Ruku 122 ع
Section 122 of 556 • 11 Verses
الأعراف
Al-A'raf
The Heights • makkah • 206 Verses
بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ
1:1.
1:1.
a
1:1.
a
See 1:1.
906
Commentary:
See under 1:1.
a
1:1.
الٓمٓصٓ
الٓـمّٓ قائم مقام ہے اَ نَا اللّٰہُ اَعْلَمُ کا جس کے معنے ہیں ’’میں اللہ سب سے زیادہ جاننے والا ہوں‘‘ اور صٓ قائم مقام ہے صادق کا‘ یعنی میں صادق ہوں۔ جو تعلیم میری طرف سے آئے وہ سچ پر مشتمل ہوتی ہے۔ یہ حروف مقطعات کہلاتے ہیں۔ مقطعات کے لئے دیکھیئے نوٹ سورۃبقرۃ آیت۲۔
2:2; 3:2; 29:2; 30:2; 31:2; 32:2.
According to Ibn-e-‘Abbas, the combined four letters Alif Lam Mim Sad signify "I am Allah, the All-Knowing and I explain." For the first three letters see note {16}, and the letter Sad stands for Ufassilu, i.e. I explain. The contents of this Surah justify this interpretation, because the Surah not only embodies Divine knowledge of, but explains at greater length and with a greater wealth of illustrations, the subject dealt with in the preceding Surah. The letter Sad has also been understood to mean, "Most Truthful."
2:2; 3:2; 29:2; 30:2; 31: 2; 32:2.
Commentary:
According to Ibn ‘Abbas, the combined four letters المص are the abbreviations of the words انا الله اعلم وافصل i.e. "I am Allah, I know and I explain". The contents of this Surah justify this interpretation, because the Surah not only embodies Divine knowledge but "explains" at a greater length and with a greater wealth of illustrations the subject dealt with in the previous Surah. See also note on الم in 2:2.
b
2:2; 3:2; 29:2; 30:2; 31:2; 32:2.
471
按照伊本•阿巴斯的意见, الٓـمّٓصٓ Alif Lam Mim Sad 四个字母合起来的意思是, “我是最知的安拉,我解释。” 开始三个字母的意思见注释16, 而字母 ص Sªd 代表 اُفَصِّلُ Ufassilu, 即 “我解释”。本章内容证明这解释是恰当的, 因为本章不仅体现了前一章所述及的那一主题的有关安拉的知识, 而且以更丰富的实例更详细地阐明了它。Sad 这一字母的意思也可以理解为 “最诚实的。”
1
الٓـمّٓ قائم مقام ہے اَ نَا اللّٰہُ اَعْلَمُ کا جس کے معنے ہیں ’’میں اللہ سب سے زیادہ جاننے والا ہوں‘‘ اور صٓ قائم مقام ہے صادق کا‘ یعنی میں صادق ہوں۔ جو تعلیم میری طرف سے آئے وہ سچ پر مشتمل ہوتی ہے۔ یہ حروف مقطعات کہلاتے ہیں۔ مقطعات کے لئے دیکھیئے نوٹ سورۃبقرۃ آیت۲۔
b
2:2; 3:2; 29:2; 30:2; 31: 2; 32:2.
906A
Commentary:
According to Ibn ‘Abbas, the combined four letters المص are the abbreviations of the words انا الله اعلم وافصل i.e. "I am Allah, I know and I explain". The contents of this Surah justify this interpretation, because the Surah not only embodies Divine knowledge but "explains" at a greater length and with a greater wealth of illustrations the subject dealt with in the previous Surah. See also note on الم in 2:2.
b
2:2; 3:2; 29:2; 30:2; 31:2; 32:2.
942
According to Ibn-e-‘Abbas, the combined four letters Alif Lam Mim Sad signify "I am Allah, the All-Knowing and I explain." For the first three letters see note {16}, and the letter Sad stands for Ufassilu, i.e. I explain. The contents of this Surah justify this interpretation, because the Surah not only embodies Divine knowledge of, but explains at greater length and with a greater wealth of illustrations, the subject dealt with in the preceding Surah. The letter Sad has also been understood to mean, "Most Truthful."
