Ruku 124 ع
Section 124 of 556 • 6 Verses
يَٰبَنِىٓ ءَادَمَ قَدْ أَنزَلْنَا عَلَيْكُمْ لِبَاسًا يُوَٰرِى سَوْءَٰتِكُمْ وَرِيشًا ۖ وَلِبَاسُ ٱلتَّقْوَىٰ ذَٰلِكَ خَيْرٌ ۚ ذَٰلِكَ مِنْ ءَايَٰتِ ٱللَّهِ لَعَلَّهُمْ يَذَّكَّرُونَ
阿丹在 “园地” 中遮盖他 “隐私的地方” 的, 正是那敬畏的衣服。
اَنْزَلْنَا قرآن مجید میں پیدا کرنے کے معنے میں بھی استعمال ہوتا ہے۔ اس بات پر دلالت کرنے کے لئے کہ وہ چیز خداتعالیٰ کے حکم سے ظاہر ہوئی ہے جیسا کہ اس آیت میں فرماتا ہے۔ اَنْزَلْنَا الْحَدِیْدَ (سورۃ الحدید: ۲۹) اسی طرح فرماتا ہے قَدْ اَنْزَلَ اللّٰہُ اِلَیْکُمْ ذِکْرًا رَّسُوْلًا (طلاق: ۱۱‘۱۲) کہ اللہ نے تم پر رسول اتارا ہے۔ حالانکہ مراد یہ ہے کہ رسول پیدا کیا ہے۔
It was with the apparel of piety that Adam covered his "nakedness" in the "Garden".
Important Words:
ریش (elegant dress) is the substantive from راش. They say راشه i.e. he feathered it, namely an arrow; he fed him and gave him drink and clad him; he strengthened and aided him; he helped him to obtain his subsistence; He (God) restored him from a state of poverty to a state of wealth or competence; he did good to him. ریش means, feathers; plumage of birds; clothing; or superb or fine clothing; wealth; the means of subsistence; household goods or furniture (Lane & Aqrab).
Commentary:
This verse mentions two objects which our dress is meant to serve, viz. (1) to cover our nakedness and (2) to serve as a decoration and embellishment and make us look elegant. With these two objects of clothing before us it is indeed regrettable that clothing has continued to be progressively discarded by women in the west and this moral disease is now fast spreading in the east as well.
The words, the raiment of righteousness, explain the real significance of the words ریش (elegant dress). We are told that the apparel of piety is, in fact, the really fine raiment for man. Ordinary dress covers our physical nakedness, while the apparel of piety covers our spiritual and moral nakedness, and it was with this very apparel of piety that Adam covered his "nakedness" in the garden. He prayed to God Who heard his supplication and turned to him with mercy and forgiveness (7:24).
The verse beautifully reminds us that when we consider it to be so necessary to have good clothing to cover our physical nakedness and use elegant dress to look graceful, we should all the more be anxious to cover our moral and spiritual nakedness, which can only be done by prayer and by asking God’s forgiveness and mercy as Adam did.
486
阿丹在 “园地” 中遮盖他 “隐私的地方” 的, 正是那敬畏的衣服。
2
اَنْزَلْنَا قرآن مجید میں پیدا کرنے کے معنے میں بھی استعمال ہوتا ہے۔ اس بات پر دلالت کرنے کے لئے کہ وہ چیز خداتعالیٰ کے حکم سے ظاہر ہوئی ہے جیسا کہ اس آیت میں فرماتا ہے۔ اَنْزَلْنَا الْحَدِیْدَ (سورۃ الحدید: ۲۹) اسی طرح فرماتا ہے قَدْ اَنْزَلَ اللّٰہُ اِلَیْکُمْ ذِکْرًا رَّسُوْلًا (طلاق: ۱۱‘۱۲) کہ اللہ نے تم پر رسول اتارا ہے۔ حالانکہ مراد یہ ہے کہ رسول پیدا کیا ہے۔
928
Important Words:
ریش (elegant dress) is the substantive from راش. They say راشه i.e. he feathered it, namely an arrow; he fed him and gave him drink and clad him; he strengthened and aided him; he helped him to obtain his subsistence; He (God) restored him from a state of poverty to a state of wealth or competence; he did good to him. ریش means, feathers; plumage of birds; clothing; or superb or fine clothing; wealth; the means of subsistence; household goods or furniture (Lane & Aqrab).
