں رہے گا۔ بلکہ جس طرح ماں کے پیٹ میں کچھ عرصہ کے لئے رہتا ہے۔ اس طرح کچھ عرصہ کے لئے وہ دوزخ میں رہے گا۔ پھر باہر کی کھلی ہوا یعنی جنت میں آجائے گا۔ اسی طرح حدیث میں رسول کریم صلی اللہ علیہ وآلہ وسلم فرماتے ہیں یَاْتِیْ عَلٰی جَھَنَّمَ زَمَانٌ لَیْسَ فِیْھَا اَحَدٌ وَّ نَسِیْمُ الصَّبَا تُحَ
4838
Commentary:
الحطمة (crushing punishment) is derived from حطم. They say حطمته السن i.e. old age broke him. حطمت الدابة (hatima) means, the beast became aged and emaciated and weak and broken with age. حطمة means, a vehement fire that breaks into pieces everything that is cast into it; it is also a name for Hell or Hellfire; a man who eats much, i.e. breaks everything in eating; an insatiable man (Lane & Aqrab).
3434
There could be no greater humiliation or mental agony for a person than that he should see that the cause against which he had fought tooth and nail and which he had tried with might and main to crush, was progressing and prospering before his very eyes. It is this sense of burning anguish of the heart which the leaders of the Quraish felt when they saw the tender plant of Islam growing into a mighty tree before their very eyes.
وَمَآ أَدْرَىٰكَ مَا ٱلْحُطَمَةُ
当阿拉伯人说 حَطَمَتْهُ السِّنُّ (Hatamathus-Sinnu), 意思是老年制服了他 (Lane)。
The Arabs say, Hatamat-hus-Sinnu, i.e. old age broke him (Lane).
1786
当阿拉伯人说 حَطَمَتْهُ السِّنُّ (Hatamathus-Sinnu), 意思是老年制服了他 (Lane)。
3434A
The Arabs say, Hatamat-hus-Sinnu, i.e. old age broke him (Lane).
نَارُ ٱللَّهِ ٱلْمُوقَدَةُ
خوب بھڑکائی ہوئی کے صرف اتنے معنے ہیں کہ جہنم کا عذاب بڑا سخت ہوگا۔ یہ مرادنہیں کہ غیر محدود ہوگا۔
2
خوب بھڑکائی ہوئی کے صرف اتنے معنے ہیں کہ جہنم کا عذاب بڑا سخت ہوگا۔ یہ مرادنہیں کہ غیر محدود ہوگا۔
ٱلَّتِى تَطَّلِعُ عَلَى ٱلْأَفْـِٔدَةِ
اس کے یہ معنے نہیں کہ وہ آگ سارے جسم کو گھلا کر دل تک پہنچ جائے گی۔ بلکہ مراد یہ ہے کہ انسان کے دل میں جو گند ہوں گے وہ ان کو بھی جلا دے گی۔
Commentary:
There could be no greater humiliation or agony for a person than that he should see that the cause against which he had fought tooth and nail and which he had tried with might and main to crush, is progressing and prospering before his very eyes. It is this sense of burning and anguish of the heart which the leaders of the Quraish felt when they saw the tender plant of Islam growing into a big tree.
3
اس کے یہ معنے نہیں کہ وہ آگ سارے جسم کو گھلا کر دل تک پہنچ جائے گی۔ بلکہ مراد یہ ہے کہ انسان کے دل میں جو گند ہوں گے وہ ان کو بھی جلا دے گی۔
4839
Commentary:
There could be no greater humiliation or agony for a person than that he should see that the cause against which he had fought tooth and nail and which he had tried with might and main to crush, is progressing and prospering before his very eyes. It is this sense of burning and anguish of the heart which the leaders of the Quraish felt when they saw the tender plant of Islam growing into a big tree.
إِنَّهَا عَلَيْهِم مُّؤْصَدَةٌ
کیونکہ بند انگیٹھی کی آگ بہت تیز ہو جاتی ہے۔
a
90:21.
1787
团团围起来的火, 其炙热已增加了许多倍。
1
کیونکہ بند انگیٹھی کی آگ بہت تیز ہو جاتی ہے۔
a
90:21.
4840
Commentary:
If fire is enclosed on all sides, its effects become more intense.
a
90:21.
3435
The intensity of the heat of enclosed fire becomes increased manifold.
فِى عَمَدٍ مُّمَدَّدَةٍۭ
“捆缚在长长的圆柱上” 指坏习惯、不良的风俗使不信者的人生不能符合行善的标准和价值。
یعنی جب عذاب الٰہی آئے گا تو اللہ تعالیٰ کا رحم چاہے گا کہ ان کو دوزخ سے باہر نکالے لیکن ان کے باپ دادوں کی روایات جس پر وہ چلتے تھے اور ان کی رسوم و عادات ان کو دوزخ میں رکھنے پر مصر ہوں گی۔ کیونکہ انہی کی وجہ سے انہوں نے ایسے عمل کیے جن کے باعث وہ دوزخ کے سخت عذاب کے مستحق بن گئے۔
The "outstretched columns" are bad habits, evil customs and usages which would not let disbelievers conform their lives to beneficent standards and values.
Commentary:
The verse may mean: (1) Disbelievers will be bound down to tall columns when the fire will burn them, i.e. they will be quite helpless and will find no escape or refuge from Divine punishment. (2) They will burn in a furnace of which the columns will be very tall. This again is a metaphor pointing to the severity of the punishment of Hell. The tall columns may also signify evil customs and usages of disbelievers. These bad customs and traditions will take the form of tall columns in the next life.
1788
“捆缚在长长的圆柱上” 指坏习惯、不良的风俗使不信者的人生不能符合行善的标准和价值。
2
یعنی جب عذاب الٰہی آئے گا تو اللہ تعالیٰ کا رحم چاہے گا کہ ان کو دوزخ سے باہر نکالے لیکن ان کے باپ دادوں کی روایات جس پر وہ چلتے تھے اور ان کی رسوم و عادات ان کو دوزخ میں رکھنے پر مصر ہوں گی۔ کیونکہ انہی کی وجہ سے انہوں نے ایسے عمل کیے جن کے باعث وہ دوزخ کے سخت عذاب کے مستحق بن گئے۔
4841
Commentary:
The verse may mean: (1) Disbelievers will be bound down to tall columns when the fire will burn them, i.e. they will be quite helpless and will find no escape or refuge from Divine punishment. (2) They will burn in a furnace of which the columns will be very tall. This again is a metaphor pointing to the severity of the punishment of Hell. The tall columns may also signify evil customs and usages of disbelievers. These bad customs and traditions will take the form of tall columns in the next life.
3435A
The "outstretched columns" are bad habits, evil customs and usages which would not let disbelievers conform their lives to beneficent standards and values.
الفيل
Al-Fil
The Elephant • makkah • 5 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
أَلَمْ تَرَ كَيْفَ فَعَلَ رَبُّكَ بِأَصْحَٰبِ ٱلْفِيلِ
公元570年, 即穆圣诞生那年, 尼格斯大帝的也门总督阿布拉哈率领大军进军麦加, 企图摧毁天房。他随带若干大象, 但是一场天花性质的瘟疫使他全军覆没, 将士的尸体被成群的飞禽吞食。请参见这一章经文的导言。
اس آیت میں اَلَمْ تَرَ کے الفاظ ہیں اور محمد رسول اللہ صلی اللہ علیہ وسلم واقعہ فِیْل سے ایک ماہ بعد پیدا ہوئے تھے۔ پس معلوم ہوا کہ قرآنی زبان میں جب اَلَمْ تَرَ کا لفظ آئے تو اس کے معنے دیکھنے کے ضروری نہیں ہوتے‘ بلکہ کبھی اس کے معنے معلوم کرنے کے ہوتے ہیں۔ کیونکہ ایک ماہ بعد پیدا ہونے والا بچہ واقعہ فِیْل کو دیکھ نہیں سکتا تھا۔ پس لازماً اس کے یہ معنے کرنے پڑیں گے ’’کیا تمہیں معلوم نہیں‘‘ یعنی کیا تم نے لوگوں سے یہ روایتیں نہیں سنیں۔
ابرہہ جو حکومت ایبے سینیا کی طرف سے یمن کا گورنر تھا اور جس نے خانہ کعبہ کو گرانے کی اس لئے قسم کھائی تھی کہ کسی عرب نے عیسائی گرجا میں پاخانہ پھر دیا تھا۔ یہ اس کے واقعہ کی طرف اشارہ ہے کہ اس کے حملہ کے وقت اس کو کیا کیا سزا ملی۔
Abrahah, the viceroy in Yemen of the Negus, marched on Mecca with a large army in 570 A.D., the year of the Holy Prophet’s birth, in order to destroy the Ka‘bah. He had a number of elephants with him. A plague or epidemic of the nature of smallpox, completely destroyed his army and their rotting bodies were eaten up by swarms of birds. See Introduction to the Surah.
Commentary:
This verse refers to Abraha, who marched on Mecca with a large army in 570 A.D., the year of the Holy Prophet’s birth, in order to destroy the Ka‘bah. The Holy Prophet’s birth taking place in the year of Abraha’s attack on the Ka‘bah and the utter destruction of his army implied a Divine hint that because the great Prophet for whose sake the Ka‘bah had been built and who was to preach the Last Heavenly Message from there was about to be born, it militated against God’s eternal plan that it should suffer destruction at the hands of an arch-infidel. Abraha had a number of elephants with him. They were destroyed by a plague or epidemic, of the nature of smallpox, and their rotting bodies were eaten up by swarms of birds. For a detailed account of this incident see Introduction.
The expression کیف فعل refers more to the dreadfulness of the scourge which destroyed Abraha’s army than to the manner of their destruction.
1789
公元570年, 即穆圣诞生那年, 尼格斯大帝的也门总督阿布拉哈率领大军进军麦加, 企图摧毁天房。他随带若干大象, 但是一场天花性质的瘟疫使他全军覆没, 将士的尸体被成群的飞禽吞食。请参见这一章经文的导言。
3
اس آیت میں اَلَمْ تَرَ کے الفاظ ہیں اور محمد رسول اللہ صلی اللہ علیہ وسلم واقعہ فِیْل سے ایک ماہ بعد پیدا ہوئے تھے۔ پس معلوم ہوا کہ قرآنی زبان میں جب اَلَمْ تَرَ کا لفظ آئے تو اس کے معنے دیکھنے کے ضروری نہیں ہوتے‘ بلکہ کبھی اس کے معنے معلوم کرنے کے ہوتے ہیں۔ کیونکہ ایک ماہ بعد پیدا ہونے والا بچہ واقعہ فِیْل کو دیکھ نہیں سکتا تھا۔ پس لازماً اس کے یہ معنے کرنے پڑیں گے ’’کیا تمہیں معلوم نہیں‘‘ یعنی کیا تم نے لوگوں سے یہ روایتیں نہیں سنیں۔
4
ابرہہ جو حکومت ایبے سینیا کی طرف سے یمن کا گورنر تھا اور جس نے خانہ کعبہ کو گرانے کی اس لئے قسم کھائی تھی کہ کسی عرب نے عیسائی گرجا میں پاخانہ پھر دیا تھا۔ یہ اس کے واقعہ کی طرف اشارہ ہے کہ اس کے حملہ کے وقت اس کو کیا کیا سزا ملی۔
4842
Commentary:
This verse refers to Abraha, who marched on Mecca with a large army in 570 A.D., the year of the Holy Prophet’s birth, in order to destroy the Ka‘bah. The Holy Prophet’s birth taking place in the year of Abraha’s attack on the Ka‘bah and the utter destruction of his army implied a Divine hint that because the great Prophet for whose sake the Ka‘bah had been built and who was to preach the Last Heavenly Message from there was about to be born, it militated against God’s eternal plan that it should suffer destruction at the hands of an arch-infidel. Abraha had a number of elephants with him. They were destroyed by a plague or epidemic, of the nature of smallpox, and their rotting bodies were eaten up by swarms of birds. For a detailed account of this incident see Introduction.
The expression کیف فعل refers more to the dreadfulness of the scourge which destroyed Abraha’s army than to the manner of their destruction.
3436
Abrahah, the viceroy in Yemen of the Negus, marched on Mecca with a large army in 570 A.D., the year of the Holy Prophet’s birth, in order to destroy the Ka‘bah. He had a number of elephants with him. A plague or epidemic of the nature of smallpox, completely destroyed his army and their rotting bodies were eaten up by swarms of birds. See Introduction to the Surah.
أَلَمْ يَجْعَلْ كَيْدَهُمْ فِى تَضْلِيلٍ
27:51, 52.
27:51, 52.
b
27:51, 52.
b
27: 51-52.
4843
Commentary:
How Abraha was foiled in his design is writ large on the pages of history.
b
27:51, 52.
وَأَرْسَلَ عَلَيْهِمْ طَيْرًا أَبَابِيلَ
根据有些权威人士的看法, اَبَابِيْل (Ababil) 是 اِبَّوْل (Ibbaul) 的复数, 意思是彼此相随的若干成群的飞鸟、马或骆驼。طَيْرًا اَبَابِيْل (Tairan Ababil) 一语的意思是成群的鸟, 或由这个或那个地区飞来的, 或一群群彼此相随的鸟群 (Lane)。
According to some authorities Ababil is the plural of Ibbaul which means, a separate or distinct portion of a number of birds or horses or camels following one another. The words, Tairan Ababil, means, birds in separate flocks or bevies, or birds in companies from this or that quarter, or following one another, flock after flock (Lane).
Important Words:
أبابیل (swarms): the word is said to have no singular. According to some its singular is أبول which means, a separate or distinct portion of a number of birds or horses or camels following one another. أبابیل signifies, according to some, a company in a state of dispersion, or dispersed companies following one another, or distinct or separate companies like camels. They say جاءت ابلک أبابیل i.e. thy camels came in distinct or separate companies. طیر أبابیل means, birds in separate flocks or bevies, or birds in companies from this or that quarter, or following one another, flock after flock (Lane & Aqrab).
Commentary:
See Introduction.
1790
根据有些权威人士的看法, اَبَابِيْل (Ababil) 是 اِبَّوْل (Ibbaul) 的复数, 意思是彼此相随的若干成群的飞鸟、马或骆驼。طَيْرًا اَبَابِيْل (Tairan Ababil) 一语的意思是成群的鸟, 或由这个或那个地区飞来的, 或一群群彼此相随的鸟群 (Lane)。
4844
Important Words:
أبابیل (swarms): the word is said to have no singular. According to some its singular is أبول which means, a separate or distinct portion of a number of birds or horses or camels following one another. أبابیل signifies, according to some, a company in a state of dispersion, or dispersed companies following one another, or distinct or separate companies like camels. They say جاءت ابلک أبابیل i.e. thy camels came in distinct or separate companies. طیر أبابیل means, birds in separate flocks or bevies, or birds in companies from this or that quarter, or following one another, flock after flock (Lane & Aqrab).
Commentary:
See Introduction.
3437
According to some authorities Ababil is the plural of Ibbaul which means, a separate or distinct portion of a number of birds or horses or camels following one another. The words, Tairan Ababil, means, birds in separate flocks or bevies, or birds in companies from this or that quarter, or following one another, flock after flock (Lane).
تَرْمِيهِم بِحِجَارَةٍ مِّن سِجِّيلٍ
鸟群把侵略者的尸体当作美食, 将片片硬肉击向石头, 就像鸟儿啄食动物尸体身上的小片硬肉时所为般。小品词 بَا (ba) 的意思是 عَلٰى (‘ala), 即在……之上, 或靠……着。
یہ فقرہ تقلیب نسبت کے طور پر استعمال ہوا ہے جیسے کہتے ہیں ’’پرنالہ چلتا ہے‘‘ یا ’’نہر چلتی ہے‘‘ حالانکہ نہ نہر چلتی ہے‘ نہ پرنالہ چلتا ہے۔ بلکہ پانی چل رہا ہوتا ہے۔ اسی لئے ہم نے ترجمہ یہ نہیں کیا کہ پرندے اصحابِ فیل پر پتھر مارتے تھے بلکہ یہ کیا ہے کہ ان کے گوشت کو وہ سخت قسم کے پتھروں پر مارتے تھے اور نوچتے تھے کیوں کہ یہاں تَرْمِیْھِمْ بِحِجَارَۃٍ آتا ہے اور عربی زبان میں بَاء کے معنے عَلٰی کے بھی ہوتے ہیں۔ پس لفظی طور پر عربی کے لحاظ سے یہ ترجمہ ہو جائے گا کہ وہ ان کو پتھروں پر مارتے تھے اور یہی ترجمہ ہم نے کیا ہے۔ چیلیں وغیرہ جب مُردوں کے گوشت کھ
Swarms of birds feasted themselves upon dead bodies of the invaders, striking the severed pieces against stones, as birds generally do when eating the small and severed pieces of the dead body of an animal; the particle ba meaning ‘ala, i.e. upon or against (Lane).
Important Words:
ب (against). Among a variety meanings, this particle is syn. with علی meaning, over, upon, at, or against. An Arab poet says:
أ رب یبول الثعلبان برأسه
لقد ھان من بالت علیه الثعالب
i.e. how can he be رب (Lord) upon whose head jackals make water and how base he is (Al-Yawaqit wal-Jawahir, vol. 1).
In the Quran we have منھم من ان تأمنه بدینار i.e. "of them is he that if thou give him charge over a dinar (3:76)."
Commentary:
Swarms of birds feasted themselves upon dead bodies of the invaders, striking the severed pieces against stones, as birds generally do when eating the small and severed pieces of the dead body of an animal.
1791
鸟群把侵略者的尸体当作美食, 将片片硬肉击向石头, 就像鸟儿啄食动物尸体身上的小片硬肉时所为般。小品词 بَا (ba) 的意思是 عَلٰى (‘ala), 即在……之上, 或靠……着。
1
یہ فقرہ تقلیب نسبت کے طور پر استعمال ہوا ہے جیسے کہتے ہیں ’’پرنالہ چلتا ہے‘‘ یا ’’نہر چلتی ہے‘‘ حالانکہ نہ نہر چلتی ہے‘ نہ پرنالہ چلتا ہے۔ بلکہ پانی چل رہا ہوتا ہے۔ اسی لئے ہم نے ترجمہ یہ نہیں کیا کہ پرندے اصحابِ فیل پر پتھر مارتے تھے بلکہ یہ کیا ہے کہ ان کے گوشت کو وہ سخت قسم کے پتھروں پر مارتے تھے اور نوچتے تھے کیوں کہ یہاں تَرْمِیْھِمْ بِحِجَارَۃٍ آتا ہے اور عربی زبان میں بَاء کے معنے عَلٰی کے بھی ہوتے ہیں۔ پس لفظی طور پر عربی کے لحاظ سے یہ ترجمہ ہو جائے گا کہ وہ ان کو پتھروں پر مارتے تھے اور یہی ترجمہ ہم نے کیا ہے۔ چیلیں وغیرہ جب مُردوں کے گوشت کھ
4845
Important Words:
ب (against). Among a variety meanings, this particle is syn. with علی meaning, over, upon, at, or against. An Arab poet says:
أ رب یبول الثعلبان برأسه
لقد ھان من بالت علیه الثعالب
i.e. how can he be رب (Lord) upon whose head jackals make water and how base he is (Al-Yawaqit wal-Jawahir, vol. 1).
In the Quran we have منھم من ان تأمنه بدینار i.e. "of them is he that if thou give him charge over a dinar (3:76)."
Commentary:
Swarms of birds feasted themselves upon dead bodies of the invaders, striking the severed pieces against stones, as birds generally do when eating the small and severed pieces of the dead body of an animal.
3438
Swarms of birds feasted themselves upon dead bodies of the invaders, striking the severed pieces against stones, as birds generally do when eating the small and severed pieces of the dead body of an animal; the particle ba meaning ‘ala, i.e. upon or against (Lane).
فَجَعَلَهُمْ كَعَصْفٍ مَّأْكُولٍۭ
یعنی جیسے کھایا ہوا بھوسہ ناکارہ ہو جاتا ہے۔ اسی طرح اصحاب الفیل بالکل ناکارہ ہو گئے۔
2
یعنی جیسے کھایا ہوا بھوسہ ناکارہ ہو جاتا ہے۔ اسی طرح اصحاب الفیل بالکل ناکارہ ہو گئے۔
قريش
Quraysh
Quraysh • makkah • 4 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
لِإِيلَٰفِ قُرَيْشٍ
古莱西人 (قُرَيْش, Quraish) 这个词源于词根 قَرَشَ (Qarasha) 意思是: 他到处收集它, 并使其中每一部分彼此依附 (اَقْرَبْ, Aqrab)。古莱西宗族之有这个名称是因为他们的一个祖先古塞•伊本•凯拉布•彬•纳德尔 (قُصَی اِبْن كِلَاب بِنْ نَضْر, Qusayy ibn Kilab bin Nadr) 说服了他们撤离过游牧生活的阿拉伯各地, 到麦加定居。巴努•卡纳纳 (بَنُوْكَنَانَة, Banu Kananah) 的后裔中, 只有巴努•纳德尔 (بَنُوْ نَضْر, Banu Nadr) 在麦加定居。因为他们是一小群人, 所以称为古莱西人, 意思是散居各地的一小群人。
اِيْلَاف (Ilaf) 是 آلَفَ (Alafa) 的名词性不定式, 意思是: 固守或使人固守某一事物; 爱并使人爱某人或某一事物; 提供给人一件东西; 一项涉及安全责任的盟约或义务; 保护 (Lane)。
اس آیت میں جو لام کا لفظ ہے وہ یہ بتانے کے لئے ہے کہ اس سورۃ کا تعلق پہلی سورۃ سے ہے یعنی ابرہہ کی تباہی کا واقعہ اس لئے ہوا کہ مکہ کے لوگ آسانی سے اِدھر اُدھر پھر سکیں۔
Ilaf, being noun-infinitive from Alafa, means, sticking or making one stick to a thing; loving and making one love a person or thing; providing a person with a thing; a covenant or an obligation involving responsibility for safety; protection (Lane).
The word Quraish being derived from the root-word Qarasha which means, he collected it from here and there and attached one part of it to another (Aqrab), the Quraish tribe were so called because one of their ancestors, Qusayy ibn Kilab bin Nadr, had prevailed upon them to migrate from all parts of Arabia where they had lived a nomadic life, and to settle in Mecca. Of Banu Kananah, only the progeny of Nadr settled in Mecca and as they were a small group, they were called Quraish which means, a small group gathered from here and there.
Important Words:
ل is a particle which, besides many other meanings, is used in exclamation of wonder (Steingass).
ایلاف (attachment) is inf. noun from الف (alafa). They say الفه i.e. he made him to cleave or keep to the place; he made him love him or it; he made him stick to it; he made a covenant with him for the purpose of trade, he traded with him; he provided him with necessary things and prepared him. ایلاف means, sticking or making one stick to a thing; loving and making one love a person or thing; providing a person with a thing; a covenant or an obligation involving responsibility for safety; protection (Lane & Aqrab).
قریش (the Quraish) is derived from قرش. They say قرشه i.e. he collected it from here and there and attached one part of it to another (Aqrab). The Quraish were so called because one of their ancestors Qussayy bin Kilab bin Nadr had prevailed upon them to migrate from all parts of Arabia where they had lived a scattered life, and to settle in Mecca. Of BanuKananah only the progeny of Nadr settled in Mecca and as they (Quraish) were a small group, they were called قریش which means, a small group gathered from here and there.
Commentary:
See next verse.