كِتَٰبٌ أُنزِلَ إِلَيْكَ فَلَا يَكُن فِى صَدْرِكَ حَرَجٌ مِّنْهُ لِتُنذِرَ بِهِۦ وَذِكْرَىٰ لِلْمُؤْمِنِينَ
6:52; 19:98; 25:2.
6:52; 19:98; 25:2.
Commentary:
This verse is addressed to each and every believer, and not particularly to the Holy Prophet. The believers are told that the Quran is God’s own revelation and not the outcome of the Prophet’s mind, and since it is the revealed Word of the All-Knowing God, they should feel no straitness or hesitance in acting upon its injunctions and preaching them to others.
c
6:52; 19:98; 25:2.
c
6:52; 19:98; 25:2.
907
Commentary:
This verse is addressed to each and every believer, and not particularly to the Holy Prophet. The believers are told that the Quran is God’s own revelation and not the outcome of the Prophet’s mind, and since it is the revealed Word of the All-Knowing God, they should feel no straitness or hesitance in acting upon its injunctions and preaching them to others.
c
6:52; 19:98; 25:2.
943
This verse is addressed to every believer, and not particularly to the Holy Prophet.
ٱتَّبِعُوا۟ مَآ أُنزِلَ إِلَيْكُم مِّن رَّبِّكُمْ وَلَا تَتَّبِعُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ ۗ قَلِيلًا مَّا تَذَكَّرُونَ
33:3; 39:56.
قَلِیْـلًا کے لفظی معنے تو تھوڑے کے ہیں۔ مگر محاورہ میں اس کے معنے بالکل نہ ہونے کے ہوتے ہیں۔
33:3; 39:56.
33:3; 39:56.
Commentary:
No patronage or help from any quarter can be of avail to a people in opposition to God and His Messengers. This is a lesson writ large on the pages of history and is well worth remembering.
d
33:3; 39:56.
2
قَلِیْـلًا کے لفظی معنے تو تھوڑے کے ہیں۔ مگر محاورہ میں اس کے معنے بالکل نہ ہونے کے ہوتے ہیں۔
d
33:3; 39:56.
908
Commentary:
No patronage or help from any quarter can be of avail to a people in opposition to God and His Messengers. This is a lesson writ large on the pages of history and is well worth remembering.
d
33:3; 39:56.
وَكَم مِّن قَرْيَةٍ أَهْلَكْنَٰهَا فَجَآءَهَا بَأْسُنَا بَيَٰتًا أَوْ هُمْ قَآئِلُونَ
7:98; 21:12; 28:59.
7:98; 21:12; 28:59.
Latter part of the night and also midday are here mentioned as particularly the two times when Divine visitations generally come upon a people. These are the hours when they are often asleep or are in a state of negligence.
7:98; 21:12; 28:59.
Important Words:
بیاتا (by night) is the noun-infinitive from بات i.e. he passed the night. بات یفعل کذا means, he did such a thing by or at night; or he passed the night doing such a thing; or he entered upon the night doing such a thing. اتاھم الامربیاتا means, the thing or event happened to them at night, or in the latter part of the night (Aqrab). See also 4:82.
قائلون (slept at noon) is derived from قال (of which the aorist is یقیل and not یقول) i.e. he slept or rested during mid-day; or he drank water, etc. at mid-day. So قائل means, one sleeping or resting during mid-day. قیلولة means, the act of sleeping or resting during mid-day. قائلة means, mid-day (Aqrab).
Commentary:
The particle فا in فجاءھا here means "and". If, however, it be taken to mean "then" and the words that follow be translated as "then Our punishment came upon them", then the verb اھلکنا (have We destroyed) will have to be rendered as "We had decreed to destroy". Two separate and distinct hours, viz. (1) the latter part of the night and (2) mid-day are here mentioned as the two times when divine visitations generally come upon men. These are the times when people are often in a state of sleep or negligence.
e
7:98; 21:12; 28:59.
a
7:98; 21:12; 28:59.