Commentary:
This verse mentions two objects which our dress is meant to serve, viz. (1) to cover our nakedness and (2) to serve as a decoration and embellishment and make us look elegant. With these two objects of clothing before us it is indeed regrettable that clothing has continued to be progressively discarded by women in the west and this moral disease is now fast spreading in the east as well.
The words, the raiment of righteousness, explain the real significance of the words ریش (elegant dress). We are told that the apparel of piety is, in fact, the really fine raiment for man. Ordinary dress covers our physical nakedness, while the apparel of piety covers our spiritual and moral nakedness, and it was with this very apparel of piety that Adam covered his "nakedness" in the garden. He prayed to God Who heard his supplication and turned to him with mercy and forgiveness (7:24).
The verse beautifully reminds us that when we consider it to be so necessary to have good clothing to cover our physical nakedness and use elegant dress to look graceful, we should all the more be anxious to cover our moral and spiritual nakedness, which can only be done by prayer and by asking God’s forgiveness and mercy as Adam did.
963
It was with the apparel of piety that Adam covered his "nakedness" in the "Garden".
يَٰبَنِىٓ ءَادَمَ لَا يَفْتِنَنَّكُمُ ٱلشَّيْطَٰنُ كَمَآ أَخْرَجَ أَبَوَيْكُم مِّنَ ٱلْجَنَّةِ يَنزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْءَٰتِهِمَآ ۗ إِنَّهُۥ يَرَىٰكُمْ هُوَ وَقَبِيلُهُۥ مِنْ حَيْثُ لَا تَرَوْنَهُمْ ۗ إِنَّا جَعَلْنَا ٱلشَّيَٰطِينَ أَوْلِيَآءَ لِلَّذِينَ لَا يُؤْمِنُونَ
2:258; 3:176; 16:101.
邪恶的精神称为 شَيْطَانْ (Shaitan, 恶魔)。这一类的那些东西一般是肉眼看不到的。他们不知不觉地对人类施加影响并寻找人类内藏的弱点, 为的是使人类进一步确定他们走上邪道。安拉创造恶魔只是为了考验人们——恶魔在人类参加的精神竞赛中起跳栏的作用。跳栏不是用来堵住而是要使赛跑中的竞争者更警惕和加倍努力。那些不小心和疏忽的人在跳栏上绊了脚, 在比赛中就输了。他们只能责怪自己而不能责怪在他们道上设置那些跳栏来试验和证实他们勇气的人。
یعنی شیطان کی ذریت اس دنیا میں بہت چالاکی سے کام لیتی ہے۔ اور مومنوں کو تاڑتی رہتی ہے۔ تا ان کے اعمال کو بگاڑ کر مشہور کرے اور لوگوں کو ان کا دشمن بنا دے۔
یعنی کافر تعلیم دیتے ہیں کہ باپ دادوں کی باتوں پر جمے رہو‘ عقل سے کام نہ لو۔
2:258; 3:176; 16:101.
The Evil Spirit, called Shaitan, and those of his kind are generally invisible to the eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to confirm him in his evil ways. God has created Satan only as a trial for men––Satan serves the purpose of a hurdle in the spiritual race in which man is engaged. Hurdles are meant not to block but to make the competitors in the race more vigilant and to redouble their efforts. The careless and the negligent, who stumble over hurdles and thus lose the race, have themselves to blame and not the person or persons who put them in their way in order to try and prove their mettle.
2:258; 3:176; 16:101.
Commentary:
The Evil One called شیطان (Shaitan) and those of his kind, are generally invisible to the human eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to expose him and confirm him in his evil ways. Shaitan is a descriptive name, meaning "one who has become removed from God." It is only by being removed away from God that one perishes. For a detailed explanation of the word see 2:37.
The expression, We have made satans friends for those who believe not, shows that Satan and his associates exercise their pernicious influence only on those who are already evilly disposed.
b
2:258; 3:176; 16:101.
487
邪恶的精神称为 شَيْطَانْ (Shaitan, 恶魔)。这一类的那些东西一般是肉眼看不到的。他们不知不觉地对人类施加影响并寻找人类内藏的弱点, 为的是使人类进一步确定他们走上邪道。安拉创造恶魔只是为了考验人们——恶魔在人类参加的精神竞赛中起跳栏的作用。跳栏不是用来堵住而是要使赛跑中的竞争者更警惕和加倍努力。那些不小心和疏忽的人在跳栏上绊了脚, 在比赛中就输了。他们只能责怪自己而不能责怪在他们道上设置那些跳栏来试验和证实他们勇气的人。
3
یعنی شیطان کی ذریت اس دنیا میں بہت چالاکی سے کام لیتی ہے۔ اور مومنوں کو تاڑتی رہتی ہے۔ تا ان کے اعمال کو بگاڑ کر مشہور کرے اور لوگوں کو ان کا دشمن بنا دے۔
4
یعنی کافر تعلیم دیتے ہیں کہ باپ دادوں کی باتوں پر جمے رہو‘ عقل سے کام نہ لو۔
a
2:258; 3:176; 16:101.
