Ruku 128 ع
Section 128 of 556 • 5 Verses
إِنَّ رَبَّكُمُ ٱللَّهُ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ فِى سِتَّةِ أَيَّامٍ ثُمَّ ٱسْتَوَىٰ عَلَى ٱلْعَرْشِ يُغْشِى ٱلَّيْلَ ٱلنَّهَارَ يَطْلُبُهُۥ حَثِيثًا وَٱلشَّمْسَ وَٱلْقَمَرَ وَٱلنُّجُومَ مُسَخَّرَٰتٍۭ بِأَمْرِهِۦٓ ۗ أَلَا لَهُ ٱلْخَلْقُ وَٱلْأَمْرُ ۗ تَبَارَكَ ٱللَّهُ رَبُّ ٱلْعَٰلَمِينَ
13:4; 36:38.
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
اَيَّامْ (Ayyam) 是 يَوْم (Yaum) 的复数, 只是意指时间 (1:4); 或者它可意指一段不定的时间, 或者一件事物发展的一个阶段。它不可能推测或肯定这一时期的长短。它可能是 “一千年”, (22:48) 或者 “五万年”。(70:5) 可是Yaum这个单词在这里或者在 «古兰经» 其它任何经文中肯定不是指地球自转所决定的时期。安拉没有给我们透露过所有他的日期和范围。如果安拉的有些日期长达千年以上, 另外一些长达五万年以上, 那么, 还有些可以长达百万年或亿万年以上。科学揭露了这样一事实: 天地经历了亿万年的时期才演变成它们现在这个形状。杰出的穆斯林学者穆海•艾尔•丁•伊本•阿拉比 (مُحْيیُ الدِّيْن اِبْنِ عَرَِبی, Muhyud-Din Ibn-e-Arabi) 的远见, 使人们得到相似的结论。这样, 我们不能绝对肯定完成天地创造这 “六天” 的长度是多久。安拉在不同时期内进行不同的改变工作, 有的花一千年, 另外的花五万年, 还有的甚至花更长的时期。我们能够说的只是, 天地的创造经历了六个很长的周期才趋完全。
( عَرْشArsh) (宝座、帝位) 代表安拉超绝无比的常德 (صِفَات تَنْزِيْهِيَّة, Sifate-Tanzihiyyah), 即任何其它存在物中不能见到的许多常德。在 «忠诚» 章中提及的四个常德, 是他超越无比的常德。这些常德是永恒不变的, 是通过安拉 (类似) 相像的常德 (صِفَات تَشْبِيْهِيَّة, Sifate-Tashbihiyyah)--------即在其它存在物中也或多或少可以见到的那些常德--------显示出来的。后面的这些常德被称为帝位的支持者。它们是众世界的养主, 无限博爱的主, 永久仁慈的主和审判日子的主。帝位代表安拉越绝无比的常德从23:117经文中也可清楚地看出, 它说明 “安拉的独一性” 与他的帝位是密切有关的, 因为正是这种超越无比的常德确实证明安拉独一性, 而安拉的其它的常德人类与他在不同程度上是共有的。 “稳固地奠立了帝位” 这几个字的意思是, 在创造了物质的宇宙之后, 安拉超越无比的常德和相像 (类似) 的常德开始活动, 世界上一切事情都开始按自然界规定的法则运行, 而且它们运行的秩序变得非常完美。(The Larger Edition of the Commentary pp.973-976)。
خَلْق (Khalq, 创造) 与 اَمْر (Amr, 命令) 的区别是, 前一个单词一般的意思是从先前存在的物质中衡量或推断 (演变) 出一件事物; 而后一个单词意味着在没有物质的情况下要产生一件事情, 只发出一个命令用的单词 “有”。 “创造只是他的工作, 制定规定也只是他的工作” 这句话的意思也可以是, 安拉不仅创造了宇宙, 而且行使权威并 (指挥) 控制宇宙。Amr也可意指 “制定法律”。
یعنی نظامِ شمسی اس طرح چلتا ہے کہ یوں معلوم ہوتا ہے کہ جیسے سورج چاند کو پکڑ رہا ہے اور چاند سورج کو پکڑ رہا ہے یعنی تیز رفتاری سے دونوں چکر لگا رہے ہیں جس کے نتیجہ میں رات اور دن پیدا ہوتے ہیں۔
سَخَّرَ کے معنے ہوتے ہیں کَلَّفَہٗ عَمَـلًا بِلَا اُجْرَۃٍ بغیر تنخواہ یا وظیفہ کے کام کرے۔ (اقرب)
13:4; 36:38.