1792
古莱西人 (قُرَيْش, Quraish) 这个词源于词根 قَرَشَ (Qarasha) 意思是: 他到处收集它, 并使其中每一部分彼此依附 (اَقْرَبْ, Aqrab)。古莱西宗族之有这个名称是因为他们的一个祖先古塞•伊本•凯拉布•彬•纳德尔 (قُصَی اِبْن كِلَاب بِنْ نَضْر, Qusayy ibn Kilab bin Nadr) 说服了他们撤离过游牧生活的阿拉伯各地, 到麦加定居。巴努•卡纳纳 (بَنُوْكَنَانَة, Banu Kananah) 的后裔中, 只有巴努•纳德尔 (بَنُوْ نَضْر, Banu Nadr) 在麦加定居。因为他们是一小群人, 所以称为古莱西人, 意思是散居各地的一小群人。
1793
اِيْلَاف (Ilaf) 是 آلَفَ (Alafa) 的名词性不定式, 意思是: 固守或使人固守某一事物; 爱并使人爱某人或某一事物; 提供给人一件东西; 一项涉及安全责任的盟约或义务; 保护 (Lane)。
3
اس آیت میں جو لام کا لفظ ہے وہ یہ بتانے کے لئے ہے کہ اس سورۃ کا تعلق پہلی سورۃ سے ہے یعنی ابرہہ کی تباہی کا واقعہ اس لئے ہوا کہ مکہ کے لوگ آسانی سے اِدھر اُدھر پھر سکیں۔
4846
Important Words:
ل is a particle which, besides many other meanings, is used in exclamation of wonder (Steingass).
ایلاف (attachment) is inf. noun from الف (alafa). They say الفه i.e. he made him to cleave or keep to the place; he made him love him or it; he made him stick to it; he made a covenant with him for the purpose of trade, he traded with him; he provided him with necessary things and prepared him. ایلاف means, sticking or making one stick to a thing; loving and making one love a person or thing; providing a person with a thing; a covenant or an obligation involving responsibility for safety; protection (Lane & Aqrab).
قریش (the Quraish) is derived from قرش. They say قرشه i.e. he collected it from here and there and attached one part of it to another (Aqrab). The Quraish were so called because one of their ancestors Qussayy bin Kilab bin Nadr had prevailed upon them to migrate from all parts of Arabia where they had lived a scattered life, and to settle in Mecca. Of BanuKananah only the progeny of Nadr settled in Mecca and as they (Quraish) were a small group, they were called قریش which means, a small group gathered from here and there.
Commentary:
See next verse.
3439
Ilaf, being noun-infinitive from Alafa, means, sticking or making one stick to a thing; loving and making one love a person or thing; providing a person with a thing; a covenant or an obligation involving responsibility for safety; protection (Lane).
3440
The word Quraish being derived from the root-word Qarasha which means, he collected it from here and there and attached one part of it to another (Aqrab), the Quraish tribe were so called because one of their ancestors, Qusayy ibn Kilab bin Nadr, had prevailed upon them to migrate from all parts of Arabia where they had lived a nomadic life, and to settle in Mecca. Of Banu Kananah, only the progeny of Nadr settled in Mecca and as they were a small group, they were called Quraish which means, a small group gathered from here and there.
إِۦلَٰفِهِمْ رِحْلَةَ ٱلشِّتَآءِ وَٱلصَّيْفِ
因为 ل (Lam) 是小品词, 而在阿拉伯语中, 新句子开头从来不用小品词, 因此在这节经文之前的句子或子句或短语都可以看作有省略。这节经文之前有省略的短语, 大意可以是这样: “啊, 穆罕默德啊, 你因安拉施大恩于古莱什人而惊诧吧, 安拉在他们心中唤起了冬夏两季的旅程之爱。” 安拉的恩惠在于这个事实: 冬天古莱西人派商队到也门去, 夏天到叙利亚和巴勒斯坦, 把生活必需品带到麦加。他们以这种经商活动发展了一定的声誉, 使他们的城市益呈繁荣, 并且由于接触了也门的犹太人和知晓那些预言的叙利亚基督教徒, 所以也知晓在阿拉伯即将出现一位伟大先知的预言了。古莱西人遂在当地扎根, 并对天房极其重视, 所以他们宁可挨饿也决不离开它一步。他们从事这样的商贸是因为穆圣的曾祖父 هَاشِم (Hashim) 的劝说。因此这是给他们的伟大天恩, 就是说, 由于他们旅行到了这些地方, 从中得到了很多利益, 而且使他们做好准备以迎接即将莅临的穆圣。这几节经文还有一种解释, 也许由上下文来看更吻合。这种解释的大意是这样: “啊, 穆罕默德啊! 你的养主摧毁了大象的主人们, 为的是使古莱西人一心想着在冬夏两季自由旅行, 这就是施予他们的一大天恩。” 这个解释似乎说得通, 因为如果阿布拉哈没有被消灭, 古莱什人就不会愿意旅行到这些地方, 他们的旅行也不会安全。因此阿布拉哈的毁灭除了为古莱什人打开商旅的通路外, 还使阿拉伯人觉得天房更神圣, 虽然阿拉伯人已把天房看作朝圣地。这样就转而额外促进了古莱什人的贸易。这节经文的意思也可以是: “你们的养主为了保护古莱什人, 摧毁了大象的主人们。”
As lam is a particle and in Arabic a new sentence never begins with a particle, a sentence or clause or expression, therefore, must be taken as understood before this verse. The verse prefixed by the understood expression may read something like this: 'Dost thou wonder, O Muhammad, at God’s great favour upon the Quraish that He has created in their hearts love for journey in winter and summer.' The Divine favour consisted in the fact that by taking trade caravans in winter to Yemen and in summer to Syria and Palestine, the Quraish brought necessities of life to Mecca. By this trading activity, they developed a certain prestige, added to the prosperity of their town and also became acquainted with the prophecies about the appearance of a great Prophet in Arabia by coming into contact with the Jews of Yemen and the Christians of Syria who knew those prophecies. The Quraish were so rooted in the soil and had such great attachment for the Ka‘bah that they would rather starve than leave it even tempo
Commentary:
As ل is a particle and in Arabic a new sentence never begins with a particle, a sentence or clause or expression therefore must be taken as understood before the words لایلاف قریش as before بسم الله الرحمان الرحیم the word أقرء (I read) or أشرع (I begin) is taken to be understood. In the present case the understood expression, according to some commentators, is اعجب یا محمد and the verse is supposed to read something like this: اعجب یا محمد لنعم الله علی قریش فی ایلافھم رحلة الشتاء والصیف i.e. do thou wonder O Muhammad at God’s great favour upon the Quraish that He has created in their hearts love for journeying in winter and summer. The Divine favour consisted in the fact that by taking trade caravans in winter to Yemen and in summer to Syria and Palestine, the Quraish brought necessities of life to Mecca. By this trading activity, they developed a certain prestige and also became acquainted with the prophecies about the appearance of a great Prophet in Arabia by coming into contact with Jews of Yemen and Christians of Syria who knew those prophecies. It was indeed a great Divine favour that God created in the hearts of the Quraish a liking, for making journeys to Yemen and Syria. They were so rooted in the soil and had such great attachment for the Ka‘bah that they would rather starve than leave it, even temporarily. It was by the exhortation of Hashim, the Holy Prophet’s great grandfather, that they took to this calling. Thus it constituted a great Divine favour upon the Quraish that by their journeys to these places they, besides other advantages of these journeys, were being prepared to accept the coming Prophet when he appeared.
Apart from the expression اعجب یا محمد لنعم الله علی قریش taken as understood, there is another explanation of the verses which fits in, perhaps more appropriately, with the context. This is as follows: "Thy Lord destroyed the Owner of the Elephant to attach the hearts of the Quraish to their journeying freely in winter and summer, which constituted a great Divine favour upon them." This is because if Abraha had not been destroyed it would have been impossible for the Quraish to make journeys to Yemen. The destruction of Abraha, therefore, besides opening the way for trade journeys to Yemen, made the Ka‘bah all the more sacred in the eyes of the Arabs for whom it was already a place of Pilgrimage. This in its turn gave added impetus to the trade of the Quraish.
1794
因为 ل (Lam) 是小品词, 而在阿拉伯语中, 新句子开头从来不用小品词, 因此在这节经文之前的句子或子句或短语都可以看作有省略。这节经文之前有省略的短语, 大意可以是这样: “啊, 穆罕默德啊, 你因安拉施大恩于古莱什人而惊诧吧, 安拉在他们心中唤起了冬夏两季的旅程之爱。” 安拉的恩惠在于这个事实: 冬天古莱西人派商队到也门去, 夏天到叙利亚和巴勒斯坦, 把生活必需品带到麦加。他们以这种经商活动发展了一定的声誉, 使他们的城市益呈繁荣, 并且由于接触了也门的犹太人和知晓那些预言的叙利亚基督教徒, 所以也知晓在阿拉伯即将出现一位伟大先知的预言了。古莱西人遂在当地扎根, 并对天房极其重视, 所以他们宁可挨饿也决不离开它一步。他们从事这样的商贸是因为穆圣的曾祖父 هَاشِم (Hashim) 的劝说。因此这是给他们的伟大天恩, 就是说, 由于他们旅行到了这些地方, 从中得到了很多利益, 而且使他们做好准备以迎接即将莅临的穆圣。这几节经文还有一种解释, 也许由上下文来看更吻合。这种解释的大意是这样: “啊, 穆罕默德啊! 你的养主摧毁了大象的主人们, 为的是使古莱西人一心想着在冬夏两季自由旅行, 这就是施予他们的一大天恩。” 这个解释似乎说得通, 因为如果阿布拉哈没有被消灭, 古莱什人就不会愿意旅行到这些地方, 他们的旅行也不会安全。因此阿布拉哈的毁灭除了为古莱什人打开商旅的通路外, 还使阿拉伯人觉得天房更神圣, 虽然阿拉伯人已把天房看作朝圣地。这样就转而额外促进了古莱什人的贸易。这节经文的意思也可以是: “你们的养主为了保护古莱什人, 摧毁了大象的主人们。”
4847
Commentary:
As ل is a particle and in Arabic a new sentence never begins with a particle, a sentence or clause or expression therefore must be taken as understood before the words لایلاف قریش as before بسم الله الرحمان الرحیم the word أقرء (I read) or أشرع (I begin) is taken to be understood. In the present case the understood expression, according to some commentators, is اعجب یا محمد and the verse is supposed to read something like this: اعجب یا محمد لنعم الله علی قریش فی ایلافھم رحلة الشتاء والصیف i.e. do thou wonder O Muhammad at God’s great favour upon the Quraish that He has created in their hearts love for journeying in winter and summer. The Divine favour consisted in the fact that by taking trade caravans in winter to Yemen and in summer to Syria and Palestine, the Quraish brought necessities of life to Mecca. By this trading activity, they developed a certain prestige and also became acquainted with the prophecies about the appearance of a great Prophet in Arabia by coming into contact with Jews of Yemen and Christians of Syria who knew those prophecies. It was indeed a great Divine favour that God created in the hearts of the Quraish a liking, for making journeys to Yemen and Syria. They were so rooted in the soil and had such great attachment for the Ka‘bah that they would rather starve than leave it, even temporarily. It was by the exhortation of Hashim, the Holy Prophet’s great grandfather, that they took to this calling. Thus it constituted a great Divine favour upon the Quraish that by their journeys to these places they, besides other advantages of these journeys, were being prepared to accept the coming Prophet when he appeared.
Apart from the expression اعجب یا محمد لنعم الله علی قریش taken as understood, there is another explanation of the verses which fits in, perhaps more appropriately, with the context. This is as follows: "Thy Lord destroyed the Owner of the Elephant to attach the hearts of the Quraish to their journeying freely in winter and summer, which constituted a great Divine favour upon them." This is because if Abraha had not been destroyed it would have been impossible for the Quraish to make journeys to Yemen. The destruction of Abraha, therefore, besides opening the way for trade journeys to Yemen, made the Ka‘bah all the more sacred in the eyes of the Arabs for whom it was already a place of Pilgrimage. This in its turn gave added impetus to the trade of the Quraish.
3441
As lam is a particle and in Arabic a new sentence never begins with a particle, a sentence or clause or expression, therefore, must be taken as understood before this verse. The verse prefixed by the understood expression may read something like this: 'Dost thou wonder, O Muhammad, at God’s great favour upon the Quraish that He has created in their hearts love for journey in winter and summer.' The Divine favour consisted in the fact that by taking trade caravans in winter to Yemen and in summer to Syria and Palestine, the Quraish brought necessities of life to Mecca. By this trading activity, they developed a certain prestige, added to the prosperity of their town and also became acquainted with the prophecies about the appearance of a great Prophet in Arabia by coming into contact with the Jews of Yemen and the Christians of Syria who knew those prophecies. The Quraish were so rooted in the soil and had such great attachment for the Ka‘bah that they would rather starve than leave it even tempo
فَلْيَعْبُدُوا۟ رَبَّ هَٰذَا ٱلْبَيْتِ
3:97; 27:92.
3:97; 27:92.
3:97; 27:92.
a
3:97; 27:92.
a
3:97; 27:92.
a
3:97; 27:92.
ٱلَّذِىٓ أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفٍۭ
古莱什人从恐惧中被赐予安全, 而他们周围的人却终日惶惶不安。他们还终年不辍获得各种水果和食物。这一切都绝非巧遇, 这是安拉的计划的实施, 同时也是2500年前的众圣之父伊布拉欣所作的预言的应验 (2:127, 130 & 14:36, 38)。这节经文告诉不信的古莱什人: 无限博爱、永久仁慈的安拉施予他们大恩大德、还施予他们安全、不受惊恐和饥饿, 可是他们还是宁可崇拜木石铸造的偶像, 而不崇拜安拉。这节经文强调了他们犯了忘恩负义的罪。
The Quraish were granted security from fear, while all around them raged fear and insecurity. Besides, they were provided, round the year, with every kind of fruit and food. All this was not due to mere chance. It was in pursuance of a Divine plan and in fulfilment of a prophecy made by the Patriarch Abrahahm 2500 years ago (2:127, 130 & 14:36, 38). The verse drives home to the disbelieving Quraish their guilt of ingratitude by telling them that they had taken to the worship of gods made of wood and stone in preference to the Gracious and Merciful God Who had bestowed great favours upon them and had granted them security against fear and hunger.
Commentary:
It was indeed a great Divine favour that as servants of the Ka‘bah the Quraish were granted perfect security from fear, while all around them raged fear and insecurity. Besides, they were provided round the year, with every kind of fruit and food. All this was not due to mere chance. It was in pursuance of a Divine plan and in fulfilment of a prophecy made by the Patriarch Abraham 2500 years before (14:36, 38 & 2:127, 130).
The verse drives home to the disbelieving Quraish their guilt of ingratitude by telling them that they had taken to the worship of gods made of wood and stone.
1795
古莱什人从恐惧中被赐予安全, 而他们周围的人却终日惶惶不安。他们还终年不辍获得各种水果和食物。这一切都绝非巧遇, 这是安拉的计划的实施, 同时也是2500年前的众圣之父伊布拉欣所作的预言的应验 (2:127, 130 & 14:36, 38)。这节经文告诉不信的古莱什人: 无限博爱、永久仁慈的安拉施予他们大恩大德、还施予他们安全、不受惊恐和饥饿, 可是他们还是宁可崇拜木石铸造的偶像, 而不崇拜安拉。这节经文强调了他们犯了忘恩负义的罪。
4848
Commentary:
It was indeed a great Divine favour that as servants of the Ka‘bah the Quraish were granted perfect security from fear, while all around them raged fear and insecurity. Besides, they were provided round the year, with every kind of fruit and food. All this was not due to mere chance. It was in pursuance of a Divine plan and in fulfilment of a prophecy made by the Patriarch Abraham 2500 years before (14:36, 38 & 2:127, 130).
The verse drives home to the disbelieving Quraish their guilt of ingratitude by telling them that they had taken to the worship of gods made of wood and stone.
3442
The Quraish were granted security from fear, while all around them raged fear and insecurity. Besides, they were provided, round the year, with every kind of fruit and food. All this was not due to mere chance. It was in pursuance of a Divine plan and in fulfilment of a prophecy made by the Patriarch Abrahahm 2500 years ago (2:127, 130 & 14:36, 38). The verse drives home to the disbelieving Quraish their guilt of ingratitude by telling them that they had taken to the worship of gods made of wood and stone in preference to the Gracious and Merciful God Who had bestowed great favours upon them and had granted them security against fear and hunger.
الماعون
Al-Ma'un
The Small Kindnesses • makkah • 7 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
أَرَءَيْتَ ٱلَّذِى يُكَذِّبُ بِٱلدِّينِ
82:10.
Important Words:
الدین (the Judgement) is inf. noun from دان which means, he obeyed. دین means: (1) requital or recompense; (2) obedience; (3) judgement or reckoning; (4) ascendancy or predominance; (5) mastery or rule; (6) plan; (7) prayer; (8) religious organisation; (9) righteousness; (10) state or condition; (11) Divine decree; (12) habit or custom (Lane & Aqrab).
Commentary:
In view of the different meanings of دین the verse may signify: He is indeed a very bad man (1) who has no faith in Divine reckoning; (2) who disobeys and defies the organization of the community to which he belongs; (3) who does not believe that good prevails over evil in the long run; (4) who does not believe in خلافة علی منھاج النبوة i.e. Khilafat on the pattern of prophethood; (5) who does not believe in religion which is the source and basis of all morals; (6) who does not give up evil ways and does not lead a righteous life; (7) one with whom the doing of good does not become a habit; (8) who does not conform his conduct to the Divine decree, i.e. does not develop in him Divine attributes; (9) who does not worship God with true and sincere devotion; and (10) who has no plan in life, i.e. who despairs of his future. Thus the word الدینincludes in its signification all those things, violation of which results in complete moral ruin of individuals and nations.
b
82:10.
1796
这样的人是十分坏的人: 他不相信安拉的审判或不信仰安拉的宗教, 而这种宗教是一切道德的源泉和基础。
b
82:10.
4849
Important Words:
الدین (the Judgement) is inf. noun from دان which means, he obeyed. دین means: (1) requital or recompense; (2) obedience; (3) judgement or reckoning; (4) ascendancy or predominance; (5) mastery or rule; (6) plan; (7) prayer; (8) religious organisation; (9) righteousness; (10) state or condition; (11) Divine decree; (12) habit or custom (Lane & Aqrab).
Commentary:
In view of the different meanings of دین the verse may signify: He is indeed a very bad man (1) who has no faith in Divine reckoning; (2) who disobeys and defies the organization of the community to which he belongs; (3) who does not believe that good prevails over evil in the long run; (4) who does not believe in خلافة علی منھاج النبوة i.e. Khilafat on the pattern of prophethood; (5) who does not believe in religion which is the source and basis of all morals; (6) who does not give up evil ways and does not lead a righteous life; (7) one with whom the doing of good does not become a habit; (8) who does not conform his conduct to the Divine decree, i.e. does not develop in him Divine attributes; (9) who does not worship God with true and sincere devotion; and (10) who has no plan in life, i.e. who despairs of his future. Thus the word الدینincludes in its signification all those things, violation of which results in complete moral ruin of individuals and nations.
b
82:10.
3443
He, indeed, is a very bad man who has no faith in Divine reckoning, or who does not believe in Religion which is the source and basis of all morals.
فَذَٰلِكَ ٱلَّذِى يَدُعُّ ٱلْيَتِيمَ
这一节和下一节经文说到两种十分致命的社会弊病, 如果不谨慎地防止的话, 会造成社会的全面衰败和分裂。不能恰当地照料孤儿, 会在一个民族中扼杀牺牲精神; 对贫困的人不予重视, 就会使社会上一部分有用的人失去改善他们的命运的进取的精神和意志。
This and the next verse speak of two very deadly social ills which, if not scrupulously guarded against, are calculated to bring about the total decline and disintegration of a community. The failure to take proper care of the orphans kills in a people the spirit of sacrifice; and neglect of the poor and the needy deprives a useful section of the community of all initiative and the will to improve their lot.
Important Words:
یدع (drives away). دعه means, he pushed him away; thrust him away or drove him away; or he repelled him or he did so harshly, roughly or violently (Lane & Aqrab).
Commentary:
In the preceding verse we were told that denial of religion opens the way to all manner of evil. This and the next verse speak of two most deadly ills of society, which, if not scrupulously guarded against, bring about decline and disintegration of a community. The failure to take proper care of the orphans kills in a people the spirit of sacrifice; neglect of the poor and the needy deprives a useful section of the community of all initiative and the will to improve their lot. These two verses represent one of the two basic principles of Islam i.e. service of humanity (شفقة علی خلق الله).
1797
这一节和下一节经文说到两种十分致命的社会弊病, 如果不谨慎地防止的话, 会造成社会的全面衰败和分裂。不能恰当地照料孤儿, 会在一个民族中扼杀牺牲精神; 对贫困的人不予重视, 就会使社会上一部分有用的人失去改善他们的命运的进取的精神和意志。
4850
Important Words:
یدع (drives away). دعه means, he pushed him away; thrust him away or drove him away; or he repelled him or he did so harshly, roughly or violently (Lane & Aqrab).
Commentary:
In the preceding verse we were told that denial of religion opens the way to all manner of evil. This and the next verse speak of two most deadly ills of society, which, if not scrupulously guarded against, bring about decline and disintegration of a community. The failure to take proper care of the orphans kills in a people the spirit of sacrifice; neglect of the poor and the needy deprives a useful section of the community of all initiative and the will to improve their lot. These two verses represent one of the two basic principles of Islam i.e. service of humanity (شفقة علی خلق الله).
3444
This and the next verse speak of two very deadly social ills which, if not scrupulously guarded against, are calculated to bring about the total decline and disintegration of a community. The failure to take proper care of the orphans kills in a people the spirit of sacrifice; and neglect of the poor and the needy deprives a useful section of the community of all initiative and the will to improve their lot.
وَلَا يَحُضُّ عَلَىٰ طَعَامِ ٱلْمِسْكِينِ
69:35; 89:19.
69:35; 89:19.
69:35; 74:45; 89:19.
c
69:35; 89:19.
a
69:35; 74:45; 89:19.
c
69:35; 89:19.
فَوَيْلٌ لِّلْمُصَلِّينَ
礼拜代表我们对安拉应有的职责和义务, 而虚伪的拘泥形式者的礼拜是没有灵魂的躯干, 没有内涵的外壳。虚伪的拘泥形式的人不能完成他们对安拉的创造物的义务。
Prayer represents the duties and obligations we owe to God, and the Prayers of those hypocritical Pharisees, who do not discharge the obligations they owe to God’s creatures, are a body without soul, a shell without substance.
Commentary:
Prayer represents the duties and obligations we owe to God. They are called حقوق الله (obligations due to God) in religious terminology. The verse purports to say that the prayers of those hypocritical Pharisees who do not discharge the obligations they owe to God’s creatures are a body without soul, a shell without substance. All their actions are hypocritical which, instead of doing them any good, add to their hypocrisy and insincerity.
1798
礼拜代表我们对安拉应有的职责和义务, 而虚伪的拘泥形式者的礼拜是没有灵魂的躯干, 没有内涵的外壳。虚伪的拘泥形式的人不能完成他们对安拉的创造物的义务。
4851
Commentary:
Prayer represents the duties and obligations we owe to God. They are called حقوق الله (obligations due to God) in religious terminology. The verse purports to say that the prayers of those hypocritical Pharisees who do not discharge the obligations they owe to God’s creatures are a body without soul, a shell without substance. All their actions are hypocritical which, instead of doing them any good, add to their hypocrisy and insincerity.
3445
Prayer represents the duties and obligations we owe to God, and the Prayers of those hypocritical Pharisees, who do not discharge the obligations they owe to God’s creatures, are a body without soul, a shell without substance.