929
Commentary:
The Evil One called شیطان (Shaitan) and those of his kind, are generally invisible to the human eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to expose him and confirm him in his evil ways. Shaitan is a descriptive name, meaning "one who has become removed from God." It is only by being removed away from God that one perishes. For a detailed explanation of the word see 2:37.
The expression, We have made satans friends for those who believe not, shows that Satan and his associates exercise their pernicious influence only on those who are already evilly disposed.
a
2:258; 3:176; 16:101.
964
The Evil Spirit, called Shaitan, and those of his kind are generally invisible to the eye. They exercise their influence imperceptibly and search for the hidden weaknesses of man in order to confirm him in his evil ways. God has created Satan only as a trial for men––Satan serves the purpose of a hurdle in the spiritual race in which man is engaged. Hurdles are meant not to block but to make the competitors in the race more vigilant and to redouble their efforts. The careless and the negligent, who stumble over hurdles and thus lose the race, have themselves to blame and not the person or persons who put them in their way in order to try and prove their mettle.
وَإِذَا فَعَلُوا۟ فَٰحِشَةً قَالُوا۟ وَجَدْنَا عَلَيْهَآ ءَابَآءَنَا وَٱللَّهُ أَمَرَنَا بِهَا ۗ قُلْ إِنَّ ٱللَّهَ لَا يَأْمُرُ بِٱلْفَحْشَآءِ ۖ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ
16:91.
16:91.
16:91.
Commentary:
This verse, applied generally, gives an apposite description of those who follow Satan as stated in the preceding verse. It may also particularly apply to Christians who allege that Adam sinned and that it is from him that sin came as a heritage to his posterity who, therefore, cannot get rid of it. The Quran condemns this doctrine most forcibly; firstly because it is simply absurd and foolish, and secondly because the Quran exonerates Adam from the charge of having committed a sin.
By saying, Allah has enjoined it upon us, disbelievers mean that it is God Who has given them the power to commit sins or that He it is Who has created Satan that leads them astray. They thus seek to absolve themselves of the responsibility of their evil deeds. The latter part of the verse embodies an effective answer to this lame excuse. God never enjoins foul deeds, says the verse. As for Satan, the people do not understand the object of his creation. Satan is only a trial for men. He serves the purpose of a hurdle in a hurdle race. The hurdles are placed there not to block our progress but to make us vigilant and to cause us to increase our efforts. The careless and negligent person who stumbles over a hurdle and thus loses the race should blame himself and not the person who puts it in his way in order to try and prove his mettle.
a
16:91.
b
16:91.
930
Commentary:
This verse, applied generally, gives an apposite description of those who follow Satan as stated in the preceding verse. It may also particularly apply to Christians who allege that Adam sinned and that it is from him that sin came as a heritage to his posterity who, therefore, cannot get rid of it. The Quran condemns this doctrine most forcibly; firstly because it is simply absurd and foolish, and secondly because the Quran exonerates Adam from the charge of having committed a sin.
By saying, Allah has enjoined it upon us, disbelievers mean that it is God Who has given them the power to commit sins or that He it is Who has created Satan that leads them astray. They thus seek to absolve themselves of the responsibility of their evil deeds. The latter part of the verse embodies an effective answer to this lame excuse. God never enjoins foul deeds, says the verse. As for Satan, the people do not understand the object of his creation. Satan is only a trial for men. He serves the purpose of a hurdle in a hurdle race. The hurdles are placed there not to block our progress but to make us vigilant and to cause us to increase our efforts. The careless and negligent person who stumbles over a hurdle and thus loses the race should blame himself and not the person who puts it in his way in order to try and prove his mettle.
a
16:91.
قُلْ أَمَرَ رَبِّى بِٱلْقِسْطِ ۖ وَأَقِيمُوا۟ وُجُوهَكُمْ عِندَ كُلِّ مَسْجِدٍ وَٱدْعُوهُ مُخْلِصِينَ لَهُ ٱلدِّينَ ۚ كَمَا بَدَأَكُمْ تَعُودُونَ
4:59; 16:91; 57:26.