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
Ayyam is the plural of Yaum which denotes time absolutely (1:4); or it may signify an indefinite period, or a stage in the development of a thing. It is not possible to surmise and define the length of this period. It may be "a thousand years" (22:48), or "fifty thousand years" (70:5). But the word Yaum definitely does not refer here or in any other verse of the Qur’an as the period of time determined by the rotation of the earth on its axis. God has not disclosed to us the extent of all His days. If some of God’s days extend over a thousand years and others over fifty thousand years, there may be still others which extend over millions or billions of years. Science has disclosed the fact that it took the heavens and the earth millions of years to be evolved into their present shape. A vision of the eminent Muslim scholar, Muhyud-Din Ibn-e- ‘Arabi, leads one to a similar conclusion. Thus we cannot definitely determine the length of the "six days" during which the creation of the
See {54}.
‘Arsh (Throne) represents God’s transcendent attributes (Sifate- Tanzihiyyah), i.e. such attributes as are not found in any other being. The four attributes of God mentioned in Surah Ikhlas are His transcendent attributes. These attributes are eternal and unchangeable and are manifested through God’s attributes of similitude (Sifate-Tashbihiyyah), i.e. such attributes as are found more or less in other beings also. These latter attributes are said to be the bearers of the ‘Arsh. They are Rabbul-‘Alamin, Ar-Rahman, Ar-Rahim and Maliki Yaumid-Din. That ‘Arsh represents the transcendent attributes of God is also clear from 23:117 which shows that the "Unity of God" and His ‘Arsh are intimately connected, for it is the transcendent attributes which constitute the real proof of Divine Unity, other attributes of God being shared by man in different degrees. The words, "Settled Himself on the Throne" signify that aft
The distinction between Khalq (creation) and Amr (command) is that while the former word generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command word "be." The clause, His is the creation and the command, may also mean that God has not only created the universe but He also exercises authority and command over it. Amr also means, the making of laws.
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
13:4; 36:38.
Important Words:
عرش (Throne) is substantive from the verb عرش which means, he constructed or built a shed or a building, etc. عرش البیتmeans, he built or constructed the house. عرش بالمکان means, he put up, or lodged, in the house. The saying من العرش الی الفرشmeans, from the highest sphere to the lowness of the earth. عرش means, a shed or building constructed for shade; a house in an absolute sense; a dwelling or a place of abode; the wood upon which one stands when drawing water; the roof of a house or the like; the throne or the seat of a king; the means of support of a thing or an affair; might or power; regal power; sovereignty; dominion. The expression استوی علی العرش means, He (God) reigned as King; He settled Himself on the Throne; He was or became established on the Throne of Power and Majesty (Lane & Aqrab). See also 2:30 & 6:142.
Commentary:
The word یوم (day) also means "time" absolutely (1:4); and it is in this sense that the word has been used in the present verse. It is difficult to say how long these six periods of time were in which, according to this verse, the heavens and the earth were created. They may have extended over hundreds of thousands of years. The word ایام (days) evidently is not used here in the sense of ordinary days of 24 hours, because such days are determined by the rising and setting of the sun and the sun itself, being a part of this universe, came into existence simultaneously with it.
The word ثم (then) shows that after completing the creation of the heavens and the earth in six "days" or six "periods", God settled Himself on the Throne on the seventh day. As the Arabic word سبع (seven) is generally used as a symbol of perfection, the expression would signify that on the seventh day when God became established on the Throne of His Power and Majesty, the universe became in perfect working order.
The "night and day" mentioned in the clause, He makes the night cover the day, have been mentioned here as symbolizing sin and virtue. In fact, the phenomenon of sin in a perfectly ordered universe is explainable only by the phenomenon of night. Just as that part of the earth which is hidden from the sun is covered by darkness; similarly, when a man turns away from God, he becomes involved in the darkness of sin; but when he turns his face towards God, the day dawns for him and he basks in the light of truth and righteousness.