ٱلَّذِينَ هُمْ عَن صَلَاتِهِمْ سَاهُونَ
Commentary:
The المصلین (worshippers) of the preceding verse have been condemned here as unmindful of their Prayers, since their Prayers fail to bring about in them moral change which Prayers are intended to create and develop.
4852
Commentary:
The المصلین (worshippers) of the preceding verse have been condemned here as unmindful of their Prayers, since their Prayers fail to bring about in them moral change which Prayers are intended to create and develop.
ٱلَّذِينَ هُمْ يُرَآءُونَ
مطلب یہ ہے کہ وہ شخص بھی تباہ ہوگا جو دین کو جھٹلاتا تھا اور یتیم کو دھتکارتا تھا اور مسکین کو کھانا کھلانے کی رغبت نہیں دلاتا تھا اور وہ بھی جو نمازیں دل لگا کر نہیں پڑھتا تھا اور صرف دکھاوے کے لئے نمازیں پڑھتا تھا۔
d
4:143.
1799
虚伪的拘泥形式者的善举和施舍是没有灵魂的, 他们中不过炫耀而已。
1
مطلب یہ ہے کہ وہ شخص بھی تباہ ہوگا جو دین کو جھٹلاتا تھا اور یتیم کو دھتکارتا تھا اور مسکین کو کھانا کھلانے کی رغبت نہیں دلاتا تھا اور وہ بھی جو نمازیں دل لگا کر نہیں پڑھتا تھا اور صرف دکھاوے کے لئے نمازیں پڑھتا تھا۔
b
4:143.
4853
Commentary:
The hypocritical Pharisees make only a show of soulless acts of goodness and charity.
d
4:143.
3446
The hypocritical Pharisees make only a show of soulless acts of goodness and charity.
وَيَمْنَعُونَ ٱلْمَاعُونَ
اَلْمَاعُوْن (Al-Ma‘un) 的意思是: 普通的小件家用物品, 如斧头、煮饭的锅子等; 善举; 任何有用的东西; 天课 (اَقْرَبْ, Aqrab)。
یعنی اس کا دل ایسا سخت ہو جاتا تھا کہ غریبوں کو عَارِیَۃً چیز دینے سے بھی گریز کرنے لگ جاتا تھا۔ اور لوگوں کو بھی کہتا تھا کہ غریبوں کو کوئی چیز عَارِیَۃً نہ دیا کرو۔
Al-Ma‘un means, small household articles of common use, such as axe, cooking pot, etc.; an act of kindness; any useful thing; Zakat (Aqrab).
1800
اَلْمَاعُوْن (Al-Ma‘un) 的意思是: 普通的小件家用物品, 如斧头、煮饭的锅子等; 善举; 任何有用的东西; 天课 (اَقْرَبْ, Aqrab)。
1
یعنی اس کا دل ایسا سخت ہو جاتا تھا کہ غریبوں کو عَارِیَۃً چیز دینے سے بھی گریز کرنے لگ جاتا تھا۔ اور لوگوں کو بھی کہتا تھا کہ غریبوں کو کوئی چیز عَارِیَۃً نہ دیا کرو۔
c
4:54.
4854
Important Words:
الماعون (legal alms) is derived from معن and means, rainwater; small household articles of common use such as axe, cooking pot, etc; good; an act of kindness, any useful thing; obedience; Zakah (Aqrab).
3447
Al-Ma‘un means, small household articles of common use, such as axe, cooking pot, etc.; an act of kindness; any useful thing; Zakat (Aqrab).
الكوثر
Al-Kawthar
The Abundance • makkah • 3 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
إِنَّآ أَعْطَيْنَٰكَ ٱلْكَوْثَرَ
93:6.
除了其他意义之外, كَوْثَر (Kauthar) 这词是指大量幸福也指多善的人, 一个大量而经常施舍的人 (مُفْرَدَات, Mufradat & جَرِيْر, Jarir)。这一经章说到穆圣是一个获得安拉大量幸福的人。这一经章启示的时候穆圣一无所有, 无以施舍。他那时生活贫困, 当他奉命称为先知时, 却叫人蔑视, 认为不值得认真考虑。这章启示之后, 他遭到多年的冷嘲热讽、反对和迫害, 最后更因人家悬赏缉拿他而不得不背井离乡当一名逃亡者。在麦地那时, 有几年他的生命是朝不保夕的。敌人迫不及待地等待着要看到 (从庶人角度来说倒是很有理由的) 伊斯兰教可悲的夭折。然而, 在他的晚年, 多种形式的幸福有如大瀑布般的向他滚滚涌来。蕴藏在这章内的许诺不折不扣地得到了兑现。麦加的 “逃亡的人” 成了全阿拉伯的命运主宰, 目不识丁的沙漠之子证明了就是全人类的千秋导师。安拉恩赐了他一部经典, 那是人类未来永恒的指导; 他吸收了安拉的常德, 荣升到已临近他的创造者的境界, 这是人们能达到的最高度。安拉赐予他一群忠诚的信徒, 他们忠诚、虔敬无比。当他的创造者发出召唤要他离开人间的时候, 他心悦诚服, 因为他全部完成了恩准他的圣职。简而言之, 物质上的、道德上的, 各种各样的幸福都恩赐给了穆圣, 那是无可计量的。因此, 他应当得到这个卓越的称号: “最成功的先知” (《大英百科全書》)。
کَوْثَر کے معنے ہر چیز کی کثرت کے ہیں نیز ایسے شخص کے جو بہت خیرات کرنے والا اور سخی ہو۔ جیسا کہ حدیثوں میں مسیحؑ کی نسبت آتا ہے کہ وہ آئے گا اور مال لٹائے گا لیکن لوگ اسے قبول نہیں کریں گے۔ پس اس جگہ ایک آنے والے اُمّتی کا ذکر ہے جو روحانی طور پر رسول اللہ صلی اللہ علیہ وسلم کا بیٹا ہوگا۔ چنانچہ اس سورۃ میں بتایا ہے کہ کافر کہتے ہیں کہ محمد رسول اللہ صلی اللہ علیہ وسلم اَبتر ہیں۔ وہ کس طرح اَبتر ہو سکتے ہیں جبکہ ان کی روحانی اولاد میں تو ایک ایسا شخص کھڑا ہونے والا ہے جو محمد رسول اللہ صلی اللہ علیہ وسلم کی لائی ہوئی تعلیم کے خزانے لٹائے گا۔ یہاں تک کہ لوگ اس کے دئ
93:6.
Kauthar among other things means, abundance of good. It also means, a person possessing much good and one who gives much and often (Mufradat & Jarir). The Surah refers to the Holy Prophet as one upon whom God had bestowed abundant good. It was revealed at a time when the Holy Prophet did not possess anything and had nothing to give. He was then a very poor man and his claim to Prophethood was looked upon with contempt and as unworthy of serious consideration. For years after the Surah had been revealed he was mocked and jeered at, opposed and persecuted and at last he had to leave his native town as a fugitive, a price having been laid on his head. For several years at Medina, too, his life was in constant peril and his enemies were eagerly waiting to see (humanly speaking quite justifiably) the tragic and early end of Islam. Then towards the end of his life abundance of good in every shape and form began to pour down upon him like a cataract, and the promise contained in the Su
93:6.
Important Words:
الکوثر (abundance of good) is derived from کثر which means, it was or became much, copious, abundant, many, numerous, great in number or quantity; it multiplied or accumulated. کوثر means, abundance of good; a lord or master abounding in good; a man possessing good or much good, and one who gives much and often. According to some of the sayings of the Holy Prophet it is a certain river in Paradise, from which flow all other rivers. It is whiter than milk and sweeter than honey and has its margin composed of pavilions of hallowed pearls (Lane, Aqrab, Mufradat and Jarir).
Commentary:
The Surah refers to the Holy Prophet as one on whom abundant good has been bestowed. It was revealed at a time when the Prophet had nothing to give. He was living the life of a poor man and his claim to prophethood was looked upon with contempt and as unworthy of serious consideration. For years after the Surah had been revealed he was mocked and jeered at, opposed and persecuted and at last had to leave his native town as a fugitive, a price having been laid on his head. For several years at Medina, too, his life was in constant peril and Islam was eagerly expected (and humanly speaking justifiably) by its enemies to come to an early and tragic end. Then towards the end of his life an abundance of good in every shape and form began to pour down upon him like a cataract, and the promise contained in the Surah was literally fulfilled. The "outlaw" of Mecca became the arbiter of the destinies of the whole of Arabia, and the unlettered son of the desert proved to be the living Teacher of all mankind. God gave him a Book which is humanity’s infallible guide for all time to come. He imbibed and manifested in his person Divine attributes and rose to such high degree of nearness to his Creator as is possible for any human being to attain. He was blessed with a company of devoted followers whose loyalty and devotion has never been equalled, and when the call came to him from his Creator to leave the world he was satisfied that he had fully discharged the sacred task entrusted to him. In short, all kinds of good, material and moral, were bestowed upon the Holy Prophet in full measure. He, therefore, eminently deserved the title, "the most successful of all Prophets" (Enc. Brit.).
The word کوثر also signifies, a man possessing much good and one who gives much and often (Lane). The Holy Prophetwas given الکوثر in this sense also, because God raised among his followers a galaxy of Divinely inspired Reformers who successfully defended him and Islam in every age and guided and led the erring Muslims to the right path. Hadrat MirzaGhulam Ahmad, Founder of the Ahmadiyya Movement, was the most distinguished of these Reformers. He distributed most lavishly the treasures of divine wealth given to him by God, thus fulfilling the prophecy of the Holy Prophet about the Promised Messiah and Mahdi, viz. یفیض المال حتی لا یقبله أحد (Bukhari) i.e. he will spend spiritual wealth so lavishly that there will be none left to accept it. So the Promised Messiah may be الکوثر referred to in this verse.
b
93:6.
1801
除了其他意义之外, كَوْثَر (Kauthar) 这词是指大量幸福也指多善的人, 一个大量而经常施舍的人 (مُفْرَدَات, Mufradat & جَرِيْر, Jarir)。这一经章说到穆圣是一个获得安拉大量幸福的人。这一经章启示的时候穆圣一无所有, 无以施舍。他那时生活贫困, 当他奉命称为先知时, 却叫人蔑视, 认为不值得认真考虑。这章启示之后, 他遭到多年的冷嘲热讽、反对和迫害, 最后更因人家悬赏缉拿他而不得不背井离乡当一名逃亡者。在麦地那时, 有几年他的生命是朝不保夕的。敌人迫不及待地等待着要看到 (从庶人角度来说倒是很有理由的) 伊斯兰教可悲的夭折。然而, 在他的晚年, 多种形式的幸福有如大瀑布般的向他滚滚涌来。蕴藏在这章内的许诺不折不扣地得到了兑现。麦加的 “逃亡的人” 成了全阿拉伯的命运主宰, 目不识丁的沙漠之子证明了就是全人类的千秋导师。安拉恩赐了他一部经典, 那是人类未来永恒的指导; 他吸收了安拉的常德, 荣升到已临近他的创造者的境界, 这是人们能达到的最高度。安拉赐予他一群忠诚的信徒, 他们忠诚、虔敬无比。当他的创造者发出召唤要他离开人间的时候, 他心悦诚服, 因为他全部完成了恩准他的圣职。简而言之, 物质上的、道德上的, 各种各样的幸福都恩赐给了穆圣, 那是无可计量的。因此, 他应当得到这个卓越的称号: “最成功的先知” (《大英百科全書》)。
2
کَوْثَر کے معنے ہر چیز کی کثرت کے ہیں نیز ایسے شخص کے جو بہت خیرات کرنے والا اور سخی ہو۔ جیسا کہ حدیثوں میں مسیحؑ کی نسبت آتا ہے کہ وہ آئے گا اور مال لٹائے گا لیکن لوگ اسے قبول نہیں کریں گے۔ پس اس جگہ ایک آنے والے اُمّتی کا ذکر ہے جو روحانی طور پر رسول اللہ صلی اللہ علیہ وسلم کا بیٹا ہوگا۔ چنانچہ اس سورۃ میں بتایا ہے کہ کافر کہتے ہیں کہ محمد رسول اللہ صلی اللہ علیہ وسلم اَبتر ہیں۔ وہ کس طرح اَبتر ہو سکتے ہیں جبکہ ان کی روحانی اولاد میں تو ایک ایسا شخص کھڑا ہونے والا ہے جو محمد رسول اللہ صلی اللہ علیہ وسلم کی لائی ہوئی تعلیم کے خزانے لٹائے گا۔ یہاں تک کہ لوگ اس کے دئ
b
93:6.
4855
Important Words:
الکوثر (abundance of good) is derived from کثر which means, it was or became much, copious, abundant, many, numerous, great in number or quantity; it multiplied or accumulated. کوثر means, abundance of good; a lord or master abounding in good; a man possessing good or much good, and one who gives much and often. According to some of the sayings of the Holy Prophet it is a certain river in Paradise, from which flow all other rivers. It is whiter than milk and sweeter than honey and has its margin composed of pavilions of hallowed pearls (Lane, Aqrab, Mufradat and Jarir).
Commentary:
The Surah refers to the Holy Prophet as one on whom abundant good has been bestowed. It was revealed at a time when the Prophet had nothing to give. He was living the life of a poor man and his claim to prophethood was looked upon with contempt and as unworthy of serious consideration. For years after the Surah had been revealed he was mocked and jeered at, opposed and persecuted and at last had to leave his native town as a fugitive, a price having been laid on his head. For several years at Medina, too, his life was in constant peril and Islam was eagerly expected (and humanly speaking justifiably) by its enemies to come to an early and tragic end. Then towards the end of his life an abundance of good in every shape and form began to pour down upon him like a cataract, and the promise contained in the Surah was literally fulfilled. The "outlaw" of Mecca became the arbiter of the destinies of the whole of Arabia, and the unlettered son of the desert proved to be the living Teacher of all mankind. God gave him a Book which is humanity’s infallible guide for all time to come. He imbibed and manifested in his person Divine attributes and rose to such high degree of nearness to his Creator as is possible for any human being to attain. He was blessed with a company of devoted followers whose loyalty and devotion has never been equalled, and when the call came to him from his Creator to leave the world he was satisfied that he had fully discharged the sacred task entrusted to him. In short, all kinds of good, material and moral, were bestowed upon the Holy Prophet in full measure. He, therefore, eminently deserved the title, "the most successful of all Prophets" (Enc. Brit.).
The word کوثر also signifies, a man possessing much good and one who gives much and often (Lane). The Holy Prophetwas given الکوثر in this sense also, because God raised among his followers a galaxy of Divinely inspired Reformers who successfully defended him and Islam in every age and guided and led the erring Muslims to the right path. Hadrat MirzaGhulam Ahmad, Founder of the Ahmadiyya Movement, was the most distinguished of these Reformers. He distributed most lavishly the treasures of divine wealth given to him by God, thus fulfilling the prophecy of the Holy Prophet about the Promised Messiah and Mahdi, viz. یفیض المال حتی لا یقبله أحد (Bukhari) i.e. he will spend spiritual wealth so lavishly that there will be none left to accept it. So the Promised Messiah may be الکوثر referred to in this verse.
b
93:6.
3448
Kauthar among other things means, abundance of good. It also means, a person possessing much good and one who gives much and often (Mufradat & Jarir). The Surah refers to the Holy Prophet as one upon whom God had bestowed abundant good. It was revealed at a time when the Holy Prophet did not possess anything and had nothing to give. He was then a very poor man and his claim to Prophethood was looked upon with contempt and as unworthy of serious consideration. For years after the Surah had been revealed he was mocked and jeered at, opposed and persecuted and at last he had to leave his native town as a fugitive, a price having been laid on his head. For several years at Medina, too, his life was in constant peril and his enemies were eagerly waiting to see (humanly speaking quite justifiably) the tragic and early end of Islam. Then towards the end of his life abundance of good in every shape and form began to pour down upon him like a cataract, and the promise contained in the Su
فَصَلِّ لِرَبِّكَ وَٱنْحَرْ
Commentary:
The verse enjoins the Holy Prophet to turn to God with utmost devotion and be prepared to undergo all manner of sacrifice for the achievement of his great goal—the attainment of الکوثر.
4856
Commentary:
The verse enjoins the Holy Prophet to turn to God with utmost devotion and be prepared to undergo all manner of sacrifice for the achievement of his great goal—the attainment of الکوثر.
إِنَّ شَانِئَكَ هُوَ ٱلْأَبْتَرُ
111:2.
这一点很重要, 那就是, 这节经文强调把穆圣的敌人归入 اَبْتَر (Abtar, 没有男性后嗣), 而历史事实是, 这经章启示前后, 穆圣几个亲生儿子全部去世了, 没有留下任何男性后嗣。这表示, Abtar 这个词在这里指 “一个没有精神后嗣而不是一个没有普通所谓的儿子的人。” 事实上, 穆圣没有留下男性后嗣是安拉亲自安排的, 因为安拉旨令他成为千秋万代无数儿子的精神父亲--------他的后嗣远比自然界的任何为人子嗣者都更虔诚、更顺从、更可爱。因此, 死后无后嗣的, 不是穆圣, 而是他的敌人, 因为他们的儿子要加入伊斯兰教的羊栏而成为穆圣的精神儿子。他们由于在家谱上必须属于自己的亲生父亲而感到羞耻屈辱。
یعنی روحانی نرینہ اولاد سے محروم ہے جو قرآن کریم کی رو سے مُلْہم مِنَ اللّٰہ گروہ میں شامل ثابت ہوتی ہے ایسی اولاد صرف محمد رسول اللہ صلی اللہ علیہ وسلم کو ملے گی۔ ان کے دشمنوں کو نہیں ملے گی جیسا کہ اللہ تعالیٰ قرآن کریم میں فرماتا ہے مَا کَانَ مُحَمَّدٌ اَبَا اَحَدٍ مِّنْ رِّجَالِکُمْ وَلٰـکِنْ رَّسُوْلَ اللّٰہِ وَخَاتَمَ النَّبِیّٖنَ (احزاب: ۴۱) اس آیت میں اشارہ ہے کہ کفار کی اولاد خدا کے فضلوں سے محروم رہے گی اور نرینہ نہیں کہلا سکے گی۔ سوائے اس صورت کے کہ محمد رسول اللہ صلی اللہ علیہ وسلم پر ایمان لے آئیں جیسے عکرمہ بن ابوجہل اور معاویہ بن ابوسفیان
111:2.
It is very significant that in this verse enemies of the Holy Prophet have been emphatically referred to as Abtar (having no male issue), while the historical fact is that all the sons of the Holy Prophet himself born before and after the revelation of this Surah died and he left no male issue after him. This shows that the word Abtar here only means, 'one deprived of spiritual issues and not of sons commonly so called.' In fact, it was God’s own design that the Holy Prophet should have left no male issue as he was destined to be the spiritual father of a multitude of sons in all ages to the end of time—sons who were to be far more faithful, obedient and loving than the physical sons of any father. Thus, it was not the Holy Prophet but his enemies who died issueless, since by joining the fold of Islam their sons had become the spiritual sons of the Holy Prophet, and they felt a sense of shame and humiliation at their pedigree being attributed to their own fathers.
111:2.
Important Words:
الابتر (one without issue) is derived from بتر which means, he cut off or cut off utterly or entirely. أبترہ means, he cut off his tail. أبتر means, any beast having the tail cut off; a short-tailed serpent; one in want or poor; defective, deficient, imperfect; suffering loss; from whom all good or prosperity is cut off; having no offspring or no male issue (Lane & Aqrab).
Commentary:
It is very significant that in this verse enemies of the Holy Prophet have been emphatically referred to as ابتر i.e., having no male issue; while the historical fact is that all the sons of the Holy Prophet himself born before and after the revelation of this Surah died and he left no male issue after him. This shows that "ابتر" mentioned in the verse only means, one deprived of spiritual issues and not of sons commonly so called. In fact, it was God’s own design that the Holy Prophetshould leave no male issue as he was destined to be the spiritual father of a multitude of sons in all ages to the end of time, sons who were to be far more faithful, obedient and loving than the sons of any father. He was not only the spiritual father of the Faithful but in a sense the father also of all the Prophets of God before and after him. This is the significance of the verse ما کان محمد أبا احد من رجالکم ولکن رسول الله و خاتم النبین i.e. Muhammad is not (and will not be) the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets; (33:41). And this also seems to be the significance of the verse النبی أولی بالمومنین من أنفسھم و أزواجه أمھاتھم i.e. the Prophet is nearer to the believers than their ownselves and his wives are as mothers to them (33:7). Thus, it was not the Holy Prophet but his enemies who died issueless, since by joining the fold of Islam their sons became the spiritual issues of the Holy Prophet, who felt a sense of shame and humiliation at their pedigree being attributed to their own fathers.
The verse may also signify: "Surely, it is thy enemy who is cut off from all good or prosperity."
c
111:2.
1802
这一点很重要, 那就是, 这节经文强调把穆圣的敌人归入 اَبْتَر (Abtar, 没有男性后嗣), 而历史事实是, 这经章启示前后, 穆圣几个亲生儿子全部去世了, 没有留下任何男性后嗣。这表示, Abtar 这个词在这里指 “一个没有精神后嗣而不是一个没有普通所谓的儿子的人。” 事实上, 穆圣没有留下男性后嗣是安拉亲自安排的, 因为安拉旨令他成为千秋万代无数儿子的精神父亲--------他的后嗣远比自然界的任何为人子嗣者都更虔诚、更顺从、更可爱。因此, 死后无后嗣的, 不是穆圣, 而是他的敌人, 因为他们的儿子要加入伊斯兰教的羊栏而成为穆圣的精神儿子。他们由于在家谱上必须属于自己的亲生父亲而感到羞耻屈辱。
3
یعنی روحانی نرینہ اولاد سے محروم ہے جو قرآن کریم کی رو سے مُلْہم مِنَ اللّٰہ گروہ میں شامل ثابت ہوتی ہے ایسی اولاد صرف محمد رسول اللہ صلی اللہ علیہ وسلم کو ملے گی۔ ان کے دشمنوں کو نہیں ملے گی جیسا کہ اللہ تعالیٰ قرآن کریم میں فرماتا ہے مَا کَانَ مُحَمَّدٌ اَبَا اَحَدٍ مِّنْ رِّجَالِکُمْ وَلٰـکِنْ رَّسُوْلَ اللّٰہِ وَخَاتَمَ النَّبِیّٖنَ (احزاب: ۴۱) اس آیت میں اشارہ ہے کہ کفار کی اولاد خدا کے فضلوں سے محروم رہے گی اور نرینہ نہیں کہلا سکے گی۔ سوائے اس صورت کے کہ محمد رسول اللہ صلی اللہ علیہ وسلم پر ایمان لے آئیں جیسے عکرمہ بن ابوجہل اور معاویہ بن ابوسفیان
a
111:2.
4857
Important Words:
الابتر (one without issue) is derived from بتر which means, he cut off or cut off utterly or entirely. أبترہ means, he cut off his tail. أبتر means, any beast having the tail cut off; a short-tailed serpent; one in want or poor; defective, deficient, imperfect; suffering loss; from whom all good or prosperity is cut off; having no offspring or no male issue (Lane & Aqrab).