اس آیت میں جہاں ضمیر کا لفظ تھا ہم نے اس کی بجائے ترجمہ اسم ظاہر ’’اللہ‘‘ لکھا ہے۔ تا اردو کے لحاظ سے ترجمہ درست ہو سکے۔
4:59; 16:91; 57:26.
When the time of Prayer approaches and Muslims are about to go to a mosque, they should concentrate all their attention on God, taking their mind away from the cares of the world. The ablution performed before every Prayer serves the useful purpose of turning the believer’s thoughts towards God and putting him in the right state for Prayer.
The words, As He brought you into being, so shall you return, mean that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of development after death.
4:59; 16:91; 57:26.
Important Words:
مسجد (time and place of worship) is derived from سجد i.e. he prostrated himself; or he bent himself down towards the ground and put his forehead on it; he lowered his head and bent himself; he was lowly, humble or submissive. مسجد means, a place in which one performs the act of سجدة i.e. the act of prostrating before God; a place in which one performs acts of worship or devotion; a place in which a person says his Prayers; a house of Prayer; a mosque or a Muslim temple (Lane). Being اسم ظرف the word may also mean, time of worship.
Commentary:
We are told in this verse that when the time of Prayer approaches and we are about to go to a mosque, we should fix our attention aright, setting our face to God and taking our minds away from the cares and thoughts of the world. The ablution performed before every Prayer also serves the useful purpose of turning our thoughts towards God and putting us in the right state for Prayers.
The words, As He brought you into being, so shall you return, are important because they point to the great truth that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of develop-ment after our death. We should, therefore, be very careful about our souls.
b
4:59; 16:91; 57:26.
1
اس آیت میں جہاں ضمیر کا لفظ تھا ہم نے اس کی بجائے ترجمہ اسم ظاہر ’’اللہ‘‘ لکھا ہے۔ تا اردو کے لحاظ سے ترجمہ درست ہو سکے۔
a
4:59; 16:91; 57:26.
931
Important Words:
مسجد (time and place of worship) is derived from سجد i.e. he prostrated himself; or he bent himself down towards the ground and put his forehead on it; he lowered his head and bent himself; he was lowly, humble or submissive. مسجد means, a place in which one performs the act of سجدة i.e. the act of prostrating before God; a place in which one performs acts of worship or devotion; a place in which a person says his Prayers; a house of Prayer; a mosque or a Muslim temple (Lane). Being اسم ظرف the word may also mean, time of worship.
Commentary:
We are told in this verse that when the time of Prayer approaches and we are about to go to a mosque, we should fix our attention aright, setting our face to God and taking our minds away from the cares and thoughts of the world. The ablution performed before every Prayer also serves the useful purpose of turning our thoughts towards God and putting us in the right state for Prayers.
The words, As He brought you into being, so shall you return, are important because they point to the great truth that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of develop-ment after our death. We should, therefore, be very careful about our souls.
b
4:59; 16:91; 57:26.
965
When the time of Prayer approaches and Muslims are about to go to a mosque, they should concentrate all their attention on God, taking their mind away from the cares of the world. The ablution performed before every Prayer serves the useful purpose of turning the believer’s thoughts towards God and putting him in the right state for Prayer.
966
The words, As He brought you into being, so shall you return, mean that just as our bodies gradually develop in the wombs of our mothers, so will our souls pass through a similar process of development after death.
فَرِيقًا هَدَىٰ وَفَرِيقًا حَقَّ عَلَيْهِمُ ٱلضَّلَٰلَةُ ۗ إِنَّهُمُ ٱتَّخَذُوا۟ ٱلشَّيَٰطِينَ أَوْلِيَآءَ مِن دُونِ ٱللَّهِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ
16:37; 22:19.
16:37; 22:19.
16:37; 22:19.
c
16:37; 22:19.
b
16:37; 22:19.
c
16:37; 22:19.