The words, He makes the night cover the day which pursues it swiftly, are explained in 2:165 by the expression "the alternation of night and day." The clause may also imply that it is God’s سنة or practice that after a period of darkness He brings a period of light so that mankind may not suffer.
By using the word مسخرات (all made subservient) with respect to the sun, the moon and the stars, the verse reminds us that it was not in the power of man to make all these planets serve him and that it is God alone Who has placed them at his service. Therefore, if, in spite of these great favours, he would not listen to God’s voice, he would be marked as a transgressor and consequently merit His punishment.
The distinction between خلق (the creation) and امر (the command) is that while the former generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command "Be". The clause, His is the creation and the command, may also mean that God has not only created the universe but also exercises authority and command over it.
For the words, He settled Himself on the Throne, see under 10:4 where the expressions "Divine Throne", and "God’s settling on it" have been fully dealt with.
a
13:4; 36:38.
b
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
497
اَيَّامْ (Ayyam) 是 يَوْم (Yaum) 的复数, 只是意指时间 (1:4); 或者它可意指一段不定的时间, 或者一件事物发展的一个阶段。它不可能推测或肯定这一时期的长短。它可能是 “一千年”, (22:48) 或者 “五万年”。(70:5) 可是Yaum这个单词在这里或者在 «古兰经» 其它任何经文中肯定不是指地球自转所决定的时期。安拉没有给我们透露过所有他的日期和范围。如果安拉的有些日期长达千年以上, 另外一些长达五万年以上, 那么, 还有些可以长达百万年或亿万年以上。科学揭露了这样一事实: 天地经历了亿万年的时期才演变成它们现在这个形状。杰出的穆斯林学者穆海•艾尔•丁•伊本•阿拉比 (مُحْيیُ الدِّيْن اِبْنِ عَرَِبی, Muhyud-Din Ibn-e-Arabi) 的远见, 使人们得到相似的结论。这样, 我们不能绝对肯定完成天地创造这 “六天” 的长度是多久。安拉在不同时期内进行不同的改变工作, 有的花一千年, 另外的花五万年, 还有的甚至花更长的时期。我们能够说的只是, 天地的创造经历了六个很长的周期才趋完全。
498
( عَرْشArsh) (宝座、帝位) 代表安拉超绝无比的常德 (صِفَات تَنْزِيْهِيَّة, Sifate-Tanzihiyyah), 即任何其它存在物中不能见到的许多常德。在 «忠诚» 章中提及的四个常德, 是他超越无比的常德。这些常德是永恒不变的, 是通过安拉 (类似) 相像的常德 (صِفَات تَشْبِيْهِيَّة, Sifate-Tashbihiyyah)--------即在其它存在物中也或多或少可以见到的那些常德--------显示出来的。后面的这些常德被称为帝位的支持者。它们是众世界的养主, 无限博爱的主, 永久仁慈的主和审判日子的主。帝位代表安拉越绝无比的常德从23:117经文中也可清楚地看出, 它说明 “安拉的独一性” 与他的帝位是密切有关的, 因为正是这种超越无比的常德确实证明安拉独一性, 而安拉的其它的常德人类与他在不同程度上是共有的。 “稳固地奠立了帝位” 这几个字的意思是, 在创造了物质的宇宙之后, 安拉超越无比的常德和相像 (类似) 的常德开始活动, 世界上一切事情都开始按自然界规定的法则运行, 而且它们运行的秩序变得非常完美。(The Larger Edition of the Commentary pp.973-976)。
499
خَلْق (Khalq, 创造) 与 اَمْر (Amr, 命令) 的区别是, 前一个单词一般的意思是从先前存在的物质中衡量或推断 (演变) 出一件事物; 而后一个单词意味着在没有物质的情况下要产生一件事情, 只发出一个命令用的单词 “有”。 “创造只是他的工作, 制定规定也只是他的工作” 这句话的意思也可以是, 安拉不仅创造了宇宙, 而且行使权威并 (指挥) 控制宇宙。Amr也可意指 “制定法律”。
1
یعنی نظامِ شمسی اس طرح چلتا ہے کہ یوں معلوم ہوتا ہے کہ جیسے سورج چاند کو پکڑ رہا ہے اور چاند سورج کو پکڑ رہا ہے یعنی تیز رفتاری سے دونوں چکر لگا رہے ہیں جس کے نتیجہ میں رات اور دن پیدا ہوتے ہیں۔
2
سَخَّرَ کے معنے ہوتے ہیں کَلَّفَہٗ عَمَـلًا بِلَا اُجْرَۃٍ بغیر تنخواہ یا وظیفہ کے کام کرے۔ (اقرب)
a
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
b
13:4; 36:38.