Commentary:
It is very significant that in this verse enemies of the Holy Prophet have been emphatically referred to as ابتر i.e., having no male issue; while the historical fact is that all the sons of the Holy Prophet himself born before and after the revelation of this Surah died and he left no male issue after him. This shows that "ابتر" mentioned in the verse only means, one deprived of spiritual issues and not of sons commonly so called. In fact, it was God’s own design that the Holy Prophetshould leave no male issue as he was destined to be the spiritual father of a multitude of sons in all ages to the end of time, sons who were to be far more faithful, obedient and loving than the sons of any father. He was not only the spiritual father of the Faithful but in a sense the father also of all the Prophets of God before and after him. This is the significance of the verse ما کان محمد أبا احد من رجالکم ولکن رسول الله و خاتم النبین i.e. Muhammad is not (and will not be) the father of any of your men, but he is the Messenger of Allah and the Seal of the Prophets; (33:41). And this also seems to be the significance of the verse النبی أولی بالمومنین من أنفسھم و أزواجه أمھاتھم i.e. the Prophet is nearer to the believers than their ownselves and his wives are as mothers to them (33:7). Thus, it was not the Holy Prophet but his enemies who died issueless, since by joining the fold of Islam their sons became the spiritual issues of the Holy Prophet, who felt a sense of shame and humiliation at their pedigree being attributed to their own fathers.
The verse may also signify: "Surely, it is thy enemy who is cut off from all good or prosperity."
c
111:2.
3449
It is very significant that in this verse enemies of the Holy Prophet have been emphatically referred to as Abtar (having no male issue), while the historical fact is that all the sons of the Holy Prophet himself born before and after the revelation of this Surah died and he left no male issue after him. This shows that the word Abtar here only means, 'one deprived of spiritual issues and not of sons commonly so called.' In fact, it was God’s own design that the Holy Prophet should have left no male issue as he was destined to be the spiritual father of a multitude of sons in all ages to the end of time—sons who were to be far more faithful, obedient and loving than the physical sons of any father. Thus, it was not the Holy Prophet but his enemies who died issueless, since by joining the fold of Islam their sons had become the spiritual sons of the Holy Prophet, and they felt a sense of shame and humiliation at their pedigree being attributed to their own fathers.
الكافرون
Al-Kafirun
The Disbelievers • makkah • 6 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
قُلْ يَٰٓأَيُّهَا ٱلْكَٰفِرُونَ
由 قُل (Qul) 所表示的天命适用于每一个穆斯林。除了这一经章之外, 在第72、112、113、114各章开端都有这个词, 在 «古兰经» 内约有 306 节经文中都用到; 凡是用到的, 都是强调有这个词的章节的主题内容。因此, 信者应该以清楚而明确的字句向不信者反复高声地公开颂扬和传布在这经章中得到阐明和强调的伟大的伊斯兰教信条。
“听着! 不信的人们啊” 这个用语的用意是使人特别注意这经章的主题内容, 并强调其重要性。这个用语在 «古兰经» 中经常应用, 目的就在于此。
“不信者” 可以指那些顽固的不信者, 他们由于固执而蔑视真理, 已经完全不可能接受它; 不信真主似乎已成为他们存在的一部分。
The Divine command, expressed by the word Qul, applies to every Muslim. Besides the present Surah, the word is placed at the beginning of Chapters 72, 112, 113 and 114, and is used in about 306 verses of the Qur’an; and wherever it is used it emphasizes the importance of the subject-matter governed by it. Thus believers are enjoined to proclaim loudly and repeatedly, and to convey to disbelievers in clear and definite terms, the great principles of Islam enunciated and emphasized in this Surah.
The expression "O ye" is intended to draw pointed attention to the subject-matter of the Surah and to emphasize its importance. The expression has frequently been used in the Qur’an to serve this purpose.
"The disbelievers" may refer to those confirmed disbelievers who, by their persistent and defiant rejection of the Truth, rule out all possibility of accepting it, and disbelief becomes, as it were, part of their being.
Commentary:
The Divine command expressed by قل (say) applies, besides the Holy Prophet, to every Muslim. Besides the present Surah, this word is placed at the beginning of chapters 72, 112, 113 and 114, and is used in about 306 verses of the Quran, and wherever it is used it emphasizes the importance of the subject governed by it. Thus believers are enjoined to proclaim loudly and repeatedly, and to convey to disbelievers in clear and definite terms, the great principles of Islam enunciated and emphasized in the present Surah.
The use of ایھا (O ye) is intended to draw pointed attention to the subject matter of the Surah and to emphasize its importance. The expression has frequently been used in the Quran to serve this purpose.
The word الکافرون (the disbelievers) has a general application, or it may refer to those confirmed disbelievers who by their persistent and defiant rejection of truth rule out all possibility of accepting it and disbelief becomes, as it were, a part of their being.
1803
由 قُل (Qul) 所表示的天命适用于每一个穆斯林。除了这一经章之外, 在第72、112、113、114各章开端都有这个词, 在 «古兰经» 内约有 306 节经文中都用到; 凡是用到的, 都是强调有这个词的章节的主题内容。因此, 信者应该以清楚而明确的字句向不信者反复高声地公开颂扬和传布在这经章中得到阐明和强调的伟大的伊斯兰教信条。
1804
“听着! 不信的人们啊” 这个用语的用意是使人特别注意这经章的主题内容, 并强调其重要性。这个用语在 «古兰经» 中经常应用, 目的就在于此。
1805
“不信者” 可以指那些顽固的不信者, 他们由于固执而蔑视真理, 已经完全不可能接受它; 不信真主似乎已成为他们存在的一部分。
4858
Commentary:
The Divine command expressed by قل (say) applies, besides the Holy Prophet, to every Muslim. Besides the present Surah, this word is placed at the beginning of chapters 72, 112, 113 and 114, and is used in about 306 verses of the Quran, and wherever it is used it emphasizes the importance of the subject governed by it. Thus believers are enjoined to proclaim loudly and repeatedly, and to convey to disbelievers in clear and definite terms, the great principles of Islam enunciated and emphasized in the present Surah.
The use of ایھا (O ye) is intended to draw pointed attention to the subject matter of the Surah and to emphasize its importance. The expression has frequently been used in the Quran to serve this purpose.
The word الکافرون (the disbelievers) has a general application, or it may refer to those confirmed disbelievers who by their persistent and defiant rejection of truth rule out all possibility of accepting it and disbelief becomes, as it were, a part of their being.
3450
The Divine command, expressed by the word Qul, applies to every Muslim. Besides the present Surah, the word is placed at the beginning of Chapters 72, 112, 113 and 114, and is used in about 306 verses of the Qur’an; and wherever it is used it emphasizes the importance of the subject-matter governed by it. Thus believers are enjoined to proclaim loudly and repeatedly, and to convey to disbelievers in clear and definite terms, the great principles of Islam enunciated and emphasized in this Surah.
3451
The expression "O ye" is intended to draw pointed attention to the subject-matter of the Surah and to emphasize its importance. The expression has frequently been used in the Qur’an to serve this purpose.
3452
"The disbelievers" may refer to those confirmed disbelievers who, by their persistent and defiant rejection of the Truth, rule out all possibility of accepting it, and disbelief becomes, as it were, part of their being.
لَآ أَعْبُدُ مَا تَعْبُدُونَ
10:105; 39:15-16.
Commentary:
Various explanations have been given to the present and the next three verses by commentators. Some say that as the pagan Meccans had put their question in two forms, therefore two forms have been adopted in answer to their question. Others say that the repetition is for the sake of emphasis. Yet some others like Zajjaj are of the opinion that the first two sentences signify denial of worship in the present time and the last two sentences denial of it in future. As against this, Zamakhshari says that the first two sentences stand for denial of worship in future while the last two for that in the past. Be that as it may, when لا (no, not) governs مضارع, it signifies future tense. According to this usage of the particle the expression would mean: "I will never worship."
Moreover, the particle ما is used in two ways; as مصدریه transforming into infinitive the verb which it governs, and as موصوله meaning الذی i.e. "that which." Sometimes it is also used for rational beings and means من i.e. "he who." According to the various uses of the particle the verses would mean: I will not adopt your way of worship, or, I will not worship those that you worship, whether rational beings or irrational inanimate things. But the verses have a better and more appropriate translation if ما is taken as مصدریه in the former two verses and as موصوله in the latter two. Thus, the four verses would be interpreted something like this "I will never adopt your mode or manner of worship, nor will you adopt the manner in which I worship. And I shall not worship those things (idols) or rational or irrational beings whom you worship, nor will you worship Him Whom I worship."
b
10:105; 39:15-16.
4859
Commentary:
Various explanations have been given to the present and the next three verses by commentators. Some say that as the pagan Meccans had put their question in two forms, therefore two forms have been adopted in answer to their question. Others say that the repetition is for the sake of emphasis. Yet some others like Zajjaj are of the opinion that the first two sentences signify denial of worship in the present time and the last two sentences denial of it in future. As against this, Zamakhshari says that the first two sentences stand for denial of worship in future while the last two for that in the past. Be that as it may, when لا (no, not) governs مضارع, it signifies future tense. According to this usage of the particle the expression would mean: "I will never worship."
Moreover, the particle ما is used in two ways; as مصدریه transforming into infinitive the verb which it governs, and as موصوله meaning الذی i.e. "that which." Sometimes it is also used for rational beings and means من i.e. "he who." According to the various uses of the particle the verses would mean: I will not adopt your way of worship, or, I will not worship those that you worship, whether rational beings or irrational inanimate things. But the verses have a better and more appropriate translation if ما is taken as مصدریه in the former two verses and as موصوله in the latter two. Thus, the four verses would be interpreted something like this "I will never adopt your mode or manner of worship, nor will you adopt the manner in which I worship. And I shall not worship those things (idols) or rational or irrational beings whom you worship, nor will you worship Him Whom I worship."
وَلَآ أَنتُمْ عَٰبِدُونَ مَآ أَعْبُدُ
وَلَآ أَنَا۠ عَابِدٌ مَّا عَبَدتُّمْ
وَلَآ أَنتُمْ عَٰبِدُونَ مَآ أَعْبُدُ
«古兰经» 注释家对于这一节和以上三节经文有各种各样的解释。有人说, 因为不信教的那些麦加人以两种形式提出问题, 因此就采用了两种形式来回答他们的问题。有的说, 反复使用是为了强调。然而有些人像赞贾季 (زَجَّاج, Zajjaj) 一样, 持有这样的意见: 开头两句经文的含意是否定现在的礼拜, 最后两句是否定将来的礼拜。扎马克夏里 (زَمَخْشَرِی, Zamakhshari) 反对这个意见, 他说: 开头两句经文代表否定将来的礼拜, 而最后两句代表否定过去的礼拜。不管怎么说, 当小品词 لَا (La, 否; 不是) 支配不定过去式时, 它是指将来时态。根据小品词的这个用法, لَا اَعْبُدُ (La A‘budu) 这个用语的意思是: “我将绝不崇拜。”
小品词 مَا (Ma) 用法有两种形式。作为字根 (مَصْدَرِيَّة Masdariyyah), 它转化为限定动词的不定式, 作为连接名词 (مَوْصُوْلَة Mausulah) 的意思是 اَلَّذِی (Alladhi, ……的事物)。有时也可以作为有理性的人, 意思是“……的他”。在以上两节经文中, 可以把 مَا (Ma) 看作字根 (Masdariyyah), 在后两节中看作连接名词 (Mausulah)。这四节经文大致可以这样解释: “我绝不会采用你的崇拜的方式和方法, 你也不会采用我的崇拜的方式和方法。我将不会崇拜你所崇拜的那些东西 (偶像) 或有理性还是没有理性的存在者, 你也将不会崇拜我所崇拜的他 (安拉)。”
Various explanations have been given of the present and the preceding three verses by the Commentators. Some say that as the pagan Meccans had put their question in two forms, therefore, two forms have been adopted in answer to their question. Others say that the repetition is for the sake of emphasis. Yet some others like Zajjaj are of the opinion that the first two sentences signify denial of worship in the present time and the last two sentences denial of it in the future. As against this Zamakhshari says that the first two sentences stand for denial of worship in future while the last two for that in the past. Be that as it may, when the particle la (no; not) governs an aorist, it signifies the future tense. According to this use of the particle the expression la A‘budu would mean: 'I will never worship.'
The particle ma is used in two forms. As Masdariyyah it transforms into infinitive the verb which it governs and as Mausulah it means Alladhi (that wh
1806
«古兰经» 注释家对于这一节和以上三节经文有各种各样的解释。有人说, 因为不信教的那些麦加人以两种形式提出问题, 因此就采用了两种形式来回答他们的问题。有的说, 反复使用是为了强调。然而有些人像赞贾季 (زَجَّاج, Zajjaj) 一样, 持有这样的意见: 开头两句经文的含意是否定现在的礼拜, 最后两句是否定将来的礼拜。扎马克夏里 (زَمَخْشَرِی, Zamakhshari) 反对这个意见, 他说: 开头两句经文代表否定将来的礼拜, 而最后两句代表否定过去的礼拜。不管怎么说, 当小品词 لَا (La, 否; 不是) 支配不定过去式时, 它是指将来时态。根据小品词的这个用法, لَا اَعْبُدُ (La A‘budu) 这个用语的意思是: “我将绝不崇拜。”
1807
小品词 مَا (Ma) 用法有两种形式。作为字根 (مَصْدَرِيَّة Masdariyyah), 它转化为限定动词的不定式, 作为连接名词 (مَوْصُوْلَة Mausulah) 的意思是 اَلَّذِی (Alladhi, ……的事物)。有时也可以作为有理性的人, 意思是“……的他”。在以上两节经文中, 可以把 مَا (Ma) 看作字根 (Masdariyyah), 在后两节中看作连接名词 (Mausulah)。这四节经文大致可以这样解释: “我绝不会采用你的崇拜的方式和方法, 你也不会采用我的崇拜的方式和方法。我将不会崇拜你所崇拜的那些东西 (偶像) 或有理性还是没有理性的存在者, 你也将不会崇拜我所崇拜的他 (安拉)。”
3453
Various explanations have been given of the present and the preceding three verses by the Commentators. Some say that as the pagan Meccans had put their question in two forms, therefore, two forms have been adopted in answer to their question. Others say that the repetition is for the sake of emphasis. Yet some others like Zajjaj are of the opinion that the first two sentences signify denial of worship in the present time and the last two sentences denial of it in the future. As against this Zamakhshari says that the first two sentences stand for denial of worship in future while the last two for that in the past. Be that as it may, when the particle la (no; not) governs an aorist, it signifies the future tense. According to this use of the particle the expression la A‘budu would mean: 'I will never worship.'
The particle ma is used in two forms. As Masdariyyah it transforms into infinitive the verb which it governs and as Mausulah it means Alladhi (that wh
لَكُمْ دِينُكُمْ وَلِىَ دِينِ
这节经文的含意是, 因为在信者的生活方式和不信者的生活方式之间绝对没有会合之处, 还因为他们不仅在宗教的基本概念方面存在完全的分歧, 而且在宗教的细节和其他方面也存在分歧, 因此两者之间不可能有妥协。
عربی زبان میں دین کے کئی معنے ہیں جن میں سے ایک معنے طریقِ کار کے بھی ہیں۔
The verse signifies that as there is absolutely no meeting ground between the believers’ way of life and that of the disbelievers and as they are in complete disagreement not only with regard to the basic concepts of Religion but also with regard to its details and other aspects, therefore, there can possibly be no compromise between the two.
2:140; 10:42.
Commentary:
For different meanings of دین see 107:2. According to these the verse signifies: "As there is absolutely no meeting ground between your way of life and mine and as we are in complete disagreement not only with regard to the basic concepts of religion but also with regard to its details and other aspects, therefore, there cannot possibly be any compromise between us.
1808
这节经文的含意是, 因为在信者的生活方式和不信者的生活方式之间绝对没有会合之处, 还因为他们不仅在宗教的基本概念方面存在完全的分歧, 而且在宗教的细节和其他方面也存在分歧, 因此两者之间不可能有妥协。
1
عربی زبان میں دین کے کئی معنے ہیں جن میں سے ایک معنے طریقِ کار کے بھی ہیں۔
a
2:140; 10:42.
4860
Commentary:
For different meanings of دین see 107:2. According to these the verse signifies: "As there is absolutely no meeting ground between your way of life and mine and as we are in complete disagreement not only with regard to the basic concepts of religion but also with regard to its details and other aspects, therefore, there cannot possibly be any compromise between us.
3454
The verse signifies that as there is absolutely no meeting ground between the believers’ way of life and that of the disbelievers and as they are in complete disagreement not only with regard to the basic concepts of Religion but also with regard to its details and other aspects, therefore, there can possibly be no compromise between the two.
النصر
An-Nasr
The Divine Support • madinah • 3 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ
应许的胜利。
The promised victory.
Commentary:
الفتح means, the promised victory.
1809
应许的胜利。
4861
Commentary:
الفتح means, the promised victory.
3455
The promised victory.
وَرَأَيْتَ ٱلنَّاسَ يَدْخُلُونَ فِى دِينِ ٱللَّهِ أَفْوَاجًا
اس آیت کا جوڑ سورۃ کوثر سے ثابت ہوتا ہے کیونکہ سورۃ کوثر میں بھی یہی وعدہ تھا کہ روحانی لوگ کثرت سے تیری امت میں پیدا ہوں گے اور اس میں بھی یہی کہا گیا ہے کہ تُو دیکھے گا کہ لوگ اللہ کے دین میں فوج در فوج داخل ہوں گے۔ پس اس آیت نے واضح کر دیا کہ یہ سورۃ کوثر کے ساتھ تعلق رکھتی ہے۔
1
اس آیت کا جوڑ سورۃ کوثر سے ثابت ہوتا ہے کیونکہ سورۃ کوثر میں بھی یہی وعدہ تھا کہ روحانی لوگ کثرت سے تیری امت میں پیدا ہوں گے اور اس میں بھی یہی کہا گیا ہے کہ تُو دیکھے گا کہ لوگ اللہ کے دین میں فوج در فوج داخل ہوں گے۔ پس اس آیت نے واضح کر دیا کہ یہ سورۃ کوثر کے ساتھ تعلق رکھتی ہے۔
فَسَبِّحْ بِحَمْدِ رَبِّكَ وَٱسْتَغْفِرْهُ ۚ إِنَّهُۥ كَانَ تَوَّابًۢا
15:99; 20:131; 50:40.
穆圣在这里得到生命, 既然安拉的许诺实现了, 人们开始大批进入伊斯兰教的羊栏, 他就应该感谢他的养主实现他的许诺并赞颂他的善美之德。
穆圣在这里受告知, 既然胜利已降临于他, 伊斯兰教已在当地占优势, 他以前的敌人成了他虔诚的信徒, 他就应当祈求安拉宽恕他们过去对他所做的严重过失。这似乎就是安拉命穆圣祈求安拉宽恕的含意和意义。也就是说, 穆圣得到主命: 祈求安拉保佑, 以防由于新皈依者缺乏足够的训练和教育, 而导致穆斯林社会中出现弱点和错失。这是很有意义的, 因为 «古兰经» 中无论在哪里提到胜利或其他什么巨大的成就降临于穆圣的时候, 他总是受告知应请求安拉的宽恕并寻求安拉的护佑。这清楚地说明了在这一节经文中, 他也得到主命来祈求安拉的宽恕和寻求安拉的护佑, 那不是为了他自己, 而是为了别人, 就是说, 他得到主命祈求的是, 每当他的信徒有背离伊斯兰教教旨或戒律的危险时, 安拉可以使他们免除这种危机。总之, 此处不是穆圣自己的任何行动而祈求宽宥。根据《古兰经》记载, 他是享受完全免除多种道德的失足和偏离正道之乐的。另见注释1168。
تَوَّاب کے معنے علاوہ تَوْبَہ قبول کرنے کے جو رسول کریم صلی اللہ علیہ وسلم پر چسپاں نہیں ہو سکتے باربار رحمت کرنے کے بھی ہیں اور وہی معنے ہم نے کیے ہیں (دیکھئے تاج العروس)
15:99; 20:131; 50:40.
The Holy Prophet is here enjoined that since God’s promise has been fulfilled and large masses of people have begun to enter the fold of Islam, he should give thanks to his Lord for fulfilling His promise and should sing His praises.
The Holy Prophet is here told that since victory has come to him and Islam has become predominant in the land and his erstwhile enemies have become his devoted followers, he should pray to God to forgive them the grave wrongs they had done to him in the past. This seems to be the meaning and significance of the injunction to the Holy Prophet to seek God’s forgiveness. Or, the meaning is that the Holy Prophet is enjoined to ask God’s protection against the weaknesses and shortcomings that might find their way into the Muslim Community on account of lack of adequate training or education of the new converts. It is very significant that wherever in the Qur’an mention is made of victory or some other great success coming to the Holy Prophet, he is told to ask God’s forgiveness and to seek His protection. This clearly shows that in the present verse also he is enjoined to ask God’s forgiveness and seek His protection not for himself but for others, i.e. he is enjoined to pray that whenever there was a
15:99; 20:131; 50:40.
Commentary:
The Holy Prophet is here enjoined that since God’s promise has been fulfilled and large masses of people have begun to enter the fold of Islam, he should give thanks to his Lord for fulfilling His promise about victory, sing His praises and seek His protection and forgiveness.
The expression استغفرہ has a very wide significance. The Holy Prophet is here told that since victory has come to him and Islam has become predominant in the land and his erstwhile enemies have become his devoted servants, he should ask God to forgive them the grave wrongs they had done to him in the past. This seems to be the meaning and significance of the injunction to the Holy Prophet to seek God’s forgiveness. Or the Holy Prophet might have been enjoined to ask God’s protection against weaknesses and shortcomings that might find their way into the Muslim Community on account of lack of adequate training or education for the new converts. It is significant that whenever mention is made in the Quran of a destined victory or some great success falling to the Holy Prophet, he is generally told to ask God’s forgiveness and to seek His protection. This clearly shows that he is enjoined here to ask for God’s forgiveness and to seek His protection not for himself but for others; he is asked to pray that whenever there was any danger of his followers deviating from Islamic principles or precepts, God may save them from such a crisis. Thus there is no question here of the Prophet’s asking forgiveness for any of his own actions. According to the Quran, he enjoyed complete immunity from every moral lapse or deviation from the right course (53:3). For a detailed treatment, however, of the word استغفار see 40:56 & 48:3.
The expression, "He is Oft-Returning with compassion," holds a message of hope for the Holy Prophet. He is told that whenever there was any danger of his followers deviating from the path of Islam and falling victims to moral decay on a large scale, God will return to them with compassion and will raise from among them a Reformer who will lead them to the right path.
b
15:99; 20:131; 50:40.
1810
穆圣在这里得到生命, 既然安拉的许诺实现了, 人们开始大批进入伊斯兰教的羊栏, 他就应该感谢他的养主实现他的许诺并赞颂他的善美之德。
1811
穆圣在这里受告知, 既然胜利已降临于他, 伊斯兰教已在当地占优势, 他以前的敌人成了他虔诚的信徒, 他就应当祈求安拉宽恕他们过去对他所做的严重过失。这似乎就是安拉命穆圣祈求安拉宽恕的含意和意义。也就是说, 穆圣得到主命: 祈求安拉保佑, 以防由于新皈依者缺乏足够的训练和教育, 而导致穆斯林社会中出现弱点和错失。这是很有意义的, 因为 «古兰经» 中无论在哪里提到胜利或其他什么巨大的成就降临于穆圣的时候, 他总是受告知应请求安拉的宽恕并寻求安拉的护佑。这清楚地说明了在这一节经文中, 他也得到主命来祈求安拉的宽恕和寻求安拉的护佑, 那不是为了他自己, 而是为了别人, 就是说, 他得到主命祈求的是, 每当他的信徒有背离伊斯兰教教旨或戒律的危险时, 安拉可以使他们免除这种危机。总之, 此处不是穆圣自己的任何行动而祈求宽宥。根据《古兰经》记载, 他是享受完全免除多种道德的失足和偏离正道之乐的。另见注释1168。
2
تَوَّاب کے معنے علاوہ تَوْبَہ قبول کرنے کے جو رسول کریم صلی اللہ علیہ وسلم پر چسپاں نہیں ہو سکتے باربار رحمت کرنے کے بھی ہیں اور وہی معنے ہم نے کیے ہیں (دیکھئے تاج العروس)
b
15:99; 20:131; 50:40.