۞ يَٰبَنِىٓ ءَادَمَ خُذُوا۟ زِينَتَكُمْ عِندَ كُلِّ مَسْجِدٍ وَكُلُوا۟ وَٱشْرَبُوا۟ وَلَا تُسْرِفُوٓا۟ ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْمُسْرِفِينَ
یعنی مسجد جانے سے پہلے ہی اپنے دلوں کو پاک کر لیا کرو۔ اور ظاہری صفائی کپڑوں اور بدن کی بھی کر لیا کرو۔
مسجد کے ساتھ بظاہر کھانے پینے اور اسراف کا جوڑ نہیں پھر مسجد کے ذکر کے ساتھ یہ ذکر کیوں کیا۔ اس کی وجہ یہ ہے کہ عبادات صحیح عمل کی توفیق دیتی ہیں۔ پس بتایا کہ عبادت کو ٹھیک کرو۔ تا صحیح عمل کی توفیق ملے جس میں سے ایک بڑی تعلیم یہ ہے کہ کھانے پینے میں اسراف سے کام نہ لو۔
17:28; 25:68.
The adornment should either be physical or spiritual. In the physical sense believers are enjoined to go to a place of worship, as far as possible in a clean and decent dress.
17:28; 25:68.
Commentary:
The adornment mentioned in the verse may either be physical or spiritual. Taking it in the physical sense, the verse enjoins believers to go to a place of worship, as far as possible, in a clean and decent dress, free from physical impurities and evil smell. The Holy Prophet is reported to have forbidden Muslims to go to a mosque after having eaten onions, garlic, etc., as the bad smell of these things causes discomfort to others. He is also reported to have enjoined the Faithful to take frequent baths, especially before the great congregational Prayer on Friday. Taken in the spiritual sense, the verse would mean that Prayers should be offered with a pure and sincere heart free from distracting thoughts.
The latter part of the verse embodies a basic commandment about eating and drinking. It has been joined to the commandment relating to "adornment at a place of worship", firstly because clothing and eating are allied subjects, and secondly to indicate that while issuing a commandment about Prayers, which is a spiritual matter, Islam does not overlook man’s physical requirements.
The words, exceed not the bounds, signify: (1) that one should not over-eat oneself and (2) that one should not always use the same kind of food, but should vary it from time to time. Animal foods, vegetables, fruits, etc. should all be eaten in proper quantity and proper proportion. In this connection see The Teachings of Islam by Ahmad, the Promised Messiah.
d
17:28; 25:68.
488
装饰可以是物质或精神的。以物质的装饰而言, 告诫信者去礼拜寺时尽可能穿着干净而大方的衣服。
2
یعنی مسجد جانے سے پہلے ہی اپنے دلوں کو پاک کر لیا کرو۔ اور ظاہری صفائی کپڑوں اور بدن کی بھی کر لیا کرو۔
3
مسجد کے ساتھ بظاہر کھانے پینے اور اسراف کا جوڑ نہیں پھر مسجد کے ذکر کے ساتھ یہ ذکر کیوں کیا۔ اس کی وجہ یہ ہے کہ عبادات صحیح عمل کی توفیق دیتی ہیں۔ پس بتایا کہ عبادت کو ٹھیک کرو۔ تا صحیح عمل کی توفیق ملے جس میں سے ایک بڑی تعلیم یہ ہے کہ کھانے پینے میں اسراف سے کام نہ لو۔
a
17:28; 25:68.
932
Commentary:
The adornment mentioned in the verse may either be physical or spiritual. Taking it in the physical sense, the verse enjoins believers to go to a place of worship, as far as possible, in a clean and decent dress, free from physical impurities and evil smell. The Holy Prophet is reported to have forbidden Muslims to go to a mosque after having eaten onions, garlic, etc., as the bad smell of these things causes discomfort to others. He is also reported to have enjoined the Faithful to take frequent baths, especially before the great congregational Prayer on Friday. Taken in the spiritual sense, the verse would mean that Prayers should be offered with a pure and sincere heart free from distracting thoughts.
The latter part of the verse embodies a basic commandment about eating and drinking. It has been joined to the commandment relating to "adornment at a place of worship", firstly because clothing and eating are allied subjects, and secondly to indicate that while issuing a commandment about Prayers, which is a spiritual matter, Islam does not overlook man’s physical requirements.
The words, exceed not the bounds, signify: (1) that one should not over-eat oneself and (2) that one should not always use the same kind of food, but should vary it from time to time. Animal foods, vegetables, fruits, etc. should all be eaten in proper quantity and proper proportion. In this connection see The Teachings of Islam by Ahmad, the Promised Messiah.
d
17:28; 25:68.
967
The adornment should either be physical or spiritual. In the physical sense believers are enjoined to go to a place of worship, as far as possible in a clean and decent dress.