954
Important Words:
عرش (Throne) is substantive from the verb عرش which means, he constructed or built a shed or a building, etc. عرش البیتmeans, he built or constructed the house. عرش بالمکان means, he put up, or lodged, in the house. The saying من العرش الی الفرشmeans, from the highest sphere to the lowness of the earth. عرش means, a shed or building constructed for shade; a house in an absolute sense; a dwelling or a place of abode; the wood upon which one stands when drawing water; the roof of a house or the like; the throne or the seat of a king; the means of support of a thing or an affair; might or power; regal power; sovereignty; dominion. The expression استوی علی العرش means, He (God) reigned as King; He settled Himself on the Throne; He was or became established on the Throne of Power and Majesty (Lane & Aqrab). See also 2:30 & 6:142.
Commentary:
The word یوم (day) also means "time" absolutely (1:4); and it is in this sense that the word has been used in the present verse. It is difficult to say how long these six periods of time were in which, according to this verse, the heavens and the earth were created. They may have extended over hundreds of thousands of years. The word ایام (days) evidently is not used here in the sense of ordinary days of 24 hours, because such days are determined by the rising and setting of the sun and the sun itself, being a part of this universe, came into existence simultaneously with it.
The word ثم (then) shows that after completing the creation of the heavens and the earth in six "days" or six "periods", God settled Himself on the Throne on the seventh day. As the Arabic word سبع (seven) is generally used as a symbol of perfection, the expression would signify that on the seventh day when God became established on the Throne of His Power and Majesty, the universe became in perfect working order.
The "night and day" mentioned in the clause, He makes the night cover the day, have been mentioned here as symbolizing sin and virtue. In fact, the phenomenon of sin in a perfectly ordered universe is explainable only by the phenomenon of night. Just as that part of the earth which is hidden from the sun is covered by darkness; similarly, when a man turns away from God, he becomes involved in the darkness of sin; but when he turns his face towards God, the day dawns for him and he basks in the light of truth and righteousness.
The words, He makes the night cover the day which pursues it swiftly, are explained in 2:165 by the expression "the alternation of night and day." The clause may also imply that it is God’s سنة or practice that after a period of darkness He brings a period of light so that mankind may not suffer.
By using the word مسخرات (all made subservient) with respect to the sun, the moon and the stars, the verse reminds us that it was not in the power of man to make all these planets serve him and that it is God alone Who has placed them at his service. Therefore, if, in spite of these great favours, he would not listen to God’s voice, he would be marked as a transgressor and consequently merit His punishment.
The distinction between خلق (the creation) and امر (the command) is that while the former generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command "Be". The clause, His is the creation and the command, may also mean that God has not only created the universe but also exercises authority and command over it.
For the words, He settled Himself on the Throne, see under 10:4 where the expressions "Divine Throne", and "God’s settling on it" have been fully dealt with.
a
13:4; 36:38.
b
10:4; 11:8; 25:60; 32:5; 41:10-13; 50:39; 57:5.
984
Ayyam is the plural of Yaum which denotes time absolutely (1:4); or it may signify an indefinite period, or a stage in the development of a thing. It is not possible to surmise and define the length of this period. It may be "a thousand years" (22:48), or "fifty thousand years" (70:5). But the word Yaum definitely does not refer here or in any other verse of the Qur’an as the period of time determined by the rotation of the earth on its axis. God has not disclosed to us the extent of all His days. If some of God’s days extend over a thousand years and others over fifty thousand years, there may be still others which extend over millions or billions of years. Science has disclosed the fact that it took the heavens and the earth millions of years to be evolved into their present shape. A vision of the eminent Muslim scholar, Muhyud-Din Ibn-e- ‘Arabi, leads one to a similar conclusion. Thus we cannot definitely determine the length of the "six days" during which the creation of the
985
See {54}.