4862
Commentary:
The Holy Prophet is here enjoined that since God’s promise has been fulfilled and large masses of people have begun to enter the fold of Islam, he should give thanks to his Lord for fulfilling His promise about victory, sing His praises and seek His protection and forgiveness.
The expression استغفرہ has a very wide significance. The Holy Prophet is here told that since victory has come to him and Islam has become predominant in the land and his erstwhile enemies have become his devoted servants, he should ask God to forgive them the grave wrongs they had done to him in the past. This seems to be the meaning and significance of the injunction to the Holy Prophet to seek God’s forgiveness. Or the Holy Prophet might have been enjoined to ask God’s protection against weaknesses and shortcomings that might find their way into the Muslim Community on account of lack of adequate training or education for the new converts. It is significant that whenever mention is made in the Quran of a destined victory or some great success falling to the Holy Prophet, he is generally told to ask God’s forgiveness and to seek His protection. This clearly shows that he is enjoined here to ask for God’s forgiveness and to seek His protection not for himself but for others; he is asked to pray that whenever there was any danger of his followers deviating from Islamic principles or precepts, God may save them from such a crisis. Thus there is no question here of the Prophet’s asking forgiveness for any of his own actions. According to the Quran, he enjoyed complete immunity from every moral lapse or deviation from the right course (53:3). For a detailed treatment, however, of the word استغفار see 40:56 & 48:3.
The expression, "He is Oft-Returning with compassion," holds a message of hope for the Holy Prophet. He is told that whenever there was any danger of his followers deviating from the path of Islam and falling victims to moral decay on a large scale, God will return to them with compassion and will raise from among them a Reformer who will lead them to the right path.
b
15:99; 20:131; 50:40.
3456
The Holy Prophet is here enjoined that since God’s promise has been fulfilled and large masses of people have begun to enter the fold of Islam, he should give thanks to his Lord for fulfilling His promise and should sing His praises.
3457
The Holy Prophet is here told that since victory has come to him and Islam has become predominant in the land and his erstwhile enemies have become his devoted followers, he should pray to God to forgive them the grave wrongs they had done to him in the past. This seems to be the meaning and significance of the injunction to the Holy Prophet to seek God’s forgiveness. Or, the meaning is that the Holy Prophet is enjoined to ask God’s protection against the weaknesses and shortcomings that might find their way into the Muslim Community on account of lack of adequate training or education of the new converts. It is very significant that wherever in the Qur’an mention is made of victory or some other great success coming to the Holy Prophet, he is told to ask God’s forgiveness and to seek His protection. This clearly shows that in the present verse also he is enjoined to ask God’s forgiveness and seek His protection not for himself but for others, i.e. he is enjoined to pray that whenever there was a
المسد
Al-Masad
The Palm Fiber • makkah • 5 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
تَبَّتْ يَدَآ أَبِى لَهَبٍ وَتَبَّ
108:4.
阿布•拉赫卜 (اَبُوْ لَهَب, Abū Lahab,火焰之父) 是穆圣的叔父阿布杜勒•乌扎(عَبْدُ الْعُزَّی, ‘Abdul-‘Uzza) 的外号, 他是穆圣的宿敌和迫害者。他有这样的称号既是因为他的肤色和头发是红色的, 也因为他脾气暴躁。这一章使人想起穆圣早年传教的一件事。当时穆圣得到安拉的命令, 召集他的亲戚, 并向他们传播安拉的启示, 于是有一天他站在萨法山 (صَفَا, Safa) 上, 点了麦加不同宗族的名字--------卢怀 (لُؤی, Luwayy) 族、穆拉 (مُرَّة, Murrah) 族、凯拉布 (كِلَاب, Kilab) 族和古塞 (قُصَی, Qusayy) 族--------还有他们的近亲。他对他们说, 他是安拉的使者, 并且说, 如果他们不接受他传达的启示, 不放弃他们邪恶的行径, 他们将遭到安拉的惩罚。穆圣还没有把话说完, 阿布•拉赫卜就站起来说: “但愿你灭亡吧! 你召集我们就是为了这个吗?” («布哈里圣训实录») “火焰之父” 这个外号既可特指阿布•拉赫卜, 也可指任何脾气暴躁的伊斯兰教的敌人, 更可以指 “近代” 西方国家, 因为它们拥有并控制原子武器和核武器--------其中一个集团完全弃绝安拉, 另一个否认安拉的独一性, 可是两者同样反对伊斯兰教。在这个意义上, “双手” 的意思指这两个集团。这节经文的含义是, 伊斯兰教的敌人--------特别是西方强国及其卫星国--------的一切努力和计谋将彻底失败, 他们的一切邪恶计划反而害了他们自己; 他们会暴跳如雷, 因为眼看伊斯兰教蒸蒸日上, 而他们自己的财富、权力和他们占有的东西就在他们的眼前毁灭。
یا تو اَبُوْلَھَب کے رنگ کی طرف اشارہ ہے جو بہت سفید تھا یا اس کی طبیعت کی طرف اشارہ ہے جو بہت غصیلی تھی۔ یا ہر دشمن اسلام کی طرف اس کی باطنی حالت کی وجہ سے اشارہ ہے۔ یا امریکہ اور روس کی طرف اشارہ ہے‘ جن دونوں نے اپنے دو دو حلیف بنا چھوڑے ہیں تاکہ بوقتِ جنگ کام آئیں۔ اور حلیف ہاتھ کا ترجمہ بھی ہو سکتا ہے کیونکہ ہاتھ سے بھی مدد یا دفاع کا کام لیا جاتا ہے۔ اللہ تعالیٰ فرماتا ہے کہ چونکہ یہ دونوں فریق غلطی پر ہوں گے۔ ایک فریق تثلیث پر قائم ہوگا اور دوسرا فریق دہر ّیت پر‘ اس لئے ہم نے ان دونوں فریق کے دونوں ہاتھوں کو شل کر دیا ہے۔ یعنی ان کے جودو بڑے بڑے ساتھی ہیں ان ک
108:4.
Abu Lahab (Father of Flame) was the nickname of ‘Abdul-‘Uzza, the Holy Prophet’s uncle and his inveterate enemy and persecutor. He was so called either because his complexion and hair were ruddy or also because he had a fiery temper. The Surah recalls an incident during the early preaching of the Holy Prophet. On being commanded by God to call together his relatives and to deliver to them the Divine Message, the Holy Prophet, one day, stood on mount Safa and called the different Meccan tribes by name—the tribes of Luwayy, Murrah, Kilab and Qusayy—and his near relatives, and told them that he was God’s Messenger, and that if they did not accept his Message and did not give up their evil ways, Divine punishment would overtake them. The Holy Prophet had hardly finished his speech, when Abu Lahab stood up and said, 'Ruin seize thee, is it for this that thou hast called us together' (Bukhari)? The nickname 'Father of Flame' may either refer particularly to Abu Lahab or to any hot-tempered ene
108:4.
Important Words:
یدان (two hands), is the dual form of ید which among other things means, power, influence; assistance, help, protection; troops, host, army; possession; wealth (Lane). See also 5:65, & 38:46.
تب (perish) means, he suffered loss; he became lost; he perished; he died. تباب , تبیب and تب (tabbun) are all infinitive nouns meaning, loss; death; destruction; perdition. They say تباله i.e. may he perish; may perdition be his lot. تبت یدہ also means, may he perish (Lane & Aqrab).
Commentary:
ابولھب (Father of Flame) was the nick name of ‘Abdul-‘Uzza, the Holy Prophet’s uncle and his inveterate enemy and persecutor. He was so called either because his complexion and hair were ruddy or because he had a fiery temper. The Surah recalls an incident during the early preachings of the Holy Prophet. On being informed by God to call together his relatives and to deliver to them the Divine Message the Holy Prophet stood on the Mount Safa and called the different Meccan tribes by name—the tribes of Lawwi, Murra, Kilab and Qussayy, and his near relatives, and told them that he was God’s Messenger, and that if they did not accept his Message and did not give up their evil ways, Divine punishment would overtake them. The Holy Prophet had hardly finished his speech, when Abu Lahab stood up and said, تبالک ألھذا جمعتنا ھذا الیوم i.e. ruin seize thee, is it for this that thou hast called us together (Bukhari).
The sobriquet "Father of Flame" may either refer to the Holy Prophet’s uncle or to any hot tempered enemy of Islam or better still it may apply to the western powers of the latter days who own and control atomic and nuclear weapons—one group of them repudiating God altogether, and the other denying His Unity but both being equally opposed to Islam. In this sense "the two hands" would signify these two groups.
The verse purports to say that all endeavours and machinations of the enemies of Islam, particularly of the two groups of western powers and their satellites, would utterly fail and all their nefarious designs would recoil on their own heads; they would burn with rage at seeing Islam progressing, and their own wealth, power and possessions (أید) perishing before their very eyes.
b
108:4.
1812
阿布•拉赫卜 (اَبُوْ لَهَب, Abū Lahab,火焰之父) 是穆圣的叔父阿布杜勒•乌扎(عَبْدُ الْعُزَّی, ‘Abdul-‘Uzza) 的外号, 他是穆圣的宿敌和迫害者。他有这样的称号既是因为他的肤色和头发是红色的, 也因为他脾气暴躁。这一章使人想起穆圣早年传教的一件事。当时穆圣得到安拉的命令, 召集他的亲戚, 并向他们传播安拉的启示, 于是有一天他站在萨法山 (صَفَا, Safa) 上, 点了麦加不同宗族的名字--------卢怀 (لُؤی, Luwayy) 族、穆拉 (مُرَّة, Murrah) 族、凯拉布 (كِلَاب, Kilab) 族和古塞 (قُصَی, Qusayy) 族--------还有他们的近亲。他对他们说, 他是安拉的使者, 并且说, 如果他们不接受他传达的启示, 不放弃他们邪恶的行径, 他们将遭到安拉的惩罚。穆圣还没有把话说完, 阿布•拉赫卜就站起来说: “但愿你灭亡吧! 你召集我们就是为了这个吗?” («布哈里圣训实录») “火焰之父” 这个外号既可特指阿布•拉赫卜, 也可指任何脾气暴躁的伊斯兰教的敌人, 更可以指 “近代” 西方国家, 因为它们拥有并控制原子武器和核武器--------其中一个集团完全弃绝安拉, 另一个否认安拉的独一性, 可是两者同样反对伊斯兰教。在这个意义上, “双手” 的意思指这两个集团。这节经文的含义是, 伊斯兰教的敌人--------特别是西方强国及其卫星国--------的一切努力和计谋将彻底失败, 他们的一切邪恶计划反而害了他们自己; 他们会暴跳如雷, 因为眼看伊斯兰教蒸蒸日上, 而他们自己的财富、权力和他们占有的东西就在他们的眼前毁灭。
1
یا تو اَبُوْلَھَب کے رنگ کی طرف اشارہ ہے جو بہت سفید تھا یا اس کی طبیعت کی طرف اشارہ ہے جو بہت غصیلی تھی۔ یا ہر دشمن اسلام کی طرف اس کی باطنی حالت کی وجہ سے اشارہ ہے۔ یا امریکہ اور روس کی طرف اشارہ ہے‘ جن دونوں نے اپنے دو دو حلیف بنا چھوڑے ہیں تاکہ بوقتِ جنگ کام آئیں۔ اور حلیف ہاتھ کا ترجمہ بھی ہو سکتا ہے کیونکہ ہاتھ سے بھی مدد یا دفاع کا کام لیا جاتا ہے۔ اللہ تعالیٰ فرماتا ہے کہ چونکہ یہ دونوں فریق غلطی پر ہوں گے۔ ایک فریق تثلیث پر قائم ہوگا اور دوسرا فریق دہر ّیت پر‘ اس لئے ہم نے ان دونوں فریق کے دونوں ہاتھوں کو شل کر دیا ہے۔ یعنی ان کے جودو بڑے بڑے ساتھی ہیں ان ک
b
108:4.
4863
Important Words:
یدان (two hands), is the dual form of ید which among other things means, power, influence; assistance, help, protection; troops, host, army; possession; wealth (Lane). See also 5:65, & 38:46.
تب (perish) means, he suffered loss; he became lost; he perished; he died. تباب , تبیب and تب (tabbun) are all infinitive nouns meaning, loss; death; destruction; perdition. They say تباله i.e. may he perish; may perdition be his lot. تبت یدہ also means, may he perish (Lane & Aqrab).
Commentary:
ابولھب (Father of Flame) was the nick name of ‘Abdul-‘Uzza, the Holy Prophet’s uncle and his inveterate enemy and persecutor. He was so called either because his complexion and hair were ruddy or because he had a fiery temper. The Surah recalls an incident during the early preachings of the Holy Prophet. On being informed by God to call together his relatives and to deliver to them the Divine Message the Holy Prophet stood on the Mount Safa and called the different Meccan tribes by name—the tribes of Lawwi, Murra, Kilab and Qussayy, and his near relatives, and told them that he was God’s Messenger, and that if they did not accept his Message and did not give up their evil ways, Divine punishment would overtake them. The Holy Prophet had hardly finished his speech, when Abu Lahab stood up and said, تبالک ألھذا جمعتنا ھذا الیوم i.e. ruin seize thee, is it for this that thou hast called us together (Bukhari).
The sobriquet "Father of Flame" may either refer to the Holy Prophet’s uncle or to any hot tempered enemy of Islam or better still it may apply to the western powers of the latter days who own and control atomic and nuclear weapons—one group of them repudiating God altogether, and the other denying His Unity but both being equally opposed to Islam. In this sense "the two hands" would signify these two groups.
The verse purports to say that all endeavours and machinations of the enemies of Islam, particularly of the two groups of western powers and their satellites, would utterly fail and all their nefarious designs would recoil on their own heads; they would burn with rage at seeing Islam progressing, and their own wealth, power and possessions (أید) perishing before their very eyes.
b
108:4.
3458
Abu Lahab (Father of Flame) was the nickname of ‘Abdul-‘Uzza, the Holy Prophet’s uncle and his inveterate enemy and persecutor. He was so called either because his complexion and hair were ruddy or also because he had a fiery temper. The Surah recalls an incident during the early preaching of the Holy Prophet. On being commanded by God to call together his relatives and to deliver to them the Divine Message, the Holy Prophet, one day, stood on mount Safa and called the different Meccan tribes by name—the tribes of Luwayy, Murrah, Kilab and Qusayy—and his near relatives, and told them that he was God’s Messenger, and that if they did not accept his Message and did not give up their evil ways, Divine punishment would overtake them. The Holy Prophet had hardly finished his speech, when Abu Lahab stood up and said, 'Ruin seize thee, is it for this that thou hast called us together' (Bukhari)? The nickname 'Father of Flame' may either refer particularly to Abu Lahab or to any hot-tempered ene
مَآ أَغْنَىٰ عَنْهُ مَالُهُۥ وَمَا كَسَبَ
یعنی وہ بڑے مالدار ہوں گے لیکن ان کا مال ان کو کوئی فائدہ نہیں دے گا۔ بڑے بڑے سائنٹفک سامان ان کو حاصل ہوں گے لیکن وہ بھی ان کو کوئی فائدہ نہیں پہنچائیں گے۔
3:11; 58:18.
Commentary:
This verse appropriately may also apply to the wealthy western powers who have great material resources at their disposal. The words "his wealth" may mean the wealth produced in their own countries, and "what he has earned" may signify the riches they have earned by exploiting weaker nations and despoiling them of their natural resources.
c
3:11; 58:18.
1813
“他的财富” 的意思可以是他们本国所出产的财富; “他所获得的” 可以指他们剥削弱小国家和掠夺他们的自然资源所积累的财富。
2
یعنی وہ بڑے مالدار ہوں گے لیکن ان کا مال ان کو کوئی فائدہ نہیں دے گا۔ بڑے بڑے سائنٹفک سامان ان کو حاصل ہوں گے لیکن وہ بھی ان کو کوئی فائدہ نہیں پہنچائیں گے۔
a
3:11; 58:18.
4864
Commentary:
This verse appropriately may also apply to the wealthy western powers who have great material resources at their disposal. The words "his wealth" may mean the wealth produced in their own countries, and "what he has earned" may signify the riches they have earned by exploiting weaker nations and despoiling them of their natural resources.
c
3:11; 58:18.
3459
The words, 'his wealth', may mean, the wealth produced in their own countries, and 'what he has earned' may signify the riches they amass by exploiting weaker nations and despoiling them of their natural resources.
سَيَصْلَىٰ نَارًا ذَاتَ لَهَبٍ
阿布•拉赫卜这用语的意思也可以指一个发明会引起火与焰的东西的人, 也可指一个自己在火焰中焚毁的人。根据后一种意思, 可以把这节经文解释为一种预见, 即 “近代” 两个主要政治集团将毁于它们自己生产的炮火武器, 诸如原子弹和其他核武器。这节经文也说明, 这些国家的结账日不远了。
یعنی وہ آخر میں ضرور دنیوی یا اُخروی عذاب میں پڑ کر رہیں گے جو ویسی ہی شعلہ مارنے والی آگ ہوگی جیسا کہ ان کا دل اسلام کے خلاف بغض سے شعلے مارتا ہے۔
The expression, Abu Lahab, may also mean, one who invents things which produce fire and flames, or one who himself is consumed in the flames of fire. In the latter sense, the verse may be interpreted as predicting the destruction of the two major political Blocs of the Latter Days by their own fire-producing weapons, such as atom bombs and other nuclear weapons. The verse also shows that the day of reckoning for these nations is not far off.
Commentary:
The expression أبولھب may also mean, one who invents something which produces fire and flames, or one who is himself consumed in the flames of fire. In this sense, the verse may be interpreted as predicting the destruction of the two major political Blocs of the latter days by their own fire-producing weapons, such as atom bombs and other nuclear weapons. The verse also shows that the day of reckoning for these nations is not far off. It seems to have already arrived.
1814
阿布•拉赫卜这用语的意思也可以指一个发明会引起火与焰的东西的人, 也可指一个自己在火焰中焚毁的人。根据后一种意思, 可以把这节经文解释为一种预见, 即 “近代” 两个主要政治集团将毁于它们自己生产的炮火武器, 诸如原子弹和其他核武器。这节经文也说明, 这些国家的结账日不远了。
3
یعنی وہ آخر میں ضرور دنیوی یا اُخروی عذاب میں پڑ کر رہیں گے جو ویسی ہی شعلہ مارنے والی آگ ہوگی جیسا کہ ان کا دل اسلام کے خلاف بغض سے شعلے مارتا ہے۔
4865
Commentary:
The expression أبولھب may also mean, one who invents something which produces fire and flames, or one who is himself consumed in the flames of fire. In this sense, the verse may be interpreted as predicting the destruction of the two major political Blocs of the latter days by their own fire-producing weapons, such as atom bombs and other nuclear weapons. The verse also shows that the day of reckoning for these nations is not far off. It seems to have already arrived.
3460
The expression, Abu Lahab, may also mean, one who invents things which produce fire and flames, or one who himself is consumed in the flames of fire. In the latter sense, the verse may be interpreted as predicting the destruction of the two major political Blocs of the Latter Days by their own fire-producing weapons, such as atom bombs and other nuclear weapons. The verse also shows that the day of reckoning for these nations is not far off.
وَٱمْرَأَتُهُۥ حَمَّالَةَ ٱلْحَطَبِ
这节经文提到的似乎是指阿布•拉赫卜的妻子, 乌姆•贾米尔(اُم جَمِيْل , Umm-e-Jamil), 她在穆圣经常行走的路上撒尖刺, 并到处诽谤他。 حَطَب(Hatab) 的意思也就是诽谤 (Lane)。这节经文也可以用来指那些对伊斯兰教和穆圣进行诽谤、造谣中伤的人。
بیوی سے اس جگہ تابع لوگ مراد ہیں۔ یعنی ملکی رعیت اور مطلب یہ ہے کہ جو بیرونی دوست وہ بنائیں گے وہ بھی تباہ ہو جائیں گے اور ان کے اموال بھی تباہ ہو جائیں گے اور سامان بھی تباہ ہو جائیں گے اور رعایا بھی تباہ ہو جائے گی اس وجہ سے کہ رعایا بھی ان کی بھڑکائی ہوئی آگ میں مزید ایندھن ڈالتی جاتی تھی اور ان کو جوش دلاتی جاتی تھی۔
The reference in the verse seems to be to Abu Lahab’s wife, Umm-e-Jamil who strew the Holy Prophet’s path with thorns and would go about spreading calumnies against him; Hatab also meaning calumny (Lane). The verse may also apply to those people who spread calumnies and false accusations against Islam and the Holy Prophet.
Commentary:
حمالة الحطب (the carrier of firewood). حطب is inf. noun from حطب (hataba) which means, he collected firewood, حطب به means he slandered him. They say ھو یحمل الحطب بین الناس i.e. he goes about spreading calumny or slander among the people (Lane & Aqrab).
امرأته (his wife) is syn. with زوج which among other things means, an associate, a comrade, wife (Lane).
Commentary:
The reference in the verse seems to be to Abu Lahab’s wife, Ummi Jamil who strewed the Holy Prophet’s path with thorns and went about spreading calumnies against him. The verse may also apply to people in Western democracies or in the Communist bloc who spread calumnies and false accusations against Islam and urge their leaders to break its power. The verse may also signify that these nations would be constantly engaged in manufacturing weapons for their own destruction.
1815
这节经文提到的似乎是指阿布•拉赫卜的妻子, 乌姆•贾米尔(اُم جَمِيْل , Umm-e-Jamil), 她在穆圣经常行走的路上撒尖刺, 并到处诽谤他。 حَطَب(Hatab) 的意思也就是诽谤 (Lane)。这节经文也可以用来指那些对伊斯兰教和穆圣进行诽谤、造谣中伤的人。
4
بیوی سے اس جگہ تابع لوگ مراد ہیں۔ یعنی ملکی رعیت اور مطلب یہ ہے کہ جو بیرونی دوست وہ بنائیں گے وہ بھی تباہ ہو جائیں گے اور ان کے اموال بھی تباہ ہو جائیں گے اور سامان بھی تباہ ہو جائیں گے اور رعایا بھی تباہ ہو جائے گی اس وجہ سے کہ رعایا بھی ان کی بھڑکائی ہوئی آگ میں مزید ایندھن ڈالتی جاتی تھی اور ان کو جوش دلاتی جاتی تھی۔
4865A
Commentary:
حمالة الحطب (the carrier of firewood). حطب is inf. noun from حطب (hataba) which means, he collected firewood, حطب به means he slandered him. They say ھو یحمل الحطب بین الناس i.e. he goes about spreading calumny or slander among the people (Lane & Aqrab).
امرأته (his wife) is syn. with زوج which among other things means, an associate, a comrade, wife (Lane).
Commentary:
The reference in the verse seems to be to Abu Lahab’s wife, Ummi Jamil who strewed the Holy Prophet’s path with thorns and went about spreading calumnies against him. The verse may also apply to people in Western democracies or in the Communist bloc who spread calumnies and false accusations against Islam and urge their leaders to break its power. The verse may also signify that these nations would be constantly engaged in manufacturing weapons for their own destruction.
3461
The reference in the verse seems to be to Abu Lahab’s wife, Umm-e-Jamil who strew the Holy Prophet’s path with thorns and would go about spreading calumnies against him; Hatab also meaning calumny (Lane). The verse may also apply to those people who spread calumnies and false accusations against Islam and the Holy Prophet.