909
Important Words:
بیاتا (by night) is the noun-infinitive from بات i.e. he passed the night. بات یفعل کذا means, he did such a thing by or at night; or he passed the night doing such a thing; or he entered upon the night doing such a thing. اتاھم الامربیاتا means, the thing or event happened to them at night, or in the latter part of the night (Aqrab). See also 4:82.
قائلون (slept at noon) is derived from قال (of which the aorist is یقیل and not یقول) i.e. he slept or rested during mid-day; or he drank water, etc. at mid-day. So قائل means, one sleeping or resting during mid-day. قیلولة means, the act of sleeping or resting during mid-day. قائلة means, mid-day (Aqrab).
Commentary:
The particle فا in فجاءھا here means "and". If, however, it be taken to mean "then" and the words that follow be translated as "then Our punishment came upon them", then the verb اھلکنا (have We destroyed) will have to be rendered as "We had decreed to destroy". Two separate and distinct hours, viz. (1) the latter part of the night and (2) mid-day are here mentioned as the two times when divine visitations generally come upon men. These are the times when people are often in a state of sleep or negligence.
e
7:98; 21:12; 28:59.
944
Latter part of the night and also midday are here mentioned as particularly the two times when Divine visitations generally come upon a people. These are the hours when they are often asleep or are in a state of negligence.
فَمَا كَانَ دَعْوَىٰهُمْ إِذْ جَآءَهُم بَأْسُنَآ إِلَّآ أَن قَالُوٓا۟ إِنَّا كُنَّا ظَٰلِمِينَ
21:15.
The reason, why even confirmed atheists have sometimes been found to cry to God for help when punishment overtakes them, is that at such a dreadful time realization comes to man not only of his own utter helplessness but also of the might and power of a Higher Being.
21:15.
Commentary:
The reason why even confirmed atheists have been found to cry to God for help when Divine punishment overtakes them, is that at such a dreadful time, man becomes not only conscious of his own utter helplessness but also of the might and power of a Higher Being.
f
21:15.
472
即使是最坚定的无神论者, 当遭受到惩罚时, 有时也会看到他们呼求安拉的帮助。其理由是, 在这样一种可怕的时刻, 人类才认识到他们自己是完全无能为力的, 而且也开始认识到安拉是大力和全能的。
b
21:15.
910
Commentary:
The reason why even confirmed atheists have been found to cry to God for help when Divine punishment overtakes them, is that at such a dreadful time, man becomes not only conscious of his own utter helplessness but also of the might and power of a Higher Being.
a
21:15.
945
The reason, why even confirmed atheists have sometimes been found to cry to God for help when punishment overtakes them, is that at such a dreadful time realization comes to man not only of his own utter helplessness but also of the might and power of a Higher Being.
فَلَنَسْـَٔلَنَّ ٱلَّذِينَ أُرْسِلَ إِلَيْهِمْ وَلَنَسْـَٔلَنَّ ٱلْمُرْسَلِينَ
28:66.
5:110.
The verse embodies the important principle that in one form or another all are responsible to God. All people will be questioned how they received God’s Messengers, and the Messengers will be questioned how they delivered the Divine Message and what response was made by the people to it.
28:66.
5:110.
Commentary:
The verse embodies the important principle that in one way or another all are responsible to God. The people will be questioned as to how they received God’s Messengers, and the Messengers will be questioned as to how they delivered the Divine Message and what response the people gave them.
a
28:66.
b
5:110.
473
这节经文体现了这样一个重要原则: 所有的人都是以各种形式向安拉负责的。所有的人都将受质问, 他们是如何接待安拉的使者的; 而使者们将受到质问, 他们是如何传送安拉的使命的以及人们对使命作出什么反应。
c
28:66.
d
5:110.
911
Commentary:
The verse embodies the important principle that in one way or another all are responsible to God. The people will be questioned as to how they received God’s Messengers, and the Messengers will be questioned as to how they delivered the Divine Message and what response the people gave them.
b
28:66.
c
5:110.