986
‘Arsh (Throne) represents God’s transcendent attributes (Sifate- Tanzihiyyah), i.e. such attributes as are not found in any other being. The four attributes of God mentioned in Surah Ikhlas are His transcendent attributes. These attributes are eternal and unchangeable and are manifested through God’s attributes of similitude (Sifate-Tashbihiyyah), i.e. such attributes as are found more or less in other beings also. These latter attributes are said to be the bearers of the ‘Arsh. They are Rabbul-‘Alamin, Ar-Rahman, Ar-Rahim and Maliki Yaumid-Din. That ‘Arsh represents the transcendent attributes of God is also clear from 23:117 which shows that the "Unity of God" and His ‘Arsh are intimately connected, for it is the transcendent attributes which constitute the real proof of Divine Unity, other attributes of God being shared by man in different degrees. The words, "Settled Himself on the Throne" signify that aft
987
The distinction between Khalq (creation) and Amr (command) is that while the former word generally means, the measuring out or evolving of a thing out of pre-existing matter, the latter means, bringing into being without matter by uttering the simple command word "be." The clause, His is the creation and the command, may also mean that God has not only created the universe but He also exercises authority and command over it. Amr also means, the making of laws.
ٱدْعُوا۟ رَبَّكُمْ تَضَرُّعًا وَخُفْيَةً ۚ إِنَّهُۥ لَا يُحِبُّ ٱلْمُعْتَدِينَ
6:64; 7:206.
ظاہر دعا کے لئے گڑگڑانے کا لفظ استعمال کیا کیونکہ ظاہر دعا میں ہی انسان بناوٹ کرتا ہے لیکن خفیہ دعا میں بناوٹ نہیں کرتا۔ اس لئے خفیہ دعا کے لئے گڑگڑانے کی شرط نہیں لگائی کیونکہ جو خفیہ دعا کرے گا وہ عاجزانہ ہی کرے گا۔ اسے کسی بناوٹ کی ضرورت نہیں۔
6:64; 7:206.
b
6:64; 7:206.
1
ظاہر دعا کے لئے گڑگڑانے کا لفظ استعمال کیا کیونکہ ظاہر دعا میں ہی انسان بناوٹ کرتا ہے لیکن خفیہ دعا میں بناوٹ نہیں کرتا۔ اس لئے خفیہ دعا کے لئے گڑگڑانے کی شرط نہیں لگائی کیونکہ جو خفیہ دعا کرے گا وہ عاجزانہ ہی کرے گا۔ اسے کسی بناوٹ کی ضرورت نہیں۔
a
6:64; 7:206.
955
Commentary:
For an explanation of the words, in humility and in secret, see 6:64.
b
6:64; 7:206.
وَلَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ بَعْدَ إِصْلَٰحِهَا وَٱدْعُوهُ خَوْفًا وَطَمَعًا ۚ إِنَّ رَحْمَتَ ٱللَّهِ قَرِيبٌ مِّنَ ٱلْمُحْسِنِينَ
مُحْسِن کے معنے ہیں جو تمام شرائط کے ساتھ کام کو پورا کرے۔ پس محسن کے لفظ سے اس طرف اشارہ ہے کہ وہ شخص جو اللہ تعالیٰ کو اپنے گناہوں کی سزا کے خوف کے ماتحت اور اس کے رحم کی امید کے ساتھ تمام شرائط کے ساتھ پکارتا ہے اس پر اللہ تعالیٰ کی رحمت ضرور نازل ہوتی ہے اور اتنی جلدی نازل ہوتی ہے کہ دیکھنے والا حیران رہ جاتا ہے۔
21:91; 32:17.
The expression means that before the revelation of the Qur’an the disbelievers had some excuse for leading unrighteous lives; but now that a perfect guidance has come to them, they will not be allowed to go on making mischief and grovelling in sin and iniquity and leading unrighteous lives with impunity. The word Islah (order) refers to the good and ordered life that came into being with the revelation of the Qur’an and the advent of the Holy Prophet.
Muhsin signifies "one who strives to be perfect in good deeds." A famous saying of the Holy Prophet describes the Muhsin as one who does a good deed as if he is actually seeing God or that at least God is seeing him (Bukhari & Muslim).
21:91; 32:17.