فِى جِيدِهَا حَبْلٌ مِّن مَّسَدٍۭ
虽说这些国家显然是自由的, 但是它们死抱住各自的政治思想和制度不放, 以致于无法从中解脱。也可以说就像乌姆•贾米尔一样, 这些国家将毁于他们力图消灭别国所用的手段。据说乌姆•贾米尔就被她那用来运送柴火的绳索所勒死的。
چونکہ یہ جمہوری حکومتیں ہوں گی۔ اس لئے ان کی رعایا اپنے سیاسی سرداروں سے بڑا گہرا جوڑ رکھتی ہوگی۔ ایسا جوڑ جس کو توڑا نہیں جاتا۔ اس لئے یہاں کھجور کے رسّے کا ذکر کیا ہے۔ کیونکہ وہ ٹوٹا نہیں کرتا اور یہ بتایا گیا ہے کہ ان کی رعایا ہمیشہ ان کو اکساتی رہے گی۔ کہ لڑائی کے لئے اور سامان پیدا کرو۔ جس کی طرف حَمَّالَۃَ الْحَطَب میں اشارہ ہے۔
Though apparently free, these nations will be so strongly tied to their respective political ideologies and systems that they will not be able to break away from them. Or, like Umm-e-Jamil, who is said to have become strangled by the very rope by which she carried fire-wood, these nations will perish by the very means by which they would seek to destroy others.
Commentary:
Though apparently free, these nations will be so strongly tied to their respective political ideologies and systems that they will not be able to break away from them. Or like Ummi Jamil who is said to have become strangled by the very rope by which she carried firewood, these nations would perish by the very means by which they would seek to destroy others.
As a fitting postscript to the Surah two of the prophecies, one from the Quran and the other from the Bible which speak of the terrible fate of these nations may be given below:
But when the promise of My Lord shall come to pass, He will break it into pieces. And the promise of my Lord is certainly true. And on that day We shall leave some of them to surge against others and the trumpet will be blown. Then shall We gather them all together. And on that day We shall present Hell, face to face, to disbelievers (18:99-101).
And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord God, that My fury shall come up in My face. For in My jealousy and in the fire of My wrath have I spoken. Surely, in that day there shall be a great shaking in the land of Israel. So the fishes of the sea and the fowls of the heaven and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at My presence, and the mountains shall be thrown down, and the steep places shall fall and every wall shall fall to the ground…And I will plead against him with pestilence and with blood: and I will rain upon him, and upon his bands and upon the many people that are with him an overflowing rain, and great pestilence, fire and brimstone (Ezek. 38:18-22).
1816
虽说这些国家显然是自由的, 但是它们死抱住各自的政治思想和制度不放, 以致于无法从中解脱。也可以说就像乌姆•贾米尔一样, 这些国家将毁于他们力图消灭别国所用的手段。据说乌姆•贾米尔就被她那用来运送柴火的绳索所勒死的。
1
چونکہ یہ جمہوری حکومتیں ہوں گی۔ اس لئے ان کی رعایا اپنے سیاسی سرداروں سے بڑا گہرا جوڑ رکھتی ہوگی۔ ایسا جوڑ جس کو توڑا نہیں جاتا۔ اس لئے یہاں کھجور کے رسّے کا ذکر کیا ہے۔ کیونکہ وہ ٹوٹا نہیں کرتا اور یہ بتایا گیا ہے کہ ان کی رعایا ہمیشہ ان کو اکساتی رہے گی۔ کہ لڑائی کے لئے اور سامان پیدا کرو۔ جس کی طرف حَمَّالَۃَ الْحَطَب میں اشارہ ہے۔
4866
Commentary:
Though apparently free, these nations will be so strongly tied to their respective political ideologies and systems that they will not be able to break away from them. Or like Ummi Jamil who is said to have become strangled by the very rope by which she carried firewood, these nations would perish by the very means by which they would seek to destroy others.
As a fitting postscript to the Surah two of the prophecies, one from the Quran and the other from the Bible which speak of the terrible fate of these nations may be given below:
But when the promise of My Lord shall come to pass, He will break it into pieces. And the promise of my Lord is certainly true. And on that day We shall leave some of them to surge against others and the trumpet will be blown. Then shall We gather them all together. And on that day We shall present Hell, face to face, to disbelievers (18:99-101).
And it shall come to pass at the same time when Gog shall come against the land of Israel, saith the Lord God, that My fury shall come up in My face. For in My jealousy and in the fire of My wrath have I spoken. Surely, in that day there shall be a great shaking in the land of Israel. So the fishes of the sea and the fowls of the heaven and the beasts of the field, and all creeping things that creep upon the earth, and all the men that are upon the face of the earth, shall shake at My presence, and the mountains shall be thrown down, and the steep places shall fall and every wall shall fall to the ground…And I will plead against him with pestilence and with blood: and I will rain upon him, and upon his bands and upon the many people that are with him an overflowing rain, and great pestilence, fire and brimstone (Ezek. 38:18-22).
3462
Though apparently free, these nations will be so strongly tied to their respective political ideologies and systems that they will not be able to break away from them. Or, like Umm-e-Jamil, who is said to have become strangled by the very rope by which she carried fire-wood, these nations will perish by the very means by which they would seek to destroy others.
الإخلاص
Al-Ikhlas
The Sincerity • makkah • 4 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
قُلْ هُوَ ٱللَّهُ أَحَدٌ
16:23; 22:35; 59:23.
单词 قُل (Qul, 说) 在这里包含一个永恒的命谕, 穆斯林必须不断宣称 “安拉是独一的。”
هُوَ (Huwa, 他) 用作 ضَمِيْرُ الشَّان (Damirush-Shan) 意思是 “真理是”, 它就表示, 人的天性中已深嵌着一个真理, 即安拉是存在的, 他是独一无二的。
安拉是用在 «古兰经» 中最高存在的一个有鉴别性的名称。在阿拉伯语中, 这个词从来不用来指任何其他东西或人。这是安拉真实存在的名称, 既不能作定语用, 也不能作修饰语用。另见注释3。
اَحَد (Ahad) 是只用于安拉的称号, 意思是: 一个; 唯一的一个; 空前绝后的一个; 单独的一个; 没有第二个存在者可以分享他的养主身份或他的实质 (Lane)。اَحَد (Ahad) 的含意是安拉本身的独一性--------不能想象有第二个存在--------而 وَاحِد (Wahid) 的含意是安拉的常德的唯一性。因此 اَللهُ وَاحِدٌ (Allahu Wahidun) 的含意是: 安拉是最高的存在, 他是万物生长的根源和源泉; اَللهُ اَحَدٌ (Allahu Ahadun) 的意思是: 安拉在这种意义上是独一无二的存在者: 当我们想到安拉时, 在我们心中任何其他存在和东西的观念便不复存在。他在每种意义上都是完全独一无二的。他不是任何环节的首环, 也不是末环。与安拉相似的是没有的, 安拉也不与任何东西相似。«古兰经» 中所表达和显示的就是这样的安拉。
قُلْ کا لفظ جو آخری تینوں سورتوں سے پہلے رکھا گیا ہے اس میں یہ اشارہ کیا گیا ہے کہ ہمارا یہ پیغام آگے دوسرے لوگوں تک پہنچا دو۔ اب یہ لازمی بات ہے کہ جب محمد رسول اللہ صلی اللہ علیہ وسلم خدا کا پیغام لوگوں تک پہنچا دیں گے تو چونکہ اس کے بعد دوسرے لوگ بھی قُلْ کا لفظ پڑھیں گے اس لئے ان پر بھی فرض ہو جائے گا کہ وہ اس کلام کو اور لوگوں تک پہنچائیں۔ پس قُلْ کہہ کر اس طرف توجہ دلائی گئی ہے کہ تم ہماری اس تعلیم کو اپنی ذات تک محدودنہ رکھو‘ بلکہ اسے دوسروں تک پہنچاؤ۔ اور پھر تم سے سننے والے اور لوگوں کے سامنے اسے بیان کریں اور پھر وہ آگے اور لوگوں تک پہنچائیں یہاں ت
مفرد کے لئے عربی زبان میں دو الفاظ استعمال ہوتے ہیں۔ وَاحِدٌ اور اَحَدٌ وَاحِد کے معنے ہوتے ہیں ’’ایک‘‘ لیکن اس کے بولنے سے دوسرے کی طرف ذہن جاتا ہے اور کہنے والا سمجھتا ہے کہ ایک کے بعد دو ہے اور دو کے بعد تین ہے اور تین کے بعد چار ہے۔ پس گو یہ لفظ ایک ہونے پر دلالت کرتا ہے مگر تعدد کے امکان کو ردنہیں کرتا۔ اس کے خلاف اَحَدٌ کے معنے ہوتے ہیں۔ اکیلا اور اکیلے کے بعد کوئی دوکیلا نہیں کہتا۔ پس اس لفظ کے معنے یہ ہوتے ہیں کہ اس وجود کے ساتھ کسی دوسرے ایسے ہی وجود کا کوئی امکان نہیں۔ اس سورۃ میں اللہ تعالیٰ کو اَحَد کہا گیا ہے یعنی اس کی توحید کامل کا ذکر کیا
16:23; 22:35; 59:23.
The word, Qul (say), here embodies a permanent command to Muslims to keep proclaiming, 'God is One.'
Huwa (He) used as Damirush-Sha’n and meaning, 'the truth is,' signifies that the truth is embedded in human nature that God is and that He is One and Alone.
Allah is a distinctive name used in the Qur’an for the Supreme Being. In the Arabic language the word is never used for any other thing or being. It is the substantive name of God, neither attributive nor descriptive. See also {3}.
Ahad is an epithet applied to God alone and signifies, the One; the Sole; He Who has been and will ever be One and Alone; Who has no second to share in His Lordship nor in His Essence (Lane). Whereas Ahad signifies Oneness of God in His Person—the idea of a second being inconceivable— Wahid signifies uniqueness of God in His attributes. Thus the expression, Allahu Wahidun, would signify that God is that Supreme Being Who is the Source and Fountainhead from Whom all creation had emanated; and Allahu Ahadun means that Allah is that Being Who is One and Alone in the sense that when we think of Him, the very idea that there is any other being or thing is absent from our minds. He is One and Alone in every sense. He is neither the starting link of any chain, nor its last link. Nothing is like Him, nor is He like anything else. This is Allah as conceived and presented by the Qur’an.
16:23; 22:35; 59:23.
Commentary:
The word قل (say) here embodies a permanent command to all Muslims to keep proclaiming "God is One."
ھو (He) used as ضمیر الشأن and meaning, "the truth is," signifies that the truth is embedded in human nature that God is and that He is One and Alone.
الله is the distinctive name used for the Supreme Being in the Quran. In the Arabic language the word is never used for any other thing or being. It is a personal name of God, neither attributive nor descriptive. See also 1:1.
احد (the One) is an epithet applied to God alone and signifies, the One; the Sole; He Who has been and will ever be One and Alone; Who has no second to share in His Lordship, nor in His Essence (Lane).
According to Aqrab the difference between أحد and واحد when used about God is that whereas أحد signifies Oneness of God in His Person, the idea of a second being inconceivable, واحد signifies uniqueness of God in His attributes.
Commentary:
In view of the above-mentioned signification of أحد and واحد the expression الله واحد would signify that God is that Supreme Being Who is the Source and Fountainhead from Whom all creation has emanated; and الله أحد would mean that Allah is that Being Who is One and Alone in the sense that when we think of Him, the very idea that there is any other being or thing is absent from our minds. He is One and Alone in every sense. He is neither the starting link of any chain, nor its last link. Nothing is like Him nor is He like anything else. This is Allah as conceived and presented by the Quran.
b
16:23; 22:35; 59:23.
1817
单词 قُل (Qul, 说) 在这里包含一个永恒的命谕, 穆斯林必须不断宣称 “安拉是独一的。”
1818
هُوَ (Huwa, 他) 用作 ضَمِيْرُ الشَّان (Damirush-Shan) 意思是 “真理是”, 它就表示, 人的天性中已深嵌着一个真理, 即安拉是存在的, 他是独一无二的。
1819
安拉是用在 «古兰经» 中最高存在的一个有鉴别性的名称。在阿拉伯语中, 这个词从来不用来指任何其他东西或人。这是安拉真实存在的名称, 既不能作定语用, 也不能作修饰语用。另见注释3。
1820
اَحَد (Ahad) 是只用于安拉的称号, 意思是: 一个; 唯一的一个; 空前绝后的一个; 单独的一个; 没有第二个存在者可以分享他的养主身份或他的实质 (Lane)。اَحَد (Ahad) 的含意是安拉本身的独一性--------不能想象有第二个存在--------而 وَاحِد (Wahid) 的含意是安拉的常德的唯一性。因此 اَللهُ وَاحِدٌ (Allahu Wahidun) 的含意是: 安拉是最高的存在, 他是万物生长的根源和源泉; اَللهُ اَحَدٌ (Allahu Ahadun) 的意思是: 安拉在这种意义上是独一无二的存在者: 当我们想到安拉时, 在我们心中任何其他存在和东西的观念便不复存在。他在每种意义上都是完全独一无二的。他不是任何环节的首环, 也不是末环。与安拉相似的是没有的, 安拉也不与任何东西相似。«古兰经» 中所表达和显示的就是这样的安拉。
2
قُلْ کا لفظ جو آخری تینوں سورتوں سے پہلے رکھا گیا ہے اس میں یہ اشارہ کیا گیا ہے کہ ہمارا یہ پیغام آگے دوسرے لوگوں تک پہنچا دو۔ اب یہ لازمی بات ہے کہ جب محمد رسول اللہ صلی اللہ علیہ وسلم خدا کا پیغام لوگوں تک پہنچا دیں گے تو چونکہ اس کے بعد دوسرے لوگ بھی قُلْ کا لفظ پڑھیں گے اس لئے ان پر بھی فرض ہو جائے گا کہ وہ اس کلام کو اور لوگوں تک پہنچائیں۔ پس قُلْ کہہ کر اس طرف توجہ دلائی گئی ہے کہ تم ہماری اس تعلیم کو اپنی ذات تک محدودنہ رکھو‘ بلکہ اسے دوسروں تک پہنچاؤ۔ اور پھر تم سے سننے والے اور لوگوں کے سامنے اسے بیان کریں اور پھر وہ آگے اور لوگوں تک پہنچائیں یہاں ت
3
مفرد کے لئے عربی زبان میں دو الفاظ استعمال ہوتے ہیں۔ وَاحِدٌ اور اَحَدٌ وَاحِد کے معنے ہوتے ہیں ’’ایک‘‘ لیکن اس کے بولنے سے دوسرے کی طرف ذہن جاتا ہے اور کہنے والا سمجھتا ہے کہ ایک کے بعد دو ہے اور دو کے بعد تین ہے اور تین کے بعد چار ہے۔ پس گو یہ لفظ ایک ہونے پر دلالت کرتا ہے مگر تعدد کے امکان کو ردنہیں کرتا۔ اس کے خلاف اَحَدٌ کے معنے ہوتے ہیں۔ اکیلا اور اکیلے کے بعد کوئی دوکیلا نہیں کہتا۔ پس اس لفظ کے معنے یہ ہوتے ہیں کہ اس وجود کے ساتھ کسی دوسرے ایسے ہی وجود کا کوئی امکان نہیں۔ اس سورۃ میں اللہ تعالیٰ کو اَحَد کہا گیا ہے یعنی اس کی توحید کامل کا ذکر کیا
b
16:23; 22:35; 59:23.
4867
Commentary:
The word قل (say) here embodies a permanent command to all Muslims to keep proclaiming "God is One."
ھو (He) used as ضمیر الشأن and meaning, "the truth is," signifies that the truth is embedded in human nature that God is and that He is One and Alone.
الله is the distinctive name used for the Supreme Being in the Quran. In the Arabic language the word is never used for any other thing or being. It is a personal name of God, neither attributive nor descriptive. See also 1:1.
احد (the One) is an epithet applied to God alone and signifies, the One; the Sole; He Who has been and will ever be One and Alone; Who has no second to share in His Lordship, nor in His Essence (Lane).
According to Aqrab the difference between أحد and واحد when used about God is that whereas أحد signifies Oneness of God in His Person, the idea of a second being inconceivable, واحد signifies uniqueness of God in His attributes.
Commentary:
In view of the above-mentioned signification of أحد and واحد the expression الله واحد would signify that God is that Supreme Being Who is the Source and Fountainhead from Whom all creation has emanated; and الله أحد would mean that Allah is that Being Who is One and Alone in the sense that when we think of Him, the very idea that there is any other being or thing is absent from our minds. He is One and Alone in every sense. He is neither the starting link of any chain, nor its last link. Nothing is like Him nor is He like anything else. This is Allah as conceived and presented by the Quran.
b
16:23; 22:35; 59:23.
3463
The word, Qul (say), here embodies a permanent command to Muslims to keep proclaiming, 'God is One.'
3464
Huwa (He) used as Damirush-Sha’n and meaning, 'the truth is,' signifies that the truth is embedded in human nature that God is and that He is One and Alone.
3465
Allah is a distinctive name used in the Qur’an for the Supreme Being. In the Arabic language the word is never used for any other thing or being. It is the substantive name of God, neither attributive nor descriptive. See also {3}.
3466
Ahad is an epithet applied to God alone and signifies, the One; the Sole; He Who has been and will ever be One and Alone; Who has no second to share in His Lordship nor in His Essence (Lane). Whereas Ahad signifies Oneness of God in His Person—the idea of a second being inconceivable— Wahid signifies uniqueness of God in His attributes. Thus the expression, Allahu Wahidun, would signify that God is that Supreme Being Who is the Source and Fountainhead from Whom all creation had emanated; and Allahu Ahadun means that Allah is that Being Who is One and Alone in the sense that when we think of Him, the very idea that there is any other being or thing is absent from our minds. He is One and Alone in every sense. He is neither the starting link of any chain, nor its last link. Nothing is like Him, nor is He like anything else. This is Allah as conceived and presented by the Qur’an.
ٱللَّهُ ٱلصَّمَدُ
صَمَد (Samad) 的意思是: 求助的对象; 服从的对象; 成全一切事物者; 无以超越的人或地方。اَلصَّمَد (As-Samad) 作为安拉的一种常德, 意思是至高存在, 有了这一常德的援助, 万物才能满足要求; 他是独立于一切而为万物所依赖者; 万物不再存在时, 他仍然继续存在; 至高无上者 (Lane)。上一节经文中说安拉是独一的, 唯一的, 独特的。这一节经文证实了这个看法。它说, 天地万物端赖安拉, 而安拉独立不依而为一切所求的。万物都需要安拉, 而安拉什么都不需要。安拉不需要借助人或物来创造宇宙。事实上, 宇宙万物一个东西也没有本身完善的, 哪怕一粒最小的原子。万物都不能自我维持; 一切都靠别的事物而存在。只有安拉是一个不依赖于人或物的存在者; 安拉是超越想象和推测的。安拉的常德无可限量。
عربی لفظ اس جگہ صَمَد ہے اور صَمَد کے معنے ہوتے ہیں جو غنی ہو یعنی کسی کا محتاج نہ ہو مگر کوئی اس سے غنی نہ ہو۔ یعنی کوئی ایسا وجودنہ ہو جو اس کی مدد کے بغیر قائم رہ سکے۔ پس اس لفظ نے بھی توحیدِ کامل کو ظاہر کیا ہے۔ اور بتایا ہے کہ تمام موجودات اس کی مدد کے بغیر گذارہ نہیں کر سکتیں۔ اور اس کو موجودات کی مدد کی کوئی ضرورت نہیں۔ صَمَد کے معنے ہمیشہ قائم رہنے والے کے بھی ہیں اور نہایت بلند شان والے کے بھی ہیں یہ دونوں معنے بھی توحید کامل پر دلالت کرتے ہیں۔ جو ہمیشہ قائم رہے گا موجودات میں سے اس کا کوئی مقابلہ نہیں کر سکتا اور جو بلندی میں بہت بڑھ جائے گا کوئی د
Samad means, one to whom recourse is had; or to whom obedience is rendered; without whom no affair is accomplished; a person or place above whom or which there is no one. As-Samad being a Divine attribute means, the Supreme Being to Whom recourse is had for the accomplishment of needs; Who is Independent of all and upon Whom all depend for their needs; Who will continue to exist for ever after all creation has ceased to exist; above Whom there is no one (Lane). In the preceding verse the claim was made that God is One, Alone, and Unique. The present verse substantiates that claim. It says that all things and beings depend upon God but He Himself is Independent and Besought of all. All have need of Him but He has need of none. He needed the help of no being or matter to create the universe. In fact, nothing in the universe is complete in itself, not even the smallest atom. Nothing is self-subsisting; everything depends on some other thing for its existence. God alone is such a Being Who depend
Important Words:
الصمد (Independent and Besought of all) is substantive noun from صمد. They say صمد الله فی الحوائج i.e. he betook himself or had recourse to Allah in needs and exigencies. صمد (samad) means, a person to whom one betakes oneself in one’s needs. سید صمد means, a chief to whom recourse is had; a lord to whom obedience is rendered; without whom no affair is accomplished. صمد also means, a person or place above whom or which there is no one. الصمد means, the Supreme Being to Whom recourse is had for the accomplishment of needs; Who is Independent of all and upon Whom all depend for their needs; Who will continue forever after all creation has ceased to exit; above Whom there is no one. (Lane & Aqrab).
Commentary:
In the preceding verse the claim was made that God is One, Alone, and Unique. The present verse substantiates that claim. It says that God is الصمد i.e. all things and beings depend upon Him and He is Independent and Besought of all. All have need of Him and He has need of none. He needed the help of no being or material to create the universe. So when all things and beings are dependent on Him and to Him we have recourse for our needs and requirements and He fulfils them, then where is the necessity of any other God?
In fact, nothing in the universe is complete in itself, not even the smallest atom. Nothing is self-subsisting; everything depends on some other thing for its existence. God alone is such a Being Who depends on no being or thing. He is above conception and conjecture. His attributes know no bound or limit. This is the meaning of الصمد.
1821
صَمَد (Samad) 的意思是: 求助的对象; 服从的对象; 成全一切事物者; 无以超越的人或地方。اَلصَّمَد (As-Samad) 作为安拉的一种常德, 意思是至高存在, 有了这一常德的援助, 万物才能满足要求; 他是独立于一切而为万物所依赖者; 万物不再存在时, 他仍然继续存在; 至高无上者 (Lane)。上一节经文中说安拉是独一的, 唯一的, 独特的。这一节经文证实了这个看法。它说, 天地万物端赖安拉, 而安拉独立不依而为一切所求的。万物都需要安拉, 而安拉什么都不需要。安拉不需要借助人或物来创造宇宙。事实上, 宇宙万物一个东西也没有本身完善的, 哪怕一粒最小的原子。万物都不能自我维持; 一切都靠别的事物而存在。只有安拉是一个不依赖于人或物的存在者; 安拉是超越想象和推测的。安拉的常德无可限量。
1
عربی لفظ اس جگہ صَمَد ہے اور صَمَد کے معنے ہوتے ہیں جو غنی ہو یعنی کسی کا محتاج نہ ہو مگر کوئی اس سے غنی نہ ہو۔ یعنی کوئی ایسا وجودنہ ہو جو اس کی مدد کے بغیر قائم رہ سکے۔ پس اس لفظ نے بھی توحیدِ کامل کو ظاہر کیا ہے۔ اور بتایا ہے کہ تمام موجودات اس کی مدد کے بغیر گذارہ نہیں کر سکتیں۔ اور اس کو موجودات کی مدد کی کوئی ضرورت نہیں۔ صَمَد کے معنے ہمیشہ قائم رہنے والے کے بھی ہیں اور نہایت بلند شان والے کے بھی ہیں یہ دونوں معنے بھی توحید کامل پر دلالت کرتے ہیں۔ جو ہمیشہ قائم رہے گا موجودات میں سے اس کا کوئی مقابلہ نہیں کر سکتا اور جو بلندی میں بہت بڑھ جائے گا کوئی د
4868
Important Words:
الصمد (Independent and Besought of all) is substantive noun from صمد. They say صمد الله فی الحوائج i.e. he betook himself or had recourse to Allah in needs and exigencies. صمد (samad) means, a person to whom one betakes oneself in one’s needs. سید صمد means, a chief to whom recourse is had; a lord to whom obedience is rendered; without whom no affair is accomplished. صمد also means, a person or place above whom or which there is no one. الصمد means, the Supreme Being to Whom recourse is had for the accomplishment of needs; Who is Independent of all and upon Whom all depend for their needs; Who will continue forever after all creation has ceased to exit; above Whom there is no one. (Lane & Aqrab).