946
The verse embodies the important principle that in one form or another all are responsible to God. All people will be questioned how they received God’s Messengers, and the Messengers will be questioned how they delivered the Divine Message and what response was made by the people to it.
فَلَنَقُصَّنَّ عَلَيْهِم بِعِلْمٍ ۖ وَمَا كُنَّا غَآئِبِينَ
Commentary:
God’s purpose in questioning the Messengers and the people (7:7 above) would not be to gain information or supplement His knowledge,––for He is All-Knowing—but, on the contrary, to impress upon both parties the extent and perfection of His own knowledge. After the people and the Prophets will have said what they will have to say, God Himself will tell them in detail what they did and what they should have done but failed to do, and thus the all-comprehensiveness of God’s knowledge will be fully brought home to them.
912
Commentary:
God’s purpose in questioning the Messengers and the people (7:7 above) would not be to gain information or supplement His knowledge,––for He is All-Knowing—but, on the contrary, to impress upon both parties the extent and perfection of His own knowledge. After the people and the Prophets will have said what they will have to say, God Himself will tell them in detail what they did and what they should have done but failed to do, and thus the all-comprehensiveness of God’s knowledge will be fully brought home to them.
وَٱلْوَزْنُ يَوْمَئِذٍ ٱلْحَقُّ ۚ فَمَن ثَقُلَتْ مَوَٰزِينُهُۥ فَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
عربی میں فَاء ہے جس کے معنے پس کے ہیں لیکن اردو میں اس کی ضرورت نہیں۔ مضمون فقرہ کی بناوٹ سے معلوم ہوجاتا ہے کہ یہ بات پہلی بات کا نتیجہ ہے۔
21:48; 23:103; 101:9-10.
The language used here is figurative. Material things are weighed in scales made of metal or wood, but the weighing of things which are not material signifies determining their real value, worth or importance.
21:48; 23:103; 101:9-10.
Important Words:
موازینه (whose scales). موازین is the plural of میزان which is derived from وزن. They say وزن الشیء i.e. he weighed the thing, or he determined or estimated the weight of the thing. وزن الشعر means, he composed verses according to the fixed measure. وزن الشیء (with different vowel point at the central root letter) means, the thing became heavy and weighty. وزن which is noun-infinitive means, the act of weighing; or the weight of a thing; or weightiness. وزن الرجل means, he was a person of weighty opinion. میزان means, a weighing instrument; a balance; a pair of scales; the weight of a thing; the measure of a verse (Lane & Aqrab)
Commentary:
The verse does not mean that pairs of scale will actually be set up and human actions and deeds weighed like material things. The language used is figurative. Material things are indeed weighed in scales made of metal or wood, but the weighing of things which are not material means determining their real value or worth or importance.
The verse also throws interesting side-light on the fact that on the Day of Reckoning it is only good works that will carry weight. In the following verse, the Quran makes the point further clear by saying, those whose scales are light, (i.e. those who have no good works to their credit or who have only evil works which carry no weight), it is they who shall have ruined their souls.
c
21:48; 23:103; 101:9-10.
474
这里使用的语言是比喻性的。物质的东西可以在金属或木制的称秤上称重量, 可是不是物质的东西权衡的意思是, 决定它们的真正价值或重要性。
1
عربی میں فَاء ہے جس کے معنے پس کے ہیں لیکن اردو میں اس کی ضرورت نہیں۔ مضمون فقرہ کی بناوٹ سے معلوم ہوجاتا ہے کہ یہ بات پہلی بات کا نتیجہ ہے۔
a
21:48; 23:103; 101:9-10.