Commentary:
The expression, after it has been set in order, means that before the revelation of the Quran the disbelievers had some excuse for leading an unrighteous life; but now that a perfect guidance has come to them, they will not be allowed to go on making mischief and grovelling in sin and iniquity and leading unrighteous lives with impunity. The word اصلاح (order) refers to the good and ordered life that has come into being on account of the revelation of the Quran and the advent of the Holy Prophet.
The words, call upon Him in fear and hope, strike the golden mean. Some religions lay undue stress on fear, while others dangle before everlasting life through belief in a vicarious atonement. The Quran follows the middle course and teaches its followers to be both fearing and hopeful. A true Muslim is the most cautious and heedful of men. He walks in humility and constant fear of God, lest one false word, one irresponsible act should deprive him of God’s mercy. But at the same time he is full of hope. He has faith in the all-embracing mercy of God. Thus, it is a true Muslim alone who can keep the right balance between fear and hope, which are the two important component parts of perfect faith necessary for perfect actions.
The words, the mercy of Allah is nigh unto those who do good, point out the way which leads to the acceptance of prayers. It is through the mercy of God that prayers are accepted, and the mercy of God comes only to the محسنین (those who do good). A believer, therefore, should try to become a muhsin in the true sense of the word, so that his prayers may be accepted. But it should be remembered that a محسن is not an ordinary doer of good. The word signifies "one who strives to be perfect in his deeds". A saying of the Holy Prophet describes a محسن as one who does a good deed as if he were actually seeing God or that at least God was seeing him.
c
21:91; 32:17.
500
مُحْسِنْ (Muhsin) 意指 “在善行方面努力成为完美的人”。穆圣有一句著名的话描绘 Muhsin 说, 当他做一件好事时, 他觉得自己似乎正在看着安拉, 或者至少觉着安拉正在看着他。(بُخَارِی و مُسْلِمْ, Bukhari & Muslim)
1
مُحْسِن کے معنے ہیں جو تمام شرائط کے ساتھ کام کو پورا کرے۔ پس محسن کے لفظ سے اس طرف اشارہ ہے کہ وہ شخص جو اللہ تعالیٰ کو اپنے گناہوں کی سزا کے خوف کے ماتحت اور اس کے رحم کی امید کے ساتھ تمام شرائط کے ساتھ پکارتا ہے اس پر اللہ تعالیٰ کی رحمت ضرور نازل ہوتی ہے اور اتنی جلدی نازل ہوتی ہے کہ دیکھنے والا حیران رہ جاتا ہے۔
b
21:91; 32:17.
956
Commentary:
The expression, after it has been set in order, means that before the revelation of the Quran the disbelievers had some excuse for leading an unrighteous life; but now that a perfect guidance has come to them, they will not be allowed to go on making mischief and grovelling in sin and iniquity and leading unrighteous lives with impunity. The word اصلاح (order) refers to the good and ordered life that has come into being on account of the revelation of the Quran and the advent of the Holy Prophet.
The words, call upon Him in fear and hope, strike the golden mean. Some religions lay undue stress on fear, while others dangle before everlasting life through belief in a vicarious atonement. The Quran follows the middle course and teaches its followers to be both fearing and hopeful. A true Muslim is the most cautious and heedful of men. He walks in humility and constant fear of God, lest one false word, one irresponsible act should deprive him of God’s mercy. But at the same time he is full of hope. He has faith in the all-embracing mercy of God. Thus, it is a true Muslim alone who can keep the right balance between fear and hope, which are the two important component parts of perfect faith necessary for perfect actions.
The words, the mercy of Allah is nigh unto those who do good, point out the way which leads to the acceptance of prayers. It is through the mercy of God that prayers are accepted, and the mercy of God comes only to the محسنین (those who do good). A believer, therefore, should try to become a muhsin in the true sense of the word, so that his prayers may be accepted. But it should be remembered that a محسن is not an ordinary doer of good. The word signifies "one who strives to be perfect in his deeds". A saying of the Holy Prophet describes a محسن as one who does a good deed as if he were actually seeing God or that at least God was seeing him.
c
21:91; 32:17.
988
The expression means that before the revelation of the Qur’an the disbelievers had some excuse for leading unrighteous lives; but now that a perfect guidance has come to them, they will not be allowed to go on making mischief and grovelling in sin and iniquity and leading unrighteous lives with impunity. The word Islah (order) refers to the good and ordered life that came into being with the revelation of the Qur’an and the advent of the Holy Prophet.