Commentary:
In the preceding verse the claim was made that God is One, Alone, and Unique. The present verse substantiates that claim. It says that God is الصمد i.e. all things and beings depend upon Him and He is Independent and Besought of all. All have need of Him and He has need of none. He needed the help of no being or material to create the universe. So when all things and beings are dependent on Him and to Him we have recourse for our needs and requirements and He fulfils them, then where is the necessity of any other God?
In fact, nothing in the universe is complete in itself, not even the smallest atom. Nothing is self-subsisting; everything depends on some other thing for its existence. God alone is such a Being Who depends on no being or thing. He is above conception and conjecture. His attributes know no bound or limit. This is the meaning of الصمد.
3467
Samad means, one to whom recourse is had; or to whom obedience is rendered; without whom no affair is accomplished; a person or place above whom or which there is no one. As-Samad being a Divine attribute means, the Supreme Being to Whom recourse is had for the accomplishment of needs; Who is Independent of all and upon Whom all depend for their needs; Who will continue to exist for ever after all creation has ceased to exist; above Whom there is no one (Lane). In the preceding verse the claim was made that God is One, Alone, and Unique. The present verse substantiates that claim. It says that all things and beings depend upon God but He Himself is Independent and Besought of all. All have need of Him but He has need of none. He needed the help of no being or matter to create the universe. In fact, nothing in the universe is complete in itself, not even the smallest atom. Nothing is self-subsisting; everything depends on some other thing for its existence. God alone is such a Being Who depend
لَمْ يَلِدْ وَلَمْ يُولَدْ
17:112; 19:93; 25:3; 37:153.
安拉的常德 (As-Samad) (独立而为万物所求) 在以上一节经文中曾被提到, 是为证实这一认识的, 即安拉是独一的、唯一的、独特的 (Ahad), 而现在在这节经文中提到常德 “他不生(子女), 也不是被生的” 是为了说明安拉他是超脱需要之外的 اَلصَّمَد (As-Samad), 因为如果他确有需要的话, 那就假定他需要某人协助他推行自己的工作, 而这个人又是他推行工作中的不可或缺者, 而且, 又须在他死后继续他的工作, 这是由于任何继承他的人, 或被他人继承者都难免一死之故。安拉既不继承人亦不被人继承。他永存、无穷、绝对, 具备一切完美的常德。
یہ آیت بھی توحید کامل پر دلالت کرتی ہے کیونکہ جس نے کسی کو جنا نہ ہو وہ یا تو بانجھ ہوتا ہے اور یا پھر ایسی ہستیوں میں سے ہوتا ہے جو کہ تغیر پذیر نہیں ہوتیں جیسے پہاڑیاں اور دریا وغیرہ۔ لیکن خداتعالیٰ کے متعلق کہا گیا ہے کہ وہ رَفِیْعٌ ہے یعنی اپنی شان میں بہت بلند ہے۔ پس پہاڑیوں اور دریاؤں کو اس سے کوئی نسبت نہیں ہو سکتی۔ اور نہ وہ جنا گیا ہے کے الفاظ بھی توحید کامل پر دلالت کرتے ہیں۔ کیونکہ خداتعالیٰ کے سوا کوئی ایسا وجود دنیا میں نظر نہیں آتا جس کو کسی نے نہیں جنا‘ خواہ وہ معبود کہلاتا ہو یا نہ کہلاتا ہو۔
17:112; 19:93; 25:3; 37:153.
The Divine attribute As-Samad (Independent and Besought of all) was mentioned in the previous verse to establish the claim that Allah is Ahad (One, Alone, Unique) and now in the present verse the Divine attribute 'He begets not, nor is He begotten' is mentioned to show that He is As-Samad (He is above need), because the presence of need in Him presupposes that He requires the assistance of someone without whom He cannot carry on His work, and who should continue His work after He is dead, inasmuch as all those beings that succeed, or are succeeded by, others are subject to death. Allah has succeeded no one and will be succeeded by no one. He is complete in all His attributes and is Eternal, Everlasting and Absolute.
17:112; 19:93; 25:3; 37:153.
Commentary:
The Divine attribute الصمد (Independent and Besought of all) was mentioned in the previous verse to establish the claim that Allah is احد (One, Alone, the Unique), and now in the verse under comment the Divine attribute لم یلد و لم یولد (He begets not, nor is He begotten) is mentioned to show that He is الصمد i.e. God is above need, because the presence of need presupposes that He requires the assistance of someone without whom He cannot carry on His work, and who should continue His work, after He is dead, inasmuch as all those beings that succeed, or are succeeded by others, are subject to death, but those things which need no successor and do not die before fulfilling the object of their creation, such as the sun, the moon, the oceans, the mountains, etc., are not subject to death or destruction. Thus Allah Who has succeeded no one and will be succeeded by no one is complete in all His attributes and is Eternal, Everlasting and Absolute.
a
17:112; 19:93; 25:3; 37:153.
1822
安拉的常德 (As-Samad) (独立而为万物所求) 在以上一节经文中曾被提到, 是为证实这一认识的, 即安拉是独一的、唯一的、独特的 (Ahad), 而现在在这节经文中提到常德 “他不生(子女), 也不是被生的” 是为了说明安拉他是超脱需要之外的 اَلصَّمَد (As-Samad), 因为如果他确有需要的话, 那就假定他需要某人协助他推行自己的工作, 而这个人又是他推行工作中的不可或缺者, 而且, 又须在他死后继续他的工作, 这是由于任何继承他的人, 或被他人继承者都难免一死之故。安拉既不继承人亦不被人继承。他永存、无穷、绝对, 具备一切完美的常德。
2
یہ آیت بھی توحید کامل پر دلالت کرتی ہے کیونکہ جس نے کسی کو جنا نہ ہو وہ یا تو بانجھ ہوتا ہے اور یا پھر ایسی ہستیوں میں سے ہوتا ہے جو کہ تغیر پذیر نہیں ہوتیں جیسے پہاڑیاں اور دریا وغیرہ۔ لیکن خداتعالیٰ کے متعلق کہا گیا ہے کہ وہ رَفِیْعٌ ہے یعنی اپنی شان میں بہت بلند ہے۔ پس پہاڑیوں اور دریاؤں کو اس سے کوئی نسبت نہیں ہو سکتی۔ اور نہ وہ جنا گیا ہے کے الفاظ بھی توحید کامل پر دلالت کرتے ہیں۔ کیونکہ خداتعالیٰ کے سوا کوئی ایسا وجود دنیا میں نظر نہیں آتا جس کو کسی نے نہیں جنا‘ خواہ وہ معبود کہلاتا ہو یا نہ کہلاتا ہو۔
a
17:112; 19:93; 25:3; 37:153.
4869
Commentary:
The Divine attribute الصمد (Independent and Besought of all) was mentioned in the previous verse to establish the claim that Allah is احد (One, Alone, the Unique), and now in the verse under comment the Divine attribute لم یلد و لم یولد (He begets not, nor is He begotten) is mentioned to show that He is الصمد i.e. God is above need, because the presence of need presupposes that He requires the assistance of someone without whom He cannot carry on His work, and who should continue His work, after He is dead, inasmuch as all those beings that succeed, or are succeeded by others, are subject to death, but those things which need no successor and do not die before fulfilling the object of their creation, such as the sun, the moon, the oceans, the mountains, etc., are not subject to death or destruction. Thus Allah Who has succeeded no one and will be succeeded by no one is complete in all His attributes and is Eternal, Everlasting and Absolute.
a
17:112; 19:93; 25:3; 37:153.
3468
The Divine attribute As-Samad (Independent and Besought of all) was mentioned in the previous verse to establish the claim that Allah is Ahad (One, Alone, Unique) and now in the present verse the Divine attribute 'He begets not, nor is He begotten' is mentioned to show that He is As-Samad (He is above need), because the presence of need in Him presupposes that He requires the assistance of someone without whom He cannot carry on His work, and who should continue His work after He is dead, inasmuch as all those beings that succeed, or are succeeded by, others are subject to death. Allah has succeeded no one and will be succeeded by no one. He is complete in all His attributes and is Eternal, Everlasting and Absolute.
وَلَمْ يَكُن لَّهُۥ كُفُوًا أَحَدٌۢ
42:12.
这节经文解除了以上几节经文引起的可能的疑问。就算安拉是独一的, 唯一的, 绝对的, 独立于一切的, 就算他既不生子女, 也不是被生的, 但还可能另有一个像他一样也具有他所具有的一切常德。这节经文排除这个疑虑。经上说, 没有一个与他同样的。人的理性也要求全宇宙只有一个创造者和支配者。宇宙间无处不在的完美秩序导致这一必然的结论, 即全宇宙一定有一个统一的支配规律, 这个规律和设计的一致性和统一性证明并显示了造物主的一致性 (21:23)。因此这一经章连根铲除了种种形式的多神主义的信仰--------相信有两个、三个或更多个创造者, 或相信有同性质的存在与安拉共存。这是 «古兰经» 中所提出的有关最高存在的卓越解说, 其他启示经典甚至丝毫没有涉及到这样的解说的壮丽、崇高和威严。
پہلے توحید ذاتی کا ذکر کیا تھا‘ اب توحید صفاتی کو بیان کیا ہے۔ یاد رکھنا چاہیئے کہ صفات میں شریک ہونے کے یہ معنے نہیں کہ اس کے مشابہ کوئی حرکت انسان سے نہیں ہوتی۔ انسان بھی بصیر اور سمیع ہے اور خداتعالیٰ بھی بصیر اور سمیع ہے۔ پس بظاہر تو یہ ایک اشتراک نظر آتا ہے۔ لیکن خداتعالیٰ بصیر ہے مگر آنکھوں سے نہیں دیکھتا اور خدا سمیع ہے مگر کانوں سے نہیں سنتا۔ وہ اپنی ذات میں بغیر آلات کے دیکھنے والا اور بغیر آلات کے سننے والا ہے۔ پس گو انسان بصیر اور سمیع ہے مگر اس کی صفات میں شریک قرار نہیں پا سکتا۔
42:12.
This verse disposes of a possible doubt to which the previous verses might have given rise. Granted that Allah is One, Alone, Absolute and Independent of all, and granted that He neither begets nor is He begotten, but there might be in existence another being who, like Him, might also be possessing all the attributes He possesses. The verse removes this misgiving. It says that there is none like Allah. Human reason also demands that there should be only One Creator and Controller of the whole universe. The perfect order that pervades and permeates it leads to the inevitable result that one uniform law must govern it, and the unity and uniformity of the law and the design proves and proclaims the Unity of the Maker (21:23). Thus the Surah cuts at the root of all polytheistic beliefs that are to be found in one form or other in other Faiths—belief in two, three or more gods, or the belief that soul and matter coexist with Allah. This is the sublime definition of the Supreme Being as given in the Qur
Commentary:
This verse disposes of a possible doubt that the previous verses might have created: Granted that Allah is One, Alone, Absolute and Independent of all and that He neither begets nor is He begotten, but there might be in existence another being who, like Him, might also possess all the attributes He possesses. The verse effectively removes this misgiving. It says that there is none like Allah. Human reason demands, and the Quran has conceded the reasonableness of this demand, that there should be One Creator and Controller of the whole universe. The perfect order that pervades and permeates it leads to the inevitable result that one uniform law must govern it, and the unity and uniformity of the law and the design proves and proclaims the Unity of its Maker (21:23). Thus the Surah cuts at the root of all polytheistic beliefs that exist in one form or other in other faiths—belief in two, three or more gods, or the belief that soul and matter or any other thing co-exists with Allah.
God, as conceived and held out by Islam, is a personal God and not a mere philosophical conception; One, Alone, Unique, Eternal and Absolute, without beginning or end, Incomparable, above the need of being succeeded by anyone, nor ever having succeeded anyone. This is the sublime definition of the Supreme Being as given in the Quran; and nothing in any other revealed Scripture touches even the fringes of the beauty, sublimity and majesty of this definition.
b
42:12.
1823
这节经文解除了以上几节经文引起的可能的疑问。就算安拉是独一的, 唯一的, 绝对的, 独立于一切的, 就算他既不生子女, 也不是被生的, 但还可能另有一个像他一样也具有他所具有的一切常德。这节经文排除这个疑虑。经上说, 没有一个与他同样的。人的理性也要求全宇宙只有一个创造者和支配者。宇宙间无处不在的完美秩序导致这一必然的结论, 即全宇宙一定有一个统一的支配规律, 这个规律和设计的一致性和统一性证明并显示了造物主的一致性 (21:23)。因此这一经章连根铲除了种种形式的多神主义的信仰--------相信有两个、三个或更多个创造者, 或相信有同性质的存在与安拉共存。这是 «古兰经» 中所提出的有关最高存在的卓越解说, 其他启示经典甚至丝毫没有涉及到这样的解说的壮丽、崇高和威严。
3
پہلے توحید ذاتی کا ذکر کیا تھا‘ اب توحید صفاتی کو بیان کیا ہے۔ یاد رکھنا چاہیئے کہ صفات میں شریک ہونے کے یہ معنے نہیں کہ اس کے مشابہ کوئی حرکت انسان سے نہیں ہوتی۔ انسان بھی بصیر اور سمیع ہے اور خداتعالیٰ بھی بصیر اور سمیع ہے۔ پس بظاہر تو یہ ایک اشتراک نظر آتا ہے۔ لیکن خداتعالیٰ بصیر ہے مگر آنکھوں سے نہیں دیکھتا اور خدا سمیع ہے مگر کانوں سے نہیں سنتا۔ وہ اپنی ذات میں بغیر آلات کے دیکھنے والا اور بغیر آلات کے سننے والا ہے۔ پس گو انسان بصیر اور سمیع ہے مگر اس کی صفات میں شریک قرار نہیں پا سکتا۔
4870
Commentary:
This verse disposes of a possible doubt that the previous verses might have created: Granted that Allah is One, Alone, Absolute and Independent of all and that He neither begets nor is He begotten, but there might be in existence another being who, like Him, might also possess all the attributes He possesses. The verse effectively removes this misgiving. It says that there is none like Allah. Human reason demands, and the Quran has conceded the reasonableness of this demand, that there should be One Creator and Controller of the whole universe. The perfect order that pervades and permeates it leads to the inevitable result that one uniform law must govern it, and the unity and uniformity of the law and the design proves and proclaims the Unity of its Maker (21:23). Thus the Surah cuts at the root of all polytheistic beliefs that exist in one form or other in other faiths—belief in two, three or more gods, or the belief that soul and matter or any other thing co-exists with Allah.
God, as conceived and held out by Islam, is a personal God and not a mere philosophical conception; One, Alone, Unique, Eternal and Absolute, without beginning or end, Incomparable, above the need of being succeeded by anyone, nor ever having succeeded anyone. This is the sublime definition of the Supreme Being as given in the Quran; and nothing in any other revealed Scripture touches even the fringes of the beauty, sublimity and majesty of this definition.
b
42:12.
3469
This verse disposes of a possible doubt to which the previous verses might have given rise. Granted that Allah is One, Alone, Absolute and Independent of all, and granted that He neither begets nor is He begotten, but there might be in existence another being who, like Him, might also be possessing all the attributes He possesses. The verse removes this misgiving. It says that there is none like Allah. Human reason also demands that there should be only One Creator and Controller of the whole universe. The perfect order that pervades and permeates it leads to the inevitable result that one uniform law must govern it, and the unity and uniformity of the law and the design proves and proclaims the Unity of the Maker (21:23). Thus the Surah cuts at the root of all polytheistic beliefs that are to be found in one form or other in other Faiths—belief in two, three or more gods, or the belief that soul and matter coexist with Allah. This is the sublime definition of the Supreme Being as given in the Qur
الفلق
Al-Falaq
The Daybreak • makkah • 5 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
قُلْ أَعُوذُ بِرَبِّ ٱلْفَلَقِ
6:97.
Falaq meaning dawn; Hell; whole creation (Lane), a Muslim is enjoined to pray that (1) when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian; (2) that God might protect him from the hidden and manifest evil of all that He has created, including the evil influences of heredity, bad environment, defective education, etc. and (3) that God should save him from the torments of hell in this life and in the Hereafter.
6:96.
Important Words:
الفلق (dawn) is subs. noun from فلق. They say فلق الصبح i.e. He (God) made the dawn to break. ‘Ali, the Holy Prophet’s Fourth Successor used generally to swear by the words والذی فلق الحبة و برأ النسمة i.e. By Him Who clove the grain, making it to germinate and Who created man or the soul. فلق among other things means, the daybreak or dawn; the whole creation; Hell; the plain appearance of the truth after it had been dubious; a low or depressed place of the earth between two hills; an elevated ground (Lane & Aqrab).
Commentary:
A believer is enjoined to invoke the protection of God, the Lord of فلق. In view of different meanings of the word, he is told to pray:
(1) That when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian.
(2) That God might protect him from the hidden and manifest evil of all that He has created, including the evils of heredity, bad environment, defective education or other corrupting influences.
(3) That God should save him from the torments of Hell in this life and in the Hereafter.
(4) That God should enable him to avoid extremes and to adopt the middle course in all things which is the safest course, since the idea implied in ربوبیة is development by degrees and in stages. See also v. 6 below.
b
6:97.
1824
فَلَق (Falaq) 的意思是: 黎明、火狱、天地万物 (Lane)。因此一个穆斯林应该礼拜: (1) 当笼罩伊斯兰教的黑夜过去而光明未来的黎明来临时; 太阳会继续照耀到正午: (2) 安拉可以庇佑他免遭他所创造的一切邪恶, 不论是显是隐的, 其中包括遗传、恶劣环境、偏差教育等所产生的邪恶影响; (3) 安拉拯救他免于遭受今生和后世的火狱的种种痛苦。
b
6:96.
4871
Important Words:
الفلق (dawn) is subs. noun from فلق. They say فلق الصبح i.e. He (God) made the dawn to break. ‘Ali, the Holy Prophet’s Fourth Successor used generally to swear by the words والذی فلق الحبة و برأ النسمة i.e. By Him Who clove the grain, making it to germinate and Who created man or the soul. فلق among other things means, the daybreak or dawn; the whole creation; Hell; the plain appearance of the truth after it had been dubious; a low or depressed place of the earth between two hills; an elevated ground (Lane & Aqrab).
Commentary:
A believer is enjoined to invoke the protection of God, the Lord of فلق. In view of different meanings of the word, he is told to pray:
(1) That when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian.
(2) That God might protect him from the hidden and manifest evil of all that He has created, including the evils of heredity, bad environment, defective education or other corrupting influences.
(3) That God should save him from the torments of Hell in this life and in the Hereafter.
(4) That God should enable him to avoid extremes and to adopt the middle course in all things which is the safest course, since the idea implied in ربوبیة is development by degrees and in stages. See also v. 6 below.
b
6:97.
3470
Falaq meaning dawn; Hell; whole creation (Lane), a Muslim is enjoined to pray that (1) when the night of darkness over Islam has passed away and the morning of its bright future dawns, its sun should continue to shine till it reaches the Meridian; (2) that God might protect him from the hidden and manifest evil of all that He has created, including the evil influences of heredity, bad environment, defective education, etc. and (3) that God should save him from the torments of hell in this life and in the Hereafter.
مِن شَرِّ مَا خَلَقَ
وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ
这节经文可以指真理之光被时代罪恶熄灭时, 整个大地上弥漫着罪恶和不义的黑暗; 或者时代罪恶也可以指一个人为折磨和苦难所压倒时的情形, 那时他周围一片黑暗, 最后一丝希望之光在消失了。
غَاسِق کے معنے عربی زبان میں چاند کے بھی ہوتے ہیں اور غَسَقَ کے معنے ہوتے ہیں جب وہ اندھیرا کر دے۔ اور چاند تبھی اندھیرا کرتا ہے جب اس کو گرہن لگے۔ پس اس آیت میں بتایا گیا ہے کہ اے خدا تو ہم کو اس زمانہ کی خرابیوں سے بچا جس میں چاند کو گرہن لگے گا۔ یہ رسول کریم صلی اللہ علیہ وسلم کی اس حدیث کی طرف اشارہ ہے جس میں آتا ہے کہ اِنَّ لِمَھْدِیِّنَا اٰ یَـَتیْنِ ۔۔۔ یعنی ہمارے مہدی کے لئے دو نشان ضرور مقرر ہیں کہ اس کے زمانہ میں سورج اور چاند کو گرہن لگے گا (دار قطنی)پس اس آیت میں مہدی کے زمانہ کی طرف اشارہ کیا گیا ہے اور مسلمانوں کو دعا سکھائی گئی ہے کہ ہمیں اس با
یعنی ایسا کر کہ جو لوگ ہمیں مہدی سے دور رکھیں ہم ان کے فریب میں نہ آئیں۔
The verse may refer to the evils of the time when the light of Truth becomes extinguished and the darkness of sin and iniquity spreads over the entire face of the earth. Or, it may refer to the evils of the time when one is overwhelmed by distress and privation, and it is darkness all around him and the last ray of hope disappears.
Commentary:
غاسق (darkness) is derived from غسق which means, it became dark or intensely dark. غسقت العین means, the eyes flowed with water. غسق اللبن means, the milk poured fourth from the udder. الغاسق means, the night; darkness; the Pleiades when it sets; the moon when it is eclipsed; the sun when it sets; the day when it enters upon the night, etc. (Lane & Aqrab).
وقب (overspreads). They say وقب الظلام i.e. the darkness overspread. وقبت الشمس means, the sun set. وقب الرجل means, the eyes of the man sank. وقب القمر means, the moon became eclipsed (Aqrab).
Commentary:
The verse may refer to the evils of the time when the light of truth becomes extinguished and the darkness of sin and iniquity spreads over the entire face of the earth. Or it may refer to the evils of the time when one is overwhelmed by distress and privation, when it is darkness all around him, and the last ray of hope disappears. See also last verse of the Surah.
1825
这节经文可以指真理之光被时代罪恶熄灭时, 整个大地上弥漫着罪恶和不义的黑暗; 或者时代罪恶也可以指一个人为折磨和苦难所压倒时的情形, 那时他周围一片黑暗, 最后一丝希望之光在消失了。
1
غَاسِق کے معنے عربی زبان میں چاند کے بھی ہوتے ہیں اور غَسَقَ کے معنے ہوتے ہیں جب وہ اندھیرا کر دے۔ اور چاند تبھی اندھیرا کرتا ہے جب اس کو گرہن لگے۔ پس اس آیت میں بتایا گیا ہے کہ اے خدا تو ہم کو اس زمانہ کی خرابیوں سے بچا جس میں چاند کو گرہن لگے گا۔ یہ رسول کریم صلی اللہ علیہ وسلم کی اس حدیث کی طرف اشارہ ہے جس میں آتا ہے کہ اِنَّ لِمَھْدِیِّنَا اٰ یَـَتیْنِ ۔۔۔ یعنی ہمارے مہدی کے لئے دو نشان ضرور مقرر ہیں کہ اس کے زمانہ میں سورج اور چاند کو گرہن لگے گا (دار قطنی)پس اس آیت میں مہدی کے زمانہ کی طرف اشارہ کیا گیا ہے اور مسلمانوں کو دعا سکھائی گئی ہے کہ ہمیں اس با
2
یعنی ایسا کر کہ جو لوگ ہمیں مہدی سے دور رکھیں ہم ان کے فریب میں نہ آئیں۔
4872
Commentary:
غاسق (darkness) is derived from غسق which means, it became dark or intensely dark. غسقت العین means, the eyes flowed with water. غسق اللبن means, the milk poured fourth from the udder. الغاسق means, the night; darkness; the Pleiades when it sets; the moon when it is eclipsed; the sun when it sets; the day when it enters upon the night, etc. (Lane & Aqrab).