913
Important Words:
موازینه (whose scales). موازین is the plural of میزان which is derived from وزن. They say وزن الشیء i.e. he weighed the thing, or he determined or estimated the weight of the thing. وزن الشعر means, he composed verses according to the fixed measure. وزن الشیء (with different vowel point at the central root letter) means, the thing became heavy and weighty. وزن which is noun-infinitive means, the act of weighing; or the weight of a thing; or weightiness. وزن الرجل means, he was a person of weighty opinion. میزان means, a weighing instrument; a balance; a pair of scales; the weight of a thing; the measure of a verse (Lane & Aqrab)
Commentary:
The verse does not mean that pairs of scale will actually be set up and human actions and deeds weighed like material things. The language used is figurative. Material things are indeed weighed in scales made of metal or wood, but the weighing of things which are not material means determining their real value or worth or importance.
The verse also throws interesting side-light on the fact that on the Day of Reckoning it is only good works that will carry weight. In the following verse, the Quran makes the point further clear by saying, those whose scales are light, (i.e. those who have no good works to their credit or who have only evil works which carry no weight), it is they who shall have ruined their souls.
d
21:48; 23:103; 101:9-10.
947
The language used here is figurative. Material things are weighed in scales made of metal or wood, but the weighing of things which are not material signifies determining their real value, worth or importance.
وَمَنْ خَفَّتْ مَوَٰزِينُهُۥ فَأُو۟لَٰٓئِكَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُم بِمَا كَانُوا۟ بِـَٔايَٰتِنَا يَظْلِمُونَ
23:104; 101:7-8.
The word Zulm, literally meaning 'to put a thing in the wrong place' (Lane), is here used to signify that the disbelievers did not treat the Signs of God in the manner in which they should have been treated. The Signs were meant to instil fear of God and humility into their minds, but instead they became all the more arrogant and insolent and rejected them with mockery and derision.
23:104; 101:9-10.
Commentary:
The words, whose scales are light, mean, those whose good deeds are few and evil deeds many. The word ظلم (rendered as being unjust to) literally means, to put a thing in the wrong place, and is here used to signify that the disbelievers did not treat the signs of God in the manner in which they should have been treated. They were meant to instil fear of God and humility in the minds of the people; but, on the contrary, disbelievers became all the more arrogant and insolent and received the signs of God with mockery and derision.
d
23:104; 101:7-8.
475
ظُلْم (Zulm) 这个单词的字义是 “把一件东西放错了位置” (Lane), 这里用以意指不信的人没有像他们应该那样去对待安拉的迹象。这些迹象原来是想逐渐灌输对安拉的敬畏以及谦恭到他们的心中去的, 可是相反地他们变得越发地傲慢并且以嘲笑的态度来拒绝这些迹象。
a
23:104; 101:9-10.
914
Commentary:
The words, whose scales are light, mean, those whose good deeds are few and evil deeds many. The word ظلم (rendered as being unjust to) literally means, to put a thing in the wrong place, and is here used to signify that the disbelievers did not treat the signs of God in the manner in which they should have been treated. They were meant to instil fear of God and humility in the minds of the people; but, on the contrary, disbelievers became all the more arrogant and insolent and received the signs of God with mockery and derision.
e
23:104; 101:7-8.
948
The word Zulm, literally meaning 'to put a thing in the wrong place' (Lane), is here used to signify that the disbelievers did not treat the Signs of God in the manner in which they should have been treated. The Signs were meant to instil fear of God and humility into their minds, but instead they became all the more arrogant and insolent and rejected them with mockery and derision.
وَلَقَدْ مَكَّنَّٰكُمْ فِى ٱلْأَرْضِ وَجَعَلْنَا لَكُمْ فِيهَا مَعَٰيِشَ ۗ قَلِيلًا مَّا تَشْكُرُونَ
15:21; 46:27.
15:21; 46:27.
15:21; 46:27.
Commentary:
The verse purports to tell the people that in spite of the fact that God has given them all necessary things, yet they are not grateful to Him. This is intended to warn men to be prepared to reap the fruits of their evil actions.
e
15:21; 46:27.
b
15:21; 46:27.
915
Commentary:
The verse purports to tell the people that in spite of the fact that God has given them all necessary things, yet they are not grateful to Him. This is intended to warn men to be prepared to reap the fruits of their evil actions.
a
15:21; 46:27.