989
Muhsin signifies "one who strives to be perfect in good deeds." A famous saying of the Holy Prophet describes the Muhsin as one who does a good deed as if he is actually seeing God or that at least God is seeing him (Bukhari & Muslim).
وَهُوَ ٱلَّذِى يُرْسِلُ ٱلرِّيَٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۖ حَتَّىٰٓ إِذَآ أَقَلَّتْ سَحَابًا ثِقَالًا سُقْنَٰهُ لِبَلَدٍ مَّيِّتٍ فَأَنزَلْنَا بِهِ ٱلْمَآءَ فَأَخْرَجْنَا بِهِۦ مِن كُلِّ ٱلثَّمَرَٰتِ ۚ كَذَٰلِكَ نُخْرِجُ ٱلْمَوْتَىٰ لَعَلَّكُمْ تَذَكَّرُونَ
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
d
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
2
یعنی وہ ملک جو بارشیں نہ ہونے کی وجہ سے مردہ تھا اور خشکی اور قحط کا شکار ہو چکا تھا۔
3
اس کا مطلب یہ ہے کہ مُردہ قوموں کو ترقی دیتے ہیں۔ اس میں آخرت کا ذکر نہیں۔ اگر آخرت کا ذکر ہوتا تو ’’تاکہ تم نصیحت حاصل کرو‘‘ کے الفاظ نہ ہوتے کیونکہ آخرت جو نظروں سے اوجھل ہے اس میں جو زندگی ملے گی اس سے انسان اس دنیا میں نصیحت حاصل نہیں کر سکتا۔
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
957
Important Words:
اقلت (bear) is derived from قل. They say قل الشیء i.e. the thing was or became few, small or scanty. اقل الشیء means, he lifted, raised, bore or carried the thing (Aqrab).
Commentary:
The word رحمة (mercy) in this verse refers to rain. Just as in the physical world rain is preceded by cool breezes which serve as its harbingers, similarly before a Prophet of God is to make his appearance, there is a sort of general religious awakening among men. This religious awakening was witnessed among the Arabs before the appearance of the Holy Prophet. There appeared among them certain individuals called Hanifs who rejected idolatry and believed in and preached the Oneness of God. In the present time also, the advent of Ahmad, the Promised Messiah, was preceded by a general religious awakening among the nations of the world.
The words, a dead land, literally mean, physically dead, but metaphorically the words also signify a spiritually dead land. Just as rainwater puts new life into a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out the promise that the bleak, arid and barren land of Arabia would soon blossom forth into a garden full of trees laden with fruit, and plants bearing fragrant flowers in consequence of the heavenly water that had descended on it. No wonder, indeed, that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
a
15:23; 24:44; 25:49; 27:64; 30:47; 35:10.
990
The word Rahmah here refers to rain. Just as in the physical world rain is preceded by cool breeze, which serves as its harbinger, similarly before a Prophet of God makes his appearance, there is a sort of general religious awakening among men. The verse signifies that just as rainwater gives new life to a dead land and causes fruits, vegetables and corn to grow from it, similarly, the heavenly water of revelation breathes a new life into a people devoid of spiritual life. The verse thus holds out a promise that the bleak, arid and barren land of Arabia would soon blossom into a garden full of trees laden with fruits, and of plants bearing fragrant flowers, in consequence of the heavenly water that has descended on it in the form of the Qur’an. No wonder that the Arabs, who had hitherto been regarded as the dregs and scum of humanity, suddenly emerged as teachers and leaders thereof.