وقب (overspreads). They say وقب الظلام i.e. the darkness overspread. وقبت الشمس means, the sun set. وقب الرجل means, the eyes of the man sank. وقب القمر means, the moon became eclipsed (Aqrab).
Commentary:
The verse may refer to the evils of the time when the light of truth becomes extinguished and the darkness of sin and iniquity spreads over the entire face of the earth. Or it may refer to the evils of the time when one is overwhelmed by distress and privation, when it is darkness all around him, and the last ray of hope disappears. See also last verse of the Surah.
3471
The verse may refer to the evils of the time when the light of Truth becomes extinguished and the darkness of sin and iniquity spreads over the entire face of the earth. Or, it may refer to the evils of the time when one is overwhelmed by distress and privation, and it is darkness all around him and the last ray of hope disappears.
وَمِن شَرِّ ٱلنَّفَّٰثَٰتِ فِى ٱلْعُقَدِ
这节经文似乎是指那些暗中出坏主意的人, 这些人在宗教上拉帮结派, 煽惑对权威的对抗精神或以违背效忠誓言来制服和唆使人们, 从而在穆斯林社会中制造不睦和纷争, 并从中怂恿分裂倾向。这一节经文述及的是人生的物质方面, 而下一章涉及的是精神方面。人生面临各种各样的危险和困难。当他从事意义重大的事业, 特别是进行传布真理之光的时候, 四周包围着黑暗势力; 当他看来成功的时候, 心怀恶计的人挡住他的道路, 给他制造种种障碍和困难。但是当他最后要成功的时候, 生性嫉妒的人力图剥夺他的劳动果实。信者为了防止这一切障碍和困难以及生命危险, 应该祈求森罗万象的养主的佑助, 在四周一片黑暗之中赐给他光明, 保护他免遭挑拨离间者的作恶和嫉妒者的恶毒计谋。
The reference in the verse seems to be to those whisperers of evil suggestions who cause solemn contracts and friendships to break down and inspire people with a spirit of defiance of the established authority, or with violating the oath of fealty, and thus seek to create discord and dissension among the Muslim Community and encourage fissiparous tendencies among them. This Surah deals with the material side of man’s life as the next does with its spiritual side. Man is confronted with various kinds of dangers and difficulties in life. When he is engaged in an undertaking of a serious import, particularly when he takes it upon himself to spread the light of Truth, forces 1of darkness surround him on all sides; and when he appears to succeed, men of evil designs bar his way and create all sorts of impediments and difficulties for him. But when at last success dawns on him, persons of jealous nature seek to deprive him of the fruits of his labour. As protection against all these obstacles, difficult
Important Words:
النفاثات (who blow) is derived from نفث which means, he spat. نفثت الحیة الدم means, the serpent emitted poison. نفث الله الشیء فی القلب means, God inspired him with a thing. نفاثات means; those groups that spit or emit much poison; those who whisper evil suggestions (Aqrab).
Commentary:
The reference in the verse is to those whisperers of evil suggestions who cause solemn contracts and friendships to break down, and who inspire people with a spirit of defiance of established authority or with violating the oath of fealty, and thus seek to create discord and dissension in the Muslim Community and to encourage fissiparous tendencies among them. For a detailed note on the whole Surah see next verse.
1826
这节经文似乎是指那些暗中出坏主意的人, 这些人在宗教上拉帮结派, 煽惑对权威的对抗精神或以违背效忠誓言来制服和唆使人们, 从而在穆斯林社会中制造不睦和纷争, 并从中怂恿分裂倾向。这一节经文述及的是人生的物质方面, 而下一章涉及的是精神方面。人生面临各种各样的危险和困难。当他从事意义重大的事业, 特别是进行传布真理之光的时候, 四周包围着黑暗势力; 当他看来成功的时候, 心怀恶计的人挡住他的道路, 给他制造种种障碍和困难。但是当他最后要成功的时候, 生性嫉妒的人力图剥夺他的劳动果实。信者为了防止这一切障碍和困难以及生命危险, 应该祈求森罗万象的养主的佑助, 在四周一片黑暗之中赐给他光明, 保护他免遭挑拨离间者的作恶和嫉妒者的恶毒计谋。
4873
Important Words:
النفاثات (who blow) is derived from نفث which means, he spat. نفثت الحیة الدم means, the serpent emitted poison. نفث الله الشیء فی القلب means, God inspired him with a thing. نفاثات means; those groups that spit or emit much poison; those who whisper evil suggestions (Aqrab).
Commentary:
The reference in the verse is to those whisperers of evil suggestions who cause solemn contracts and friendships to break down, and who inspire people with a spirit of defiance of established authority or with violating the oath of fealty, and thus seek to create discord and dissension in the Muslim Community and to encourage fissiparous tendencies among them. For a detailed note on the whole Surah see next verse.
3472
The reference in the verse seems to be to those whisperers of evil suggestions who cause solemn contracts and friendships to break down and inspire people with a spirit of defiance of the established authority, or with violating the oath of fealty, and thus seek to create discord and dissension among the Muslim Community and encourage fissiparous tendencies among them. This Surah deals with the material side of man’s life as the next does with its spiritual side. Man is confronted with various kinds of dangers and difficulties in life. When he is engaged in an undertaking of a serious import, particularly when he takes it upon himself to spread the light of Truth, forces 1of darkness surround him on all sides; and when he appears to succeed, men of evil designs bar his way and create all sorts of impediments and difficulties for him. But when at last success dawns on him, persons of jealous nature seek to deprive him of the fruits of his labour. As protection against all these obstacles, difficult
وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ
اس میں یہ اشارہ ہے کہ مہدیٔ معہود کے ذریعہ سے اسلام کو جلد جلد ترقی حاصل ہوگی اور مخالفینِ مہدی اس پر بڑا حسد کریں گے۔ پس اس زمانہ کے مسلمان کو دعا سکھائی گئی ہے کہ ہر ایسے حاسد کی شرارت سے مجھے بچائیو۔
Commentary:
The Surah deals with the material side of man’s life as does the next Surah with its spiritual side. Man is confronted with various kinds of dangers and difficulties in life. When he is engaged in an undertaking of a serious import, particularly when he takes upon himself to spread the light of truth, forces of darkness surround him on all sides; and when he proceeds further men of evil designs bar his way and create all sorts of impediments and difficulties. When at last success dawns on him, persons of a jealous nature seek to deprive him of the fruit of his labour. As protection against all these difficulties, obstacles and perils in life, a believer is enjoined to invoke the help and assistance of the Lord of فلق (dawn) to give him light when there is darkness all around; to protect him from the evil designs of mischief-makers and the nefarious machinations of jealous persons. What a complete and comprehensive prayer!
The last two Surahs of the Quran may also specially refer to the time of the Promised Messiah and Mahdi. Verse 4 of the present Surah may refer to the eclipses of the sun and the moon which, according to a well-known saying of the Holy Prophet were to take place in the time of the Mahdi (Qutni), and the last two verses may refer to his enemies who will create all sorts of difficulties for him and will burn with rage as they will see his mission making rapid progress.
حاسد (the envious one) may also refer to the Dajjal, the Arch Envier who will give the Promised Mahdi an obstinate fight.
3
اس میں یہ اشارہ ہے کہ مہدیٔ معہود کے ذریعہ سے اسلام کو جلد جلد ترقی حاصل ہوگی اور مخالفینِ مہدی اس پر بڑا حسد کریں گے۔ پس اس زمانہ کے مسلمان کو دعا سکھائی گئی ہے کہ ہر ایسے حاسد کی شرارت سے مجھے بچائیو۔
4874
Commentary:
The Surah deals with the material side of man’s life as does the next Surah with its spiritual side. Man is confronted with various kinds of dangers and difficulties in life. When he is engaged in an undertaking of a serious import, particularly when he takes upon himself to spread the light of truth, forces of darkness surround him on all sides; and when he proceeds further men of evil designs bar his way and create all sorts of impediments and difficulties. When at last success dawns on him, persons of a jealous nature seek to deprive him of the fruit of his labour. As protection against all these difficulties, obstacles and perils in life, a believer is enjoined to invoke the help and assistance of the Lord of فلق (dawn) to give him light when there is darkness all around; to protect him from the evil designs of mischief-makers and the nefarious machinations of jealous persons. What a complete and comprehensive prayer!
The last two Surahs of the Quran may also specially refer to the time of the Promised Messiah and Mahdi. Verse 4 of the present Surah may refer to the eclipses of the sun and the moon which, according to a well-known saying of the Holy Prophet were to take place in the time of the Mahdi (Qutni), and the last two verses may refer to his enemies who will create all sorts of difficulties for him and will burn with rage as they will see his mission making rapid progress.
حاسد (the envious one) may also refer to the Dajjal, the Arch Envier who will give the Promised Mahdi an obstinate fight.
الناس
An-Nas
Mankind • makkah • 6 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
See 1:1.
a
1:1.
a
See 1:1.
a
1:1.
قُلْ أَعُوذُ بِرَبِّ ٱلنَّاسِ
Commentary:
In the present Surah three Divine attributes, viz. رب الناس (Lord of mankind), ملک الناس (King of mankind), اله الناس (God of mankind), have been invoked as against one attribute, viz. رب الفلق (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above-mentioned attributes. Whereas one Divine attribute, viz. رب الفلق (Lord of the dawn) has been invoked against four kinds of mischief in the previous Surah, in the Surah under comment three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because promptings or insinuations of Satan cover all conceivable evils.
Mention of three Divine attributes in the Surah implies that all sin proceeds from three causes, viz. when a person looks upon other men as his رب (Lord) or ملک (King), or اله (God), that is to say, he regards them as the main prop or support of his life or slavishly surrenders to their undue authority or makes them the object of his love and adoration. A believer is enjoined here to look up to God alone as the real support of his life, and to render to Him alone true and un-conditional obedience and to make Him alone the real object of his love and adoration. Or, the believer may have been enjoined in these verses constantly to seek protection against the ravages of exploiting capitalists, tyrannical rulers and from the crafty priestly class who, taking undue advantage of the unwary and simple-minded folk exploit them mercilessly. The reference seems particularly to be to the conditions obtaining during the latter days.
4875
Commentary:
In the present Surah three Divine attributes, viz. رب الناس (Lord of mankind), ملک الناس (King of mankind), اله الناس (God of mankind), have been invoked as against one attribute, viz. رب الفلق (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above-mentioned attributes. Whereas one Divine attribute, viz. رب الفلق (Lord of the dawn) has been invoked against four kinds of mischief in the previous Surah, in the Surah under comment three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because promptings or insinuations of Satan cover all conceivable evils.
Mention of three Divine attributes in the Surah implies that all sin proceeds from three causes, viz. when a person looks upon other men as his رب (Lord) or ملک (King), or اله (God), that is to say, he regards them as the main prop or support of his life or slavishly surrenders to their undue authority or makes them the object of his love and adoration. A believer is enjoined here to look up to God alone as the real support of his life, and to render to Him alone true and un-conditional obedience and to make Him alone the real object of his love and adoration. Or, the believer may have been enjoined in these verses constantly to seek protection against the ravages of exploiting capitalists, tyrannical rulers and from the crafty priestly class who, taking undue advantage of the unwary and simple-minded folk exploit them mercilessly. The reference seems particularly to be to the conditions obtaining during the latter days.
مَلِكِ ٱلنَّاسِ
59:24; 62:2.
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ آخری زمانہ میں کئی بادشاہ اسلام کی مخالفت کے لئے کھڑے ہو جائیں گے۔ جیسا کہ آج کل انگلینڈ کا بادشاہ عیسائیت کا محافظ کہلاتا ہے۔ امریکہ میں گو بادشاہ نہیں مگر پریذیڈنٹ بھی بادشاہ کی حیثیت رکھتا ہے۔ پس مسلمانوں کو سکھایا گیا ہے کہ دعا کرو کہ ہمارا اصلی بادشاہ یعنی خداتعالیٰ ہمیں انسانی بادشاہوں کی شرات سے بچائے۔
59:24; 62:2.
59:24; 62:2.
b
59:24; 62:2.
1
اس آیت میں اس طرف اشارہ کیا گیا ہے کہ آخری زمانہ میں کئی بادشاہ اسلام کی مخالفت کے لئے کھڑے ہو جائیں گے۔ جیسا کہ آج کل انگلینڈ کا بادشاہ عیسائیت کا محافظ کہلاتا ہے۔ امریکہ میں گو بادشاہ نہیں مگر پریذیڈنٹ بھی بادشاہ کی حیثیت رکھتا ہے۔ پس مسلمانوں کو سکھایا گیا ہے کہ دعا کرو کہ ہمارا اصلی بادشاہ یعنی خداتعالیٰ ہمیں انسانی بادشاہوں کی شرات سے بچائے۔
b
59:24; 62:2.
b
59:24; 62:2.
إِلَٰهِ ٱلنَّاسِ
在这经章中, رَبّ (Rabb, 人类的养主)、مَلِك (Malik, 人类的最高统治者) 和 اِلٰه (Ilah, 人类的值得崇拜者) 这三种常德用来比作一种常德, 即上一经章中的 رَبُّ الْفَلَق (Rabbul-Falaq, 森罗万象的养主), 因为这一个常德包括了上述三个常德。在同一经章中一种常德--------森罗万象的养主--------被祈求以对付四种祸害, 在这章中三种常德被祈求以对付一种祸害, 即恶魔的流言蜚语。这是因为恶魔的煽动或诌媚包括了一切可能想得到的罪恶。这三种常德和人的物质、道德和精神条件有着密切关系。人的物质和道德在 Rabb (养主) 之下得到发展, 其思想言行由 Malik (主宰) 或奖或惩; 常德 Ilah (值得崇拜者) 的含意是: 安拉是人爱戴和崇拜的对象, 也是他的目的。这一经章提到三种常德的含意是, 一切罪恶都来自三个起因, 即当人把另一个人当作他的养主、或人类的最高统治者、或安拉的时候, 那就是说, 当他把他作为他人生的支持或靠山的时候, 或俯首贴耳服从他那不正当的权威, 或把他当作爱戴和崇拜的对象。信者在这里应当仅仅把安拉作为他人生的真正支持, 仅仅对安拉真正的无条件的服从, 仅仅把安拉当作爱戴和崇拜的真正对象。在这几节经文中也可以表示他应该永远寻求保护, 防止剥削的资本家、残暴的统治者和狡猾的僧侣阶级的蹂躏, 因为他常自轻率与毫无戒心的老百姓中取得好处, 并无情地剥削他们。
اس آیت میں بتایا کہ ہمارا اصل بادشاہ یعنی خداتعالیٰ دنیا کا حقیقی معبود بھی ہے۔ گو بنی نوع انسان اس کے مقابلہ میں جھوٹے معبود پیش کرتے ہیں۔ مگر میں اپنے اصل معبود سے یہ دعا کرتا ہوں کہ مجھے جھوٹے معبودوں کے شر سے بچائے۔
In the present Surah three Divine attributes—Rabb (Lord of mankind), Malik (King of mankind), and Ilah (God of mankind), have been invoked as against one attribute, viz. Rabbul-Falaq (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above- mentioned attributes. Whereas one Divine attribute—Lord of the dawn—has been invoked against four kinds of mischief in the previous Surah, in the present Surah three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because the promptings or insinuations of Satan cover all conceivable evils.
The three Divine attributes have a subtle connection with the physical, moral and spiritual conditions of man. Man’s physical and moral developments take place under the attribute Rabb, and his thoughts, words and actions are punished or rewarded by Malik; and the attribute Ilah signifies that God is th
1827
在这经章中, رَبّ (Rabb, 人类的养主)、مَلِك (Malik, 人类的最高统治者) 和 اِلٰه (Ilah, 人类的值得崇拜者) 这三种常德用来比作一种常德, 即上一经章中的 رَبُّ الْفَلَق (Rabbul-Falaq, 森罗万象的养主), 因为这一个常德包括了上述三个常德。在同一经章中一种常德--------森罗万象的养主--------被祈求以对付四种祸害, 在这章中三种常德被祈求以对付一种祸害, 即恶魔的流言蜚语。这是因为恶魔的煽动或诌媚包括了一切可能想得到的罪恶。这三种常德和人的物质、道德和精神条件有着密切关系。人的物质和道德在 Rabb (养主) 之下得到发展, 其思想言行由 Malik (主宰) 或奖或惩; 常德 Ilah (值得崇拜者) 的含意是: 安拉是人爱戴和崇拜的对象, 也是他的目的。这一经章提到三种常德的含意是, 一切罪恶都来自三个起因, 即当人把另一个人当作他的养主、或人类的最高统治者、或安拉的时候, 那就是说, 当他把他作为他人生的支持或靠山的时候, 或俯首贴耳服从他那不正当的权威, 或把他当作爱戴和崇拜的对象。信者在这里应当仅仅把安拉作为他人生的真正支持, 仅仅对安拉真正的无条件的服从, 仅仅把安拉当作爱戴和崇拜的真正对象。在这几节经文中也可以表示他应该永远寻求保护, 防止剥削的资本家、残暴的统治者和狡猾的僧侣阶级的蹂躏, 因为他常自轻率与毫无戒心的老百姓中取得好处, 并无情地剥削他们。
2
اس آیت میں بتایا کہ ہمارا اصل بادشاہ یعنی خداتعالیٰ دنیا کا حقیقی معبود بھی ہے۔ گو بنی نوع انسان اس کے مقابلہ میں جھوٹے معبود پیش کرتے ہیں۔ مگر میں اپنے اصل معبود سے یہ دعا کرتا ہوں کہ مجھے جھوٹے معبودوں کے شر سے بچائے۔
3473
In the present Surah three Divine attributes—Rabb (Lord of mankind), Malik (King of mankind), and Ilah (God of mankind), have been invoked as against one attribute, viz. Rabbul-Falaq (Lord of the dawn) in the preceding Surah, because this one attribute comprises all the three above- mentioned attributes. Whereas one Divine attribute—Lord of the dawn—has been invoked against four kinds of mischief in the previous Surah, in the present Surah three Divine attributes have been invoked against one mischief, i.e. whispering of the Evil One. This is because the promptings or insinuations of Satan cover all conceivable evils.
The three Divine attributes have a subtle connection with the physical, moral and spiritual conditions of man. Man’s physical and moral developments take place under the attribute Rabb, and his thoughts, words and actions are punished or rewarded by Malik; and the attribute Ilah signifies that God is th
مِن شَرِّ ٱلْوَسْوَاسِ ٱلْخَنَّاسِ
ان آیات میں بتایا گیا ہے کہ آخری زمانہ میں جب کہ جھوٹے بادشاہوں اور جھوٹے معبودوں کا زور ہوگا‘ ایسے لوگ بھی پیدا ہو جائیں گے‘ جو دلوں میں وسوسے ڈالنے والے ہوں گے جیسے پروفیسر وغیرہ۔ پس خداتعالیٰ سے یہ بھی دعا کرتے رہو کہ ایسے فلسفیوں کے شر سے بھی وہ مسلمانوں کو بچاتا رہے۔ اس سے آگے ایسے فلسفیوں کا طریقِ کار بتایا ہے کہ وہ لوگوں کے دلوں میں وسوسے پیدا کرکے آپ پیچھے ہٹ جاتے ہیں۔ یعنی ایسی کتابیں لکھتے ہیں جن سے مذہب کے خلاف وسوسے تو پیدا ہو جاتے ہیں لیکن بظاہر وہ کتابیں مذہب کے خلاف نظر نہیں آتیں۔
3
ان آیات میں بتایا گیا ہے کہ آخری زمانہ میں جب کہ جھوٹے بادشاہوں اور جھوٹے معبودوں کا زور ہوگا‘ ایسے لوگ بھی پیدا ہو جائیں گے‘ جو دلوں میں وسوسے ڈالنے والے ہوں گے جیسے پروفیسر وغیرہ۔ پس خداتعالیٰ سے یہ بھی دعا کرتے رہو کہ ایسے فلسفیوں کے شر سے بھی وہ مسلمانوں کو بچاتا رہے۔ اس سے آگے ایسے فلسفیوں کا طریقِ کار بتایا ہے کہ وہ لوگوں کے دلوں میں وسوسے پیدا کرکے آپ پیچھے ہٹ جاتے ہیں۔ یعنی ایسی کتابیں لکھتے ہیں جن سے مذہب کے خلاف وسوسے تو پیدا ہو جاتے ہیں لیکن بظاہر وہ کتابیں مذہب کے خلاف نظر نہیں آتیں۔
ٱلَّذِى يُوَسْوِسُ فِى صُدُورِ ٱلنَّاسِ
مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ
坏人在精纳 (隐居者) 和人 (普通人) 心中暗示出坏主意, 谁都不放过。这几节经文的意思也可以是, 在精纳 (隐居者) 和人 (普通人) 中间都能找到暗中出坏主意的人。
اس جگہ جِنَّۃ کا لفظ مخفی رہنے والی ہستیوں کے متعلق استعمال ہوا ہے اور اَلنَّاس کا لفظ عام انسانوں کے لئے استعمال ہوا ہے۔ مطلب یہ ہے کہ یہ وسوسے پیدا کرنے والے لوگ کبھی تو غیر ممالک کے ہونگے جو نظر نہیں آتے ہوں گے اور کبھی ملکی عَامَۃُ النَّاس ہوں گے جو اپنے نعروں سے مومنوں کے دلوں میں وسوسے پیدا کریں گے۔
The Evil One whispers evil thoughts into the hearts of jinn (big men) and Nas (common men), sparing no one. Or, the verse may mean that whisperers of evil thoughts are to be found both among jinn and common men.
Commentary:
The verse may mean that the Evil One whispers evil thoughts into the hearts of the jinn (big men) and common men, sparing nobody. Or it may mean that whisperers of evil are to be found both among the jinn and common men. The verse may also refer to the evils of western democracies and of the Communist powers that work from behind the iron curtain.
1828
坏人在精纳 (隐居者) 和人 (普通人) 心中暗示出坏主意, 谁都不放过。这几节经文的意思也可以是, 在精纳 (隐居者) 和人 (普通人) 中间都能找到暗中出坏主意的人。
4
اس جگہ جِنَّۃ کا لفظ مخفی رہنے والی ہستیوں کے متعلق استعمال ہوا ہے اور اَلنَّاس کا لفظ عام انسانوں کے لئے استعمال ہوا ہے۔ مطلب یہ ہے کہ یہ وسوسے پیدا کرنے والے لوگ کبھی تو غیر ممالک کے ہونگے جو نظر نہیں آتے ہوں گے اور کبھی ملکی عَامَۃُ النَّاس ہوں گے جو اپنے نعروں سے مومنوں کے دلوں میں وسوسے پیدا کریں گے۔
4876
Commentary:
The verse may mean that the Evil One whispers evil thoughts into the hearts of the jinn (big men) and common men, sparing nobody. Or it may mean that whisperers of evil are to be found both among the jinn and common men. The verse may also refer to the evils of western democracies and of the Communist powers that work from behind the iron curtain.
3474
The Evil One whispers evil thoughts into the hearts of jinn (big men) and Nas (common men), sparing no one. Or, the verse may mean that whisperers of evil thoughts are to be found both among jinn and common men.