وَٱلْبَلَدُ ٱلطَّيِّبُ يَخْرُجُ نَبَاتُهُۥ بِإِذْنِ رَبِّهِۦ ۖ وَٱلَّذِى خَبُثَ لَا يَخْرُجُ إِلَّا نَكِدًا ۚ كَذَٰلِكَ نُصَرِّفُ ٱلْءَايَٰتِ لِقَوْمٍ يَشْكُرُونَ
یہاں طَیّب کا لفظ ہے۔ کھانے کے لئے آئے تو اس کے معنے خوشگوار کے ہوتے ہیں لیکن زمین کے لئے آئے تو اس کے معنے عمدہ پیداوار دینے والی زمین کے ہوں گے۔
’’اپنے رب کے حکم‘‘ کے الفاظ سے یہ مرادنہیں کہ اس کے لئے خاص حکم نازل ہوتا ہے۔ بلکہ مطلب یہ ہے کہ جس قسم کی طاقت اس کے اندر رکھی ہوتی ہے اس کے مطابق روئیدگی نکالتا ہے۔
خَبُثَ کے معنے ہیں ضِدُّ طَابَ یعنی جو اچھا نہ ہو۔ (اقرب)
Just as rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) The good, level land which, when watered by rain, absorbs the rainwater and yields good vegetation and brings forth abundant fruit. (b) The land which, being low-lying and rocky, only collects rainwater but does not absorb it and so brings forth no vegetation but provides drinking water for men and beasts. (c) The high stony ground which neither collects the water of rain nor absorbs it and is quite useless both for the purpose of vegetation and as a storage of rainwater. Similarly, men are of three kinds: (1) Those who not only themselves profit by Divine revelation but prove a source of spiritual guidance for others. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. (3) T
Commentary:
Rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) the good level land which, when watered by rain, absorbs the rain water and yields good vegetation and brings forth abundant fruit; (b) the land which, being low-lying and rocky, only collects the water of rain but does not absorb it and so brings forth no vegetation but provides drinking water for man and beast; (c) the high stony ground which neither collects the water of rain nor absorbs it, being useless both for the purpose of vegetation and as a storage for rainwater. Similarly, men are of three kinds: (1) Those who not only accept but also profit by Divine revelation. They are like the good level land which receives rain and yields good produce. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. They are like that piece of land which yields no produce, but from which men and beasts benefit by the water collected during the rain. (3) Those who neither derive any benefit from the Divine revelation themselves nor keep it stored for the use of others. They are like that piece of land which neither yields any produce nor hoards up water so that men and beasts may drink from it.
4
یہاں طَیّب کا لفظ ہے۔ کھانے کے لئے آئے تو اس کے معنے خوشگوار کے ہوتے ہیں لیکن زمین کے لئے آئے تو اس کے معنے عمدہ پیداوار دینے والی زمین کے ہوں گے۔
5
’’اپنے رب کے حکم‘‘ کے الفاظ سے یہ مرادنہیں کہ اس کے لئے خاص حکم نازل ہوتا ہے۔ بلکہ مطلب یہ ہے کہ جس قسم کی طاقت اس کے اندر رکھی ہوتی ہے اس کے مطابق روئیدگی نکالتا ہے۔
6
خَبُثَ کے معنے ہیں ضِدُّ طَابَ یعنی جو اچھا نہ ہو۔ (اقرب)
958
Commentary:
Rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) the good level land which, when watered by rain, absorbs the rain water and yields good vegetation and brings forth abundant fruit; (b) the land which, being low-lying and rocky, only collects the water of rain but does not absorb it and so brings forth no vegetation but provides drinking water for man and beast; (c) the high stony ground which neither collects the water of rain nor absorbs it, being useless both for the purpose of vegetation and as a storage for rainwater. Similarly, men are of three kinds: (1) Those who not only accept but also profit by Divine revelation. They are like the good level land which receives rain and yields good produce. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. They are like that piece of land which yields no produce, but from which men and beasts benefit by the water collected during the rain. (3) Those who neither derive any benefit from the Divine revelation themselves nor keep it stored for the use of others. They are like that piece of land which neither yields any produce nor hoards up water so that men and beasts may drink from it.
991
Just as rain produces different effects upon different plots of land according to their nature and quality; so does Divine revelation affect different men in different ways. The Holy Prophet is reported to have said that there are three kinds of land: (a) The good, level land which, when watered by rain, absorbs the rainwater and yields good vegetation and brings forth abundant fruit. (b) The land which, being low-lying and rocky, only collects rainwater but does not absorb it and so brings forth no vegetation but provides drinking water for men and beasts. (c) The high stony ground which neither collects the water of rain nor absorbs it and is quite useless both for the purpose of vegetation and as a storage of rainwater. Similarly, men are of three kinds: (1) Those who not only themselves profit by Divine revelation but prove a source of spiritual guidance for others. (2) Those who do not themselves profit by the Divine revelation, but receive it and keep it stored up for others to benefit thereby. (3) T